THE DEMEANOUR OF A Good Subject, IN ORDER To the Acquiring and Establishing PEACE.  God. 
Son of Man, hear what I say unto thee,  
Be not thou Rebellious.  Priest. 
Give Peace in our time, O Lord.  People. 
Because there is none other that fighteth for us, but only thou, O God.  
London, Printed by William Downing, for the Author, 1681.   

To the Sacred, and Most Excellent Majesty of KING CHARLES' the Second.  
Dread Sovereign,  
THat your MAJESTY'S great and Princely Endowments of Nature, have Arrived to an admired Accomplishment in the Sublimest Art of Government, is doubtless the advantage your Wisdom hath made of Afflictions: The Sufferings of the same Times, have also enabled your Subjects to a more exact and fearless Obedience. The very knowledge of their Enemies, maketh even those otherwise liable to Temptation, to abhor Sedition; and they are become more circumspect for Prevention, and by Suffering more sufficient for Toleration. Having before me two Royal Patterns, with so many illustrious and Pious Attendants, (together with a Father's Example, and daily admonitory Care the Calamities of the late Times could not but prove my Benefit. Being in my Childhood enured to them, Persecutions for the same Cause (even in these better Times) are borne with a kind of natural Fortitude. To be sharply exercised above Eighteen Years at all Weapons, which Fanatical Fury could administer to the Assailants, and that above these last six Years, they notoriously boast of Victory, by procuring my Damages and frequent Confinements, is so little discouragement, that by these I seem chiefly to Rise and Triumph over them. The narrowness of an Estate or Corporal distress, cannot bate my delight in an entire Obedience to your Majesty and the Church of England, but are the enlargement of my affections; and I am still high enough to look down upon mine Enemies with Pity, and thence afford them these directions (such as I am furnished with) to Safety. Nevertheless, when persuasions and Arguments are rejected, I hope your Majesty's discovering and coercive Felicity will always disarm their Rage, and so convince and protect them. If in the forwardness of my Zeal, I have by any Imbecility injured a Cause so great, I cast myself by Supplication for Pardon at your Royal Feet: Which, that the Almighty be graciously pleased to keep and confirm, to walk on prosperously to length of days in this World, and Eternity of Glory in the next, is and shall be the constant Prayer of,  
Your Majesty's most Humble, most Obedient, and devoted Subject, Godwyn.   

The Contents of the following Discourse.  
Chap. 2. Who may be said to be a Good Subject?  
Chap. 2. What Peace it is that a Good Subject would labour to obtain and settle?  
Chap. 3. The distinct Offices of the Prince and Subject in the concerns of Acquisition and Settlement.  
Chap. 4. The Disturbances of the Prince's Peace, is the same of the Subjects.  
Chap. 5. A Good Subject cannot but grievously Mourn and be Afflicted by his Prince's Adversities.  
Chap. 6. A Good Subject is so studiously careful and mindful of his Prince's Welfare, that in his Prince's Danger, he becomes unmindful of many of his own nearest and private concerns.  
Chap. 7. The Prince's Peace, and thereby the Kingdoms settled, can truly Influence with Joy none but Good Subjects.  
Chap. 8. No considerations of past or ensuing damages, which have or may accrue to him, do hinder this Joy in a Good Subject.   

THE DEMEANOUR OF A Good Subject, etc.  

CHAP. I.  
Who may be said to be a Good Subject?  
IN these very confused times, I find, no Title more generally assumed by all sorts of Men in these Dominions of Great Britain and Ireland, then that of a Good Subject; Insomuch that if the Neighbouring Princes would be as easily Cheated with the noise thereof, as many of our Fellow Subjects would persuade themselves able thereby to impose upon their Own, we should be secured from Foreign attempts, by the Veneration of our King's Majesty, and Fear of his Strength, supposed to be in the People's affections. But our too too apparent disorders are sufficient evidence of Notorious Fraud in many men's Pretensions, and that this great Name, which includeth Religion and Prudence, is by more Men injuriously Usurped, then honestly desired to be appropriate. Now although this Title be such, that the Community thereof lesseneth none, but rather disposeth each particular Man to better Fortunes and Enjoyments, yet this is only so, when it is the due Character of what it is affixed to, the consequences of separating Duties and Names, being always very unhappy, especially the more eminent the concerns of any Duty are. When therefore so many Men of contrary Tempers and Practices, do even with clamour and fury, arrogate to themselves the credit of being Good Subjects, and as violently complain of wrong, if so much as suspicion seem to assail it; and yet the vastly different inclinations and passions of the Challengers hurry them on to as different Actions, it being impossible that all, who lay hold of it, can merit it, yet that none can enjoy it except he merit it, the right of possession is the more strictly to be enquired into.  
A Good Subject I conclude him who submitteth to the Higher Powers, under the Regiment whereof he is placed, as to the Ordinance of God for Conscience sake. And in this, be their ways and Opinions never so discrepant, they all agree with me, at least I have not met with any denying it. Now the Higher Power, this Ordinance of God among us is the Regal Authority, which the Authors of Reformation whether Church or Statesmen, have justly cammanded all Persons within these Dominions to own as Supreme in all Causes, as well Ecclesiastical as Civil, under God. Accordingly the Church of England, by so Praying, doth Teach as that the Obedience we pay unto the King, is in God, and for God. And indeed all the Prescriptions of Government how Subtle soever, find no Bonds so firm as those of Subjection for God's sake, which Unite Men to their Governors by a delivery of their Hearts into Custody; So long as they believe God, they will obey their King. If any obey for other reasons then for God and Conscience, they are not by this Obedience good Subjects, because their Subjection not being Founded upon Religion, but Interest and Fancy, must be as the Foundation is, mutable. But such as are Loyal and Obedient for his sake, by whom King's Reign, are in their Obedience constant and indefatigable as the Cause is. There are good Men, Stable and preserving in their Duty; The others are either cunning Men, Timeservers, or Foolish Man, led about as Asses with a Bridle, which way soever those cunning Timeservers manage them: They are either Tame Beasts for the Public Service, or unruly and rapacious to the General Annoyance, as their Guides use the Word of Command. Now, nothing is properly to be Termed Good, but what is well directed to a good End, and to benefit all that are therein concerned. The Public Actions of Inferiors then, that they may be well directed to a Public Good, have their certain Rules, whereby the design of them cannot Fail; But if they are done according to those Rules, are certainly of General advantage. So that a Good Subject is one that is Regular and constant, that knoweth his Place and Duty prescribed, and persisteth in maintaining his Station, and so becometh useful abroad, happy at home. His good Acts are not a Distemper, which after extremity of chillness, Fly out into a High Fever, and relapse again into the former Shivering condition; But are promoted by a considerate Vigour of mind, which compelling him to be dutiful for God's sake, showeth him withal the Divine Wisdom, which has mixed Obedience and Profit most inseparably. While his Ingenious Subjection is of concern to others, it is chiefly so to himself. For as his strict observance of Duty conduceth to his Prince's peace, and is his Neighbour's Example and Tranquillity, so is it of much more advantage to the Author than others, who as a Member of the Body, shares in the Public Good; and moreover (besides the satisfaction and joy thereof) hath from the Treasures of Divine Bounty an unconceivable reward. In fine, he is justly to be Termed Good, because his Sole aim is to please God, and imitate his communicative Property of Goodness, he readily Executing the Good which he desireth or commendeth, either by himself or his Vicegerents; And this he doth so joyfully, that he accounteth Submission and Obedience no Yoke or Burden, but the most August assertion of his Liberty and Propriety.   

CHAP. II.  
What Peace it is, which a Good Subject would Obtain and Settle.  
WE commonly observe that nothing is so Universally desired and despised, as Peace, earnestly longed for upon the least absence, and welcomed frequently with full Testimonies of gratitude and admiration, but scarce enjoying the entertainment so usual to things of least consequence and easier Purchase, a nine days wonder. The want of her, is wont even to Murmuring to be Lamented, the return Admired, Magnified, and (the short Solemnities thereof over) a sudden forgetfulness overwhelmeth her Favours. But this is no other than the common course of Mankind, to prise what is Courted, and Vilify the same grown Familiar; as if we longed chiefly for disatisfaction, or Loved a short enjoyment only in order to long abstinence. But that an ill Trouble of any thing wanting in Substance or Value possesseth us, is certainly an affliction proceeding from ourselves, and is the want of discretion and Piety, which makes the most desirable Goods, first uneasy to us, and quickly intolerably. Our continually Whirling fancies make us suppose Changes in what continueth most the same, and when we will not see our own Folly, we must be Sensible of Misery. And truly dissatisfaction is a weighty one; But it is in our own Pleasure to Lighten or Aggravate it, no Mischief being more easily Contracted or Removed. For if we set ourselves Industriously to look into the Causes of things, beginning first with ourselves, we shall Seldom see any reason to search any farther. The wanton undervaluing the Blessings of Peace, is always the first breach of Peace, ingratitude being the Root of disorder, distempering the Mind with Groundless Jealousies, and the Brain with extravagancies. But this Mischief befalleth no discreet or good Man, who by putting a true estimate upon things, is inoffensive to himself and others. The way to preserve Peace is for each Man Seriously to inquire whether himself hath been constantly just in his esteem of her, and by Rectifying the apprehended Injustice every Man in himself, lost Peace is restored. And thus we remove disatisfaction without that Tumult and amusing Agitation, wherein our Politicians are at this day so much concerned. By being considerate we are either in it, or soon reduced to a true State of happiness, and need no Laborious Care or desperate Counsels to keep or repair that which is so much in our own Power, which cannot be wanting nor rendered infirm without our being Foolishly unthankful. By keeping his thoughts quiet, every Man contributeth to the Public Peace; and the Private perfecteth the Common Security.  
