A CAVEAT AGAINST FLATTERY, AND PROFANATION OF Sacred things to Secular Ends: UPON Sight of the Order of the Convention for the Thanksgiving, AND Consideration of the Misgovernment and Misfortunes of the last Race of Kings of this Nation.  
LONDON, Printed in the Year MDCLXXXIX.   

A CAVEAT AGAINST FLATTERY, AND PROFANATION of Sacred things to Secular Ends.  
I Was not more pleased with the first News of the Order of the present Convention, for a Public Thanksgiving to Almighty God, upon so just and admirable occasion, than I was otherwise moved and disturbed at the first Sight of their Order; to see all that lively sense, which I expected, of such an admirable Providence and Mercy of God to these Nations, in so seasonable, so easy, and yet so great, and, if it be not our own fault, complete Deliverance, to dwindle (in my apprehension) into a kind of mean, servile, fawning Compliment to the Prince, under a Formality of Religion. This hath filled me with variety of Thoughts, which I cannot forbear to communicate to some of those who are concerned in it, I mean, the Members of the Convention.  
The Prince I look upon as a person greatly to be esteemed, loved and honoured, both for the Character generally given of his Virtues, and more especially, for that he seems to be chosen and designed, by the Providence of God, for a special Instrument of great and desirable matters in this Age; and hath been so already to this Nation. And therefore to assist him, and concur with him to those ends, is in my Opinion, an Act of Subservience to the Divine Providence, which is a Glorious and Angelical Employment: but yet to express our Respect to him, in such a manner as this, whether through Flattery or Transport, I conceive is neither proper, decent, nor safe, either for him, or for the Nation.  
The Cause of this Public Thanksgiving to Almighty God, is thus expressed: For having made His Highness, the Prince of Orange, the Glorious Instrument of the Great Deliverance of this Kingdom, from Popery and Arbitrary Power. Whereas in truth the principal Cause of it is, not the Instrument, but the Great, and very great Deliverance; with many such Circumstances as are remarkable indications of the special Providence, and overruling hand of God in it: And for this most solemn Thanks, aught to have been paid to Almighty God by this Nation, whoever had been the Instrument. And yet in this Order is there not one Word of this Great Deliverance, more than was necessary to express what it was that the Prince of Orange was the Glorious Instrument of; as if his being the Instrument, was the Only, or the Principal thing, for which we were to give Thanks. I deny not but there was special reason to give Thanks for that also, as well as other Circumstances, but than it ought to have been expressed in its proper manner and order; the Deliverance first expressly, with proper words of its due amplification, as the principal: and then by what Instrument, as is frequently added in the Scripture upon such occasions; by the hand of his servant Moses. And as our common form expresseth that which is above all, God's inestimable Love in the Redemption of the World by our Lord Jesus Christ. It must therefore be confessed, that the principal matter of our Thanksgiving is in this Order either omitted, or mentioned only occasionally, so as to serve only to express the other, at best in a preposterous manner. And this Inversion of the proper and most natural and easy Order, is an Argument that it was so form not by chance, but design, or to make the most charitable Construction, through some inconsiderate Transport. And the same is observable in the Epithets given to each.  
I did never affect to contend about words, much less would I give occasion of offence to such an Assembly, of such persons, for a trifle; besides, they that know me, know me to be a cordial friend, and well wisher to this Convention, and who desire to promote, not prejudice their Proceed. But what I intent in this is no slight matter, nor will it so much prejudice, as be useful to them, and to others, if it be taken by the right handle, and as is intended. For from hence I observe two things, which deserve very serious consideration and reflection upon them.  
The one a Defect of that due and profound Sense of so great and undeserved a Mercy, and of that answerable Reverence and Gratitude to God, which our circumstances and condition require. If we admit the form of the Order, to have proceeded only through Transport of Affection to the Prince, which is the most favourable construction we can make of it, yet even that is an evidence of what I say, and that there was more respect to the Instrument, than to the Mercy itself, or perhaps, to the Author of it, by some: for after the Author, the Mercy itself is next to be considered before the Instrument, as the principal Motive of our Gratitude; and the expressing it otherwise, is a kind or degree of neglect or slighting of the Mercy, and of disrespect to the Author: which a man may easily perceive, if he do but consider how such an expression of thanks, for some rare favour, would be resented by a great Prince from some of his meanest Subjects. Would he not think him an Impertinent Fellow, and unworthy to be regarded, much more unworthy of such a special favour? And if we admit that it passed the Houses merely through Inadvertence, which is also the most favourable Construction we can make of that, this very Inadvertence is plainly an evidence of the same: for had we been affected as we ought, that would have made us more mindful and observant of such a matter.  
But if it did proceed from Flattery, and design to Compliment the Prince, and pass, tho' observed, through Compliance, which might possibly be the case of some; that is not only unbecoming and below the Gravity of such an Assembly, but a plain Profanation of Religion to base and unworthy ends, and greatly aggravates the former. And this is so plain of itself, that I need not say more to prove or explain it. But whether either of these two, or both, was in the bottom, it is not a matter to be slighted, or lightly passed over. How great are the sins of unsuitable Returns for extraordinary Mercies, and of Profanation of Religion to Secular ends, and the Judgements they usually provoke, I leave to Divines to consider more fully: But what are their Natural Effects and Consequences, and what the Mischiefs we have seen attending them, I think greatly necessary to be explained for our common Benefit, and necessary Caution for the future. We are just now entering upon a new Scene of Affairs, and if we well consider the sad Catastrophes of the two preceding, and make just Enquiry into the causes thereof, we may meet with much matter of Admonition, Caution and Direction; and very pertinent to this purpose.  
King James I. his Mother and Grandfather having both born their own burdens, was, by the Providence of God, brought to the Throne of this Kingdom in Peace, even beyond the expectation of himself and many others. And though the restless and desperate attempts of the Papists, were otherwise enough to terrify a man of greater natural Courage than himself, yet he had for his Encouragement, an admirable experiment of the Special Providence of God, in the Preservation of his next immediate Predecessor, Queen Elizabeth, through a long Reign of forty four years, notwithstanding all their Conspiracies against her. And lest that should not sufficiently affect him, he had moreover, in the very beginning of his Reign, a like experiment thereof, in the Preservation of himself, and his own Family from one of the most horrid, desperate, and secret Conspiracies, that the World hath ever heard of. And what did all this require of him? Can it be any thing less than the highest demonstration of Gratitude to God, most confident Dependence upon him, and entire Fidelity to him? And what less from the Nation? But what was the Return?  
