THE True Englishman: HUMBLY Proposing something to Rid us of the Plot in the State, AND OF Contentions in the Church.  
Wherein is shown, How Our KING may be the happy Healer of Nations.  
By a Philopolite, and Published by his Neighbour Philotheus.  
Fear God and keep his Commandments, for this is the whole of Man;  Eccles. 12.23. 
Love the Brotherhood, Honour the King,  (1 Pet. 2.17.) 
And Meddle not with them who are given to change;  Prov. 24.21. 
LONDON, Printed by S. R. for Walter Kettilby at the Bishop's-Head in St. Paul's Churchyard, 1680.   

THE PUBLISHER TO THE READER.  
More especially to some Merchants in London: All free Spirits (Cuphophron being one of them,) who permit one another to discourse without breach of Friendship.  
READER,  
IN this Epistle I intent thee a little on these two Heads;  
(1) An account of the Author, the occasion of his writing this Book, and design therein, so far as my observation of him, or his information give me to know.  
(2) To say somewhat to thee becoming me to speak as (my Name imports me to be) a zealous and sincere lover of God and Christ, and of the whole Creation. And to Cuphophron in special, who though he mean very well, and hath true zeal for God, and always parts Friends with his Company, yet hath fire and air in him, which oft administer unto unnatural heat and tempest; and Ignorance enough to murmur about little things, like as the shallow Streams do in running through Pebbles. I shall perform these jointly or promiscuously.  
In the daily Visits I make to this Philopolite, I found him one Monday after dinner somewhat pensive, and I being curious demanded the reason of it; to which he readily answered, That Cuphophron at a Coffee-house that day reported, that one Melius Inquirendum had by a New Contrivance mauled two great Doctors in our Church; so that one of them, he was sure, had done speaking, and the other being buried, alive or dead, he could not tell which, must appear no more. With what (I pray) was this done? Why? with the kill Tool, the Mischief of Impositions; OR AN ANTIDOTE, (Mountebank-like in Capital letters, larger than any thing else on his Stage.) If this be all (I replied) Cuphophron was but in jest, or I'll warrant you no vancancy yet in the Deanary of St. Paul: and for the Other (who I know is most dear to thee) he mentions little hurt done him thereby, so that Canterbury is so sound as a Bell still. This said, we continued discoursing with mutual delight of Brotherly kindness and Charity, until time of Sleep parted us: when we lay down in peace, in reconciliation and wish of good to all; and went to our sleep in confidence that our gracious God would give it to us, and also guard our restingplace.  
Some days after, as I remember the first day of the next Week, the LORD's-day, as St. John calls it, because thereon we should piously and joyfully recollect what our Lord hath done for us, and what he will further do, if we would: Also to perform other acts of Worship, etc. whereby we may show to men, we do remember his Sabbath or Day to keep it holy. On that Day of joy it was I observed him dejected, so as if he had forgot what day it was.  
He prevented my Question by the haste he made to tell me the ground of his grief, thus;  
Though the two Doctors (saith he) are safe, yet the Antidote will spoil us. The Author (I believe) doth not so intent; but unless speedy care prevent, you (O Philotheus) will certainly be poisoned for one, and all the Philopolites, and the Free Spirits will be expelled the Kingdom thereby. For Cuphophron himself, though he read only the Title, (and, as I think, scarcely that) is increased in heat, so that we are to be brained or to be begged into narrow Circumstances for Fools, if we receive not Antidotes as Victor Catholic, and Superlative at Text and Context. You, O Philotheus, by Precept and Example have taught me to Love my Country, I would theresore prevent the misery that is coming on it by the departure of Love. This Author, above any I have lately read, appears as a killer of it. You know it is little I can do, except Prayer to the Almighty, and if ever I do more, it shall not be as Disputer, but as Proposer, to what may heal or secure us without Blow or Contest.  