But the diversity of Dispositions, causeth a divers construction of Peace, which too too frequently is not given according to what itself is, but what the Speaker would have it thought. As was before observed, the desire of being accounted Good Subjects, is great even in those, who run Courses contrary to the Rules of Obedience; so is the name of Peace Coveted as a Reconciling Ornament by those, whose affections are Monstrously inform and Brutish, whose Sanguinary perverseness makes them the Scandal of Mankind. For so Numerous, so Delicious, Rich and Weighty are the benefits, which Peace brings, so Amiable and Divine those minds, wherein she resideth, and such a Flourishing Beauty encompassing her Habitations, that he who is her Professed Enemy, must by reason of the general hatred abandon humane Society. Thence it is that the very affronts and Injuries, which compel her to seek Heaven for Refuge, walk under the Disguises of Peaceable designs, and Peace's Vindication and promotion. And because there is Visibly a breach of Concord, the Authors thereof not able to bear the blame with a mischievous industry Shift it upon such as are most jealous of attempts against Peace. So that upon cautious Virtue, which by prudent Love and Innocence seeks to retain her, are thrown the imputations of Treachery and Discord. And in the mean time between those, who on one Side aloud plead her Cause, and on the other hand Act according to her Discipline, Peace is lost and Union dissolved. Now the Cause is in the credulity of unwary Men, (who are the most of any Age) who by Turbulent Men imposed upon, think many things wanting to them, and most of what they enjoy Deficient; that Supplies and Stores would abound were not the Care of them committed to heavy and unseeing Men; Moreover, they are affrighted with a Puppetry of dangers represented as Real and Gigantine, which the Drowsiness of their Protectors suffereth to invade them without endeavour of prevention. At the beginning of Conspiracies and Disorder the wisest desires of Peace are only called Neglect and Stupidity, and the People intoxicated with Plenty, are persuaded to believe themselves Poor, Wretched, and in danger, and by Mutinous Clamours, to awake their careless Governors, and animate them to diligence. But if their insolent behaviour be repressed, and Fortitude (the blessed Guardian of Peace) appeareth to check the contrivances of Sedition, presently this is Termed War, Oppression, and Tyranny, and the People's condition becometh Lamented, as if they were immediately to be Subjected to Slaughter, because required to be Quiet and Prosperous. And here nothing can be allowed to be Peace; but what an impracticable Lenity shall permit to the impudent requests or (rather) demands of Men destitute of Sobriety. But such requests being a Manifest Violation of Peace, the consenting and yielding to them is no other than an invitation of disorder; and every Subject, which appeareth pleased either with the gravity of pretensions or the way of promoting them, recedeth from the Office of a Good Subject by assenting to what establisheth no safety. And the excuse of being ensnared by the specious assurances of Public good is not to be admitted; For misunderstanding freeth him not from guilt, who ought to know certainly what he doth, before he moveth out of the Rules and Ways appointed to him, and Anciently observed by Men of Eminent and Fortunate Obedience. Neither is it the proper design of Peace, which some so much extol and call Moderation, whilst they comply with all 〈◊〉 actions, and think their cold indifferency interposed between the divers extremities of heat, will in time reduce all to a convenient Temper. For this is either a Cowardly Submission to the Practisers against the General good given under a Fairer Title only, or a Foolish presumption concluding Success in the Union, it would form before acquaintance had of the Nature of the Subjects of the work proposed. The first of these hath always proved an unfortunate and Fatal endeavour of prevention, which the Authors of mischief so easily discern, that nothing more encourageth them, and is commonly the sharpest Spur of their Galloping Fury. And the latter advanceth it also by believing itself Prosperous when most deluded. For unquiet Men together with Viperous affections, have a creeping and soft way of Guile, whereby they insinuate hopes of Submitting to reconciling Proposals, when they least Harbour such intentions. And the easiness of these Indulgent Pacifiers; they use to carry on with more Security and less observance whatsoever their devices and conspiracies. But besides this Evil of being Instrumental and assistant to the Contrivers against Peace, he is himself a breaker of it, who without Licence obtained, shall upon any pretence, recede from the Station, to which he is ordered. Let what Prudentials or Fancied Politics soever possess him, they are no Warrant, for his indifferent Demeanour in respect to Obedience; but whosoever is not Strictly Obedient, is partly Factious, and so far Strengthens the ill Designer as he hath withdrawn himself from his exactness of performance of Duty. For this taketh some Liberty, the other doth but take more, not to do what he ought; but the latter hath as Lawful a permission as the former. In any part to move towards or show a compliance with unruly Men, is not a promoting Peace; for although it may seem for the present to abate their Madness, it is always found in the main more violently to excite it.  
A Peace therefore, which being obtained, hath no firm hopes of establishment, is not that, which so strongly engageth the thoughts and care of a Good Subject. A Peace patched up and composed of uncertainties, and daubed over with the fallacious promises of Men by experience known to be insincere, maketh Wise Men fear, and Good Men mourn, being rather than a Peace to be accounted a time of respite for wickedness to gather Strength, which should be crushed in the infancy. But a Good Subject, is Studious of the same, he Prayeth for, that the Peace obtained may be such an one, as is without danger of Leading into Captivity, and when there is no complaining in the Streets; when there is Security from Foreign incursions, and enjoyment each Man of his own, a general Satisfaction at home. That force from without may not Alarm the People, Duty and reason directeth the Subject by Prayers and ready aids both Pecuniary and Military to give his Prince strength and Reputation. Duty enjoineth this; and the reason of Self preservation adviseth it, because neither Money nor Arms afford the owner's defence whilst altogether retained in Private Hands, but are their best Guard and most their own when cheerfully resigned to their Prince's disposal. The Splendour of his Sceptre rendereth his Sword formidable and most useful; and we best keep and enlarge our own Fortunes, by a Generous contribution of Jewels to the Beautifying of it, the Glory and Benefit being certainly more the Subjects than the Kings. But there must be a farther Care of being every Man Religiously just at home, the great ones not oppressing the lesser, nor the lesser joining into Parties and conspiring again the greater, if they begin to think him for his Neighbourly behaviour and meekness meet only to be cullied and undermined. These things done on either hand occasion complaining in the Streets, which a Good Subject industriously Laboureth to prevent and cure as opportunity and the place he standeth in permit him. Injuries stir Men up either to mutual Revenge or Public Clamours for satisfaction, which if Craft or Power hinder, the Innocent Government is Caluminiated, and Private abuses frequently grow into open disorder. And by these means pernicious Examples are Multiplied, Men lose their Liberty and have no free enjoyment of Property. For Liberty is not (as some in our days would have it esteemed) a sufferance, such as the Holy Text mentioneth of Israelites, when for want of Government, Every Man did that, which was right in his own Eyes; but is an Exemption from a Foreign Yoke, and a privilege of Subjection to our own Natural and Lawful King. Neither doth the enjoyment of Property consist in using our own at any rate after our own will, but in using our own according to the prescriptions of Religion and Justice. So that to be able, every Man according to his quality and in his proper place of Subjection, freely to Act that, which is good and praiseworthy, and to Reap the benefits of so acting, is to enjoy Liberty and Property. To endeavour as he may his own and his Neighbours good, is Religious and Just; but to go beyond these, is not what we usually Term to take Liberty, but is usurping upon Liberty, and becoming Licentious. And to repress all Licentionsness is the part of a Subject Practising Peace; notwithstanding he must warily keep within the Lines of his Office or Power allowed, because even the repression of Evil by other means and Persons than those duly appointed, is a breach of Peace. All Irregularities, as they are greater or less, do more or less tend to her Annoyance both in consequence and Example; therefore by good and Wise Men are carefully avoided, that She may be the more entire and indissoluble. So that by advancing their Prince's Power and Glory, and promoting by piety and Integrity the Common Interest, they endeavour both to obtain and Settle Peace; which is then only firm, when our Defender is Glorious abroad and Honoured at home, and we all detest to do to each other the things that is Evil. Good Subjects are not for Innovation, nor can they bear with such as Clamour for Peace, and pretend to Settle it by Faction and Seditious Tumults. They very well know the vast Latitude of their expositions of Peace, and the narrowness of their intentions to her, whose obtended Zeal is so Loud and Fiery; and in short, that the People have no other Rules for happiness but those of Obedience to their King, and a discreet Government of themselves.   

CHAP. III.  
The distinct Offices of the Prince and Subject, in the concerns of Acquisition and Settlement.  
