The INNOCENT COUNTREYMAN'S REFLECTIONS, Upon some Emergent DIFFERENCES Of Late; and his Seasonable ADVICE TO A DIVIDED PEOPLE, In time of Imminent Danger.  
Silver and Gold have I none to buy the Medicines, but my Advice I tender humbly without either of the two.  Diabolus plerumque vult nocere, & non potest, quia potestas illa sub potestate; nam si tantum noceret Diabolus quantum vult, aliquis justorum non remaneret. August. Super. Psal. Deus eum (sc. Diabolum) potentiae suae fraeno vinctum constrictumque tenet: ut ea modo exequatur quae ei Divinitus mandata aut concessa fuerint. Piscator exages: Aphor: 14. pag. 133. Divines Explain, not without good ground, that by the Devil is not only understood in Holy Writ, these fallen Angels, which are chained up till God's permission, from Afflicting the Just; But also his evil Instruments, who stand up, not only to Accuse the Righteous, but also to Oppress and Persecute them, in their▪ Fame, Life, and Estate, and Retard all good Works and Endeavours, as Satan stood up against Joshua, the high Priest, etc. in Zechariah, cap. 3. 
Licenced, May 1st. 1690.  
EDINBURGH, Printed by the Heir of Andrew Anderson, 1690.   

The Country Man's Seasonable Advice to a Divided People, etc.  
THese that trace the Reconcilers' Paths, (were they at Variance never so near in Relation, Profession, or Religion) ordinarily meet with Moses' Treatment, 
Exod. cap. 2, vers. 13, 14, 15.  yet the Imbecility, or Ingratitude of Men, ought not to be of any force, to drive the Rational Man from his Duty; though it occasioned offence to the Peevish; as Augustine said, Si de veritate scandalum sumitur, 
Aug. lib. de libero arbitrio.  utilius permittitur nasci scandalum quam veritas relinquatur.  
Seeing Sacred Writ pronounces a Bless to the Peacemaker: and one of the Moral Philosophers could say, Optimum est quod in praesentia occurrit bene agere. Yea most of the Moral Philosophers, did not only suggest, but inculcat these Divine Principles of Union and Concord to their Scholars, 
* Alexander in Pythag: Come:  Principium quidem omnium unitas est, ex qua indefinitam dualitatem, veluti materiam autori unitate subjecisse.  
So that the Heathen Maxims and Aphorisms, yea, their practices may make Christians ashamed, when they reflect upon theirs; much more may those who profess the Protestant Reform Religion be ashamed, who sell their noblest Passions of Love, to that of Prejudice and Hatred; Peace and Union, to that of Discord and Malice, for a mess of pottage; This is no Sacred Hunger, but rather resembles the Dog in the Fables, Who lost a sweet Morsel to piccaroun a Shadow; and are such, who neglect the greater matters of the Law, to catch Flies; Or who Gallio like, are too indifferent, or look more to the Letter of the Law, than Fundamentals: Thus destroying that sweet Union, Communion and Concord ought to be among them of the same Religion and Profession, not seriously considering, that Violence can never accomplish the true, or right ends of agreeable things desired, or to be hoped. And it could be wished, that by these Methods (to our sad experience, if we believe Precedents of undoubted Truth, might quadrat with our case) we give not too much advantage to the common Enemy, if not the Enemy of Mankind itself (composed of Popish Emissaries, and lax or wavering Protestants) who inverting the Divine Maxim, make gain their godliness, and design downright to divide honest, well-meaning men in their Sentiments, by improving Matchiavils Maxim, Divide & impera.  
But though linked together for bad designs, yet being of different complexions and conditions, may meet with disappointments, when they come to a Point they must of necessity differ in, if the one party proposes any good end, the other does not, & caveant ne inter loquendum secreta pronuncient.  
All good men, though of different Sentiments and Opinions, (were their conditions the same) will be ready to say (whether true or false, none can be Judge, but each particular man of his own Intentions and Actions, when not done in the face of the Sun) that they have the right end of the Staff, that they would entertain none in their Society but good men, such as are for the common Good, Public Peace and Safety, Settling the Government in unquestionable Hands, and are for the King's true Service, and the welfare of the Country in general, so be it: And I know this is indeed Lully's Aurum potabile vulgi, sed veritas non latet angulis, neque conjunctione maledicis, anguinis aut maleficis.  
But to make these Assertions clear by Evidences, seeing the Tree is known by the Fruit, banish Peevishness, and let private Interest, which is too obvious, be laid aside; for as there is no agreement betwixt God and Mammon, nor communion betwixt Light and Darkness; well-meaning men, and evil designing men, (where nimia familiaritas demum parit contemptum) so well-meaning men will drive to the likeliest and safest Harbour of the two, since the Ship must inevitably perish, if it drive into the one, and shun the other; for we have a very Pathetic Scots Aphorism, though it may seem Rustic, Such man as thou would be, draw thee to such company.  