It was wisely said at his first coming in, by one of his Scotch Courtiers, to one of the English, We have brought you a good King, but you Court Flatterers will soon spoil him. And so it proved. It was indeed a great happiness to have all Causes of Dissension, not only in this Nation, but also between both Nations, so plainly and fully extinguished in his person. But such was partly the Transport of all sorts of people, and such the gross Flattery of many, that nothing was enough to magnify either his Wisdom or his Power. This and the pompous Titles of Monarch, Absolute, and Imperial Crown, etc. soon raised his thoughts above the pitch of an English King. He thought himself as free to exceed the Laws of the Land, as God the Laws of Nature, when he saw occasion for it; though he thought in Prudence such extraordinary Acts, like Miracles in Nature, were not ordinarily to be done. He thought the Rights and Liberties of the People, were but Indulgences wrested from their Kings, his Predecessors, (cujus contrarium est verum) and might thereupon infer, (and had wit enough to do it) that it was but reasonable for him to regain by Policy, if he could, what they had lost by Necessity or Constraint.  
These fancies of his were continually fed and confirmed by selfseeking, flattering persons; who, perceiving that to be the way to Preferment, strained all their Wit and Parts to gratify his humour: and it was not long before he found occasion to exercise that Freedom. The Discovery of that horrid Conspiracy, which by his admirable Deliverance should have confirmed his Dependence upon the Divine Providence for the future, having a contrary effect upon him, he cast about to secure his Safety and Quiet by his own Craft and Policy. And the only way for that he conceived was by making not only Amity and Leagues, but the nearest Alliance that could be, with some Potent Prince of the Popish Religion. And by all means he must have a match for his Son either from France or Spain: for the Accomplishment whereof the Pope, whom he had before asserted to be Anti-christ, must be complemented with no meaner Title than Sanctissime Pater; Indulgence to Papists, contrary to the Laws, must be agreed, and the effectual Execution of the Laws against them actually stopped by secret Orders; for a public Declaration for that purpose, would not then pass for a Legal Act of Dispensing Power. And because they, who were most Zealous in Religion, were like to be most averse from compliance in these things, the very Power of Religion must be discountenanced under the Notion of Puritanism; and Indifference and Formality encouraged under the Notion of Loyalty, Obedience and Conformity. And to this end was the Book of Sports enjoined to be read in Churches, and many Pious and able Divines put out of their Employments, if not Freeholds too, for refusing to read it. Nor did he want encouragement in all these things from Flatterers of all sorts, who easily prevailed against the sounder and safer Counsels of others. And though some of them, who had published their false and flattering Argument in Print, were questioned in Parliament for it, both in King James, and in King Charles I time; yet even for some of them did the King intercede in Parliament; as King James, 7. Jac. for Dr. Cowel; and others were preferred or favoured afterward, as Dr. Mainwaring by King Charles I. as others since have gotten what they wrote for, and have been well rewarded for their pains. Of the former sort see Rushworth, and Mr. Petyts Miscellanea Parlementaria; of these latter, 'tis like the Parliament in due time will take notice.  
This unhappy Policy, as it was not unlike in its Principles to that of Jeroboam, which became a sin to his House, even to cut it off, and destroy it from off the face of the earth, so it proved also in its consequence. His eldest and hopeful Son Prince Henry, was in the beginning of these courses, and soon after the first proposal of such a match, taken away by an immature death; and himself persisting therein, by a death questioned then, and in the dark to this day, whether not untimely. His next Son and Successor King Charles I. whom he had involved in these snares, but never lived to see his Marriage accomplished, proceeding in the like courses, giving encouragement to Flatterers, and through their false and deceitful Counsels, in many things transgressing the Laws, indulging to Papists, and discouraging and oppressing many of the most Religious and Conscientious of the Protestants, as Puritans and Factious, and renewing with more severity, that unhappy Policy of the Book of Sports; at last concluded this Scene with that unhappy Catastrophe, which is well known to the World.  
King Charles I. having also born his burden, to his Son, King Charles the Second, after he had been tutored in a Wilderness of twelve years' Exile, was Almighty God pleased to open the Gates of his Mercy; and when all hopes either from Foreign Assistance, or Domestic Conspiracies sailed, then by a favourable and manifest Providence to admit, or rather conduct him to his Father's Throne in Peace, to the great Joy of himself and the whole Nation, putting into his hand, upon terms of his Behaviour, the prize of a fair opportunity, to have made himself, and these Nations happy, had he had a heart to it, and they been disposed for it. But such was the Transport they were all under at that time, that they soon forgot themselves, forgot God, and, like Pigs to the Trough, ran greedily to a brutish enjoyment of their unexpected Happiness; and through their Ingratitude to God, instead of Blessings, which they might have been, proved mutual Temptations, and occasions of Corruption and Debauchery each to other; the new King by a most pernicious evil Example, and those about him by selfseeking Flattery, Compliance, and Imitation: whereby they both encouraged and hardened him in those evil Courses, and propagated the Imitation of it to all ranks of people.  
The Parliament itself, that is, the Majority, unadvisedly and contrary to the true Constitution of this Government, declared him to be, by the Fundamental Laws of this Kingdom, in effect above all Law, and his very Officers irresistible; and required of all Officers of Corporations, Officers and Soldiers in the Militia, and of the Clergy and Universities, a Declaration to the same effect; subjected the Dwelling-houses of the People to be searched at the pleasure of his Officers; form a new Militia, and put it wholly into his Hands; and profusely gave him vast sums of Money, out of the Estates of the people, beyond all need, reason and justice. The Commissioners and Convocations of the Clergy, in their new Additions to the Common Prayer, without any regard to what he or his Successors might prove in time, or to the inconvenience they might thereby bring upon themselves, needlessly gave him the Title of most Religious and Gracious, in public forms of most solemn address to Almighty God; and the King's Arms were in divers Churches in the City, set above the Commandments of God in the place of most solemn Worship; whereas at Oxford, as I have heard, the Founder's Arms in the Theatre, being placed above the Kings, were ordered to be taken down for the Indecency. Agreeable hereunto was Loyalty (as they called Compliance with the Will and Pleasure of the King, whether legal or not) cried up as the only Honesty, and Non-Resistauce and Passive-Obedience, as if they were the greatest and most necessary Doctrines of Religion, by all who sought the Favour of the Times, in their ordinary Discourse and Conversation, and publicly so asserted in Speeches, in Sermons from the Pulpit, and in Printed Books, by such as expected any special Favour or Preferment.  