TO Speak a Man to be a true Lover of Peace, is to affirm him a good Christian and very Wise. A Fool neither knoweth its Value, nor how to compose himself to the Study thereof. Even those in divers Ages so much Famed for Policy and the Ruin of Crowns, did at the best but Act that Incendiary, who not capable of otherwise attaining a Name, procured it by the destruction of a magnificent Temple, whereas his unfurnished Brain could have contributed nothing toward the Erecting of a meaner Fabric. At the same rate do I Judge of the exalted Men of our times, who so cunningly Scatter Discords with an undiscerned Artifice. To this Malice Leadeth them as a ready Guide, inspiring them with Counsels suiting with their proposed ends, but the way of Peace have they not known, nor are they capable of Instructions how to find them or Demean themselves in them. But as the Arts of Government do excel all others; (the rest being only attendants to them) so of all Regal Excellencies; a thorough conversation and intimacy with the Arts of Peace is undoubtedly the Sublimest. And those Subjects, who in their Trusts and Stations, sedulously apply themselves to the Execution of Kingly Dictates, and to be fit Ministers of Injunctions of this sort, are questionless the most nobly aspiring; and the more nearly and immediately they are concerned in discharge of this Office, the more delicately fine and polite their frame and temper ought to be. All men indeed have their executive parts to act and account for, but they are for the most part different, and the most accomplished (because Subjects) are but subordinate. In which condition to do well, is their true Glory, but to attempt their own Promotion, to set themselves forward out of Self-confidence, is the greatest forfeiture, and most manifest discovery of Infirmity of judgement. For although the Love of Peace is an admired Virtue in both Prince and People, yet the Offices are not the same; The Prince is as the Head directive, the Subjects partly executive, partly passive. Even those whom the King from his observations of them, receiveth into the recesses of Consultation are, if not altogether, yet in this very point, for the most part Executive, their advices being Insignificative, until they have his approbation, and are by his Will form into a Law, to which even they are to yield a ready obedience. Now the Counsels of Peace are Kings peculiar Skill, a Mysterious and Godlike Faculty, into which Subjects are not to pry any farther than the admissions of Royal Grace. To attempt upon them is a Sacrilegious breach of their Peace, and a great interruption of the Subjects own, which nothing destroyeth like Suspicion, that emboldeneth this saucy scrutiny, and overthroweth in order to outward disturbances our best Peace, even that of our Minds. What therefore the Prophet spoke in God's cause, I may to the People inoffensively speak in the Kings, In rest shall ye be Saved, in quietness and confidence shall be your Strength. This is the Subjects safest course, although they are sometimes taught the contrary, that Question being reiterated with ostentation of judgement in the Speakers, at what time this duty and counsel is pressed upon them; What, shall we all lie still, seeing such approaching dangers, and suffer our throats to be cut like fools and cowards? And here, alas! how quicksighted we would needs be, when the Dreamers of Dreams have somewhat awakened, and told us their dreadful Visions? Whereas, were we throughly awakened, we could not but see more clearly, and above all, plainly discern, that our watchful Pilot, who sitteth at Helm, doth naturally (as bred up to Speculations) and judiciously (as having all the accumulative advantages of knowledge) foresee any tempest, which being like to arise, may endanger the Ship of State. We that lie below too much fear sinking by every high Blast, and hearken foolishly to envious destractors Sailing in the same bottom, to whom our Master's wisdom and greatness are a grief and Eyesore. Thence, when there is really a time of need, help is mutinously (I had almost said, Rebelliously) denied, because our Commander doth not to the certain ruin of all, direct his course by common advice in an extraordinary case. At the beginning of a Storm they'll not be under his Command, because they are told, that they know not what perilous Rocks lie hidden in such a Tract. Insomuch that in the want of due assistance, if all be prosperous beyond expectation, the success is miraculous, and to be ascribed only to Gods immense goodness, and our excellent Conductors judgement and experience. But all this while, what probability can we have, that our Prince either doth not, cannot, or will not see mischief drawing on, nor protect us, and by so doing, preserve himself? Of the eminence of his abilities, hath been enough, if not here spoken, yet every where known; What reason then that his own safety should be so cheap in his own estimate? Doth he it out of hatred to himself? Or are his Subjects so odious to him, that he becometh contented to ruin himself, that we may all certainly Perish? Having no reason to conclude the first, we Answer the second with an Enquiry; What have we done? How have we behaved ourselves towards him, to excite in him an Indignation so Prodigious, that taketh away all care and respect for himself? And such an Indignation there must be by our undutiful demeanour, or else it is manifest, that our Consciences accuse us of Evil in the height designed and endeavoured, which meriteth such an one, although he harbour it not in his Sacred Bosom; For we cannot fear that which is not, or which hath not been deserved. But innocence is free from suspicion, especially where the concerns are vastly more his, than any particular Subjects, and at least equal to all. But the fears are raised, and the suspicions fomented by men, who (notwithstanding their Professions, and the people's opinion of them) hate their King, and have no desires of their Countries tranquillity. And where ever such appear, the King in his Rules of Peace cannot but see a necessity of taking them off by violence, (if other means procure not a speedy Remedy) because the Public Peace is preserved, when disorder is prevented; and such Victims are very satisfactory to her. Nay, so far are they from being in the least offensive to Peace, that those Princes who have too long Tampered with other Medicines before they set upon this way of Cure, have offended against her Laws by too much delay. For when Busy Men have been permitted to go on too far in dispersing their Malice under specious pretences, rather than they would strike off the Cankered Member to the general preservation, although this forbearance proceed merely from compassion, the Authors have been (unwillingly indeed, but) Accessaries to the Calamities which followed. It is (I know) a much applauded discourse; That for the King to please his Subjects, to Rely upon their Love, and cast himself wholly upon their affections, are the only means for him to establish Peace, and attain to the height of Formidable Grandeur: No Prince being so powerful and Rich as he, that winneth and so Ruleth in the Hearts of his People. But while they urge this to him, what in the mean time do they make their King, whom they would suppose not to know this, and how far it is true? For if the constant exercise and practice of Religion, Justice and Clemency, be not Princely Obligations sufficiently commanding all dutiful and grateful returns from reasonable and good Men, Subjects who are not these, will never nor aught by any endeavours to be otherwise won; because the Prince, who would gratify unreasonable Men, in so doing knoweth himself to offend against the Rules of Peace: God is thereby made angry and good Men to mourn, and innumerable must the mischiefs be, which will of necessity follow. If those Acts of Magnanimity do not Influence them, a descent from his Majesty, which will render him less Honoured, will not purchase him more Love. Those bold Men from whose ill representations the most Heroic Virtues are Traduced, need not much use of Art to bring compliances under contempt. For they must either be assented to through want of Judgement or Tumultuarily Forced: And in either Case new Breaches will be made, and former made wider. Subjects, who shall find the advantage they have gotten over their Prince, cannot (as I said) Love him the more because they will less Reverence him; neither can they think themselves safe, who must always expect Revenge either of the Blemish left upon reputation (than which nothing hath a deeper impression) when discovered, or the undutiful carriage, which hath presumed to take his Throne lower than his Ancestors.  
But still the thoughts of Religion seem to urge an extraordinary care, by reason of the manifest dangers said to threaten it. And indeed, the concerns thereof are so transcendently high, that they justly demand all our skill and utmost vigilancy to be employed for its preservation, Peace with present, and the hopes of our future welfare, being all enjoyments, which are Religions Blessings. Neither can any man truly love his Prince, his Neighbour, or himself, who liveth indifferent, and carelessly contented with any thing that beareth that Name, whether true or false; because such an one hath somewhat, which he prizeth at an higher rate, in the enjoyment whereof, if disturbed, or in danger of disturbance, he will not scruple as he shall be able to act to the violation of Union. Nothing certainly more conduceth to Peace, than an earnest Zeal for Religion, which seeth the State enervated by every Faction that maketh Eruptions in the Church, and dareth object all its powers to its exclusion. Nevertheless, this Zeal must be according to knowledge, and the power it useth must be lawful, otherwise when it is erroneous and blind, it is also headstrong and outrageous, and so is an adversary to Peace; and when it transgresseth the limits of the power the Law prescribeth, it undertaketh to defend Religion by Impiety. And how acceptable that persons services are, who bringeth to the Altar Offerings of Abominations, is easy to judge. Now the most undoubted powers of contending against Faction and Innovation, which every man is allowed and enjoined equally to use, are devout Prayers and Innocence of life. Which if duly practised by the professed Children of the Church, would alone make her Victorious, and prevent all solicitous Counsels of disappointing her Adversaries. And it is to be feared, that the greatest difficulty is in daring to use and confide in the successes of these best defensive Arms; yet if these be not chiefly relied upon, other means afford little or no help. When therefore I hear so much daily said of Religion and its Preservation, and see these most necessary coercives of attempts upon it so altogether slighted by them, who seem most Zealous, I cannot sufficiently admire why they undertake so great a work, who are most ignorant how to effect it. Especially, strange it is to observe so much action and fury, both condemnable, the first for want of Commission, the later as contradictory to the Principles of Christianity. And to all that are serious, the event is foretold when these Agents for Truth are considered; for they are either men destitute of Piety, having not so much as the Form, or else such as proceed to exalt her in the very methods, which they condemn in others as tending to her depression. By the joint assistance of most Atheistical Debauches and notorious Hypocrites, we are great with expectation of a glorious Church. I confess I do not so much wonder at the impudence of the principal Conductors, as that many pretending to be and fortunately esteemed Men of Sobriety, should be led aside with an opinion and hope of these men's counsels, notwithstanding apparently pernicious. For neither Peace nor Religion can stand upon these frames made up of materials unlawfully and unskilfully cast together and disagreeing from what they are to support, Religion is not to be modelled by every man, who fancieth himself a Workman for that purpose; nor if that established by Law happen at any time to be erroneous or deficient in some parts, may Subjects without especial Commission for that very end attempt alteration or amendment. Every man is bound to be well satisfied of the Truth of what himself professeth; but must abstain from what is the Office of Supreme Authority only, unless that be pleased to empower him to inquire into and correct what shall merit a rectifying inspection. Otherwise, although they should be never so urgent, Religion tolerateth not a relief of her necessities, by private men's invading the Kingly Power and Prerogative; It is Disobedience, from which she will not own assistance. Subjects may desire and pray, and some few of the wisest and most remarkably Loyal, may modestly and privately Petition their King, that he would graciously remedy and prevent such evils as the Church sustaineth or feareth. But in either case they ought evidently to show the complaints to be of inconveniencies really incumbent, and their jealousies to be just and weighty, otherwise they give him just suspicion of their either Wisdom or Integrity, that they are themselves ensnared by ill designing men, or would ensnare him. No Assembly of men, although met together in Council by his Majesty's especial Command, are to meddle with matters of Religion (more than concerneth Piety in the practice) any farther than their Master recommendeth it to their care to consider of it, and report to him the results of their Consultations. To Act, Vote, or Resolve herein, without his leave and direction, is to disown his Authority in matters Ecclesiastical, and make themselves a Supreme Constitutive Power. If some very meek Addresses be (as I said before) modestly and privately made of their apprehensions of His and the public Danger, by mischiefs threatening the Church, and some humble overtures of Prevention submitted to his Princely Judgement, they have gone as far as Good Subjects dare. But if their Prince see more sharply into his own affairs, while they will needs suppose him to oversee, it is utterly incoherent with the Office of Religious and good Subjects, to use any violence or ill Arts to compel him, forasmuch as they can but barely justify their most humble Entreaties. Some have exceeded their Commission, and extended their Privileges from Just and Honourable, to unwarrantable and Rebellious, under pretence that their Prince did not see, neither would be advised how imminent his danger was. Instead of Faithful and Loyal Subjects assembled, to offer him their Lives and Fortunes, against Foreign or Domestic Enemies, they have first fallen to other Debates, and more trifled out time about Eyesores and harmless Wens in the Body Politic, then to apply themselves to the cure of the Distempers so much complained of, to endanger the Vitals. And then to pair the Nails of his Power, and shave the Excrescencies (as they call them) of his Prorogatives, at the time of greatest need (as themselves confessed) when supplies should have been freest, were the only means they found to restore health to these Kingdoms, and exalt above his Neighbour's their Prince's Sceptre. At length when his acute Judgement saw, and great Spirit disdained their Counsels, they resolved as Guardians of a foolish or mad Pupil by Fetters to persuade, and most horrid indignities to lash him into compliance, and (had not Divine Providence, as his Shield, diverted their aims) would no doubt have accomplished their promised Glory and Grandeur, by the before practised course of rendering their King Immortal.  
