A HEALING MOTION From abroad to the PARLIAMENT OF THE Commonwealth OF ENGLAND, SCOTLAND, AND IRELAND, etc.  
An.ᵒ Dominj 16●●   

The Letter sent to the Publisher of the following discourse  
Sir,  
YOur noted affection to serve the public and to do all good offices to strangers, give me this freedom in an unknown habit to apply myself unto you, to present you with the sense of Foreigners, well-willers to England, who look hopefully upon the present Parliament.  
You need not know who has sent it; it is not at all material, nor useful to be known: Believe it as a great truth, that the thing expressed here is the hearty desire of true Protestants abroad: and as such let it be made public.  
You may own this way of receiving it; but are entreated earnestly to satisfy no man's curiosity in telling any of your own conjectures whence it is sent, it is enough that it comes from abroad, and that no living soul of the English Nation, either in or out of England; was ever acquainted with the writing or sending of it to you. And let this suffice to free it from suspicion of a supposititious work: behold the Lord is a witness that I speak the Truth. This Motion is wholly from abroad; from none in England, and was never thought on by any there. As for matter of partiality, it will free itself to all that are ingenuous; others ought not to be regarded: And if you think good you   

A Healing Motion.  
From abroad to the Parliament of the Commonwealth of England, Scotland and Ireland, etc.  

THere be Two Passions in the corrupt nature of man, which are most destructive to all humane Societies: the one is from the Spirit of Envy, or evil designing; the other is from the Spirit of Jealousy, or evil surmising: The last can see nothing but evil in others, the first begets a hatred against others for the good that is seen in them. They proceed both from the light of self-love and pride, and begets in those that are led by them, all manner of distance, division and contradiction as to matters of counsel, and all confusion, strife and opposition as to matters of action: whereupon the ruin of all States must needs follow; when in the Members thereof these passions become so predominant, that men are not able to entertain any Christian or civil inclinations to mutual confidence and charity, without which no common Interest can be maintained. And although no humane passions in natural men are so incurable as these, because they are most deeply rooted in the corruption of nature; yet in two sorts of men, they may be rectified and subdued: namely in such who are not altogether void of the life of true Christianity in respect of God; and in such who making use of their Reason pretend to ingenuity and common honesty in reference to men: We say in such men, who are upright in heart towards God, in the kingdom of his Son, and towards mankind in the State wherein they live, these Passions will not be prevalent, against the bonds of spiritual and natural duties, which Christians and Countrymen own to each other.  
Now because it is conceived that at this time, nothing can disturb in humane appearance the welfare of England if these distempers arise not, between the Members of this Parliament and the Governors of the State; therefore it is come into the heart of some who live abroad, persons disengaged from all particular relations to any party form in the Nations, but well willers to the whole Body thereof; to represent without prejudice in a Christian way of love and solliciteousnesse, that which they conceive may prevent or cure in men of ingenuity, and of a public spirit the forenamed distempers, if any (which we hope not) should, by weakness or design, be set a working: lest unhappily at such a juncture, the corruption which is natural to all men, turn any of their generous hearts from the aim; and their feet from the way of their chief duty, which is to be helpful to the State, and faithfully useful one to an other in their station, that they may with heart and hand concur together, to advance the glory of God in their Generation, and the welfare of the Nation which hath put its Interests into their hands: For these are the two main ends of their calling unto the high employment, whereunto by God and man they are admitted; because in the last of these the private safety and happiness of every one is wraped up; and unto the first all other Interests are subordinate. And although Foreigners can take no cognisance of the choice of persons to the places whereunto they are called, yet because they are not a little concerned in their performing or not performing of the duties, by which the forenamed ends of their calling are attainable, chief at this seasonable time when the Commonwealth is acting abroad, and deliberating at home: Therefore they may lawfully and without offence endeavour to suggest what they know to be conducible for the attainment of the main Aims forementioned; because such as have a common concernment and may be loser's or gainers together, aught to mind each other of the means and ways by which their Interest may be advanced. Now it is out of all doubt that much of the temporal welfare of all Foreign Protestants is involved in the good settlement, well-being and prosperity of England, to carry on the common cause, which by a special providence at this time it hath embraced, to make amends for the former failing in this kind, over which all Protestants had cause to complain and the honest godly souls at home lamented.  
It shall then be supposed in this Discourse not only that the Choice is lawful, but also that the persons chosen are qualified with the endowments requisite for their places, that is, with a true sense of Christianity, and with the right use of humane reason in humane affairs. To such than this plain motion is made by those who abroad wish well to England.  
That seeing their hand is now at the plough, they would not look backward but forward: That is, That they would settle their hearts to settle the State, in a way of carrying on the common Interest of God's People both within and without the Nation; and that they would not entangle themselves in the disputes of times past, and things past remedy, which can produce nothing but discontent and distraction between themselves at home, with discredit and disadvantage to the Nation abroad. And to open this matter a little further; even to the meanest of all men's capacities, though never so much prepossessed with the thoughts of partiality, we shall say that the main Interest of all God's people every where is twofold. First That in their days they may see the manifestation of God's glory, advanced amongst themselves to be derived to their posterity. Secondly, That their own temporal well being may be settled in a durable course, which in humane reason will not be subject to sudden alterations. And to carry on those designs, as the care and faithfulness of those that are entrusted with a Parliamentary Power ought in the fear of God to be engaged, so to help forward the performance of the work itself in our days; let it be free for Foreigners to represent their thoughts concerning the means, without which these designs cannot possibly and by which they may infallibly be carried on to some perfection. And to this end, the nature of the main thing aimed at, namely, the glory of our God being made known, the means by which it may be advanced, and in order thereunto the way to settle the Common welfare of the State will evidently appear.  