And whether it be safer to drive the Ship, (tossed by violent Storms in the unmerciful Surges, granting all that is alleged) on a Sandy Shore, or upon a destructive Rock, when either must be, let rational men Judge, cum melius inquirendum.  
Yet in these particulars, when men are their own Judges, the best are apt to indulge their Senses and Fancies, and without Examination, decide in their own favours; when upon a reference to indifferent Judges, the Question might decide more equally, to the satisfaction of both parties; If men permit not their Reasons to be imposed upon, with their ignobler Passions and Frailties, leaning too much thitherwards, as Silvius did, by resigning the absolute power of his Dictatorship, which he took upon him for a longer time than his Life, of whom Julius Cesar said Ironicè, quia nesciverit dictare (intelligitur ambignus) quod munus est Grammatici, meaning, that Grammarians had a kind of an absolute power to indict Precepts to their Scholars, unde videtur dictator; and no doubt, men endowed with Sense & Reason, & pretending to Honour, aught to give Precepts (as Seneca and Socrates did) the restraining of all their Lusts, Passions, and Infirmities, for the common public Interest and Peace's sake, and when men are masters of their Reasons, as well as their Infirmities (though differing in Sentiments, and reflecting but a little seriously) they would readily admit of indifferent Judges, by which the common Law, and Reason would become Rules to both. And if the Question, or Controversy were fairly and calmly stated, whether to be adequated to, or judged by the Precepts of the Law of Nature, positive Laws of God (revealed,) or positive Laws of Men, (as adapted to both the former, and enacted, agreeable to the Constitutions of respective Societies, and Commonwealths of rational men) every Point might have a definitive Sentence, to satisfy all  parties. And as the Learned Physicians of any experience, will not allow an Epoch in any Disease but Death. So our Nation, (which has its Eras of all agreeable things inferior to no other) must not be bantered with the reflection of having educat of late, but one, or few or more Parmenis', (whose Counsels would have the esteem of Oracles) to heal all our Breaches their own way only.  
But some men will say, granting all this, yet that such and such particular persons, who have been destructive to the very Laudable Constitutions of the Commonwealth, or mischievous, or evil Instruments in the former Governments, ought not to be trusted (after a happy Revolution) in a Healing and Good Government. To this I agree, but at the same time Consider well, and mark these that embrace them, neque id consider andum quod dixerit, sed utrum vere dicatur necne; 
Plato.  so that I am not to be Judged by any biased man, more than he is to be by me; and at least there ought to be a fair Trial in the case, unless we be too unequally stated; for though I be innocent, and my neighbours seem to be guilty, without a fair Trial and Proof, the Balance betwixt us is not cleared, non peccantes modo, verum & peccare gestientes punito.  
So still Reason and Law must decide the Controversy: These that pretend innocence; if innocent, no doubt are more to be trusted than the faulty, especially when the former are of equal capacity; Yet in our present Accusations (abstracting from attrocious Crimes, and persons guilty of them, who are not vindicated) we may interpose our Saviour's answer to the Pharisees, concerning the Woman taken in Adultery, that he who is not a sinner should throw the first stone; In which case, I doubt much who would have the confidence to make the first attempt. If we make a scrutiny into the Aphorisms of Moralists, in reference to all Supreme Governments, and inflicting of punishments for Crimes, (laying aside Threadbare Reflections), we would find very moderate Prescripts, and Precedents: For Periander could say, qui tuto regnare vellent, summa ope nitendum, ut benevolentia non armis stiparentur.  
And Pittacus (which may meet with our Case very appositely) said, Maximum imperium est victorias sine sanguine acquiri. And we find in Sacred ●rit, that the best had not only their faults and failings, but were likewise guilty of the grossest Enormities; Moses offended in his passion, for which he was deprived of entering into the promised Land, yet a Saint, and a Type of our Saviour's Humane Person: David a great Sinner yea, a Transgressor, in acting contrair to the known Laws of the Land, indicted by the Spirit of God, particularly in eating the shewbread, and numbering of the people, for which they suffered, yet he declared to be a man according to God's own heart: Hezekiah sinned, in exposing his Wealth and Treasure, (out of Ostentation to the Uncircumcised) yet Repenting, sound Mercy, and obtained his desire: Manasseh Sinned much more, but upon his Repentance obtained pardon: Peter and the Thief upon the Cross, are notorious examples of their sins, and mercies upon their Repentance.  
By all which we may perceive, that God does not in time Destroy, or eternally Damn men for every particular failing, and sin, provided they Repent; But he executes his Wrath for a continued tract of sin, unrepented of; a wilful denial, or abjuring of the Truth, and breaking of his express Command, where he declares his unalterable just Judgement for the breach thereof, or lying to the Holy Ghost.  