How rationally these and the like actions conclude the Peace of Church and State designed, and the Authors meriting the Name of Good Subjects, is so unfit to be enquired into, that I wonder even Fools and Madmen, who take almost any thing upon credit of the Deliverers, have no Stones to hurl at these grossest of Pretenders. But the Lovers of Peace are excessively ashamed, and our incomparably Reformed Church scandalised, to hear and observe the most reproachfully distracting studies of men, who seem to envy all others the Fame of Religious and Loyal, all their expressions proclaiming their restless care of Gods and the King's Honour. But we see that smooth words tend most to the breach of Peace, when there is War in the Heart, and that no Crimes are so odious as those over which the Name of Holiness is superintended. To prevent the excess of which Debauchery of the Mind, and the Calamities which inseparably attend it, we must warily avoid the creeping Folly at the beginning, which admitted, openeth the passage for what is most monstrous and prodigious. To that end we must reserve no patience of the ear for them, who by the magnitude of danger (whether fictitious or real) persuade men that they may divert themselves somewhat from the exactness of duty. This once received, presently confineth and enlargeth Obedience at will, allowing it no proper bounds or assigned station, nor indeed any thing more than a bare Name to serve the basest ends. The strictness of Duty towards our Prince well observed, is the greatest assurance of Peace, because the firmest Bond of Religion, being in God, and for God performed. This calmeth all thoughts in us, by begetting a due and seasonable Confidence in our King, trusting him with ourselves and fortunes, which he cannot injure so long as we Love and Honour him. And suspicion removed, we shall be generously executive Ministers of Peace, either in our common Employments, or the particular charges, with which he vouchsafeth to honour us, leaving the grand care thereof upon him, with whom God hath entrusted it. This is virtuous, noble, and consentaneous to Religion, being the Ornament of that Profession. While we know our Duty distinguished from our Superiors, and act Christianity more than discourse it, we need not fear our tranquillity to be overwhelmed by force, or undermined by Subtlety. For our care of Peace and Religion, will make us watchful over ourselves to continue Innocent, and over Pretenders to keep them from Sacrificing to their Malice and Ambition our most glorious and dearest fruitions: And by dutiful returns of seasonable provisions, in token of gratitude to our King, and the better to enable his Love and Care of us, reciprocal affections will always abound, and God's Blessing will manifest his approbation, that this is the only right course of obtaining, that Glory may dwell in our Land.   

The Disturbance of the Prince's Peace, is the same of the Subjects.  
OF this, much needeth not to be said to such as are apprehensive what is the Duty of Good Subjects in the acquiring and establishing Peace; their griefs show them also sensibly knowing how much what ever is matter of vexation to their King, is perplexity to them, and their labouring thoughts are restless, until relieved by assurances that he hath overcome the difficulty. Others less sensible of the reason, are not by their ignorance the more exempted from Sufferings; although they too too frequently impute them to contrary causes, and so render them heavier and sharper to themselves and others. Under Pagan Kings and Magistrates, without their Peace and Prosperity, a quiet and peaceable life in Godliness could not be presumed to be obtained by the Primitive Christians; therefore was it enjoined as the first work of Piety, that Intercessions and giving of thanks should to that end be made for them. Certainly the Case is not now altered, nor will disorders of Christians grieving a most Christian and Gracious Prince, promote Peace and Religion. But now the King is become the Church's Defender, his Troubles are the Subjects more direct wounds, and his Griefs more generally afflicting. Sometimes men are troubled and augment their troubles, by causelessly accusing their Prince of mistakes, when it was their own perverseness first disturbed him, and that continuing, is his farther vexation, and much more both theirs and every Mans. It happeneth to them as to a reasty Jade, which without cause is sullen, and winceth against its Rider, discomposing him, but Galling its own Back, and Bruising its own Heels; and being severely Spured and Whipped is the more angry, but altereth not its Qualities; Nevertheless can have no Remedy but alteration. The weakness of many men's Judgements frequently proceedeth to Insolence, and if their Governor go not the way, which they prescribe, Kick, Murmur and Rebel, and by disquieting him, Gall and Torment themselves; Whereas his only desire is that with them he may be quiet and Prosperous. The Vexations are great and Spreading until they are reduced to good Discipline, but his compliance is most Fatal to all. We have an instance in Sacred Writ, which will sufficiently evidence the Calamities befalling Prince and People, when the Prince is overuled by a Clamourous Multitude. Saul being possessed of the Israelitish Diadem, was sent by God with an especial Commission to lead an Army against the Amalekites and utterly destroy all that they had, Man and Woman, Infant and Suckling, Ox and Sheep, Camel and Ass. But after Victory obtained, the People Murmur that so chargeable an Expedition of two Hundred and ten Thousand Men should have no Recompense; That the Spoils of a Rich Eastern Country, and such Plenty of Fat Sheep and Oxen, Younger Fatlings and Lambs, should all (while they had neglected their Farms, Flocks and Herds at Home) Perish to no Man's benefit; That at their return there must be Public Thanksgivings, Sacrifices and Feast, with their Wives, Children and Relations at Home; which they judged would prove a Lean and Barren joy, if the Sacrifices and Beasts to be Slaughtered, must be fetched from their own Folds and Stalls: These or the like, were the Voices of the Multitude, and were specious Arguments used by the Nobles, Rulers and Chief-Captains to persuade the King to neglect his Duty towards God for the good of the People. They all concluded that the present Interest was the best Religion, and that the show and noise of Sacrifice would Silence Heaven's Decree pronounced for the Contempt of its Laws. Neither was this easily obtained of the King, who, although a Valiant Man, was forced to yield, for the Murmurs and Mutiny had proceeded so High, that he was put into a great fear, such as Subjected him in the meanest sort to the Raving Populacy; for (as he saith of himself) he Feared the People and Obeyed their Voice. But thus the King pleased the People to his own and their Ruin. For God immediately commanded the Kingdom to be Rend from him. And although some Years Intervened between the Sentence and Execution, yet the rest of his Reign was but improsperous, and at length upon Mount Gilboa, the King, his Sons and People fell down grievously Slaughtered by a Foreign Enemy and Invasion, and the Victory over them was used most Savagely and Insolently. Such are the usual Harvest which Subjects. Reap from their undutiful behaviour, wherein the more Successful they are, the more inevitable is their destruction. Miscarriages in any such attempts are most happy, which instruct them what should have been forborn, what practised, and convince them of a necessity of renouncing all Rude and Irreverent thoughts of their King, in order to the establishment of Happiness. But that so powerful an Example set down by the Holy Penman must needs be prevalent with Men so much professing Religion, I should not have gone farther for one, than the so fresh and Sadly memorable of our late times. Then were seen the Tides of Popular Fury to Swell to such an excess, that they Swallowed up all Government both in Church and State, our Kings, Princes, and most eminently Pious and Loyal Churchmen were either Murdered, Banished, or driven into Corners; and in short, after the discontented Rabble had taken the matter into their own hand (to which frequent Royal Condescensions did but the more embolden them) to Repair, Reform, Cure and Settle all, their miseries and dissatisfactions did even infinitely abound. And then to find what they sought for, they were compelled to retreat, to acknowledge their folly and distress, supplicating him whom they most rebelliously and ignominiously dispossessed of his Crown and Dignities, Return thou and all thy Servants. Until his Peace was restored, theirs was in excilement; none other with their Boasted Sciences of Government could after a long and wretched experience give any hopes of effecting the public safety, but the same they had rejected. Whom with accumulative Honours they Petitioning to return acknowledged that nothing but want of confidence in their lawful Monarch's virtue and judgement, had so miserably enslaved them under Anarchical Tyranny, nothing but that confidence could revive the Sinking Kingdoms Glory.  
So great a Calamity and unexpected Redemption successively furnishing us with infalliable Rules for prosperous enjoyments, our sudden forgetfulness or careless observance of them maketh us appear the most despicably Sottish of Mankind. We are uneasy and thoughtful by listening to the Authors of our newly vanquished afflictions, who with an ill natured, but most genuine Offspring instill Poisonous Opinions into the minds of their Fellow Subjects in detraction of the present Government. I should rationally think their very Persons caution enough against any their insinuations, much more when they repeat Rebellion in the same methods, and rush on with more impudenoe than their former beginnings knew. Nevertheless we have seen divers of them promoted to be of the Grand Council of the Nation, and there Principals of such ungrateful and undecent Orations, that while they pretended to represent Greivances, ought themselves to have been proceeded against as the most intolerable of all Grievances. We hope that Members of a Sound constitution may by God's Blessing succeed them to repair in Truth those breaches which the former vitiated ones, have opened to Scandal, Confusion, and the Terror of our Prince and all Religious People. Otherwise we ought to intercede with God and the King that such Prodigies of State may no more appear among us to Subvert our Peace and Religion with novel and unheard devices of Government and Union. What considerate Man seeth not the Foundations now stricken at, when by the same courses, and many of the same Hands, they were before Subverted? and when the Nation Sinneth again its old Crimes, after such a Miraculous Restauration, what can hinder the worse thing from befalling it? Or where shall we look for a second Redemption, who have so Idly undervalved the First? In former Ages the Great Assemblies did indeed what they undertook, support the Nation by Strengthening their respective Kings; but of late they have been so far from treading in the Steps of their Ancestors (as that Blessed Prince delivereth it, who afterward more sharply felt the mischief of such Parliamentary digressions) by dutiful expressions in that kind, that contrarily they have introduced a way of bargaining and contracting with their King, as if nothing aught to he given him by them, but what he should buy and purchase of them, either by the quitting somewhat of his Royal Prerogative, or diminishing and lessening his Revenues. This was spoken of Disrespects and Demeanours, inconsiderable in comparison of what himself became afterwards Sensible of, and his Royal Son hath lately found too much cause to mention and reprove. And each of these disloyal Practices increase the consternation, which hath Seized us, and is general, though diversely afflicting Men according to their diversity of Humours. Some are entangled in Labyrinths of Conceits that their Prince is ill advised, and hath no good Council, as if he wanted their judgement in Choosing, and all of their Choice and Representatives were endued with Infallibillity: some are so fearful of disorder in the State, and so jealous of Religion lest Superstition should enter in and corrupt it, that they presently break the Peace, which they only fear may be broken, and most Superstitiously Idolise those Oracles of Satan, which against Scripture, Primitive Example and Human Reason, lead and persuade them: Others Piously Lament their Prince's Vexations, and the Church's Reproach and danger in the midst of so many partly Maliciously contriving, partly inconsiderate and Zeal Blind Adversaries; whose infatuations they Pray may cease, and the Smiles only of Fraternal Union in our dearest Mothers Bosom and Embraces may be Foreign Enemies Envy, and the World's Discourse and Amazement.   