The glory of God than is chief made known and manifest in the fruits of his goodness to his people, where is to be discerned who Gods people are, and what the fruits of his goodness are unto them. The People of God are they that know his name in Christ, that own it and will be called by it; that worship him in spirit and truth, according to his revealed Word and Will by Christ, and that through Christ alone make him their refuge.  
The fruits of his goodness to this his people are these.  
1. That having revealed himself unto them, and called them effectually to himself out of this evil world, they are set unchangably under the Banner of his love in the new Covenant, and his Spirit, Word and Ordinances dwell with them.  
2. That by this Spirit, Word and Ordinances, they are enabled and directed to serve him all the days of their life in righteousness and holiness, being freed from the power and fear of all their enemies.  
3. And that they have a sure hope to possess a Kingdom that can not be shaken, when the things that are shaken shall be removed. As in the enjoyment of these blessings Gods people is made happy; so in the appearance thereof upon them his glory is made manifest unto the world: He than that will in his place advance the manifestation of this glory, aught to further according to his ability God's people to stand under the enjoyment of these blessings.  
Now if it be asked by what means and how can the manifestation of this Glory be advanced by Men? To this it may be Answered, That no man can advance it otherwise then by setting himself to become a receptacle thereof; and by conveying in his place the evidence thereof unto others. From whence it will follow, that if the Members of this Parliament, are men who have indeed set themselves to be receptacles of these fruits of God's goodness: if they know the true advantage & how to make right use of their places for God; and if they really will lay to heart how they ought to convey the manifestation of his goodness to their own Nation, and the men of this Generation; then we may infer that this Design will certainly prosper in their hand, and be carried on by them in their present station: but if any void of these thoughts, be inclined to envy and jealousy against his neighbours for private occasions, or against those who have managed the public affairs of State, if he thinks of quarrelling with them, and how to ravel into their matters odiously, making use of his place to carry on some design against them: let him look to his own heart in the fear of God, let him judge that a heart in that frame is no receptacle of the goodness of God; and consequently is not upright towards the main aim of a Parliamentary Station and calling: whence will follow, that he who is possessed therewith and led therewith, can never approve himself in the Trust committed unto him, either honest towards God and his people, or faithful to the State.  
Now if such a one (being conscious to himself that he is judged by these words, which discover the error of his way) shall desire to make straighter paths for his feet, lest that which is lame in his poor and narrow soul be turned out of the way; let him not slight the plain suggestions which here are to be made, but seriously with a single Christian eye reflect First upon himself, Secondly upon the people of God, and Thirdly upon the present state of the Commonwealth of England.  
Reflecting upon himself let him be jealous over his own soul; and seek to discern the frame of that Spirit by which he was led, that he may know with what Christian Inclinations towards God and men he stands in his place; for if he cannot judge himself how shall he be able (as a parliament member ought) to judge and rectify others? If he cannot take the beam out of his own eye, how shall he take the mote out of his Neighbours? If then he is willing to go out of himself, and to lay himself aside, that he may be capable to serve others through love, if he shall be desirous to receive all to the glory of God as Christ hath received us; and in like manner to be received by all: If in this way of receiving and being received, he hath gotten his mind composed to manage the public concernments of Christianity without murmuring and disputing, without wrathful malice and strife; being enabled in meekness to receive and to hold forth to all the light which he hath received: If he hath been taught in bearing with dissenters to discern their principles, to make a difference between those that keep the foundation and those that overturn it; to deal patiently with all that they may recover themselves out of the snares of the devil: and if he hath studied the ways of Peace, of Truth, of Righteousness, to be found not only blameless and harmless towards all men, as he would have all men to be found towards himself; but also to hold forth the word of life, and to shine as a light in that life before men. If (we say reflecting upon himself) he discern without flattery, in his own spirit, this frame wrought by grace, or a sincere desire and breaking forth of endeavours to have it wrought: he may entertain hopes to become through mercy serviceable and useful in his place for the advancement of God's glory amongst his people. But if to these thoughts and desires his spirit is an utter stranger, if with these motions and endeavours, he hath not at all been hitherto acquainted; let him judge himself in the presence of the Lord before he be judged and condemned: let him not play the hypocrite to meddle with holy things, and take the name of our God in vain, whiles his heart is far from him: For the Lord will not hold him guilty who taketh his name in vain. Let him not presume above his line, nor meddle with that whereunto he is not called nor set apart: for no man can be a Vessel of Honour in the hand of the Lord, for the house of his glory to serve therein, whom he hath not endowed with these Principles and inclinations, by which the way of true Christianity is held forth amongst the generation of his children to the rest of the world.  