Nor stayed it here, for the King now assured by such Demonstrations of the Obedience and Compliance of his People, and thereby encouraged to take the Liberty to gratify his Lust more openly than otherwise perhaps he would have done; and being a Person of a pleasant Wit, and delighting in Repertees, Jests and such like Diversions from serious thoughts, the stream of the Courtiers, Gallants, and all who affected to be reputed such, presently ran with a full torrent into the same Channel, and soon overspread a great part of the Nation. And vain airy Lightness, frothy and Obscene Discourse, profane and horrid Swearing, and more than brutish satisfaction of Lust, and Contempt of all Religion, were not only indulged, but affected too as generous qualities of a Gentleman, and certain Notes and Evidences of Loyalty and Fidelity to the King, and consormity to his own heart and mind. And those, who made any scruple of Conscience to run to the same Excess of Riot, were looked upon and despised as disaffected, disloyal, mean spirited fools, and fanatics; but those who did dare to oppose either the Debaucheries of these Loyalists, or the illegal actions of the King, as Imprudent, Rash, and Madmen. And so great a Baseness and Degeneracy thereupon presently seized and tainted many, that, not considering the severe Denunciations of our Saviour against such, they were even outfaced and ashamed of their Religion, and became Hypocrites in Debauchery; and, to avoid the Imputation and Reproach of being religious and sneaking, did actually sneak to such degenerate and despicable Wretches, while by base compliance in obscene Discourse and familiar Swearing, they gloried in their shame, and would seem companions with them in such things, as yet they never acted indeed. And in so degenerate a state what can be so absurd and inconsistent that Men will not do? What wonder is it then to see Men at the same time in Words applaud the Nonobedience of the Bishops, and yet in their acts comply with the Dispensing Power? To see those, who by their High Professions of Loyalty and Nonresistance, had invited and encouraged the King to use his liberty to enslave them, when they found that he, presuming too much upon their High Profession, was like indeed to involve them in the same Slavery and Mischiefs with the rest, choose rather to enter with others into secret Conspiracies for the Common Safety, than in time (to prevent that) with a true and generous Loyalty and Fidelity openly oppose his Illegal Proceed; These things, with some few others made the Government of King Charles II. uneasy, and brought King James II. to his Exit.  
We are now entering, as I said, into a New Scene of Affairs: And that this may proceed more happily, it cannot but be of great use to reflect upon and consider well the Errors, Miscarriages, and true Causes of the unhappiness and sad Catastrophes of the two former. I have already briefly touched some of the more immediate and visible Causes, Historically as to the matter of Fact: But to make a right use of them, it may be necessary to inquire a little more deeply and Philosophically into them. These Causes therefore, to go to the bottom, are twofold, Natural, and Divine, which doth secretly but effectually dispose and order the Natural. The Divine is by way of Judgement, which is always just, and for some Sin, and doth frequently proceed to Excision, cutting off, and Extirpation of whole Families, when the sin is persisted in; though for the most part, unless in case of some heinous crime, gradually giving fair warnings and opportunities to one after another, to prevent by Reformation the final and utter Extirpation of all. And though many times the Root of Bitterness lie deep, and be hard by others to be detected, yet it is not seldom that the Sin is legible and apparent in the Punishment; and certainly if we well consider what a Sin it is to resist, oppose, and oppress the Truth when offered, especially in matters of great consequence, and presented by some special Providence of God, all who believe Popery to be an abominable Abuse and Corruption of the genuine Christianity, tending to the defacing, enervating, and subversion of it, and that the Reformation desired is nothing but the Restitution of it to its pristine and genuine Lustre and Power, must of necessity believe that the Cherishing of Popery and Opposing of such a Reformation, may be such a Sin as, being persisted in, may provoke as great Judgements as this. And then if we reflect back as far as the Grandfather of our King James the First, and thence observe how Indulgence and Favour to Popery, from this first Opposing of the Reformation in Scotland, has been continued and continually attended with destructive signal Judgements in his Posterity ever since, beginning with one very Prodigious, a horrid Dream, of the loss of both his Arms, and the sudden Death of both his Sons, all at distant places in one Night, as may be seen in Spotswood; it will not be hard to trace and detect the True Root which hath born all this bitter Fruit in that Family. And they who cannot discern this in that Family alone, may for their confirmation take also into consideration the Occurrences of a contemporary Family in our Neighbour County, France, that of Valois from Hen. 2. to its Extirpation; and compare with these two the long and happy Reign of Q Elizabeth, against which the Gates of Hell could not prevail. And if with all these we consider also the Actions and Catastrophe of Hen. 4. of France, and the monstrous Wickedness and Barbarous Cruelties of the present King, it will not be hard to make a Moral Prediction of the like fate attending this Family of Bourbon also. This, it is very probable, if we consider the Original and Progress pari passu all along of both Sin and Punishment, was the Provoking Sin and Root of Bitterness, which by Divine Judgement hath exposed them to the strong Delusions, which have been the more immediate and apparent Causes of all their Miscarriages and Unhappiness. And though it may be hoped Men are now near as well cured of Popery, as the Jews of Idolatry, yet may this Observation afford us a very necessary Admonition at this time, if we be not like the Horse and Mule: For certainly that Soul which in these occurrences of this Royal Family within the Period before mentioned, cannot discern a continued course of Providence powerfully operateing therein, is deeply immersed in Sensuality, and very Brutish. It is therefore very reasonable that at this time we do seriously consider the Course of God's Providence and Judgements upon that Family; that it was not any Favour to Popery, otherwise than as that is an Abuse and Opposition of the true Religion, that was the Sin of that Family; nor was it that alone, but that and other Abuses by Profanation and Connivance; That the Prince is descended from that Family, from which he may derive a load of Gild upon himself, by participation in any of those sins, by forgetfulness of God, and by neglect of those Duties, which this late extraordinary Providence calls him unto: That the present State of the Nation is a most vicious and degenerate State; and that so extraordinary Deliverance, when greater Judgements might reasonably have been expected, obligeth to great Seriousness, affectionate Sense of the special Providence of God in it, and effectual Reformation: for great and undeserved Mercies do not less oblige (either in force or extent) than the most severe Judgements: And to consider that the same Providence of God, which effected all this, can easily, and certainly will, turn all again into Confusion and a greater Judgement, if we do not wisely endeavour to concur with it, and answer his ends. He can take away the Prince, and incline the Princess to recall the King; he can by impeding or crossing our Preparations for Ireland, or an unexpected defeat of part of them, discourage the rest, and encourage the Irish; he can raise up a desperate Party at home, and from a cloud of an hand breadth make them cover the Land; he can send a Spirit of Division amongst us and Confound our Counsels; of Infatuation, as he did amongst the Papists, to resolve, with great imaginary Wisdom, and Subtlety, upon the direct and most effectual means of our Ruin and Destruction. And by these, and many other unconceivable ways and means, can he easily and quickly turn all our Transport into Mourning and Confusion.  