CHAP. V.  
A Good Subject cannot but grievously Mourn, and be Afflicted by his Prince's Adversities.  
THat one, who feareth God and his Ordinance, who desireth and endeavoureth the public Welfare, and seeth how inseparably God hath joined the Good of the Higher Power and the Subjects, (for saith St. Paul, He is the Minister of God to thee for good) cannot but grievously mourn and be afflicted by his Prince's Adversities, is nothing to be admired by them, that revere Conscience, or truly mind Heaven. For when he, who is the Minister of God to us for good, shall by the Devil, or any of his Agents, have the Channel of his Power, through which our good must flow, stopped or disturbed, this will be every Wise man's grief. Fullness and Wantonness may at present make many in observant; Pride having made divers to contemn those Blessings, which came not answering their own mode and prescription, may make them merry to observe it and help to promote it; the Rapacity of such as are not contented with what the usual course of the stream brought them, will assuredly by variety of Arts corrupt and trouble the Waters, in hope of more plentiful Fishing and Prey. But wise and good men lament these disorderly either hopes or joys, seeing apparent mischief reigning under the smiles of men of unstable minds. The business of Kings is not to satisfy fluctuating humours, but to give Contentment to their Subjects, which cannot be otherwise administered, then by Religion and Justice, and practising the blessed Rules of Peace. The concerns of Religion and Justice, are for the most part within the public view: But I have shown that the Mystery of Peace is their peculiar Skill, not to be pried into any further than they are pleased to permit, but that the Subjects Acquiescence is their best Strength and Safety. And although this be true, yet there are too commonly men Dissatisfied, Ambitious and Malicious, who will not be Happy, who will be peeping, meddling with, and Speaking evil of the things they understand not. And sometimes it happeneth that these pernicious wretches go on with a Fatal Prosperity, insomuch that (as the Wise man speaks) The City (by which he meaneth the Kingdom or Commonwealth) is overthrown by the mouth of the wicked. Sometimes the commotions only threaten, and having begun the works of ruin, are not able to finish them, God being pleased to put an hook into the Noses of the Insolent, and to curb the madness of the people. But in any of these Cases, the calamity beginneth at the Head; all the vicious Members blows and reproaches are at that: Although they are pretensively aimed at something else, yet there they are designed to fall. But then, alas! how sensible is every sound Member of all the Affronts Indignities and Sufferings, which it sustaineth? If it Ache and Grieve, how they languish? If it smart, how speedily do they feel the pain? And its Agonies put all on Trembling? Every injury they feel, each deprivation is their loss, every reproach their shame. Then they mourn and cry out as lamenting Jeremy, For this our heart is faint, for these things our eyes are dim. Ordinary troubles observed in equals, create commiseration in those who have not put off Humanity; but Christians have a fellow feeling of their brethren's afflictions by the greatness of their compassion, bearing one another's burdens; as if suffering in the same Body, and under the same Calamities. If such be the Affection of common Neighbourhood, which the general rules of Christian Charity, and peradventure some, peradventure no particular Obligations of dependence or communion have enlivened; how boundless must those Passions and Griefs be, which proceed from Charity, inflamed by all that the free exercise of Religion, Temporal Hopes and Dependencies, and the enjoyments of a pleasant Fraternal Communion can administer? By the Injuries and Disturbances of the King's Peace, the Public Exercise of Religion is also interrupted; for then when the wicked arise, a man is hidden, than what they celebrated before with open Joy and Thanksgiving, God's Children being scattered by the Persecutions of the ungodly, are forced mournfully to perform in Corners. They that will not allow their Nursing Father quiet, will afford the Pious Sons as little Tranquillity. And although no other molestation ensue from the impious Authors of the King's Grief, yet the remembrance by whom God hath hitherto conveyed those most Heavenly pleasures to his Servants upon Earth, mingleth even those sweets with Gall, when God's most Sacred Substitute is forced to drink of the Cup of Bitterness. Each good man is desirous to undergo in his own person what he sustaineth, and would gladly give his Life in exchange for the Afflictions of the King, who is worth ten thousand of us. David although a King, was so concerned at the death of Abner a reconciled Enemy, that all the People could not persuade him to eat, because there was a Prince, and a Great Man then fallen in Israel; much more Good Subjects, when they see Mischief designed against their Sovereign, and carried on with Fury and Insolence, do Fast and Mourn, and when they do Eat, it is the Bread of Afflictions and Tears. And in the next place (although they do not move Pious men with equal affection, yet) our Temporal Dependencies and Enjoyments considered, help to add weight to our Grief, when the Almighty's great Almoner, by and under whom our Table was prepared, our Head anointed, and our Cup did run over, shall be reduced to straits and anxieties. When he also whose love and care of his People laboureth to secure to each man (as far as humane scrutiny can give judgement) his just rights and fruitions redeeming the Souls of the Poor from Deceit and Violence, and breaking in pieces the Oppressor, when he shall be under distress, or in any danger, by the Conspiracies of Cruel and Bloodthirsty men, so great is the Horror that surpriseth them, that in the possession of what hath been preserved by past care, there is no comfort, no enjoyment. Love cannot be ungrateful, and Gratitude cannot be forgetful, but the memory of each delight causeth a melting of hearts, and as it were a dissolution of nature, when the Principal Cause is threatened to be taken away or removed out of sight. Neither is this Grief but in the least part proceeding from any fear of Sequestrations and losses of Estates and Fortunes by the violence offered to our Prince's Peace. Although there's little need of Remembrancers to mind us how Religious and Loyal men were treated, when Slaves were mounted and Princes depressed, and that so just a fear is cause enough for trouble of mind, and that trouble no way discommendable, yet this least afflicteth any good Subject's thoughts. For should such as move towards our Sovereign's Disquiet never so plausibly and largely promise the same freedom in Spirituals and as full enjoyment of our Liberties and Properties as we either do or can desire to obtain, nay could they give us caution and security sufficient to prevent all fears of non-performance of these promises, when it should be in the power of their hands to perform or change; yet could none of these promises or offered securities remove a good Subjects sorrow. For in the first place Usurper's account all that they leave in the possession of those, over whom they have assumed Authority, to be matter of Courtesy, not of Right and Justice, And the subversion of the fundamental Right, the alteration of Property, although the thing be retained, doth so much abate the pleasures of fruition, that it rather appeareth a gently protracted misery. But then by a nearer inspection into things, good and wise Men see an impossibility of performing these promises, although the Promisers would be, what Rebels never are, exact in these their Covenants. For not to be disquieted in gathering in and eating our own Bread and of our own Flocks and Herds, or sitting and drinking our own Labours under our own Vine, is not Peace nor a Blessing, but a Curse. Every morsel we swallow goeth down with dread and menaces, and our drink chilleth our very Spirits as at Death's approach. For in the midst of all plenty looking up in stead of that glorious and auspicious Star, which God hath always graciously appointed to influence and be the blessing of our Fortunes, we see black and prodigious Clouds and wand'ring Stars with flaming denunnciations of Wrath, which cause to vanish whatsoever pretendeth to joy. God will have his Work done his own way, and his Blessings administered by Sacred Hands. Men of impudence, riots and lusts, who are uncapable of well using a private Fortune although too large for them, yet rapaciously extend their desires to the State, which is above subjection, cannot at the same time be the Public Scourges and Blessings. They never appear but for humane punishment; the sight of them admonish us repentance and sorrow, which when we religiously abound with, they are designed for the Fire.   

CHAP. VI  
A Good Subject is so studiously careful and mindful of his Prince's Welfare, that in his Prince's Danger he becometh unmindful of many of his own nearest private Concerns.  