I perceived by this, that the Philopolite had thoughts of doing somewhat; and finding his temper and final Object no other than Charity, (though he was in an unusual warmth to be doing) I did not dissuade, lest therein I should be found resisting aught of God. For upon many natural accounts, as well as custom in him, no man is, or aught to be, more averse to writing than he. I left him therefore to his own inclination, and after we (together with his whole Family) had performed the last office of that holy Day, namely Prayer and giving of Thanks to God, in the Collects or Forms of Prayer and Praise our Church hath appointed, or in other good words extempore, (either of which, if we be hearty in them, are alike prevalent with him,) we discoursed a while how good it is to draw nigh unto God; how blessed they are that dwell in him and in his House, i. e. that dwell in Love, and are still praising of him. We also reflected on ourselves in all actions on that Day, and beholding the Face of God in Jesus Christ, we had comfortable hope of peace in God through him; for that we found ourselves in peace towards all men, and that we had sincerely endeavoured to walk with our LORD during the whole of his Day. Which comfort of Hope was ever less in us, if at any time we lost any part of that consecrated time in Earthly or less holy Exercise, such as is Chatt in Coffeehouses about News, etc. which is so far a losing of time, in that it is (when least) a not preferring a greater good in our practice. And when it is but for one day in Seven appointed by Christ or his Church to us, we cannot be supposed to need relaxation from them. Besides, our own needs and the Spiritual wants of our Families, are such as will take up the whole time; and it is so convenient for those purposes, that it is a thousand pities (as we say) ought should be otherwise spent.  
By the end of the Week I perceived he had wrote well nigh all this Book, of which (at his request) I am the Publisher. In it thou wilt find (as I ever have found) him of no one Party of men amongst us, nor driving thereunto; but following only the things which make for Peace, and that whereby we may edify one another. Extremities are uncomfortable (and so always were) to him and me: I remember it is near (if not above) twenty six years since we laid up as a choice Jewel, what the Pious and Peaceable Jos. Hall, Bishop of Norwich, in his Soliloquies saith on the Extremes of Devotion; towards the close of which are these words, I thank thee, O God, that thou hast given me a desire to walk even between these Extremities: As I would be ever in a praying disposition to thee, so I would not willing break hours with thee: I would neither sleep nor wake without praying; but I would never pray without feeling. If my heart go not along with forms of words, I do not pray but babble, and if that be bend upon the matter of my Suits, it is all one to thee whether the words be my own or borrowed. Let thy good Spirit ever teach me to pray, and help me in praying, etc. and then, if thou canst, send me away empty.  
Accordingly in those days we attended and used both the Forms and Extempore, as occasion offered, or charity invited thereunto; declining all particular Communions which did bar our being so Catholic.  
He is also one, who would have men leave off Contention before it be meddled with: And is (as you may see) troubled, that there are Contentions and Strive amongst us about Ritual Observances: and a New-modelled Divinity, made up of foolish dispute for purer Administration, to the neglect of, or trespass upon the weighty matters of Christianity; whereby men spend their time and zeal on Vanity or Vexation, i. e. on that which neither themselves nor others are the better, but the worse for.  
I hope neither side will persist therein; for being they are in the most holy office, 
2 Tim. 2.24.  St. Paul saith to them, The Servant of the Lord must not strive, but be gentle unto all men. If yet they shall go on, they will appear to be in that Snare of the Devil, as those are who are taken captive by him at his will: And to future Generations will be signs or significant Ceremonies, i. e. instructive to them, as that of Lot's Wife, so horrid and dismal, that they shall wish you never had been: or that you had been, as it were, Horn or Glass, (as the Antidote hath it,) i. e. any innocent or insensible thing, rather than to have had and to use so evilly the Noble power of Man.  