This, I say, he can do, and we may provoke him to do it, in part or in whole, if we, like Dogs, greedily catch up the Bone, and regard not the Master's hand that threw it, but continue in that brutish Stupidity, which hath so much prevailed in this Nation. And it may be considered, whether we have not already provoked him to let us struggle with some Difficulties, which might easily have been prevented: The so easy Compliance, or Inadvertence, in passing the Order in the Form aforesaid, was plainly a Fault, and such as I cannot think it consistent with true Piety, and due sense of the Majesty and Honour of God, for any Mortal to offer to excuse it; and certainly nothing could be a more proper Correction of such an Easiness or Inadvertence, than to permit the same persons, in their Debates, to run themselves into such Difficulties, with loss of time, as might as easily have been avoided, as the Order have been amended. We have been so long imposed upon with Words, that like Children, we are easily alured and carried with some, and frighted with others, without any reason. This being perceived, an Expedient was sought, but such an one chosen as made all the Question; whereas I doubt not that the matter might have been proposed at first in such commodious terms and expressions, and so enforced with Reasons and Demonstrations, as that it would have passed as easily as another Vote did at that time, and with no inconsiderable advantage. And if this be so, why might there not be some secret energy of Providence, or Subtraction of a more favourable Direction in it? This may be too nice a Speculation for this Generation: But this I know, that the very thoughts of men are not so much in their own power as they imagine, but are subject to the Power, not only of God, but of much inferior Spirits by his permission; and he is no great Philosopher, who doth not perceive it, nor very knowing Christian, who doth not believe it. And were it understood how intimately and effectually his Providence doth interpose in all things, perhaps there would not be much doubt of what I say: But they that understand these things may make their use of them.  
Of the other more immediate and more apparent Causes, there is one that is Profanation of Religion, which hath a double Efficacy, Moral and Natural: Moral, as a sin provoking God's Displeasure and Judgements, and so is comprehended in what I have said before. Natural in respect of its Contagious and Spreading Nature, and of the mischievous Effects and Consequences of it. All evil Examples, especially of persons of great Place, and among people disposed to receive Impressions from them, are very Infectious; but none more than Irreligion and Profaneness, partly through the Sensuality of men in the Corrupt State of Nature, which is easily affected with Objects of Sense, and therefore apt for them to neglect and contemn things of a more refined and Spiritual Nature, and partly through the Impressions and Efficacy of the envious Apostate Spirits, who, of all things, are most gratified with it, and most active to promote it; and for this cause there is the more reason to check and suppress the very first and least appearances of it; for a little Leven leveneth the whole Lump; but yet more if we consider also the pernicious Effects and Consequences of it, even of a natural growth and production: For it is plainly a direct Introduction to Irreligion, and thereby an Inlet to all manner of Disorder, in Persons, Families, and States, as may plainly be perceived by this Consideration.  
True Religion in man is a Celestial Influence and Divine Power, received and embraced by a Soul rightly prepared and disposed by true Information and good Instruction, whereby that Soul is ennobled and exalted to a degree of Excellence above the Humane Nature, according to the Degree of that reception. This illuminates his mind, and makes him sensible that he is a Dependant Being, hath his Dependence upon a Being most Excellent, and so affects him that he resteth on it, and directeth all his motions to it, as his proper and only Centre: Hence proceed these happy Effects, he moves orderly, his Soul being fixed upon its proper and satisfactory Object, runs not astray, nor affects any other with any disorderly Motion; so that he keeps his rank and place in the Universe, without disturbance to himself or others: and this produceth a free and generous Magnanimity, he admires not the Grandeur of the World, fears no Man, flatters no Man, but deals plainly and sincerely with all; pities their Weakness, even in injuries and affronts to himself, as of People of distempered mind, is Communicative, and ready and industrious to do good to all.  
On the contrary Irreligion indisposeth the Soul for that Divine Principle, whence it becomes dry and narrow, like a withered Branch, and unhingeth it from its proper Centre, whence proceedeth all manner of Disorder: First, it directs all its motions to itself, as its Centre, as if it were independent. But not being really so, it cannot rest there; but runs out after something else; and missing its proper Object, falls upon some false Appearance, and prosecutes it, as its proper Object with a motion suitable to that, and so exorbitant and irregular. And hence proceeds all that Degeneracy of Mind, that Admiration and Insatiable prosecution of the Pleasures of the Flesh, and Grandeur of the World, and all that Baseness, Falseness, Flattery, Perfidiousness and Treachery which hath so infected and corrupted this Nation.  
The Religion before described is that which is proper to uncorrupted Nature: The Christian Religion comprehends all that and more. It not only acquaints us with the Original of all the unhappiness of Mankind, which the sacred Antiquities of the Jews did in some sort before; but it plainly reveals unto us the proper and only Remedy, which the Jews Religion did but obscurely signify by Types and Figures: That man is so inconsiderable a being in himself, and so corrupted and polluted by Sin, that he cannot possibly have any access to the Great, and Glorious, and Holy God, without which he must be eternally miserable, but by a Holy Mediator: That the Great, and Glorious, and Holy God notwithstanding out of mere compassion to his despicable Creature, hath provided such a Mediator for us, in whom he hath united the Divine and Humane Nature in one person: That this Mediator having upon the Theatre of this Earth performed a most exact obedience to the Will of God, even to death, did thereby offer up the Humane Nature a Sacrifice, and consecrate it to God: That thereby he obtained favour with God for all Mankind, and a Right of Dominion over them; and is ascended into Heaven as the Captain of our Salvaton, where he intercedes for, and thence disperses his Divine Gifts to all that receive him, and by Purity, Holiness, and Righteousness, in Obedience to his Holy Law, and Conformity to his most Holy Motions, firmly adhere to him; and in due time will Judge and Condemn all his Enemies, and all those ungrateful and perfidious Wretches, inveagled by them to desert his Service.  
Concerning this Religion, it is a most true and excellent Observation and Conclusion of that profound Searcher into Nature, Sir Francis Bacon (7. de Augm. Sci. c. 1.) that in almost all Creatures, but especially in Man, if he be not degenerate, there is an appetite to a twofold good, one of the Community, the other of the individual, of which the former is the most prevalent, [as we may observe in Animals, which will readily expose themselves to such danger for the preservation of their young, from which they would otherwise most timorously have fled for the preservation of themselves,] and that of all Religions there is none, which doth so much tend to the Promotion of the Public Good before the Private, as the Holy Christian Religion. Vnde liquido pateat, etc. From whence, saith he, it doth plainly appear, that it was one and the same God, who gave to all his Creatures those Laws of Nature, and to Men the Laws of Christ,  
Upon these Considerations, which contain great truths, though but briefly and plainly expressed, it is very evident That the true Christian Religion, even by a natural way of causation, is a most excellent Means even for the temporal Weal and Happiness of Persons, Families, and States, both Governors and Governed: That it ought even upon that account by all wise Governors, to be promoted as a matter of great concern, with all care and resolution: and that Irreligion and Profaneness are even by way of natural causation the Inlets of all manner of Evil and Mischief both to Persons, Families, and States; and therefore strictly and severely to be suppressed in the very first eruption, as a dangerous and contagious Plague.  