OUr Nation at this time aboundeth with men who please themselves with Religious Discourses; and this inviteth me to head this part of my Discourse with a Scripture Example. Mephibosheth being the Son of Jonathan, David's admired Friend, was after David's Coronation called to Court, made to eat daily at the King's Table, and all the Lands of King Saul restored unto him. After a long prosperous Reign King David's Son Absalon conspired against him; the Conspiracy was so strong and sudden that the King had no time to prepare himself for Defence, scarce enough to fly. But among all the truehearted Subjects which lamented the King's distress, that of Mephibosheth is most remarkable, who being lame in his Feet, yet had not dressed his Feet, nor trimmed his Beard, nor washed his clothes, from the day the King departed, until the day he came again in peace. There was a rare Divine Soul in a weak and inform body; and the grief of the mind was exceedingly the greater, because disabled of corporal assistance in his Prince's necessity. But he would not be deficient wherein he was able; therefore he produceth a powerful supply of prayers and tears instead of Arms and Sinews of War. Neither was he afraid in dangerous times to show his dislike of the public joy at Jerusalem, or to be a mourner amidst Absalom's Triumphs. To show fear had been to cast out love, and was beneath his large Gratitude, and incomparable Loyalty. These rendered him fearless and regardless of all other misfortunes after the King's departure. He so much saw his Master's danger, that he saw not his own; beyond him he had no hopes, without him no pleasure. Which is easily discerned seeing his lameness being from his infancy, and needing a continual care, yet his sorrow and cares for his exiled King afforded no time for cure or refreshment. He could not mind ease and decency, when the Kingdom was in disorder, nor let his thoughts that were high in consultation and suspense for the sick Head and faint Heart descend so low as to be employed about his Feet. Self preservation would have been the first of most men's thoughts, but it was none of his at all, the weightiest concerns taking deepest impression in his great and capacious mind. Mean Spirits would have thought of nothing else, but how to preserve themselves and their Fortunes; let David or Absalon or whosoever could get the Throne much alike to them; so long as they could find ways to Ingratiate and Fawn, no matter by what hand they were fed. But Generous and Divine Souls reject those despicable politics, which certainly ruin Conscience and Fame, and run greater hazards of Temporals than they, who firmly adhere to their Loyalty and Integrity. For Rebellions are seldom prosperous, or not long so: And although constant Fidelity doth willingly adventure all, yet it never hath need to Apologise for Desertion, or supplicate a returning Princes Mercy and Pardon. His Peaceable Restauration is the Faithful Subjects Prayer and Fortune; this he chiefly desireth and aimeth at; and if other Fortunes sink in the acquiring, he esteemeth the purchase cheap enough. Those other men of mean Spirits, like Rats and such contemptible Vermin, if the Building wherein they are threaten a downfall, presently shift for themselves, not caring what becometh of any thing, provided they are far enough from the danger, whether it stand or fall: But Good Men put their Shoulders as props to Sustain the Fabric of the State, and never move from their undertaken Charge, so long as they have any Hopes of benefiting it by their Endeavours: And rather had they be oppressed in the ruin, than not to have endeavoured the utmost, when need so required. And this is certainly the greatest Policy to them, who make any Professions of Religion, or think justly of God. I add this last, Or think justly of God, because it is too well known, that they who in Later times, and in these days, make loudest Professions of Religion, are the first in Seditious and Rebellious practices. But this showeth their Professions insincere, and that in Truth they do but make a mock of the name of Conscience, and think of God, (as that Royal Prophet expresseth it) that he is altogether such an ox as themselves, or rather, Do say in their hearts, there is no God. The better sort of Moralists have in all times outdone these Christians, believing their Allegiance to their Prince to exceed all private Interests, whether Personal or Relative; and exhibiting incorrupt Loyalty under the greatest Temptations and durance. Nay even the better sort of Dogs have shown grateful Fidelity to their Masters to the extremity of Breath. So far have those other pretenders to the great Titles of Piety, put off even Morality and Nature. But such as truly fear God, and revere Conscience upon each neglect, or injurious act, declare to themselves what David proclaimed to Abner and the People, who sleeping left the King to David and Abishai's mercy; As the Lord liveth we are worthy to die, because we have not kept the Lords Anointed. And wise men, who know the danger, will be as careful not to incur the Divine Displeasure by sleeping when it is time of Action; but rather they hate the Act of Negligence more than the desert, and are so in love with their duty, that no violence can separate Affections, or hinder their diligence in Preserving or Rescuing from danger the Lords Anointed, the Breath of our Nostrils. And this (although good men in the performance of their duty, lest think of a Temporal reward, yet) they know to be the highest part of Prudence too, or Rational Subtlety. They know the Divine Power to be no Fiction, or Dream, but recollect and treasure up in their Memories the Omnipotent Acts of revenge of its dishonour upon the unthinking Contrivers of Treason, and the most frequent Temporal manifestations of his Love and Honour to the Faithful. They see it to be but a Trial, and being confirmed for their Duty, are sure of being approved, and that when God seeth his time to Turn again the Captivity of his people, for their present Grief, they shall obtain the chief places in the theatres of Joy. It being Gods promise, That the King shall joy in God's strength, and that he will prevent him with the Blessings of Goodness, They know, that as the King's Sorrow was theirs, so shall his Joy be. So that their Trouble, although excessive, hath yet much Consolation; because they Hope always, and their Hope is Rational depending on God, who besides Scriptural most delicious Promises and Examples, hath further amply furnished us with incomparable modern Patterns and Observations. In the midst of their Griefs, Sufferings and Endeavours, they seem to hear directed to each of them, as well as lamenting Rachel, Refrain thy Voice from Weeping, and thine Eyes from Tears, for thy work shall be rewarded, and they shall come again from the Land of the Enemy. They are as a Faithful Wife, whose Husband being either in the field ready to engage in a desperate Battle, or at Sea in stormy weather, and a road Infested by Pirates; Anxity and Fear make her continually Mournful, she is viduated and neglectful of Ornaments and Food, using but little, enjoying nothing. Yet Hope taketh its vicissitudes of administering Comfort, minding her of the prevalency of Prayer and Patience, repeating the successes with which God hath hitherto blessed either him or others, who Industriously relied upon the excellency of their Cause, and which he hath to such promised. This giveth Intermissions of Grief, and often gaineth victory, although subject to frequent relapses. At length his return banisheth Hope and Fear, but both serve to make great the joy, which without them must have remained among the small and disregarded ones. The King is the Soul of his Country's Joy and Felicity, whose Dangers or Absence cause Convulsions of Spirits in his Faithful Subjects, who are Espoused to him, and sharers in all his Fortunes. And it is impossible while men are under greatly distracting cares for the Public, but that private Affairs and Pleasures must cease to be respected. But before these Thoughts swell the heart to despair, Divine Comfort appeareth encouraging Fidelity, with Promises of a Blessed Conclusion. For by the Generations passed they are taught, that Adversities may fall upon Kings for their Kingdom's Wickedness, God designing them as Punishments and Trials for the People's Amendment; but in his appointed time is wont to Turn him to the Prayer of the poor destitute, and not to despise their desire. And although God doth sometimes afflict, yet he patronizeth the Cause of Kings, and calleth it his own. And the very success of the wicked is an assurance of their approaching fall; for it is always by them tyrannically and savagely used, and accompanied with such prodigious haughtiness, that the expectation must be inevitable ruin.  
These interchangeable sorrows and hopes did once long contend for victory in the minds of the Loyal party of these Kingdoms. The delays and improbabilities of our most Gracious King's Restauration (after we had seen His Blessed Father exalted to a more glorious Crown) gave grief the longer possession. But our reason (when grief well nigh spent would permit us the use of it) showed us the impossibility of such sanguinary Pride long continuing, or that those men's insatiable desires, which by receiving were the more extended, till at length they were enlarged as Hell, should wanting supplies abroad not fall to feed upon their own Instruments first, afterward one upon another, and in the end ravingly exspire. This reason was strengthened by a firm belief that God would not suffer such and so much blood to cry unrevenged, that the patient abiding of the Meek should not always be forgotten, but that our God would be pleased to show a token upon us for good, that they who hated us, might be ashamed. Our fears were more durable, but our hopes by these dependencies and encouragements were more quick and powerful, and in the end vanquishing our fears were themselves lost in the following pleasant and celestial enjoyments. The benefits whereof, I humbly beseech God, we may by our virtues and pious thankfulness make truly our own, and by such patterns leave the possession of Posterities.  
But the foul interruption, which ill men have by indirect counsels made, putteth us again upon the rack, and giveth even the name of Joy but an unwelcome reception, until judicious Hope relieveth us with assurances that their expectation is but short, and showeth us the Achitophel's politicly contriving the frame and as cunningly erecting the Ladder, from the top of which they may boast their success and give perpetuity to their memories. Each dutiful Subject in the mean time with a lamenting care beholdeth his Prince's troubles and the fate of those, who so occasion them. And (such is the usual course of Divine Rewards descending upon prudent Obedience) although he is least in his own thoughts, yet by all his faculties endeavouring it, he beginneth his own prosperity at his Sovereigns. Being careless of all even life itself, that is, being resolutely willing to expose all that is dearest to him as the purchase of the King's peace, he best keepeth and secureth his All. By this means his adversity is shortened, his joy rendered more durable and copious.   

CHAP. VII.  
The Prince's Peace and thereby the Kingdoms settled can truly influence with joy none but Good Subjects.  
WHat good men ask of God according to his Will, and Industriously labour for, in this being obtained they truly rejoice; but others have not the like joy, although partakers of the same Blessings, having been deficient in the means. For although (as it is in general Blessings) multitudes have had joy by His Majesty's Happy Restauration, yet all those could not truly rejoice in it, that being both the purchase and work of Piety. It was the fruit of incessant Prayer, whereby the Faithful prevailed with God for this Return to His Afflicted People, according to the wont course of his Favours, as Elias did after so many years of Drought to the Thirsty Israelites, who all knew the misery they lay under, but not the Cause or Remedy. As it was with them, so with us; the very Authors of the dismal Judgement groaned under it, and lamented the Pressure, not the Provocation. We had men esteemed Crafty, who had wit enough to bring mischief upon others, to derive much upon themselves and put all into disorder, but were unseen in the ways of Feace and Composure. But, Alas! they who are endued with this wit only, are but each puny Devils Fools. Could they judiciously have betaken themselves to the Art of Reconciliation, they had been to be admired. Nothing more common then for a Fool, in one minute to destroy the curious Contrivance and labour of many Months; and without difficulty a Mad man can quickly Fire a most magnificent Edifice, not modelled and raised without vast Expense of Council, Riches, Labour and Time: And out of his fit this Incendiary may happen to lament the Desolation, and weep into the Ashes, especially if sensible that before its Funeral, that House was wont to be his Hospitable shelter from necessity. All his wishes, either that he had not done it, or that it were rebuilt, are insignificant without Materials, Judgement and Money; the Resurrection must not owe itself to one possessed with a Brainsick Fury. They who kindled the late terrible Flames, which laid three Kingdoms Wast, claim an equal Interest at least, with Subjects of the most Untainted Loyalty in the Restauration and Joy thereof of as principally their Work and Benefit, (and I would to God it were their due, that the Happiness might be the more complete) but the Immodesty of the claim, accompanied with Indignation towards such as find it their duty to mind them of a necessity of Repentance for past Delinquencies, and an undutiful demeanour towards their Master ever since His Return, plead against them, and vacate their pretensions. They who repent not what Injuries they committed against the Father, could not sincerely Pray for the Sons Peaceable Return, as to His Just and undoubted Rights; and what they could not Pray for, they could not cheerfully rejoice in: And they who use all Scurrilous ways of showing a dislike to that Church, whereof he, is pleased to declare Himself a Resolute Defender, cannot love Him, who Defendeth what they hate: For certainly they, who Threaten and spare not to speak their Hopes of our Church's downfall, must ruin the Defender, before they can fix any fatal Weapon in her. As I confine Joy to Religion, so Joy and Religion to the love of Unity: It was for Vnity's sake (as knowing none but a King, God's Ordinance could restore it, and that an Usurper could not be God's Ordinance, neither Unity consist with his Interest) that the Faithful were in such trouble, and Prayed day and night with such fervency. When by our Lords gracious respects to their Petitions, the Grand Artificer, Instrument and Means were given, they could not be partners either in the Petitions or Joy, who would not be wrought upon to contribute to the Unity, but like so many Sanballats and Ammonites, were rather exceedingly grieved that there was come a Man to seek the Welfare of God's people; as not withstanding their first Pretences, their after Scoffs and Oppositions, and their late practices have manifested. Now these men by His Majesty's mild Reign and manisold Indulgentes are Rich, living in Ease and Plenty, wanting nothing that conduceth to Joy, which is within the Immense Power of a King to give: Yet want of Gratitude and Piety makes Contentment wanting; so that in fine, they have, but rejoice not in the Blessings, which make glad the Hearts of others. If (as they have over-boasted) they were of those, who desired and prepared the way for the Kings Return; yet to offer this with Propositions and upon Terms, (which was Disloyalty, as tending to His Dishonour) or upon such Hopes as the granting them was inconsistent with the Splendour and Safety of His Crown, or upon Revenge to an Inferior Faction, which ungratefully Usurped Authority over those, who Tutored and Nursed it up, had none of the respects and zeal of Good Subjects, nor could they entertain true Joy, who were blindly transported with divers Lusts and Intemperate Desires. The Joy for the King and Kingdom's Peace restored as the greatest of Divine Mercies, requireth a Serene mind, free from all mists and vapours of Passions, all dregs of Lust, Envy and Malice, and all whifling clouds of Irresolute Fancy, a mind satisfied with the discharge of its duty, and which by present perceptions hath a fair prospect of greater Benefits, which these beautiful ones only usher in to strengthen Faith and cherish holy Expectation.  