Such were the Cases of Balaam, Achan, Judas, Annanias, and Saphira, whose Sins being extraordinary, met with the like Punishment; And in all Civil Commonwealths and Societies of Men, the rigour of the Law is never put in execution for each person's Offence therein, but are mitigated; one Reason thereof is very obvious, because Laws are made magis ad terrorem quam executionem; for if men's Natures were not so much depraved, the Precepts of the Law of Nature, and the Dictates of men's own Consciences might be Rules of Humane Actions and Manners: But by reason of our pravity, Positive Laws are made to keep us in awe, and to put us in mind of our Duty in relation to God, our Neighbours and ourselves, Superiors, Inferiors and Equals, to chastise Men as a Penalty for Disobedience, and not to destroy them for Failings of every kind; and the more we imitate God, in reference to his Justice and Mercy, the better: for the extremity of Mercy is more safe, than the extremity of Justice, or the rigour of the Law: Not that I think it is the prudence of safety of any Society or Commonwealth, to let all Transgressor's pass unpunished, provided that Men that would inflict the Punishment be not guilty of the same, the like, or greater Faults or Crimes, Nam optime & justissime vivere est, si quae in aliis reprehendimus ipsi non faciamus. 
Thales, Milesius.  And it is confessed that the letting all Transgressor's go free would be a ready way to shake the very Foundations and Constitutions of a Government, yea the very ends of their linking together in a body Politic: But so (as in an happy Revolution) these having the Legislative or Executive Power, would put the Law moderately in execution, without Passion, Personal Prejudice, By ass or any evil Design; yea that upon a general Jealousy of Men, these whose inclinations or endeavours have been or may be prejudicial, or destructive to the Commonwealth, may be made incapable to temporize, or act any thing tending to the overthrow of the Government; and that persons guilty of attrocious Crimes, might be animadverted upon by way of moderate Justice: for as the best blood makes the best temperament of Humane Bodies; so in a Body Politic, the best Humours and Conditions of Men makes the best Temperament of Government, for Vengeance is mine, (saith the Lord) and I will repay it. And God forbidden, this good Government should be tainted with the same Inhuman, Unchristian-Cruelties and Oppressions towards persons of different Sentiments and Professions the later Governments were guilty of, for which they do lie under an heavy Charge; so let us never run to the same Extravagances we complained of in other Men.  
But some will say, That that Government is but in a tottering condition, when in such a critical Juncture, such as are not only guilty of attrocious Crimes, but even these who labour generally under a bad Suspicion, and are obnoxious to the People, should not only be sheltered under the Government, but be also introduced into places of greatest Trust, and that the People should not be rid of all those creeping Evils, as Julius Cesar put away his Wife, because he thought that all these of his House ought to be clear of all Suspicions as well as Crimes: And as Octavius Cesar uti Pater Patriae, obtained a Decree of the Senate, to compel every Gentleman [who served with the City's Horse] to render an account of his Life; granting all this, yet at the same time Octavius made a distinction of Crimes and Punishments; for such as were , and could not approve their Actions, some he Punished, others he noted with Shame and Ignominy, but the most part of them with Admonitions, and tendering of the Tables in open places, where all their Faults were written: And it could be wished that these or such like were our Methods of Healing the Distempers of the State, for it were hard [in a gentle, well governed State] to prostitute Authority to every private man's opinion, thereby to unhinge the Bands thereof: This were to make a Government, like that fine piece of Painting, which the Painter thereof exposed to every Passengers view, and though every Spectator applauded it to be the finest done Picture in the World, yet all found some particular Fault to it, and the Painter by pleasing every man's Fancy in mending it, the Picture at last looked like a Monster of Nature; and a wise, good and Politic Governor could say, Nam sponte & invitum cedere aeque periculosum est; and in the twelve Roman Tables, none was to lose his place, or to be condemned to die, but upon full Proof by the Sentence of the General Assembly; and in the Romans Proceed, after Healing of the Cause with great Deliberation, the Judge delivered the Tabella, where was written, C, A, N, L, signifying, Condemnation, Absolution, and Non Liquets, Indicating that the Cause of any Man was to be Herd over and over again, and not rashly to be Condemned, placing Probatioplena to be the ground of a just Sentence, and not Fama clamosae; nam facile est reprehendere & maledicere: And the Grecians had Letters also to express their Sentences, Θ Τ Α, which were to the same purpose: And the Romans had different Punishments, viz. mulctam supremam, mulctam minimam, as well as capitis diminutionem; and these had their Subdistinctions also, but were always tender of the Patrician Order or Degree, yea Criminal Judges have White in their Robes as well as Red for a Badge of Mercy as well as Justice. Wisdom wont to be painted as a beautiful Woman, with four Ears and four Hands, but with one Tongue, and no Arms of Cruelty. The Dolphin obtained the Honour to signify the King or Emperor of the Seas, because it's said to be kind, gentle and grateful; and shall not Men, endowed with Sense and Reason, and Professing Christianity, yea Protestants, take example of the Heathens; Pagans, or the Bruits, but rather resemble the Salamander, who by reason of its unkindly moist Constitution, labours in the Fire, but when out of it, leaves some impression upon the very Fruits of the Earth of its cold and poisonous nature; or like the Hydra, the Hyrogliphick of envious Souls. Let us rather resemble the Sun and its beautiful Beams, representing the Unity, Wisdom, Concord and Love ought to be amongst those linked together in a Common wealth or Society, and demean towards one another, as the kindly and naturally affectioned Dragon, who cured his fellow Creatures Malady, by tendering him an Herb, which taught the learned Polyidus by the same Cure to raise Glaucus from death to his Father's joy.  