Reflecting therefore in the second place upon the People of God, he ought to discern the duty which by his place with his best abilities he oweth unto them: namely, that he is appointed to bear them as they are the vessels of the Lord; even all the vessels of great and small quantity, from the Vessels of cups, to all the vessels of flagons. The cups are the younger sort, the flagons the elder: The Schools for the younger, and the Churches for the elder are to be borne up; and the breaches of many generations therein to be repared; and that is to be done by so much Public Authority as God hath given to nursing Fathers, and with so much care and influence, as becometh Elders and Leaders in a way suitable to the Gospel, and to the day of Christ's power. He that cares not for these Concernments of God's people, to advance in his station the evidencing of God's goodness, unto the seed plots of the Nation, as well as to the plants of full growth, but would have all engrossed to some one party with the exclusion of others; cannot be said to serve the generation of his children, and consequently is not found faithful to the public trust committed unto him; for if he will be counted a Shepherd or leader of the flock, he ought according to the nature, and in the capacity of his place, to carry the Lambs in his bosom, and lead tenderly those that are with young; to oversee the husbandry of men's souls, and to seek the peace and prosperity of Jerusalem; that the beauty of holiness by the goodness of the Lord, may rest manifestly upon his people, that all wicked doers may be cut off from the City of the Lord, in that way which the Lord himself hath appointed, and taught the Judges of his people as at the first, and the Councillors as at the beginning. For the way of the Lord is plain as well in the streets of natural reason, as in the path of Christianity, and they that will see may see the means to be made use of; and find a Directory for the application of the same without difficulty.  
First, they will see that the word revealed in the Law and Testimony, ought not to be concealed from God's people: That the Ordinances ought to be countenanced and upheld: that the faithful Teachers ought not to be removed into a corner and thrust away from the faithful of the Land, either by subtlety or violence: That the Office of the Ministry should not be made contemptible, and become an object of strife and contradiction. That fit men endowed with Ruling and Prophetical abilities, should be set a part to dwell before the Lord, and attending the charge of his house without distraction, they should be counted worthy of double honour, they should not want sufficient food nor durable clothing, nor the respect due unto their faithfulness in their places.  
Secondly, they will see further that the liberty of the Saints should also be maintained: That none should be suffered to assert or attempt to have dominion over the faith of God's children; nor to put a yoke or snare upon their consciences: yet that this liberty should not be suffered on the other hand to run out into licentiousness by the dissolution of all rule; or the neglect of the orderly ways of mutual edification, under a pretence, that Christ is the sole Lord and Ruler in and over the conscience, and that in the latter days all shall be taught of God, for although Christ doth by his power rule the whole world, yet he rules his Saints within his Church, and hath never exempted their conscience from the rules of his word and Spirit, nor promised to teach any without these as held forth in his Church; nor purchased a privilege to any, not to stand under the direction of his revealed will in the Law and Testimony given to his Church; nor limited the power of his vicegerents over the society of men so, that it should be unlawful for them to see the rules observed, which he hath given to mankind, and to the assemblies of his Saints (which they are commanded to protect) whereby the glory of his goodness unto them is made manifest.  
Thirdly, they will see also that not only in civil Administrations, but in the Assemblies of the Saints God hath appointed distinct callings: That these are regulated by him, because he is the God of peace and good order, and not of disorder and confusion: That the limits of these callings should be discerned and observed, and that men who in humane affairs have no rule over their own spirit, and yet take upon them to rule all Spiritual matters, only by the unruly motions of their private fancies; should not be harkened unto, but be brought to know their bounds in speaking and acting, and consequently that women should be made obedient to the Apostles Law, which is, that they should keep silence in the Church, knowing that it is a shame for them to speak in the congregation, 
1 Cor. 14.34, 35. 1 Tim. 2.12  or to take upon them to teach and to usurp Authority over men.  
Fourthly, they will furthermore see, that the Saints ought to be induced and walk in love; to own one another in that whereunto they are come, to agree in the clear rules of mutual edification and removing offences, which dishonour the Gospel: To bear one another's burdens, and to make manifest their agreement and brotherly union in the way of Truth and Peace, till God bringing them unto a complete growth in Christ, and their moderation being made known to all men, they may attain unto the measure of the stature of the fullness of Christ, and be no more carried up and down as Children with every wind of doctrine.  
By the use of these means and the discreet setting of them a foot, the reproach which hath been cast upon England by their adversaries with much industry and artifice, shall be taken off from the face of the people of God, in the course of their visible observing of Ordinances; and the obloquy of the ignorant, which by this occasion hath been raised against all the Reformed Churches abroad shall be silenced, and then the communion of Saints with Foreign Churches may be set a foot and hopefully continued till the prayer of Christ be fulfiled; 
Joh. 19.10, 〈◊〉.  wherein he desired that all who shall believe in his name by the word of his Apostles, may be one as the Father is in him, and he is in the Father, that they also may be one in them, to the end that the world may believe, 
Joh. 3.16  that the Father hath sent his only begotten Son into the world, that whosoever believeth in him, may not perish, but have life everlasting. For this is the great testimony of the love of God and of his goodness towards his people; and this is that which is to be made manifest unto the world, and whosoever in his place of trust in England or else where, hath no sincere aim to glorify God in the manifestation of this truth, whereunto all the forenamed duties by the Spirit and Word are made subordinate, in holding it forth unto the world by his people; he cannot approve his conscience to be upright towards God for the concernments of his Saints and the truth of Christianity, not faithful to the Commonwealth whereof he is a member, because it is known that no Commonwealth of this world shall henceforth subsist long or finally prosper, but in order to the Kingdom of Jesus Christ; as grounded upon this, and upheld by this way of settlement, Isa. 60.11, 12.  