But while my Restrictions are of this sort, they may seem to exclude from this Joy all Subjects, none having minds so clear and innocent, as never to admit any thing contrary to those prescribed Qualifications. And indeed every admission is a diminution, or weakening of it, indisposing men's Appetites to the relishing those admirably pleasant Fruits, which Providence hath set so plentifully before them. And with unconstant minds, nothing sooner prevaileth to a dislike than the Plenty, Wantonness making them snuff upon these unvaluable Delights, whose nourishment is too high for their unrefined Constitutions. But as to what is incident to Humanity, the best of men have suffered under some surprisals of infirmity, and do rather sometimes forget, than commit against the strictness of Duty, so that by the abatement of their Sacred pleasures they are quickened to it again. Now such as by their Vigilance overcome evil passions and condemnable motions, I speak Innocent and pure from them accounting love and desire of perfection to be the fullness of the virtues required. For it is but reason that as God accepteth them, man should esteem them; and he indeed putteth the full value upon Faithful endeavours. And (as to the present Discourse) the desires of being Loyally obedient is a through Obedience, which will not be misguided by Passions, improper expectations, bottomless conceits and suspicions, or revengeful hopes, but rejoiceth in the performance of its duty making itself its chief reward. An obedient man desireth and endeavoureth Peace, and being obtained embraceth and keepeth it as studiously as he laboured for it, Praying for its Blessed continuance, loving all that join with him in the same Affections, and hating none but as they are its Enemies. Peace is his desire, his delight and glory, the end of all his Actions, the emblem of his Eternal recompense, his Heaven upon Earth. And this no corrupt minds can truly rejoice in; they may peradventure be pleased with it for a time, but are soon glutted with its pleasures and stores, grow insolent and kick at her Blessings. But good men cannot surseit upon her favours, though abundantly satisfied with them. For in sound minds the same plenty be getteth desire, which in depraved, groweth to an abhorrency. Neither can Peace be obtained by evil or unstable men, any more than continue by them, when it is in their power to disturb it: For the Sacred Oracle declaring, that there is no peace to the wicked, they certainly can never give that to others, which they cannot procure for themselves, or brook in others. So that to be able to rejoice in Peace, every man must conform to a Virtuous Life, and be wife with Sobriety. For vicious living inclineth men to anger, suspicions and all sorts of unruly courses, and generally begetteth in them an over-value of their own Judgements and Abilities; which hath been sadly experienced in some of the great Debauches of our times.  
Some men again well deserving, and who have been long known to govern themselves in the proper rules of this Joy, have at length become too apprehensive of being useful, and thereby have ceased to become Good Subjects, a proud confidence destroying that Loyalty, which had been admirably excellent, had it continued among the works and labours of Love. Because they hear that well doing deserveth a reward, they wrong their judgements in reaching at an immature one, and too much discover a long concealed malignity in their minds, which hath disturbed their Joy although without public observation. For where there are illegitimate hopes, there must be sometimes great fears, which (as we see) break out into disorders, and are ever disturbing the contentment of the Soul, which by well doing only should be kept in tranquillity. The Pious satisfaction of God's great favour in hearing the cries of his afflicted people, and restoring to us our Dread Sovereign in Peace, and the virtuous care of continuing this mercy certainly mind nothing but God and the Kings ' approbation. If these performances observed produce any further Grace, it is venerably received, not as a recompense, but a Princely condescension and Bounty. Good Mephibosheths' Loyalty is an incomparable pattern, who was so truly glad of his Princes Return, that the Joy was to him a Possession; for other things he careth not, but saith Calumniating Ziba, Yea, let him take all, forasmuch as my Lord the King is come again in Peace.  
But some of the great pretender to Loyalty have stained the glorious repute, which they had gotten, at a most foolish rate. For where the King hath been pleased to accept the Services of some Subjects, and to signalise them with grants of eminent Indulgences; they who were profitable Servants, became foolish Favourites, and what they have industriously managed to their Prince's advantage in an Inferior Station, their Pride hath ruined in advancement. For wanting continence in elated Fortunes, they though their Deed's merit, not Duty; and judging themselves such men of excellence, that the Sceptre could not be wielded without their council, they have presumed to act above the condition of Subjects, forgetting their Original and the Humility which gave their Honour a Being. And these were so far from following Mephibosheth's example of leaving all for Joy, that they have thought nothing sufficient reward, which accumulative liberality hath laid upon them. And indeed herein the strength of their judgements met with the severest trial. For they, who could laudably sustain and overcome the sharpest adversities, have been drawn into a snare by the blandishments of Fortune, and their Fortitude being eneruated by her leniments, she hath led them about as the most ridiculous Captives. So easily are heedless men divested of their Joy, in the midst of their Triumphs, by yielding to the beginning of temptations of making reward the chief inducement to Loyalty.   

CHAP. VIII.  
No Considerations of past or ensuing damages, which have or may accrue to him, do hinder this Joy in a Good Subject.  
TRue Loyalty is so little swayed by interest, that it is its own contentment, and rejoiceth in the King's Peace for God, his Church and People's sake, looking for no reward beyond self satisfaction. The excellency of the Example biddeth me again repeat it, and make remarks upon the sacred History or Mephibosheth. He was the Son of Saul, (as the Holy Text speaketh it in the relation of that action more observably) yet came down with an unparallelled Joy to meet King David returning from Exilement. This Mephibosheth was Heir Apparent to the Crown of Israel, as it respecteth the House of Saul, being the Son of Jonathan, Saul's eldest Son. Neither the reflections upon his disinherison not withstanding his Title by a most direct descent, nor David's preceipitate dispossessing him of his Lands, upon the false accusations of Ziba his servant before he had liberty to answer for himself, did any thing prevail with him to lessen his affections to the King, or his gladness that he was returned in Peace. The King indeed had sent for him to eat at his own Table, and restored unto him all his Patrimony. But the respect to his succession could soon have fitted him with replies; That the specious Kindness of calling him to Court might be both pride, and policy; pride, to render his own Majesty the more awful by so great a Prince's attendance; And policy, to keep him near him always in view, that so he might not be able to cause Sedition or Innovation. And then what did an Inheritance (which, his Title to the Crown considered, was but part of his right) in a corner of one of the Tribes signify to a man thoughtful of the loss of a Kingdom? What was it but an occasion for his Brethren the Benjamites to upbraid him with want of courage and judgement, who should so tamely acquiesce in this as a favour, and content himself with a private Fortune, who was born unto so glorious a Sceptre? But piety quashed all these suggestions (so apt to swell and puff up a young Prince's mind) and gave him a most sacred Judgement to discern God's Work and Decree, and taught him by meekness to enjoy himself, and all that the King bestowed upon him as truly Royal favours. The same Almighty power, which exalted his Grandfather Saul to be King, had for disobedience to his commands denounced by the same Prophet, who anointed him, the renting away of his Kingdom and giving it to his Neighbour, and soon after the denunciation caused David by the same Prophet to be anointed. That he was ordained King by God, Saul knew and envied him for it, and often endeavoured to frustrate the Divine Decree by killing him; This Jonathan knew and loved him; this Mephibosheth knew, and thence gave him the Honour, which true Majesty demanded and Conscience enjoined should be given by all Subjects. This being a well weighed ground for him to despise his own Title, he saw as little cause to be angry at the disposing his estate to treacherous Ziba. He considered it to be the King's mere bounty at first, and was thankful for so long a time of enjoyment. And his Joy at the King's Return was only lessened by pity, that the Crown, which taketh away all personal defects, did not as well remove the defects of the mind, and make the King less humane by being infallible. With all wise men a large and ponderous good begetteth oblivion of a small inconvenience or evil, (none but fools bemoaning the loss of trifles, and pursuing them in their thoughts to the contempt of solid pleasures) and with all good men the public good is the greatest. That vulgar expression, That every man is nearest to himself, is only true in respect to Neighbourhood and private commerce, but never (that I know or have heard) owned by men of any understanding to extend to the Public. For those very men, who seek themselves only by the ruin of others placed above them, hypocritically move under the shadow of the General Welfare, because Mankind universally abhorreth any such Position, That Private Injuries are to be revenged by a public mischief. Therefore discontented Persons we see shunned as pestiferous, there's no coming near them without danger, nor letting them abroad with safety, until they are throughly purged and cured. If once a real wrong done by his Prince (as such may happen to be sustained) shall justify a Subject's disorders, innumerable feigned or supposed ones will continually appear to the destruction of Peace and Government. Now a wise man considereth, that if by any misresentation of him to his Prince (as was Mephibosheth's case) he hath undergone some damages, by his diligent continuing in his duty and Allegiance he may become observed, and probably repaid with advantage; but if not, that injuries of this nature are more discreetly dissembled than reparation prosecuted, which is both difficult, unjust and ill natured. For such is the power of a King, that he that provoketh him is generally seen to sin against his own Soul; his hopes are stronger than his Arms, Wit, or Religion. And withal they are as ill grounded as his Religion, which requireth the Subject in this case above all others (if there should in a King appear manifest intentions of wrong doing) to leave Vengeance to God. By endeavouring to do himself justice he sacrilegiously robbeth God of his Prerogative. But if his Power be supposed to equal his Sovereigns, yet how barbarously ill-natured is he, who by the destruction of multitudes of Innocents' aimeth to arrive at satisfaction, uncertain whether he shall recover, or add his guilty Soul to his other losses? Religion (wherein is contained prudence and Mercy) directeth a Subject better, and silenceth