Hence also it is evident, that the natural Effects of the Debaucheries of Covetousness and Ambition, are as pernicious to all Societies as those of Whoreing and Drinking, and produce as great Disorders: For when the Soul is once unhinged from its proper Centre, it prosecutes the mistaken Object, it next fixeth upon, be it what it will, with the same disorderly motions, because it prosecuteth it instead of its proper Object, and under the notion of that: and that therefore these are by all wise Governors to be taken care of, that they be restrained and all incentives and occasions of them removed and avoided.  
And here it may be fit to take notice of two great Occasions of this kind of Debauchery amongst us, which were great Errors in Government in King James 1. and his Posterity; the conferring of Titles of Honour, and the conferring of Places and Preferments in Church and State upon improper and unworthy Considerations.  
As for Titles of Honour they are properly Ensigns of Virtue and Merit, and aught to be Rewards only of that, and Encouragements to it; but when they are conferred upon persons for Money, by way of Sale, or upon Men for their Estates without any prospect of their Virtue or Merit, by this means these Rewards and Encouragements, due only to Virtue and Merit, are withdrawn from it, and given to Avarice and Ambition, and thereby made Incentives to them. And, to note it by the by, the promiscuous conferring of Titles of Honour unduly makes them insignificant, and is very injurious to all, who have justly obtained them.  
And for Places and Preferments the granting of them for Money, or upon any other consideration than the proper Qualifications of the persons for discharge of the Duty, or even to covetous or ambitious persons, in many cases, though otherwise well qualified, besides that it is a great Error in Government in other respects, as to this present purpose, it gives great encouragement to such to seek to get them by indirect means; and the evil Example of Men, in seeking after Preferments, and in their behaviour in them, tends very much to the corrupting of the rest of the people, and infecting them with these Vices.  
But no Examples of this kind are so pernicious as those of the Clergy. It is a great truth that when Virtue fails in them, Faith will fail in the people. If they who in their Baptismal Vows have renounced the World, the Pomp's and Vanities, and Superfluities of the World, and are moreover consecrated to the special Service of God, and obliged by their Profession to teach, as well by Example, as by Doctrine, Heavenly-mindedness and Contempt of the World, shall so forsake that, and follow this World, as to turn that Sacred Profession into a Trade as a means to get Riches and Honours, and live plentifully; and even outdo the men of the World in unsatiable prosecution of these things; what a Temptation must this be to all others to do the like in their way! Nothing can be more absurd and inconsistent than Covetousness, Ambition, Pride, and Indulgence to the Enjoyments of the World, with the Profession of a Minister of the Gospel of Christ. Even Riches and Wealth in a Clergyman, unless he be as rich in Good Works, is, in my apprehension a Scandalous and Nauscious thing. And such usually prove mischievous Instruments both in Church and State, if favoured, or suffered to grow too great in either.  
King Charles II. by his Prodigality (which was increased by the Prodigality of his Parliament) and by suffering himself to be cheated and abused, being often in want of money, for supply of that was forced after some time to corrupt, by Pensions and Perferments, the members of Parliament to betray their trust and feed his Prodigality with the People's Money. These Examples of those who notoriously cheated him, and of himself in corrupting those Public trusties, and other such abuses, were no less effectual to the Corrupting the Manners of the Nation in respect of Justice and Honesty, than were his other Debaucheries in respect of Temperance and Sobriety. And yet it may be a question, Whether the greedy Pursuit of Preferments by our Clergymen, and their ill and irregular Use of them, either hourding up Riches, or misemploying them in a secular, or luxurious way of living, have not been as mischievous Examples to infect people's minds with Overvaluation of the World, and the Pomps and Vanities thereof, as any of those other with other Vices? This is more notorious than that I need either to scruple the mention, or use many words to convince others of the truth of it; and doth much incline me to think it very necessary that some effectual course be taken, to reduce our Clergy to a more Philosophical way of living, or that none but who are so disposed may be admitted to any great Preferments.  
This may possibly offend some, but no good Christian, I am confident: and therefore to stop the Mouths of all such, I will give one instance of so notorious a defect of good Employment of the large Revenues of our Church, as shall make the best and greatest of our Clergymen lay their hands upon their Mouths. It is now one hundred and forty years since the Reformed Religion, which had received some interruption by Queen Mary, was restored and established by Queen Elizabeth; about the beginning of that Age, Almighty God by his Special Providence had produced two things of great Consequence in the World, the Restauration of Learning, facilitated by a new and admirable Invention of Printing, and a Discovery of a new World, of Barbarous Ignorant People, by the help of another late Invention and Improvement of Navigation. We have had as great advantages of access thither, and to all parts of the World as any People; but what use have we made of this, and of all our great Learning, and large Revenues? What sense have we expressed of the wonderful Goodness of God to Mankind, of the Labours of our Saviour and his Apostles, of the Zeal of the primitive Christians, and of the Obligation of all these Examples? What Devotion to God; What charity to the Souls of Men? So far have we been from that, that the very Pharizaical Zeal of the Jesuits and other Romish Emissaries could not move us to the least degred of Emulation, which hath not been wanting upon other occasions. But what wonder is all this when our Devotion and Zeal for the Service of God and good of Souls hath scarce extended so sar as Ireland?  
The truth is, it is no wonder if such Abundance of the World choke and stifle all Motions and Activity of this kind. Our very Liturgy doth reproach us with Laziness and Coldness, and is a public Monument to condemn us. The very Defects in our Reformation, which could not be remedied at the first composure of that Book, but are there noted that it might be done in due time, remain unreformed as they were to this very time, notwithstanding the various conditions we have since been in, and the many other Alterations we could easily make.  
We have not restored any thing of the true Christian and Ancient Discipline of the Church, but opposed and suppressed those who have desired it, and instead thereof retained only a Popish Relict and Abuse of it; have by secular Laws forced such into the Church, as according to the true Christian Discipline ought to have been cast out; and instead of preserving the Honour of Christianity, helped the Serpent to cast out a Flood of Scandals to eclipse it. We have not restored the peculiar Solemnity of the Christian Worship, without which our Service, in the judgement of Bishop Andrews, is imperfect and defective, to its proper and frequent use; but instead thereof set up such a kind of Form, to be read with great formality at the Altar, as was heretofore introduced, and presently, after exploded in France, as a dry and barren Novelty.  