I have been Eye and Earwitness of the Author's Loyalty to his King, and adhaesion to the Church of England in Charitable conformity thereunto, farther than which he deems factious in the Body. His Loyalty hath been without any spot or blemish, except this, that in the heats of Zeal and Love to our present King and to his Father, he hath now and then gone too far in hating, as it were, those who were too little for them, falling short of that Pattern the Honourable and Loyal Lady set, who being told, The King would not like her feeding some of the Parliaments Army, (than ready to perish with hunger;) Replied to this effect, I had rather answer to my King for feeding, than to God for not feeding his and my Enemies. Also forgetting the Exhortation, which saith, Dear Beloved, avenge not yourselves, 
Rom. 12.19, 20, 21.  but rather give place unto wrath; for it is written, Vengeance is mine, I will repay, saith the Lord. Therefore if thine Enemy hunger, feed him; if he thirst, give him drink: Be not overcome of evil, but overcome evil with good. I call this a Spot in his Loyalty, because it is a defect therein; one of the highest degrees whereof, is our conformity to God and to the King, in that of a gracious nature, or a readiness to do all good. That this is in God we are all witness; and that this is, or aught to be, in a King, the Royal Prophet showeth, when he saith, They rewarded me evil for good, 
Psal. 35.12, 13, 14.  to the spoiling of my Soul. But as for me, when they were sick my clothing was Sackcloth: I humbled myself with fasting, and my prayer returned into my own bosom. I behaved myself, as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.  
He always passionately desired his Majesty might escape, as the Sons of Zerviah, so that base rascal sort of People, who are worse than Knights of the Post, I mean Flatterers; to be undone by whom, Princes and Women are most obnoxious. For the greatest infelicity that can happen to a King, is to believe that all things are lawful, or to hope they may issue well that he can do, and that pleaseth him, So soon as he consenteth to this thought, of good he is made wicked. Now this Opinion is settled in them by Flatterers, who never cease to preach to them the greatness of their Power, though never of their Duty.  
Upon this account is it, that he hath said so much of it as is said in this Book.  
I must not proceed, lest I should appear Author and Publisher too. What I have here said, may be instructive to Cup ophron; and wherein he needs further, the Book will thereunto help him.  
I will only subjoin in this further, to him and to all the good Company, and to every Reader, as a Cast of my Office or Calling, as I am a lover of God and of Jesus Christ, and of the whole Creation; the Exhortation that lieth on you as Christians, in opposition to the Heathens, which saith, Let it not be once named amongst you; 
Eph. 5, 3, 4.  neither filthiness, nor soolish talking, nor jesting, which are not convenient; but rather giving of thanks: i e. as the Learned Doctor Hammond paraphraseth these words; All unclean gestures and obscene talking, or unsavoury Jests to cause laughter, which are all unbeseeming Christians; but purity, chasteness, graciousness of language, opposite to the filthiness before, or else blessing and praising of God, a far fit Subject for our rejoicing. Or that, 
Col. 4.6.  Let your speech be always with grace, seasoned with salt; i. e. Pure or pious, with sweetness and pleasantness: to speak good things well; not as some, who are sour and censorious, and tend only to fling dirt on those who are not of our Party or Persuasion. To discourse of Heavenly things with the same cheerfulness we do of our most profitable Voyages or Designs here below; e. g. How happy, and how pleasurable is it to be, and to do good? How rich is the faithful and contented man? What an ornament is true Religion to us? See with what a manly Courage the Pious refuse Honour and Profit to escape Sin? Oh! how joyful and perfect shall we be when with God in Heaven; when we shall there be like him, and see him as he is? etc. It must be also seasoned with salt, i. e. wholesome discourse, nothing putrid or noisome to holy ears: not corruptive of others, or profane in deriding true Religion, or ordinarily to laugh at what others deem Sacred; not Censorious discourse, whereby men gossip a Neighbourhood or Company into disorder and confusion.  
God forbidden any should deem this Fanaticism; it is a sign Religion is not understood and received, or that it is very much decayed, where it is banished our common discourse, and confined to the Church or Gloset. Whatever any may think of this, God hath said, 
Deut. 4 6.  It is our wisdom and understanding to keep and do his Statutes. And is any thing more express than that Command which saith, 
Deut. 6.6, 7.  And these words which I command thee this day, shall be in thine heart, and thou shalt teach them diligently unto thy Children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up?  