But not to consume too much time on that which God and Nature must work upon persons who are inexorable, [or who are in Paroxisms, if I may speak so with grief,] more than Examples, Precedents, Precepts or Counsels, though all were Oracles, [which brings me in remembrance of that ancient Maxim, mentioned by Valerius, in relation to men's greatest Difficulties, 
Lib. 7.  Ipsum noscere difficile.] I come to particulars, of which I will treat but very briefly, and in more general terms, that no honest man of what Party, Opinion or Sentiment whatsoever shall have reason to take exception. Then,  
When the Regal Power was devolved upon their present Majesties, [whom the Heavens were pleased, with the Counsel and Assistance of some honest Countrymen, to make glorious Instruments to relieve us from Arbitrary and Despotic Power, Popery and Slavery, and our fears of more Mischief,] the three Estates did then give so much deference to, and put so much confidence in their Majesty's [of which I am hopeful we need never to repent] That the three Estates of the Nation than Convocat, did cheerfully and unanimously devolve the same, and offered the Crown with an Instrument of Government, and a Petition, with a Claim of Right, for Redress of Grievances: All, as was then judged, [if there were no omissions medio tempore; nam humanum est tam omittere quam errare] bounded within the compass of so many Articles, which their Majesties promised to perform, provided that some of these Articles did not bind them up so, as to force them to be persecuters of men for their Religion, or Opinion, in matters of Conscience only; which was an express Salvo. And what was further understood then by some men, but what was materially Concerted in Form by these Articles, if Literal, is a Riddle; For certainly, by their Literal Sense, the King and His Advisers can easily be exonered from any unreasonable Reflections can be put upon them, for any alteration appears as yet; And if there be more meant than is expressed in these Articles, and Claim, as form, there is no rational good man will charge His Majesty with an Obligation of performing such things he knew not were desired and understood, yet not expressed; For it must be a Divine Being must know men's thoughts, frail men know only the Actions and Expressions of Men: And it is looked upon to be one of the most firm Maxims amongst School men, that Immateriale non agit in materiale, nisi eminenter, ut Deus: So that Divinity must only have Prescience.  
And, as God forbidden we should be guilty of mistrusting such a Wise, Just, and Courageous Prince, who did so much for us; so it's hoped we will never offer to impose more upon him, than what tends to our ease, securing of our Civil and Religious Rights, tending to the common Safety, Peace and Tranquillity of the Nation in general; in which no doubt all honest Country men will be equally concerned. And I am persuaded, no Subject of any Degree will be more ready to contribute to the accomplishment of these happy ends, than our Great and Gracious King, who was never known to have belied his word, and who most frequently discoursing upon this Common Head, expressed himself thus, I desire not to retain, or ask any thing from my People, but what may enable me in the Government, which they have devolved upon me, to secure their Religious and Civil Rights, and to protect them against theirs and my enemies.  
Which gracious condescensions of His Majesties, makes me imagine, ere whiles I hear him in his Solitude express himself thus with the great Octavius Caesar Augustus, who had the Epithet, of Pater Patriae, 
Sweton. de vita Octavii Caes. Aug.  Oh that I might establish the Commonwealth safe and sound upon their own proper Piedstal (or Basis) and thereof reap that fruit which I desire, even that I may be reported the Author of an excellent Estate, and carry with me when I die this hope, that the Groundwork of the Foundations of the Commonwealth which I shall lay, may continue and abide steadfast in their place for ever after me.  
And what Prince in the World lived more happily and splendidly than His Majesty, when Prince of Orange; was he not the Darling of the Dutch, the desirable Friendship of all his good Neighbouring Princes, a Patron of Virtue, Piety and Frugality, a Protector of all distressed and persecuted People, (of which many of our Countrymen are notorious evidences) the terror of all designing men of evil Principles, and the dread of the French Tyrant, whose Activity and Prowess he was more afraid of than all the Antichristian Bulls and Excommunications, and yet never too much lifted up, nor dejected, sed semper inter secundas res moderatus, inter adver sas prudens.  