him from so much as complaining out of Joy, that his case is singular, that it is no worse with him, and that the rest of his fellow Subjects are pleasant and happy. Nothing with him savoureth more of disingenuity than to deface the bliss of a general Festivity with Tears, or mix with laments the People's acclamations. If by bad Offices his good be maliciously or fraudulently evil spoken of and any thing unworthy his Virtue and Loyalty doth thereby happen unto him, he looketh upon his Prince as chiefly injured by the approach of Sycophants to his Sacred Person, and only wondering at the Impudence with Indignation hath a short diversion from his Joy by considering that God giveth in his tlife no pleasures without mixture of somewhat sharp, because he will have perfect Felicity another World's Glory, the Fruition of man translated to the state of Incorruption. Immediately from these thoughts he is restored to his usual liberty and improveth his Joy by these accidents. For when the craft of the Devil, and cunning devices of men would put him out of his proper station, and tempt him to resign his internal Peace, he glorieth that it is not in the power of enmity to disturb that without a voluntary surrender, and that God blesseth his sincerity, with resolutions to retain his own, to adhere firmly to his Obedience, and to rejoice with his fellow Subjects for the common Safety. To do the Will of God is his Felicity, and it is no less to bear it. And although like Mordecai that spoke good for the King, he bears Haman's indignation, yet he continueth unaltered; he cheefully waiteth the time of being made known, although not extremely Solicitious, whether in this Life or another. Neither again will he justify a malignant Detractor by acting, or so much as Speaking to the least Dishonour of his Master, but still pleasantly and obediently intendeth his Peace and Welfare to the utmost of his power, and so putteth te silence the Calumnies of foolish men. He at first prayed for the public Peace; and God answering his Petitions, he is resolved not to break it. He prayed for the Prosperity of the Church, to which the public Peace chiefly conduceth; his peculiar outward losses are no hindrance to it; therefore his Religion being secure, so is he; the Church flourishing, he is happy; the King in the defence thereof graciously encouraging and promoting the Faithful, and curbing the insolence of Gainsayers, he hath the desire of his Soul; God's Servants Religiously assembled to thank him for the general Redemption of mankind by the blood of his Son, for the particular Redemption of these parts of his Church among us, and all other his mercies exhibited to us, and to Pray for a continuance and increase of his loving kindness to us, and to all men; upon the wings of these Devotions is he wrapped up into Paradise. His virtue is extremely reproached by thoughts that he, who hath such blissful preceptions, can descend from them to the considerations of some Temporal disadvantages. His and the common way to Heaven being rendered more open and passable, he joyfully ascendeth, walking vigorously on in the footsteps of the General Assembly, and multitudes of Holy men gone before, showing by his daily practice that their works do follow them.    

The Conclusion.  
THe consideration of our advancement as Men and Christians, imposeth on us a necessity to be Good and Just, and Subjection being our natural condition, cannot be any way uneasy or improsperous, without our either imprudent or wanton renunciation of it: By aiming at what is set above us, we usually fall beneath those inferioritis, which we before viewed with contempt; for the injustce of our discountented Pride hath not a more proper recompense. Inviolate Prerogatives are the Subjects Safety and Honour, and the surest Charter of their Freedom, which protect them from injury, who have never practised to their diminution or weakening. Let Reason or Interest be consulted, the resolve will be, that the least invasion of them is unjust, and not to be attempted by any, that are good and wise, because certainly prejudicing the general Welfare. Men of unsettled but self-confident Counsels, think themselves great and able for the most eminent Achievements, and sufficient for the highest flight, if but bedecked withsome of the Ealges Plumes; but being too feeble for the work and consequent weight of envy do shame their undertake and followers, whom some Name of reproach signifying their folly and crime distinguisheth from the rest of mankind. Additions to them, or at least fortifications of such as impairing time hath in any part enfeebled, are looked upon by all that judiciously mind their own preservation to be continually necessary. For the Prerogative of the Crown rendered infirm do inevitably cause to halt the Privileges of the Members, which may peradventure swell high, but then speak their Sickliness and Fate, and that they then incline most to Dissolution. Without doubt that Kingdom is most Happy, where Discourses of this nature are least heard: But on the other hand it much more conduceth to the public Good, that the Prince be rigorous, even to the brink of Tyranny, then addicted to Lenity and easy Concessions of Popular demands. The errors of the first sort are little felt, and scarce discernible; those of the latter are universally and apparently pernicious. But in no part are the Prerogatives more dangerously entrenched upon then in those, which concern Religion, wherein the People by seeking, and the Prince by yielding, do the same as when Fond Parents to their crying Children allow the handling of R-zours and Lances. In this case a sharp reprehension conserveth the peace, and hindereth a certain effusion of Blood. For Protestations, Leagues and Covenants, and projectures of impossible Unions have no tendency to what they speak, but to what is most contrary; these terms being taken up premeditatly to the Dissolution of the most inviolable and Sacred Obligations, without the Religious observance of which Union hath no consistence. Where are the wise Contrivers of them? Or, what Bonds can unite those to the Church, whom Rebellion, Blood and Devastation hath separated from her? Such Vnitings are the Debauches of Religion, and the directest courses to the Subverting Monarchy and Hierarchy. What Fury did before Act, is now required to have a legal Introduction: And although we abhor the Murderers of Kings and Prince, and give Sacrilegious men their merited Epithets, yet that these be by opinion admitted into the great Employs of State and Bosom of the Church, no Contrition or desires of Reconciliation preceding, is the best prescribed Rule of Preservation and Canon of Ecclesiastical Communion. In fine, the much applauded Projectors of our Constitutions of Peace, do no otherwise then tell us, that to prevent the Potency of such as are feared will spare neither King nor Church; our only course is to promote and Empower those, whose hatred to both is known and implacable. It is not to be doubted but that the Indulgences and Connivances of these times, have raised to this height of Insolence (as their accustomed gratitude) the Spirits of these Zealots; and thence is to be conjectured their future deportment upon a Toleration fortified with Legality. Reason not assisted by the saddest Domestic Experiences, showeth any Toleration of diversities of Religions to be of ill consequence; but that inevitably destructive to Monarchy, which ceaseth to be a favour, and standing guarded with one Law, is enabled to command more, and at length what it will. All these mischiefs (which the humourous Multitude, led by some Pestilent Councillors, esteem their Happiness, till the pungent sting of their enjoyments sharpen them to an apprehension of their folly) Good Subjects resolutely oppose, yet behold with pity, to see Religious Assemblies void of Piety, Kingdoms, whose Administrator of Justice hath his hands bound, and Obedience Charity, Humility, and all other Virtues dwindle into names only, stir up their magnanimous Souls by commiseration to cares of Relief: And this they discern no way to be effected, but by restoring and confirming their King to and in His Royal Prerogatives, by promoting his Peace, that by it all may live a quiet and peaceable life in all godliness and honesty. And as they are herein zealous, so constant, not apt to be diverted by the gaudy hopes of Change, nor disencouraged either by suspicion of disrespected merit, or apparentcy of good services ill repaid. They Act knowingly and so are above Change; and their generous minds admit not the torments of Suspicion, unless of deficiency in themselves. And this same temper inclineth them to an assurance, that besides his Princely inclinations the King's Interest diverseth him from remunerating Loyally with injuries; which, if at any time thy befall a Good Subject, he considereth, and findeth them to proceed from the ill representation of envious Detractours, a sort of State Moths, which cannot without great difficulty be kept out of the Linings of the Crown. Reward is least in their desires, (except that great one, the innocent Glory of well performing) and nothing but omission of duty can afflict them; thence they are steadfast and unmoveable, knowing that their labour is not in vain, but that their recompense and inheritance shall be for ever.  
And now that Peace and Love may unite us under our Head, by the virtuous government of ourselves let us work His Security. By vicious living all mischief is propagated; that introduceth ruin of Subjects, and bringeth contempt upon Princes, who become not Governors of Men, but Kings of Beasts, and God angry that his inesteemable Pearls are cast before Swine, surrendereth them to the possession of the Legion. That insuperable Goodness, which magnifieth its power most chiefly in showing mercy and pity, is wearied and made deficient by ingratitude; nay more, is converted into fury by our misguided and corrupted affections. It is from this cause that the clamours and murmurings, too much heard in our Land, do proceed. Vices abounding, increase Suspicions, prepare men for strifes, and multiply disorders: then these make men's minds like the troubled Sea, to cast up mire and dirt. And indeed God seemeth to have abandoned a great part of this wretched Nation to the Curse of their own follies and imaginations, to delight in Seduction, and to believe Lies, because they would not retain the discipline and order of holy Peace and Joy. Continually leading Lives contrary to Divine Obligations and their own Professions; they were brought first to suspect what they knew, afterward to believe what they suspected. They have lost their Reason, by becoming enemies to Virtue its illustrious Guardian; so that the reclaiming them is an impossibility to all but a miraculous Compassion. This happening to many, aught to be the more exemplary to others. All of us who see their miscarriges, and the cause, should be as quicksighted into the ways of duty, and keep ourselves happy by loving and esteeming Peace, that is, by an holy care of continning affectionately zealous of God's Honour, obeying his Ordinance with true Love and a pure Conscience. Let us therefore duly offer up our Thanksgivings for what we enjoy, and perfect them by Obedience, by the humility and sincerity of which, let us aspire each man to an Immortal Crown, magnanimously raising our Subjection to Heaven, by imitating the Lowliness and Meekness of the King of Kings. Amen.  
FINIS.   

London, Printed for the Author, and are to be Sold by Ben. Harris at the Stationer's Arms under the Piazza of the Royal-Exchange, 1681.