I have kept thee too long from the Author's discourse, which I hope you will pardon, (as I know he doth,) because I have been carrying on the same design; namely, to make thee truly good, the beloved of God, and an instrument of Prosperity to thy King and Country, in order to our mutual being and doing which, as thou hast my Prayers, so crave I thine, for thy primitive, or pure natural, and most agreeable  
Companion, Friend and Delight, PHILOTHEUS.   

THE EPISTLE DEDICATORY, To the Reverend Mr. P. T. Sometime Preacher at Hillingdon.  
SIR,  
THough I am inclined to avoid all that will easily discover me the Author, yet I cannot let my First-fruits pass without an offering of Thanks to you, by annexing the mention of Your Favours to this Book, which in number and value are so great, as to make my whole self a Debt to you. It is now near Eighteen years since I first knew You, during which time, without any Bond than that of Love You have been not only Fidelity, but Liberality and Bounty to me; obliging me by no less than the free gift of Your entire self to me. Where, or however then I proceed, Your Benesicence must be with me. Moreover, should I have omitted You here, I had failed in the explicating and in the enforcing of Charity: For all that do, or that shall know You, will understand by what they see in You of the nature or offices of Love, and of Inducements thereunto, more than by what I can write or speak; The Pious and affectionate provision You have made for some of Your Relatives, (which I hope You will in time make more public) do evidence Your vigour in Divine and in Human Love: But nothing therein can outdo Your own temper and practice.  
I know You like not what I have said, though less I could not say because of Truth. I pray that Your displeasure may cease; for that it is the sincerely intended expression of that in me, which urgeth me towards You beyond what I can express or conceive in Love. God dispose and assist me to improve, as I may and aught, the advantage of having so good and so true a Friend: To whom I shall always express,  
Honoured SIR, Your most Affectionate and Obliged, Philopolite. Lond. 23 Septemb. 1680.   

THE PREFACE.  
SECTION I.  
THat the following Discourse may be underderstood and rightly applied, I shall, by way of Preface, suggest the great and serious Objects of my mind therein.  
(1) The Church and State of England, at the time of Reformation from Romish Corruption.  
(2) The condition thereof since, to this day.  
(3) The Attempts for its Cure in the twenty years past.  
(4) The Maladies yet in it; and the most proper and effectual Remedies for cure of them.  
Sect. II. (1) The Church and State of England; when first Reform, being fitted, joined together and compacted, (as the Body of Man ordinarily is,) whereby the Head (as principal Member) did influence, and the Veins and Arteries binding fast the joints, did afford supplies to every part, proportionably to the power or efficacy of the one, and the wants of the other, was, by the means of mutual Love and Charity, in disposition and way to attain full Age, as it were, and Stature, such as uses to have full light and life, beauty and strength, repute and happiness belonging to it.  
Sect. III (2) The condition of it since. Lapsed Man being easily seduced, and we being of too inconstant and mutable temper; Satan also having right of claim given him, (upon Sin committed by us,) accused us before GOD, and required that he might have the sifting, or the shaking of us; i e. liberty to do his worst to divide and destroy us. Permission being given; He, by the infirmities of the Good, and by the dexterity in deceit of the Bad then amongst us, soon effected our Fall, a very dismal and Heart-breaking Fall; (1) In Church, and (2) In the Civil State.  
Sect. iv (1) The Church, he smote with sore Boils, and with putrifying Sores; so that we did both grieve and infect each other.  
(1) They who thought themselves most distant to change, and sure adherers to the Body, became first factious therein, by declining in Love, and by giving unto minute things (such as Shoulder-knot of Ribbon) the name and sanction of Basis for Union: whereas it was mutual Love and Charity, which compacted them at first, and by their means only were they to subsist and grow.  
(2) They who were then for farther Reformation, suffering Love to cool in them, and growing hot in zeal for things, (by far) less desiring it then Peace or Charity, soon proceeded to Schismatical Separation.  