Therefore in the third place, if he will reflect upon the present state of the Commonwealth of England, and doth know that Christ by his kingdom doth uphold the pillars of the Earth, till he shall inherit all Nations; and that the Commonwealths of the world have a being only till his Elect be gathered out of them: and that in seeking the kingdom of God first and his righteousness, to be settled in a Commonwealth, all other welfare will be added unto it: If these Maxims are known and presupposed, than the temporal concernments of a State may and aught to be laid to heart in the next place; and therein the duty of a faithful Patriot and good Commonwealths man seriously considered: whereby every one who is not void of all reason and honesty, will be taught in such a juncture of time, to lay aside in his public place, all private interests and grudges, and look to the present common concernment wherewith the Parliament is entrusted in respect of men: Which we conceive is briefly this.  
To preserve the safety and to continue the peace of the Nation at home.  
To procure the prosperity, and to maintain the Credit thereof abroad.  
Therefore his faithfulness will be to employ his abilities, industry, and authority, to make use of the means and ways, which God and Nature hath fitted, and put in his hand, to further these purposes; of which means our thoughts, we hope may be offered here; and as they are without partiality; so they will be received without prejudice, by all that are intelligent.   

To preserve then the safety, it is absolutely necessary, that some apparent and allowed form of Government be settled therein: because the experience of all ages agreeable to sound reason doth show that nothing doth ruin a people so suddenly, and so absolutely as Anarchy, which is a state wherein no Government being visible, it is free for every one to do by himself in private, and towards others in public, whatsoever his own fantasy or his unruly passion doth suggest unto him: which needs must fall out when there is no common Rule to walk by, nor any due respect had to any superior. Now how fare the Government settled in a great multitude of men (whose humours and capacities, being by nature, education, and custom, many ways different, and in some things opposite; yet have all alike an equal hand in the Government of a Nation) doth naturally tend to a perpetual unsettlement of all rule in a Commonwealth, and consequently to an unlimited permission, for every leader of a party to get power and thereby to oppose and disturb the way of such as descent from him, or for every member of a party to do for himself what ever seemeth good in his own eyes (we say) how far a Government so constituted in the hands of such a multitude, doth naturally tend to a perpetual unsettlement of all bonds of humane, spiritual, civil and natural societies, we shall not set ourselves to lay open; it may be seen daily abroad in all merely popular Governments, nor will it be needful, nor is it expedient in this discourse for proof hereof, to make any observation upon the changes lately fallen out in England, by reason of such a way of Government; but it will suffice to take notice, that no Foreigners ever could perceive any ground of safety or settlement in that Commonwealth, till it happened that the Assembly which in the year 1653 was called, and acted as a Parliament, perceiving its own insufficiency (by reason of its divisions within itself) to settle matters in a right frame; did resign the power of Governing into the hands of a few, over whom a Head was set which hath since given sufficient proof to the world, both of his faithfulness to his Nation, and of his Abilities to Govern, with Diligence, Courage, Foresight, & Moderation; and it is believed abroad, that as long as he shall continue in the fear of God, and not be lifted up in his heart, his course will not be interrupted; and as long as this course which by him and his Counsel is taken shall continue without interruption, that the State will be more and more settled in a flourishing condition, and not only remain safe within itself, but become daily more and more formidable to all that are enemies unto it.  
Upon which consideration, as all Foreigners, who wish well to England (for the Interest which in the Common Cause of Protestants, by this Man's conduct it hath begun to embrace) do stand amazed at the wonderful hand of God in raising him, beyond all men's thoughts, and in keeping him against so many desperate plots: so they hope that the faithful in the land, and the Patriots of the Commonwealth in their supreme Assembly, will no less be sensible than Foreigners are of this strange Providence; and in this their Meeting set their hearts to concur with it and carry it on: not only by a confirmation of the Authority (with the limitations already agreed upon) but by an addition of that respect thereunto, which will make it more considerable, and unquestionably receivable, (according to the Fundamental Statute laws of the Nation) by all as well at home as abroad. For by such a settlement of the Government, the safety of the State will be in all humane appearance henceforth secured from all dangerous commotions and conspiracies, which otherwise will never be wanting so long as the Pretenders to an absolute government, have power or can conspire with the enemies of the State, to disturb the quiet thereof, and repossess themselves of their pretensions. Thus than the safety of the Nation may be secured at this time from many dangerous plots; namely, by this addition of Authority to the Government; and consequently by this means, the Peace thereof at home, will also be continued and confirmed; because the quietness of a State depends upon the Authority of the ruling Power, which cannot rest long settled in the hands of a Multitude, chief when there is a necessity of managing a War abroad, whereunto the united strength and Counsel of a Nation must concur, to make it successful: And how far the government of strength and Counsel can be managed by a multitude successfully to continue, is not easily conceivable in notion, far less approved by experience. Solomon hath indeed said, That in the multitude of Counselors is safety, because a multitude can suggest all manner of difficulties and dangers to be avoided, and expedients to be followed, whereof the choice may be made by a few: but we believe not that ever any wise man said, that the power of Governing in a multitude was safe, or could be well settled: Therefore a multitude may be heard in the way of consultation, but the result of the deliberation, and the Power to govern, the execution must be entrusted to a few, chief when the State is in a war abroad, and the peace thereof at home is doubtful.  