God forbidden than we should make his precious life uneasy to him, (whom we invited to come, and who came over for our relief) by our ingratitude, divisions, and murmur: For it is well known, that his method is to try ere he trust, and where he finds capacity and honesty, he never forsakes; which verifies that sage Precept of Solon's in him, Be not hasty making thy friend, and keep him when ye gain him; which two Rules Propertius elegantly comprehends in one Verse,  amare. Nec cito desisto, nec temere incipie. 
Now if His Majesty hath made, or will make such Concessions, by the grant of His Royal Assent to such Acts to be passed in Parliament (without our running to heats, Jehu-like, to be guilty of cruelty by pretence of a Divine Call, by violence to destroy one another) as may answer our expectations, in relation to those Articles for redress of Grievances; on whom shall we lay the heavy charge of not redressing other Grievances (were then but Embrio's at best) not mentioned in the Claim of Right: For I am persuaded, if we had desired more, as conditions at the devolving of the Government upon Their Majesties, (before it had been done, if reasonable) they had been granted. Sure I am we cannot blame Him or His Ministers, for not giving Instructions concerning these things he knew not then to be Grievances; and if we run to the ignorant Mobile's sense of things, we'll find that they are like Melancholy persons fancies, who fear things not to be feared, and to feign quae nec picta usquam, nec scripta; like that Plebeian, who imagined that his Nose was grown so great, that he durst not go abroad, for fear it should be hurt, etc. Or like the famous Poet at Amsterdame believed that his Buttocks were of Glass, etc. Thomas Bartholinus, 
Cent. Leg. 1.79. page 117.  Fred. 3d King of Denmark's Physician, so many people are abused by Dreams, Fancies and Tradition, and Hear-say, as I think Witchcraft and Popery go by Tradition or Relation. Have we not a clear demonstration of His Majesty's Goodness and Condescendence in His Instructions (where beside the redressing of those Grievances, digested into so many Articles) by which he desired to be acquainted from time to time with any motion should be made in Parliament, tending to the welfare of the Country and People, and he should give his Instructions accordingly. Which Instruction seemed to Strangers, who were not versant in our Forms, Customs and Laws, to be concessa ultra p●tila, to say no farther.  
God forbidden I should be guilty of charging my man, or men, with the neglect of prosecuting His Majesties and Parliaments good design, though Enemies and designing Men do take their advantage by breeding of Jealousies, and creating of Differences amongst honest men, for their own bad ends, and would seem to lay the charge either upon those worthy Instruments, who contribute their advice to, and ventured their lives with the King in His first Enterprise, (which in all healing Governments might be esteemed full expiations of persons faults, though guilty) or others, who were the greatest Props in these perilous critical ●●es: And the most active to promove, and to bring to a happy conclusion the great Work then acted upon the Stage: And for which they not only deserve the Laurels of praise, but also Promotions and Rewards, as suitable returns, sed hec Deus jussit, non dii.  
But I am apt to impute our nigrum vulnus of divisions and too much heat, and apprehended disasters from the common enemy, to Fatality and God's permission: For is there any evil comes upon the City that is not of the Lord, that is, by his permission? more than from any apprehension I have of a conjunction of those different Persuasions, and of different proposed ends: For I cannot be driven to range in a Field of Diffidence towards honest men, who not only mean well, but were considerable Actors of a happy Scene in the late Revolution. Nor can I once imagine worthy Patriots will be guilty of being imposed upon by bad men to break the Bond of Peace, aught to be (like the Guardian Knot) amongst honest well-Principled Men, that have the same proposed good ends after a happy Revolution in a healing time. And if we were so happy as to lay aside all those personal Prejudices, Pieques, Heats, Animosities and Emulation incident to Humane Frailty (maugre all evil Instruments) and in cold Blood weigh our duty to God, to our Benefactors, Neighbours, and ourselves, our holy Religion and Profession, and the same and security we own to our Posterity, more than particular interest, and worldly gain, we needed not be afraid with evil Aspects, or frightful Visions of the Enemy's, Bandying together for our common destruction.  
The great work then in hand (to the concerting and accomplishing of which, I pray the Heavens may be propitious to us for a happy issue) is, that all good well-designing men, (who have nothing more before their eyes than the glory of God, the King's honour, the common good, the advancement of our holy Religion, and the general peace and tranquillity of the Nation) join together with heart and hand, (not Ephraim against Manasseh, and Manasseh against Ephraim, but both against Amalek, and all the uncircumcised) and bring Materials with them to heal the breaches of our Walls where they are weakest, broken and exposed, too obnoxious to the enemies watchful eye and insolence, whose bands are strong, but not to be made stronger by our joining with them. And to the end that our gracious King may be the more and more encouraged to grant all our just desires, (so as we may not look upon him to be such a Father as would give us a Scorpion for a Fish, which if we do, we are unhappy.) Let us in the first place assist and enable him to make good to us, what we ourselves in a manner obliged him to perform, viz. the Grievances contained in these Articles, and I doubt not but all our just emergent Grievances will be concerted to a general satisfaction, which will March up in the Rear, and in its due time will join with the Vanguard, and both will prove one Brazen Wall, which I hope the common Enemy will never be able to come over again.  