(1) By declining mental and local. Communion with the Body.  
(2) By framing new Churches and Covenants for purer Communion and Administration; forgetting the truth is to be spoken in Love, that the Church may be sanctified and may grow thereby; also that no fellowship or administration availeth aught without it: For the Body can only edify itself in Love, Eph. 4.15, 16. an adhering to less pure administration for Charity, will profit us, and will please God more, than purer, gained with hazard or loss of Love.  
Sect. V (2) The Civil State by like means (as aforesaid) was smote, so that the whole head was sick, and the whole heart faint; from the sole of the foot even unto the head there was unsoundness in it, wounds and bruises and putrifying sores. And this for many years before and since the Years 40, 41, 42, or 48. (so much now mentioned) as Mr. Rushworth's Collections, and other Historians tell us; We were no way closed, bound up, or mollified with Ointment, until his Majesty's happy Restauration in Anno 1660. By which our wounds, in Civils, were healed; for with him was restored our ancient Constitution, a Constitution so perfect and happy, that a better is not, (nor, I think, need not be) in the Universe for King or People.  
Sect. VI And (now) after all that is come upon us for our evil deeds, and for our great trespass, seeing that our God hath punished us less than our iniquities deserve, and hath given us such deliverance as this; should we again break his Commandments, and join in affinity with People of those abominations? Would not the Lord be angry with us, till he hath consumed us, so that there should be no remnant nor escaping?  
I have transcribed the Text almost verbatim, as in the Bible; on purpose,  
(1) To fix in your memory and heart, the great mercy of God in restoring to us our King, and our ancient Government in Civils.  
(2) To awaken both King and People unto serious reflection, how since to this day it hath stood betwixt God and us, with respect to his Commandments, and our joining affinity with People of those abominations. The former every one may know, for the word is very nigh them, 
Deut. 30.14. Acts 17.24.  by which they may discern how they have either broken, or obeyed the Laws of God.  
In the latter, by Abominations, I mean the evil Principles and Practices with which our State was so sorely afflicted and corrupted, as you have heard.  
By People of those Abominations, I mean those now with us, who are in temper, principle or practice like to them, heretofore, by whom we suffered.  
By joining Affinity with them, I intent, accepting their Counsel, and consenting to Attempts and Plots for execution thereof.  
And if such be in Neighbour Nations, by joining Affinity with them, I intent, Correspondencies, Leagues, and all Assistances whatsoever, whereby they are enabled to make havoc or destruction on God's Creation, to overthrow or change Constitutions, and to invade or ravish the Rights and Properties of their Neighbours. Let us then, by the Occurrences since 60 to this day, try how near we have been allied to People of these Abominations.  
Upon an impartial and serious search I doubt it will appear, that upon some great Sins of ours, that for one (it may be) of not improving unto mutual Love and Charity, the Opportunity given us at his Majesty's first Return to us, whereby we might have been fitted, joined together, compacted, and in growing towards perfection, as you have heard: I say, for this and other sins committed by us, the Devil having gained leave to sift us, hath shaken again our late restored Constitution, that I fear it will fall into perdition; so that there will be no remnant nor escaping.  
Sect. VII. (3) The Attempts made the 20 years' last passed to heal us: wherein I find,  
(1) Some of excellent tendancy thereunto. Of these most especially were His Majesty's gracious Letters and Delarations from Breda; his Commission for a Treaty at the Savoy; and his Declaration about Ecclesiastical Affairs.  
I wish them wrote in letters of Gold for future Ages, and that the present Neglecters (who therein are despisers) of them, may see, repent, and amend thereby. For so it is, nothing yet done proves effectual to our Cure.  
(2) Others in their attempts to heal, (as I would hope,) have hurt afresh or opened; but have no way tended to close our wounds.  
Whether any late made Laws in England or Scotland, do so, is no Inquiry for me: His Majesty single, or (where he is greatest) in Parliament, may inspect and remove, when, and as he pleaseth.  