But concerning the continuance of peace and quietness within doors, the chief means thereof is not so much the settlement of the Governing power in a few, as the unity of those who manage the public counsels in their aims of administering Justice to all without partiality, and of permitting a due liberty to all who refuse not to be Governed by laws, and are not turbulent nor under the blame of any accusation, for Justice is the fountain, and liberty well ordered, is like unto the Channel wherein Peace, and quietness follows in the hearts and assemblies of men: the counsels than which we entertain without partiality, to settle Justice with freedom to all, being unanimusly persecuted by the foundation of Peace in a Nation. Now the great Council of a great Nation convocated for extroardinary occasions cannot be constituted of a few; and although in an Assembly of many Counsellors, when men come together as men, that is to speak their own sense, there must needs be a great variety of opinions especially in circumstantial matters, concerning the manner how to carry on a business; yet if their meaning be honest towards one and the same aim, they will find a way jointly to concur to some conclusion in the main, leaving the circumstantial manner of doing that which shall be judged fit to be done, unto the prudence of those who are entrusted with the administration of the Government.  
And although all division of societies into parties, whereby some men join to drive on some special design as distinct from others, doth proceed originally from selfwil and some predominant lust; yet parties are not form in great or small Assemblies, otherwise then by the breaking forth of strife and contradiction, when in consultations about common concernments different opinions are held forth and designs form; or when in the same design different ways are set a foot to proceed therein. This rock than is to be avoided, for the Unity is commonly split thereupon: and to avoid it we conceive, there are but two ways; the one relates to the Persons who are employed to give Counsel, the other relates to the Manner of consulting which may be set a foot. As to the Persons, they ought freely and conscionably prepare and set their hearts to abjure all purposes and thoughts of framing or following a party, for any particular design, by cleaving only to the common aim of public safety, Peace, Prosperity and Credit of the Nation; for so far as any doth begin to break to the particular advantage of this or that party; so much he deviates from the true aim of his calling to his public employment: therefore in order to this resolution he ought in managing public Counsels to avoid carefully all passionate disputes, personal touches and contradictory debates: and proposing his own advice with the reasons thereof in a serious, grave, single hearted way, as discharging his conscience in his place, leave the judgement thereof unto others: but because all men chief those that are quick and witty, have not such a restraint upon their own spirits, when they perceive the weakness of others, as not to run out upon by matters, and play upon them, which is to trifle 〈◊〉 weighty matters; therefore this in conveniency which breeds division with open or secret discontents can hardly be avoided when Counsels are managed by extemporary discourses: Another course then may be set a foot in the way of consultation, by which personal reflections will be avoided, and the occasions of discontentment prevented, which we conceive is this. That the manner of proposing advices should not be extemporary but premeditate, wherein the matter to be advised on being foreknown; every one should be obliged to propose his since positively in brief written. Aphorisms or Articles concerning the means which he doth judge most fit to be followed or avoided in prosecuting the thing aimed at in the deliberation. And although in this way different means will be offered nevertheless all advices being positive & directed more or less to one main end; they will for the most part be found either coordinate or subordinate one to another; then the means on all hands offered being laid together by way of comparison, such as in substance agree most, and have least difficulty, may be taken up and made use of by those who are entrusted with the execution of the work.  
Thus in the multitude of counsels will be safety, when all opinions are heard, when the partiality of designs, the passion of debates, and the trifling in proposals is avoided, and the real advices so far as an agreement is found in them, are put together, to make up one determination, nor ought any to be so self conceited of his own judgement, as to disallow the consent which will be found in many, although his own opinion is not followed.  
How far this way of consulting may be set a foot in a Parliament; we know not, we leave it to the prudent consideration of those who without partiality mind the public good rather then a private design. But it is known that elsewhere in great counsels, this way is practised, & that it is practicable amongst ingenuous men is out of all doubt.  
There is one difficulty more by which the minds of men are sometimes divided and resolutions stopped, it relates to the Public Burdens whereof a Commonwealth stands in need, chief in times of war; namely how to raise sufficient contributions to maintain the necessary charges thereof. Here the natural right and freedom of a people to dispose of their own substance, comes in competition with the necessity of a State: Where then is to be considered; how fare every one is bound to suspend, or give up his private right in his possessions towards the preservation of the Public welfare. Now we find that in most Nations of Europe this freedom is utterly lost; the Subjects being made slaves to the will of their Rulers, not only in war but in times of peace: But in England the people by their Representatives in Parliament tax themselves: Their wisdom and generosity being made acquainted with the dangers whereinto the Nation is brought by the attempts of Adversaries, doth induce them, freely to part with some, to preserve all; and rather to give up all to be managed for a lawful defence, then to lose all for want of courage and resolution. In this case then a clear Demonstration of the Necessity arising from without, when all Neighbours are in Arms; when no common ordinary charges can secure the State, and when the providing for public safety can suffer no delay, will sway the Resolutions of reasonable men to provide for themselves and their posterity: and how far at this time the War with Spain, and the uncertain friendship of other neighbours, may bring such a necessity upon the state, we need not to mention; it is no doubt better known to those that manage the public in England; and can be better insinuated to the members of the Parliament than we are able to suggest. But herein certainly is the faithfulness of a good Patriot seen towards his native Country, that he will do his utmost endeavours to unite all honest hearts in Counsels and affections, and all the strength that may be had at home, when imminent dangers are abroad; not suffering private discontents to grow up to the disturbance of the public at any time: but least of all then, when by their increase all may be hazarded; or the success of necessary undertake interrupted: which gives us some cause to wonder at the Motion which is made in a little discourse, called The Healing Question, propounded & resolved, etc. and said to be made by a man of parts: Wherein we perceive a new design, as it were made in the air, and which in substance is only this:  
That a party which is said to have stood up for an Universal Liberty both in their civil and religious courses, being now divided within themselves, by the emergencies of the way wherein they were; should be united again, and endeavour to meet in a military posture, to frame a new constitution of Government unto themselves, and impose it upon the Nation; without any other principle or rule of Righteousness presupposed or agreed upon amongst themselves, for future safety and Peace; then their own growing light.  