This would be the method to make King and People, Nobility, Gentry and Peasant happy; for by joining together, the common enemy their expectations would fail, nam sapiens dominabitur astris. 
Paracels.  But if we offer to take an evil Party by the hand, to heal those breaches (which they themselves made in the Hedges of our Religious and Civil Rights) they will prove Eels in our hands, yea bitter in the digestion, since their Concoction had no good foundation; our true or pretended sufferings will be forgotten, we'll lose our reputation we bore of Religion, Profession and Virtue, and all good men will suspect our Principles and Ingenuity, yet God will prosper his own Work begun, and it will be made evident to the World we have no hand in it. For we must not only apply Mordecai's Message to Esther, Cap. 4. Vers. 13, and 14. to any particular person in the State, but to all good men in the State in their several capacities, to put to their hand to heal the breaches of the State and Church. But for all that is past, oblivioni tradita esto; and all good men expect good things of us as yet, for all the great Heats, Animosities, and Contests about trifles.  
Then as ye love the Interest of God, your Religion, your King and Country, and as ye tender a respect to the interest of Protestants at home and abroad, all whose eyes are upon you, Let your moderation be known to all men, proceed regularly and ingeniously, follow a solid method to settle State and Church.  
And after ye have accommodated your Preliminaries, and constituted the House in its Members, Privileges, and Committees, prosecute the great work in hand.  
And the first particular breach in our Walls ought to be repaired, is, the settling of the Church-government now without Form: In Concerting and Establishing of which, I will not offer to prescribe Rules, submitting that to the determination (by the Divine Assistance, with the Advice of a Moderate and Learned Ministry) of such a Learned, Sage Parliament, as this is; but wishes it may be so Concerted, as most agreeable to the Word of God, and general inclination of the People; so as the Secular and Ecclesiastical Interests may not interfier, or prove troublesome to one another, after the settlement, each knowing their own Districts, and acting their part, and going about their particular Duties and Callings, in their respective Spheres, without intermeddling in others bounds. Yet I presume, that such an Honourable, Wise and Religious Parliament, as this is, will Establish that Church Government, which is most agreeable to the Genius of the People of tenderest Consciences, provided it be consonant to the word of God; for the Church Governments, which were Established by Law in Scotland,, were only two; and no doubt, that part of the People, who make Church Government a conscientious principle, for which they could suffer in both their Fortunes and Lives, ought rather to be pleased (giving and not granting, that both were equally stated) than the other, who make both a matter indifferent, and could with a safe conscience (or once hazard of the least suffering in either) join in discipline and worship with the former, when as the former cannot join with them in either of the two.  
The second is for you own Security, that ye cordially and unanimously, and suddenly, if at all, grant such a Supply to Their Majesties, as may not only pay the Army their bygone Arrears, to satisfy the poor Country people, to whom they are much indebted, and to Re-imburse the several Officers who have been at vast Charges to serve the Public: But also to make it such a Supply, as may be sufficient to maintain a competent number of Forces on Foot, for a certain time, as will be sufficient to Reduce the Rebellious Highlanders, and Defend the Country from Foreign Invasion, in this dangerous Conjuncture, (when we have reason to doubt, whether many in our very Bosoms be Friends, or Foes;) for without a considerable Fond, we cannot expect that the Forces can be kept together, and yet without them, we are in no Security of our Lives or Fortunes, nor are we, I hope, of that Persuasion, as to expect our Victory, or Safety from Miracles.  
It will be Objected, that we want Trade, and that the Land is not able to bear a great Supply, (by reason of our frequent Harasses, and general Devastations,) as will be sufficient to support an Army for any considerable time; Both may be true, yet Necessity hath no Law, but we must resolve to give part voluntarly to Defend us, or to be Destroyed Root and Branch, (and both Moities will perish likewise) if the Supply be not granted; and me thinks, there is no difficulty to make such a Fond, for if Trade and the Land be not able to undergo the Burden, why may not the Taxes to be laid upon the Land and Trade, be made easy, by Imposing of an equal Poll upon all persons according to their Estate and Degree, after the Laudable Custom of our Neighbouring Nation, and that Money bear its Burden also, (which was seldom or never Taxed) with due respect always to men's desperate Sums and Debt, whose Stock consists in Movables only; so that all persons under the Protection of the Government, will contribute something, and the Impositions will be unsensible to all, if the Regulation and Ingathering be trusted in conscionable, honest, and unquestionable Hands.  