And for our Preaching in which we glory, how much hath it been abused to please Princes, and to please and maintain Parties; to persuade people out of their natural rights under pretence of Loyalty, and into Slavery under the notion of Passive Obedience, that thereby they might preach themselves into Preferments! And for those great Christian Virtues of Humility, contempt of the World, Heavenly-mindedness, Frequent and Earnest Prayers and Fasting, and Zeal and Industry for the Service of God and Salvation of Souls, so much recommended in the Gospel, not only by Word, but by the Example also of our Saviour, his Apostles, and the primitive Christians, and which are noted by a Heathen Historian, to have made the Country Clergy in his time venerable in the sight of God and Man, how little thereof is there now to be met with among our Clergy? So little that I doubt not but we are now as much over spread with Pharisnism, (except the best part of it) as were the Jews in our Saviour's time. And what may be the Cause into which all this may be truly resolved? Certainly nothing but after an ill and inconsiderate Education, the false Appearances of the World, and the great Preferments which are attainable by compliance with the pleasure of those who have the disposing of them. This is it which hath betrayed both King and Country, as I shall presently show more particularly.  
I do not impute it to the Greatness of the Preferments, which are Talents, whereof a good Man may make a good use, though few have been made better men by them, so much as to want of good Education, and the unhappy course which was taken in the disposal of many of them. Great Preferments are Temptations and Allurements to Covetous and Ambitious Men to use any means to obtain them. These being all at the Disposal of the King, and King James I. dividing the Common Interest, by setting up pretended Prorogative against the Laws, made use of this Power to increase and strengthen his party. And though this course proved very unsuccessful to Him and his Son; yet King Charles II. fell likewise into the same Error, forgetting his Solemn Promises from Bredah, he industriously, as some say, fomented differences between the two parties of the Clergy; however he too easily consented to that mischievous Act of Uniformity, which made an actual Division, and was therefore, as it is believed, secretly promoted by the Papists. By this means were many good and useful men excluded from all Preferments and Employments in the Church. And though of those who conformed there were many too eminent for their Worth to be passed by, yet generally Prerogative Men were the Men who were preferred. And this was it which filled the Church with Covetous, Proud, Ambitious, Worldly Men, and Court Flatterers.  
And to note it by the way that cursed Dividing of the Church and Nation, by that mischievous Act of Uniformty, no less contrary to Christian Prudence then Christian Charity, proved another great Error in Policy and Government, no less inconsistent with civil, than Christian Prudence, and made his Government uneasy, which might otherwise by performance of his Word have been made most easy through a general Unanimity, and mutual Emulations for his Service and the Common Good.  
Flattery, the other immediate and apparent cause of the Evils aforesaid, is the natural product and offspring of those Debaucheries of Covetousness and Ambition, whereof I have been speaking: For the Gratification of these is the only or most common End it aims at. And its natural Effects are that it subtly, dangerously, and perniciously abuseth, deceives and betrays, under the specious pretence of great Affection, Respect and Service; and so much the more dangerously and perniciously, by how much the more subtly: and therefore is in men of greatest parts (Clergy men especially) if once found Unsincere, Covetous or Ambitious, with so much the greater Caution to be suspected and avoided, even by the wisest of Men, who otherwise may be subject to its insinuations, and imposed on by it.  
King James the First was certainly a Man of no mean or ordinary Wit, and parts in other respects, but his Affectation of an uncontrollable Absoluteness, and his Timorousness, exposed him to the crafts of evil Men. He knew well enough that he was bound and obliged by Laws: that was too plain to be denied, and therefore he made no scruple to profess as much in general in Parliament. But under the umbrage of that Profession, took liberty to transgress his bounds in many Particulars, upon pretence of Law and Prorogative. To make this pass the more clearly, it was necessary he should incline two sorts of Men, the Bishops and the Judges, as much as might be to his Service, which could not better and more craftily be effected, than by setting up the Authority of both as high as might be: For this carried an appearance of Favour to them, and moreover made them the more serviceable to him, he having the choice of the persons. Upon this the Judges were apt to strain the Law to comply with his desires; but the Bishops and their dependants, the Chancellors, and Civilians, and the Episcopal Clergy, were generally for magnifying the Prorogative without consideration of, or regard to the bounds prescribed by the Laws and Constitution of the Government, partly as the common Interest of their party, but more especially as the direct way to gain the King's Favour and Preferments. This produced Flatterers in abundance, who strained their Wits by plausible Arguments grounded upon ambiguous Words and false Principles to represent the state of this Government such as the King affected to have it. By this means was King James himself in part imposed upon, (for Quicquid volumus facile credimus) but his posterity more, and a great part of the Clergy, and others who adherd to them, in so much that they could never since tell how to extricate themselves out of those false Notions, into which the craft and knavery of these Flatters had misled them, especially under the Bias and Prejudice of a supposed Interest. This tempted and encouraged the King many times upon occasion to exercise his supposed Prerogative: But the people of England being an understanding people, and well knowing their own Rights, could not so easily be imposed upon by Fallacies contrary to their Interest. And hence arose the fatal difference between King and People, and between the People themselves, while part to maintain their illegal Assertions, to get Preferments, or being misled, sided with the King; and part, and that the greatest and most considerable part, stood firm to the Laws, and for maintenance of their Rights. And certain it is that those very matters, wherein King James and his Successors thus unhappily transgressed the Laws, were not at all for their benefit, but did merely gratify insinuateing Courtiers and pernicious Flatterers, to the alienation of the minds of the greatest and best part of the people: So that their cause in these Differences, was both unjust, unprofitable, and pernicious to themselves. And this was their Case in King Charles I. and ever since.  
But of all the matters wherein they transgressed the Laws, none was more pernicious, even to themselves, than Intermissions and unseasonable Prorogations and Dissolutions of Parliaments contrary to the Laws. For certain it is, and very apparent in the very Constitution of our Government and constant Practice, that the People of England have as much Right to inspect the Administration, as the King to exercise it. And had these Kings exercised this part in summoning Parliaments and permitting them to sit and act according to the Laws, which they are sworn to observe, this would certainly have prevented the mischiefs which have befallen not only the Nation, but themselves more especially. For the Majesty, Honour, and Prosperity of the King is for the benefit of the Nation, and therefore , and actually desired by the English, as much as any people in the World. But these Intermissions and Interruptions of Parliaments, as they served only for the security of Malefactors and evil Councillors from condign Punishment, and were for that end procured by them, so did they expose those Kings to their Knavery, and to be misled by them to their own ruin.  
The Consideration of the Causes of the Unhappiness of the last race of Kings gives us a clear Prospect into the necessary Means to make the next, and the Nation under them, more happy. Of which the first and principal is a constant care and endeavour by all proper means to promote the Honour and Esteem, and the sincere and cordial profession and practice of TRUE RELIGION AND VIRTUE: and a resolved suppression with a generous indignation, of all Vice and Debauchery, even those in maskarade, sordid Covetousness, and empty Ambition. This is the most direct and powerful Means both for the common good of all, and for the private good of each particular, as its natural effect: and for obtaining the Divine Favour and Blessing which alone gives life to all, as is plain from what I have said before.  