Which to us seems so wild and uncertain a foundation of Government, and of consultation in State affairs, that it is to be admired any rational man should ever imagine that any settlement can be procured thereby, either to a people divided into parties, such as now are in great Britain, or to any one party divided from itself, whiles each subdivision, according to its growing light wrestles for the mastery with the other. For in the whole discourse there's no common ground of unity offered, nor any rule or character of true light suggested, whereby their aims should be fixed, or their Counsels and actions directed to a public good; but the mere notion of a popular liberty which hath no bounds. If it be said that the principle and rule of self abasement and self denial before God is proposed as the only means of their agreement, by which God will appear amongst them. We Answer, that if this rule be truly followed, men will indeed be kept from presuming above their line. But first, how can any assurance be had, that a considerable part of three Nations coming all of them voluntarily (that is accidentally) together, will truly intent to deny themselves? Who shall discern this frame of spirit in them? Who shall separate the vile from the precious, if false brethren privily come in to betray and divide their thoughts? and if it is not imaginable, that either they all, or the greatest part of them, will be such as deny themselves truly; or that those who are truly such can bediscerned: then they are not like to agree, but a new breach will fall out amongst them, and all will be again in confusion. But secondly, supposing this to be possible, that men coming together to settle a Sovereignty in themselves, and that in a military posture (as is supposed should be done) can whiles they intent this, intent also at the same time to deny themselves in the use of their Sovereignty and Power (we say) supposing this to be possible, which seems nevertheless to imply a contradiction of intentions; the question than will be; What can they by way of Counsel settle, or put to execution in humane affairs? How shall they practise their self denial? shall every one who pretends to a growing light, be obliged not to use it? or in his soverraign capacity not intent to bring others under the rule of it? for if he presumes to do this, how shall he be said to deny himself? and if he doth it not, where is the sovereignty, and how shall ever any thing be settled in the way of Government? Thirdly, Suppose a general Council of honest well meaning men come together as is suggested, who all walk by the principle of their growing light; and have none other common rule but the aim of Liberty; can it be supposed that they will all have the same measure of light in their understanding, and latitude of liberty in their will? No certainly & if so how shall they agree? Can it be conceived that every one will deny his own light or his aim of liberty, to submit it to the will of an other? If so, why will they not acquiesse in the will of those that govern? If not so, what possibility will there be of any agreement, except there be some common rule by which they may agree and be united in Counsels? Certainly it is not likely, chief if what we hear be true; namely that it is found by experience that the men who pretend to talk most of their light (they are called Quakers) are so drunk with their own imaginations, that least of all men they deny themselves in any thing. Nor indeed can they do it if their liberty be only this, to admit of none other Rule in humane and divine affairs, but their own light necessarily to follow it, as it doth grow upon them: And what confusion this will beget to unsettle all Humane Societies, and what division in Consultations, we need not to mention: nay indeed with such there can be no use of any consultation, where none is free to follow any reasoning with others, and is bound up only to his own growing light which he counts infallible; and which all rational men will count a kind of frenzy. Therefore from the sugestion and by the principle offered in the Healing Question, there cannot possibly any Healing be, or ground of safety and peace be laid unto a wavering State. And truly the Question as it is there propounded and resolved, (if we may speak our sense of it) tends only to the unsettlement of all that is now established, and to cast down that which hath been built upon former ruins, by the more stayed and sounder part of the Nation; which hitherto hath with good success preserved the whole in peace and safety, by keeping the opposite parties at home from oppressing each other; and Foreigners from invading and destroying them all. Therefore we shall leave that notion of liberty, set forth and clothed with good language, as a destructive Notion to all peace and safety in the Nations, and fitted only to raise the spirit of a discontented party to move towards some change or other; although it cannot know either where to rest or what course it would shape to come to a setlement.   