There is one great neglect, which its wished might be remeided (humbly Represented to the Honourable Parliament) would contribute much to advance, and enrich the generality of people in this Nation, to the enabling of them to bear Burden in such Exigencies, viz. That the Product of the Country, by an Act, should be sold at greater Rates; for by the great price given for Foreign Commodities Imported (many of which are more for the Fancy and , than the Intrinsic Value, Profit, or necessity of bringing them home;) and the mean prices of the Country Product, (Retailed at Home, or Exported Abroad,) the Nobility and Gentry are not only at a great loss, but the poor Farmers are Drudges and Slaves to particular people, and it may be rationally concluded; that they are but particular persons in every corner of the Nation, who exhale and drain the substance, (to whom the Civil Law did give but little trust, or encouragement, who by their kind of Frugality, whether Just, or Unjust, it's easily Divined) become rich on a sudden, and keeps the Body of the Nation, who undergoes all the Burden, low, and the Commonality in Bondage.  
I desire to be excused for this Digression, but the wisest of men are not one whit the worse; nor does it deerogate, to be put in mind of a Duty, or convenience,  whiles,— Nam gutta cavat lapidem non vi sed saepe cadendo.  
The third Particular, is the Reducing of honest men's Forfeitures, whose Estates and Fortunes (in the later Reigns) for their firm adherence to the Reformed Protestant Religion, and for Conscience sake, were violently taken from them by stretches of Law, and what else I know not; and the sudden Restoring of these Noblemen and Gentlemen to their Just Rights, Estates, and Fortunes, will not only enable them to join with their Councils and Interests, to serve the Government, and to Support the necessary Burdens thereof in its exigencies, but will also discourage a Malevolent, Restless Party, who go about in Sheep's Clothing, so far as is possible to deceive the honest Party.  
The fourth particular is, That there be Restitution made of all unjust Fines and Losses of honest people, who suffered for Conscience sake only, that they may put to their helping hand to Support the Government. I will not prescribe Rules in this matter, Judging that honest people will be satisfied with the equivalent; but we find, that both the Moral, and Roman Law, have prescribed excellent Rules concerning Restitutions.  
A fifth particular, with humble submission to the wise Parliament's better Judgement, that the Burrows Rights and Grievances would be considered; for it seems to be very hard, that the Burrows shall bear the sixth part of public Burden of the Nation, and Unfree Corporations should enhance the very Substance of Trade, yet bear no Burden for it.  
We might have Treated upon all the rest of the Grievances, without giving offence to any, but judges these to be sufficient for one days work.  
And these being the first, and most necessary Grievances to be speedily Redressed, the rest will follow in consequence, whether they be conditioned to us, or come emergently under our view, and accounted as Remora's in our way to Peace, Tranquillity, and Temporary Happiness.  
It will be Objected, that when these Points, which we are all willing should be first and principally concerted, are passed into Laws, we may be disappointed of the others, though als necessary, by Adjourning, or Dissolving the Parliament before Redress, and therefore not fit to lay down the Cudgels against our common, or particular Enemies, who are the disturbers of the public Peace, till first we get these Grievances Redressed, which concern our Rights, Liberties and Privileges, as well as the other, or have full assurance of Redressing all.  
I Answer first, That de posse ad esse non valet argumentum; but taking up the Objection in the Complex, I Answer, Secondly, Though I be als much for contributing my Mite, to have all just Grievances, public and private Redressed as any mortal, and perhaps hath been as actively concerned therein, pro rata, as others pretending more; yet at the same time I cannot be driven from the Opinion, to think that it were splitting upon the dangerous, inevitable Rocks of Scylla, or Charybdis, to mistrust our Gracious King of His Word and Promise, considering His natural and known Integrity, and Ingenuity, who assures us of the Redressing of all our just Grievances, and is still ready to make all reasonable Concessions. Or (though we had other thoughts of Him, or His Ministers, as God forbidden) that we should hazard the common Safety, & let the Public suffer, by hindering the Settlement of the quid maxime necessarium, if we obtained not all our Desires in one moment of time; or that for a small delay in the one, we should be so wilful, or unfortunat, as to retard the other, especially when I do not in the least doubt, if we put on the Armour of Patience against our own precipitant temper, but by Peice-meal we might procure all our Desires, and in common Discourse, we use to say, That Rome was not built in one day: The Venetians, who are accounted the most Politic, and Trimming Commonwealth in Europe, have a Proverb, He that walketh slowly, walketh more securely.  
And as for the frequent Adjournments of this Current Parliament, since the last Sederunt, there were several Reasons of State for it, als well as for our good, not fit to be exposed to every man's particular view, in such a critical, prying Juncture, may afterwards be made appear, to a general satisfaction, if needful, and abstracting from what satisfaction could be truly given on this head; all rational men will conclude, that sometimes delays are more agreeable, and safe in many cases, weighing circumstances of people, time and place, than too much precipitancy; so that as Ennius said, In commend Cue:  Vnus homo nobis cunctando restituit rem. 