And the proper means to do this, are good Example; Acts of Grace and Favour, or of Displeasure and Indignation, as occasion requires; Provident choice of Ministers, Officers, and Servants; and strict execution of good and effectual Laws.  
Of the great power of Examples, when set upon the Beacons of high Places in a State (which makes them, if good, as real Lights, and favourable Stars, to steer by, if bad, as an Ignis fatuns to misled poor blinded wand'ring Souls,) we of this Nation cannot be insensible, who have seen and felt so great unhappy effects of ill ones.  
But it is not sufficient for a Prince to give good Example in his own person and actions, unless he take great care also that the force of his own be not enervated, baffled and affronted; through his connivance or remissness, by the ill examples of those about him; but especially of his Ministers, Officers and Servants; that there be not an Ignis fatuus among them, but that the whole state may be like a clear Heaven, free from clouds and adorned with illustrious radiant Stars; that by a favourable aspect and benign Influence he encourage such, but with the Storms of Indignation disperse all noxious Meteors.  
And to this not only the great Importance, but even Easiness of the work is no mean Obligation. For DEBAUCHERY is a base, unmanly, degenerate thing; a composition of Folly, Inconsiderateness, Impotence, Rashness, Madness; a mere Imposture, nothing less than what it most affects to be thought; nothing but frothy Wit or knavish Craft, instead of true Wisdom and solid Judgement; Impudence and Rashness, instead of true generous Courage; nay, many times mere Peusillanimity and Baseness; or foolish fear of the Imputation of Cowardice and Censure of vain men, under the greatest appearance of Courage and Magnanimity; in some a greater Monster among Rational creatures than ever Nature produced among Animals.  
Nor is it less base, degenerate, and unmanly, in persons of a higher rank in State, Office, or Employment, than in the meanest, but on the contrary a Degeneracy so much the greater, and more monstrous. A debauched Lord a Scandalous Judge, a Covetous, Proud, and Haughty Clergyman, immersed in secular business, are all gross Absurdities. It makes a Title of Honour to become a Lie, and the person who bears it, an Impostor; such a person effectwally abdicates the Nobility of his Ancessors, is no longer a real object of Honour or Respect, but of Indignation and Contempt; and deserves to be treated as such by all men. Such a Judge is worse: But such a Clergyman worst of all.  
And therefore as it renders them unfit to be trusted or employed in great and weighty business, so doth it expose them to the contempt of all, but more especially to the just Indignation of a Virtuous Prince. Besides though Debauchery and Lycentiousness hath long reigned under Impunity, and be grown to a great height of Impudence, yet hath it not yet so far spread and prevailed, but that a generous correction and suppression of a thing so odious in its own nature, would be very grateful to the best and greatest part of the Nation.  
And thus much upon a civil Consideration: but we ought not to rest here: it is a matter of greater importance than so. We ought to consider the greatness of that Majesty, which is concerned in it; in comparison of whom the whole Earth is but a Molehill, but as the dust of the Balance, and all mankind are nothing. We ought to consider the State of the Nation polluted and defiled with Presumptuous and Impudent sin, with open contempt of Religion and of the precepts of the Gospel. We ought to consider the Extraordinary Judgements of God upon some of the chief Authors and Promoters, at least by Example and Connivance, of all this Wickedness; how they have been blown away with a puff, like chaff before the Wind. We ought to consider the admirable Mercy, Patience, Long-suffering, and Clemency of God in granting us so extraordinary a Deliverance, when in humane probability and consideration of our own demerit and monstrous sins of the Nation, we had more reason to have expected nothing but Confusion and some severe Judgements upon us. We ought also to consider the Manner and Circumstances of all this, how God hath therein made bare his Arm, made his effectual Interposition so manifest and apparent, as is sufficient for the conviction of all, who are not hardened and blinded. And when we have done all this, we ought farther to consider what all this calls to us for, what Obligations it lays upon us, what God expects from us, and what we have further to expect from him according as we behave ourselves.  
The abominable abuses of Popery have run the Reformed Churches into some contrary Errors and Mistakes in several particulars, and among the rest, concerning external Acts of Repentance, if I mistake not. For public sins by which the Holy Majesty of God is publicly dishonoured, a public Satisfaction (in the sense of the Ancient Christians) is to be made, both by particular persons, and by whole Nations, when the sins are National, as they may be by public Connivance, and other ways. When a Land is so polluted and defiled, it must be purged by putting away the evil, by Severity upon the criminals, and by some public Act of Repentance giving Glory to God; and if it do not thus judge itself, it may expect to be judged of the Lord, and the more severely, by how much the longer it is deferred. This is notoriously the case of this Nation at this time, but what in particular is to be done in it, belongs to others to consider; I mean as to such public Satisfaction, putting away the Evil, and giving Glory to God.  
But certainly whatever else be done, it will be to no good purpose, but rather a greater Provocation to turn all our so favourable a Deliverance into a severer Judgement, if there be not a speedy check and effectual stop put to these Abominations, which hath been too long neglected and over-looked already. Let any man consider, especially a Prince, or man in great Authority, how he would resent it to be publicly affronted and have his Laws or Orders openly contemned. And though the transcendent Majesty of God, be far above the reach of hurt or benefit by any actions of so despicable beings as mortal men, yet such is his Goodness and Benignity to his poor Creatures, that what ever is done, which tends to the real good or hurt of them, he reputes as Service or Disservice to himself, and what is ill and presumptuously so done, as an affront to himself. And therefore he is no good Christian, who is not far more moved and concerned for the Honour of God and of his Laws, that they be not publicly affronted and contemned by wicked men, than for any thing which may touch his own Person or Dignity. That excellent Being doth not frequently and openly in an extraordinary way inflict his Divine Judgements upon notorious Malefactors, because by his Providence he sets up Magistrates to do it in ordinary way, as his Deputies, and he expects it from them. But he hath in part lately done it in this Nation, in very extraordinary manner: he hath sent his Fear and Dread upon our Adversaries, driven out the Heathen, the Canaanites, the Authors and Promotors of these abominations before us, and brought us into their places of Authority and Power, and expects that we now apply ourselves to carry on this great Work, and utterly exterminate these relics and old companions of Idolatry and false Worship. And shall we notwithstanding sit down to eat and to drink, and rise up to play? Set to build Houses for ourselves, to get Offices and Preferments, or at best to provide for our common Rights and Properties; and let the House of God, his Temples in a Spiritual sense, be defiled and run to ruin in our Land? He hath so turned the Hearts of a formidable Army, that they all have either come in and joined with us, submitted to us, or fled from us. And shall we now after this make such doubt of his further Divine Assistance and Blessing, as not dare to attempt the Conquering of a few blustering Debauches, when God and the best part of the Nation expect it from us, and are ready to approve and concur with us in it; Shall we fool ourselves in such a case as this with that base and narrow-sould Worldly Wisdom? Let them still out face us, and, if not basely comply, yet, which is next to it, connive at, and dissemble, what we cannot be ignorant of? Nay, by partial and unworthy recommendations set up in great place in a Christian State, such scandalous persons and evil Examples, as true Christian Discipline would humble and cast out of the Church? and so cross the Providence of God by setting up such as he is pulling down? Such Politicoes, who have no more sense of the Honour of God, may possibly meet with their deserved correction in an Eclipse of their own. But it concerns all, that we do not by neglect or further delay of so great a Duty, to which we are lead in so special a manner, provoke a change of the course of this propitious Providence, so as to bring in the Philistines again upon us; or correct our laziness with some new difficulties, or unexpected impediments. But so much for this.  