Thus having expressed our hearty wishes towards that which we conceive to be the fundamental well-being of the State and Nation, we shall not need to extend our thoughts much further to speak of the Superstructures of Prosperity and Credit, how they may be built thereupon: For these will naturally spring up as branches out of a fruitful tree well rooted and well planted. The State being the Tree, the root thereof is the honesty of the heart of the Rulers towards God & their Nation, for to advance his glory & their welfare. The body or stem thereof, is the frame of Laws to settle the Government, in a way of Justice to preserve peace and enjoy freedom well ordered. The main Branches that grow up from hence are the Prosperity and Credit of a Nation; and although these two branches take their growth commonly together, so that the one is seldom without the other; yet in the Notions of their nature they are distinguished; and the means whereby each of them is maintained and procured, are neither immediately the same, nor so nearly linked together that they cannot be separated; otherwise all the ways and means of outward prosperity (suppose the Spanish massacring of poor Indians contrary to faith given) to gain Riches and Power; would be counted honourable: But to speak briefly our sense of the nature and means of these two, we offer it thus: That Prosperity in our motion is nothing else but the flourishing condition of a people by the increase of Riches and Strength; and that Credit or Reputation is nothing else but the honourable esteem which others have of a people in respect of their Virtues, namely Piety, Justice, Truth, Faithfulness, Constancy, Courage, Wisdom and such like; whence it appears that although it falls out in the world; that a rich and strong people are commonly in esteem with their neighbours; and such as are in good esteem with all may grow in riches and strength; yet the proper and direct ways and means of procuring true Credit and Reputation are different from those which procure and uphold Riches and Strength.  
The proper means to procure Riches is Industry applied to Husbandry and Trade; under the notion of Husbandry, we comprehend aswell that Industry which is above ground about the fruits of the earth; and all animate living creatures, which move upon it; as that which is under ground, about Minerals and Stones and such like. Under the notion of Trade we understand all industry used to purchase, to prepare, to transport and to put off commodities by Land or by Sea; to which we refer all manner of Manufactures, which beget all trade; and the Art of Navigation which foments all Trade, and is fomented by the industry of Fishing. All these Advantages England has to enrich itself withal; as much if not more than any one nation whatsoever; if then Industry to improve these advantages be not wanting; nothing can be wanting to make the Nation flourish in wealth. Now to stir up industry in people not dull, but by nature lively and active is no difficult matter, if their leaders be awake, and lay to heart the way to settle them in a course thereof: which may be done by observing the advantages, which by reason of sloth, or for want of skill being neglected by their own, are laid hold of and improved by others. To this effect should be searched into what the variety of native commodities most proper to the Nation is; and what there is of common Commodities, which others have also, what store there is of each sort▪ how much of each the Nation itself consumes; how much want thereof is amongst Foraigner: how both sorts of commodities should be improved by Manufactures; how most advantageously brought abroad to the utmost Market: how the trade should be regulated to be just and lasting: how the commodities made most merchandable; the transport safe from Piracy; how the Sea Ports should be made not only commodious Harbours for Fleets; but Magazines for the transportation of foreign commodities from one Nation to another: Such like matters must be thought upon in the way of a State to make a People industrious and prosper in wealth: and being wealthy there will be means to put themselves in a posture of strength, when ever it is needful.  
Yet although wealth helps much to further strength, nevertheless strength consists not in it; but it consists chief in the ways of raising people's courage to be fit for action; in the uniting of their minds and resolutions to stand for a common cause & interest; in the training up of youth to hardship, and to the experience of action by Sea and by Land; and to the subjection unto discipline; of all which things we have nothing to suggest but this only that we conceive it belongeth to the wisdom and faithfulness of those who are entrusted to regulate the State of a Nation, to reflect upon these things for the benefit thereof; and consequently to hear the advices of the most experienced men in every kind either within or without the Nation, to put it in a way of more industry than hitherto hath been observed in it: and we wish that the envy of Judah and Ephraim in point of Trade, may not only cease, but be brought to a Coalition, upon common grounds and rules of profit and pains.  
The last thing which we have in our wishes is, that the maintaining of the Credit of the Nation may as well be understood as cared for, by those to whom it is entrusted. It cannot be unknown to any who hath been abroad, at what a low rate the Nation hath been valued at by all Neighbours before this last change is befallen to it: wherein it has gotten a Protector to go before it: it becomes us not to say what we know of this matter; and certainly in regard of this it was in no small danger, both at home and abroad undervalved, because Nations subsist and flourish no less by Credit and Reputation amongst their Neighbours than by force; for the success of force is uncertain. But God was pleased to give beyond all imagination, that success unto the Parliament forces under the conduct of their Generals, which raised to a considerable degree the Reputation of the Nations courage, which seemed to be lost. Afterward the excess of their Courage & Resolution, begetting unexpected changes, made the world stand in doubt of their wisdom. But now that which was disesteemed is admired. The true Friends (which are none but true Protestants) found cause to glorify God and look upon his hand with hope in the Changes: The enemies (which are all Popish Agents and base Spirited Politicians) are at a stand, and in a maze, not knowing where to find their way concerning England. If from under such a low esteem of the wisdom of the Nation, the credit thereof is thus fare raised again by a Protector, what might be done if it had a King of such an Heroic spirit, and able conduct? We look upon the Nation therefore as raised from the dead, and set upon its feet to act in its true interest, from which it was heretofore kept back. Formerly the Spaniard had his snares upon all the Counsels, but these are now broken: And we make no doubt but the Wise and Generous Representatives now assembled will maintain the Credit of the Nation against him. The success of the war hitherto hath not been such as could bring gain: Seldom is it seen that the beginning of a war is gainful, but we conceive it hath not been undertaken