I hope it may be verified in our Gracious Prince, and His Council, Ministers in this case. Englished thus,  
One man alone by sage delay,  
Restored our State fallen to decay.  
And did Our Gracious King Judgeed expedient upon some emergent occasions to Adjourn for a longer time, (as it's hoped there is not, nor shall be reason for it) I'm persuaded there would be satisfactory Reasons given to the rational, moderate, and well affected to the Government, in its due time for the accident.  
But some perhaps may say, they have run so far, that they can't in Conscience, or at least in Honour, Retrieve without a Golden Apple: I should be sorry to think that by misapplication, Conscience, or Honour should be Dislodged, their proper Domicils, that Candidats for want of Illuminations, should mistake, or miss the Prize-Stake, where either of the two, or both may be placed, and wead in a Flood, to gain them at a Stake, where none of the three are fixed; or should make use of obscurer Instruments, where more proper ones are at hand, to clear Difficulties, or Doubts, like the man that made use of a Lantern to know the Hour in clear Day Light. The Wise ale ever ashamed to relinquish, or banish an Error, be it hidden or conspicuous, if the faillure tend to the prejudice of the public, or private Interest: For as a great Father said, Expedit bene timere quam male fidere, & melius est ut infirmus se homo agnoscat, ut fortis existat quam fortis videri velit, & infirmus emergat. Atque errare humanum est. said in errore perseverare belluinum ac Diabolicum est. But if rational men will perpetrat in their mistakes, (not that I charge particular persons with any further than what is very incident to the greatest men's humane frailties) maxim periculosum, est, I lay may hand upon my mouth, and crave their pardon, if I have been officious, A Fool's Bolt being soon shot, so may mine: Yet at the same time, I will be bold to say, that if our Paroxisms cure not in our present Circumstances, we are not only unfortunat, and in imminent danger, but are a people most undeserving of our signal Mercies received, and may add, in relation to us all, this saying in the like case, Lactucas non dandas esse hisce asinis comedendas, cum illis sufficiant Cardui. Sed datur locus poenitentiae si seria videtur conversio.  
And further, let us occasion our own misfortune, as we will, sure I am, a man is honoured with the Character of being Their Majesty's High Commissioner, who as he laboured under great Sufferings, sustained great losses for his Religious, Conscientious Principles, and countries' sake, in the later Reigns, was employed in Negotiations abroad by His present Majesty, to whom both his Integrity and Capacity was sufficiently known; and whom, and others (now employed in the present Government) He consulted concerning His great and dangerous Interprize, for our Relief: So is a man likewise, who with the Noble Roman, would upon all occasions Sacrifice his Life, and Worldly Interest for's Religion, King, and country's sake, and may be entirely Confided in, as one, who to his power, will leave no Stone unturned, to bring our  Things (if we be not the obstructers of our own good) to such a happy conclusion, as may not only terminat in a general satisfaction of all good men; but also make every man (who love Peace, unfeigned Truth, and Righteousness) to live in safety under his own Vine.  
And therefore should we be Rancountered with slights and disappointments in our Worldly Interest, or Promotions, for a Season, Perinde est; provided our Civil and Religious Rights, Liberties and Properties be secured, which is all we seem to pretend to, and not tracing that Heathenish Immoral Resolution, Flectere si nequeo superos Acheronta movebo. For did we propose, and elaboratly pursue after greater things: 
Prov. cap. 16. ver. 33.  Let us at the same time consider Solomon's saying, that though the lot be cast into the lap, yet the whole disposing thereof is of the Lord. Et si valde quaesieri, non invenies.  
Then I presume (without any Heat, Byass, personal Prejudice, or private Interest, but in cold Blood) to sum up all with the Country Man's Loving (if not Necessary) short Advice and Exhortation, to this Sage and Learned Parliament, Nobility, Gentry, and Burgesses, therein Assembled, that each of you in such a Critical Juncture, Cure his own weak Side, with the natural Balm of Love, Unity and Charity, (burying all Heats, and Personal Prejudice, laying aside Immoderate Zeal, and Private Interest,) to join Hand in Hand, to Consult Unanimously, Concert Calmly, to Digest Wisely, and to Enact Resolutely, without any By-ends, such solid Laws and Statutes, as may not only Restore the Church to its Pristine Just Rights and Privileges; But also may Support It, and the Government, ye yourselves have Devolved upon Their Majesties, in the first place, without Doubts and Fears, and not to leave other Matters undone, in their due Season.  
Which if ye do, and Christianly, Unanimously, and Courageously Employ yourselves, in your several Capacities, to promote the Public Interest, and Common Good before your Eyes, the Divine Hand will Assist you, and you'll not only be called in after Ages, The Happy and Blessed Instruments of Establishing the Truth, a Profound and Lasting Peace in the Land; But also, Your Names will be Recorded to all Posterity, as the best Members, of the best Session, of the best Parliament, that ever was in Scotland.  
FINIS.