There is one thing more in relation to Religion of great in portance, wherein have been no small mistakes heretofore committed, and that is Unanimity in Religion. This hath been greatly disturbed and interrupted by inconsiderate affectation of Uniformity, and improper and preposterous means for that purpose. The most natural and proper means to promote both, are 1. To remove all Force (which is contrary to the nature of Religion, as the Ancient Christians generally agree) and Secular Punishments upon Ecclesiastical Censures, 2. To remove all needless occasions of Difference, and unnecessary Terms of Conformity, especially under Oaths and Subscriptions, 3. To reform the Liturgy, so as might most conduce to Edification, and to gratify and satisfy the Devotion of the most Sober and Religious Christians. Against this last I have not known any thing Objected, but what are the plain Principles and usual Arguments of the Papists against the Reformation of their Religion and their Missal. This belongs to the Clergy to do, but they must be ordered and commissionated to do it; the other two may be done by a short Act of Parliament to repeal the Penal Statutes against Protestant Dissenters, the Act of Uniformity, 14. C. 2. etc. and with them some others inconsistent with the true Constitution of the English Government, and promoted by Popish Counsels to alter the same for their advantage.  
As for Civil Matters, the Fundamental Error of King James and his Successors hitherto, (which it is very probable was promoted by the craft of the Romish Emissaries, that they might strike in with one party) was that by setting up for Prerogative against the Law, he divided the common Interest; for the King and the People have a mutual Interest in each other, so that what is for the real good of either, is for the common good of both; as in a natural body, what is pernicious to any Member, damnifies the whole. The true Constitution of the English Government was built upon solid Principles of Wisdom, to give to each all that could be, without prejudice to the other: to the King all the Honour and Majesty that might be, which was the Honour and Majesty of the whole; the actual Administration, but by Officers authorised by Law, and sworn faithfully to perform their Duty; large Revenues, but to use for the public good, not to alienate at his Pleasure; and all things to be done in his Name, as the head of the Society, but so as he cannot stay the ordinary course of Justice at his pleasure, without violation of the Law: And to the people an Inspection into the Administration, and Power to Inquire and Determine concerning the Miscarriages of it. All which being apparent and undeniable in practice, is a certain argument that the Regal Administration was designed for the Common Good of the whole, of King and People both, as one Body. The Preservation therefore of this Constitution doth necessarily tend to the security of the King, as well as of the People; and there can be no better means for this Preservation, than frequent Sessions of Parliament according to the Laws, that is, Annual; though to prevent the so frequent trouble of Elections, it might be enacted that they should be chosen but once in three Years, and sit at certain times, and when the business is done, be adjourned or prorogued, but not dissolved till the last Year of the three. A good Act to settle some such Course and regulate Elections, would for the future prevent all such Mischiefs as have befallen our late Kings, be the most effectual means to secure the Succession to their posterity, and preserve them from all Temptations, and danger of being seduced by evil Men. And by this means would Religion and Justice make the Nation Flourish, and King and People mutually Happy: which every good Man will hearty wish and endeavour in his place.   

The REVIEW.  
THus have I followed the train of my thoughts, beyond what I first intended, but not at all beyond, or besides my Design; which was only the Service of God, and the Good of this little part of Mankind, my Country. And I have done it with all Simplicity, Freedom and Plainness, without any regard to exactness of Method, or any thing else but Truth and Usefulness; as I use to do with my Friends, and those I most wish well to. It is true my good Will and Affection, both to Church and State, hath some times broken out into warn expressitions, which ingenuous Spirits and well disposed minds can never take amiss under our Circumstances: For it is plainly no more than necessary. The times of this (late) Ignorance, (though many being willingly ignorant) God in great Mercy winked at in our late Deliverance: But now he comcommandeth every one every where to repent. I am, at least morally, certain, That this Church and State are in a special manner at this time upon their good behaviour; That if they acquit themselves well, they may be exceeding prosperous and happy; If they rely too much upon vulgar Politics, and that Bastard Wisdom of the World, they will be entangled, and meet with many and great Impediments and Difficulties; But if they wholly neglect to correspond and cooperate with the Designs of God's Providence in these extraordinary Revolutions, consider not how great things the Lord hath done for us, but still do wickedly, they shall be consumed, both they and their King; and will soon fill up the measure of the former Iniquities.  
For the Preventing of this, and Securing the Prosperity and Happiness before mentioned, the most effectual Means and Method seems to be:  
1. That a Day be appointed for a Solemn Humiliation, to represent truly and plainly the Folly and Madness of the Abominable Sins, which have over spread the Nation; to undeceive and drive us from our Security, and convince us that the late Revolutions were an Actual Judgement upon those cast out, but to us only an offer of Mercy, with Judgements still hanging over our heads, ready to fall upon us, if we take not good heed in time; and therefore to excite us to give Glory to God, by true Humiliation, and a speedy and effectual Reformation.  
2. That for this purpose such Laws as we have already against any kind of Debauchery or Profaneness, be speedily put in strict execution for the present; and, to supply the the Defects in them, a more effectual Act be speedily provided, with the most proper and natural Penalties: as, for the Nobility and Gentry Degradation and Disability to hold any Place of Public Employment, or sit in Parliament; for others Whipping, Pillory and Infamy; and further for all, Disability to give Evidence upon Oath.  
3. That the way may be cleared and enlarged for more Charity and Unanimity among Protestants, by a Repeal of all Acts against Protestant Dissenters, (which are both contrary to the Nature of Christianity, and to the genuine Methods of the Propagation and Preservation of it, and have proved very Unsuccessful and Mischievous) and especially the Act of Uniformity.  
4. That some effectual Provision be made for the more easy removing of Scandalous and unfit Ministers out of the Church, and that Ecclesiastical Live and Preferments may be committed only to fit and proper Persons for that Sacred Employment; especially that the Bishoprics be committed to the most pious prudent and industrious men. These and some other such may make us haps.  
FINIS.