so much for gain, as for Justice and Reputation; and in this respect we find it very successful; both in reference to the cause, and to the event, which may be foreseen by those that are intelligent: The Protestant Cause in Europe is sensible of it; and although in such a vast enterprise, the event cannot be suddenly apparent to all; yet it may be perceived, that in a short time, being continued, it will certainly ruin the great enemy of the peace of Europe; and drain the fountain of his power, and break the Antichristian yoke which hitherto for the Papal Interest he hath put upon the conscience of all Christians, who have dealt with him: We mean the Inquisition, by which he is an open enemy to all Christian freedom. A Tyranny of the highest nature that can be imagined; and under which all deserve to lie; whose spirit is so base as not to join in opposing it; till the upholders of it be made as contemptible, as ever they intended to be eminent by their affected Monarchy: And if there were no more in the quarrel but this alone; The Reputation of England will be glorious for ever in the minds of all men of Piety and Honour; for lifting up a banner against it, when the rest of the world did fit still under it. We see daily that some Nations make war with their Neighbours, for raising Taxes of money, or infringing the liberty of their Trade; and should not all Christian States become sensible of such abominable taxing of the persons and lives of their Subjects; and of the infringement of the whole liberty of their Gospel's profession? it shall therefore henceforth truly be said that no Nation is sensible of true liberty but England; and that all deserves to be slaves that take not up this quarrel with it. And chief those who for the love of filthy lucre, either strengthen the hands of Tyranny by assisting him in his occasions of war; or withdraw their strength and the assistance due to those that do oppose him. Therefore we are confident that the pious & generous Representatives of the highly esteemed Nation of England will not be wanting in supplies or stick at extraordinary charges. Herein than what ever the event of the war may be, will the Piety, the Justice and the Courage of the Nation be renowned to all Christian posterity, that they alone have stood up, for the freedom of conscience, not for themselves alone; but for all that make profession of the truth, and this should raise the spirits of all honest men so much the more, by how much it is apparent, that Christ hath raised a man, as it were out of nothing, beyond all men's expectation to take this work in hand: Whence the success of the enterprise cannot be doubted of; seeing it is the way of God to evidence miraculously his power, and to overthrow the mightiest of the earth by that which hath the least appearance, Blessed be his Name for it; and let all that love him in truth say Amen.  
There is one thing more wherein the Reputation of England is concerned, which although it is not so apparent to the world as the former enterprise, yet in itself it is no less considerable; and to the intelligent who have notice of it, is a matter of no less rejoicing: We have heard of it, and conceive if it be prosecuted (of which we doubt not) as it is hopefully begun, it will advance the spiritual interest of Saints in one another, and the kingdom of Christ thereby more effectually, than the breaking of the outward tirannical power of the Adversary can do. It is the Design of taking away the divisions which are amongst Protestants, and setting a Religious correspondency a foot amongst them; for the propagating of the Truth wherein they are agreed. At this Design as the godly on both sides are comforted and raised in Spirit to hope cheerfully for a blessed enlargement of the knowledge of the Son of God; so the Adversaries of the Truth are more than ordinarily startled and troubled at the apprehension of the event: which is no small presage that the Lord is going along with the design; and should be an encouragement to all intelligent Men to join in the work; because that which the enemies of the Truth fear most; all that have received the truth in the love thereof, should seek most to bring to pass. This work of a Correspondency between England and Foreign Protestants, for the interest of the Gospel, was one of the wise resolutions and proposals, which the Parliament in the year 1641. in their Remonstrance to the late King made, as to be one of the effects of their Domestic Reformation then intended: but the unfortunate Man followed a contrary course to the way proposed; and did not only decline the Reformation; but corresponding with the enemies of the Gospel opened a door unto them to bring in their Superstition into England and Scotland, and to enlarge it in Ireland. But God hath disappointed wonderfully all those designs, as hath been evident to all the world: therefore having begun with them, when they were at the height of their undertaking to overthrow it, we may assuredly conclude that he will also make a full end. For he hath declared his purpose that he will arise for his people to shake terribly the earth; and what he hath purposed, who shall disannul it? And when his hand is stretched out to execute his purpose, who shall turn it back? Therefore let all that are upright in heart be strong to work with the Lord for the uniting of his Saints, that their light may break forth as the noon day; and the glory of the Lords goodness may be seen upon them. Let none look back as Lot's wife did to regret the loss of temporal conveniencies; but all look forward to follow the footsteps of the Almighty, who is gone forth of his place to show himself on the head of his people united in his fear & love, to lead them unto rest; and the honour of England is to march in the Front before all the rest whom the Lord employs in this his enterprise.  
These are the hearty expressions of our wishes from abroad, towards you most Noble Senators, and towards the Nation whom you represent: that as by the good hand of God upon the Spirit of your leaders you are become honourable among your Friends, and terrible to your Enemies; so you would strengthen his hands in the works, whereon the Lord hath set him, and with him join your Counsel and strength to help the Lord against the mighty: Remembering that it is not alone by outward power, that deliverance will be wrought to the people of God, but by the Spirit of the Lord: By the Spirit of love and unity amongst yourselves; of Righteousness and love towards all that err by ignorance, and are not made the accursed thing: and of faithful confidence and hope towards God. If you entertain the Motions of this spirit, and despise not the suggestions which from a single heart we have offered as the testimony of our affections for your welfare; We are sure the Lord will be with and will go before you, and the God of Israel will be your rearward; & he will make you as a polished shaft in his quiver to pierce through the very heart of his enemies; and that it may so fall out, you shall have with the constant hearty prayers to Almighty God for your prosperity, in due time also, the faithful hands of your humbly affectionate friends abroad; who are known to the Lord whom you serve; and who know you in him by his service.   
FINIS.