What Subjects therein have done, may (as I think) be considered by me. In them I find,  
Partiality in some, Hypocrisy in others, and Defect of Charity in most.  
I will instance a few in Church and State.  
(1) In the Church.  
One attempts the mischief of Separation, and omits that of Imposition.  
Another strikes at the mischief of Imposition, and strokes that of Separation.  
One appears (as he saith) for Union, with mouth opening, Curse ●e Meroz; as if he would kill and slay all flesh but his own, for Unity sake.  
Another sets forth the Plotters Doom, as a Son of the Church, the more effectually to wound his Mother. In this last I intent only a part of his Sermon, the other being very useful.  
All of them I find defective in Charity, writing (as one would think) to scourge or vex, rather than to amend their Brethren; rather to enlarge than lessen our distances. They are Schismatically and factiously for the Church, forgetting (as I said) that truth must be spoken in Love.  
(2) In the State. It may not be convenient for me to represent the blame-worthy, or defective attempts herein. The best of the Attempts are those which comport with and strengthen His Majesty's frequent and gracious Assurances of Ruling according to our Constitution.  
Whether within 20 years past any alteration hath been made therein, I do not inquire. True Old English looks so lovely, that I turn me from New things, as most deforming; and as a return thereunto, so the corroborating of it, is most sanative to King and People. Remove not the Ancient Bound, is the advice of the King of Kings by Solomon, Prov. 22.28.  
Any change herein will not only deface, but well nigh kill us: for to propose exalting a Political Head so, as not to be a Member of the Body Politic, is (as it would be in the Natural) to set a man's Head (that Collar may not touch Chin) some inches from his Neck. And to propose the other way, would be as edifying and comely, as to pull the Neck awry, and to crook the Body, so that some parts of the Hunch'd-back may levelly with the Head.  
We all know who look one way whilst they row the other. I wish they were as much exposed, who (among us) put a Crowned-Head too high for his Body, on design to out him quite, or to bring us again to Hunch'd-back level.  
These, or any other departure from Old English, be it excess or defection, are against the interest and grain, as of an ingenuous and generous People, so of the most noble and true Prince. Therefore Counsellors thereunto ought to be treated as Murderers of Princes, and Traitors to Kingdoms.  
They who wish a King hated or deposed, are prone to give him such Advice: For not daring to Poison or Stab, they contrive this way to bring him to Self-murder; and let their station in his Kingdom, their relation to him, or their pretences point never so fair to the contrary, yet do they at heart wish themselves and his Kingdoms rid of him.  
Never any Kings in England perished by fury of the People, but by the Treason or Flattery of such as did either in desire or fact succeed them: Neither was there any Motive urging so forcibly the Death of our late King, as Fear, lest the People should stir in his quarrel.  
Monarchies (saith the incomparable Lord Bacon) need not to fear any curbing of their Absoluteness by mighty Subjects, so long as by wisdom they keep the hearts of the People, who will be sure to come in on their side. For, A good form of Government (as the Great Sir Walter Raleigh saith) sufficeth by itself to retain the People; not only without assistance of a laborious Wit, but even against all devices of the greatest and shrewdest Politicians; every Sheriff and Constable being sooner able to arm the Multitude in the King's behalf, than any overweening Rebel, how Mighty soever, can against him. The moderate use of Sovereign Power, being most effectual to secure the People to their Lords, and consequently in the establishment or enlargement of Dominion.  
Sect. VIII. The Maladies yet on us, and the proper Cure or Remedies for them. The Maladies are Extremes. He must be a Stranger in our Israel, who seethe not more than one dangerous Extreme with us. I think I may, without offence to any, say, there are twice two of them; the one pair in the Church, the other in the State.  
Those in the Church are, 

(1) The Neglecters and Despisers, of Religion.  
(2) The Misunderstanders and Misusers, of Religion.    
Those in the State are, 

(1) Court-Flatterers, who are for Scratching King-Itch unto King-self-killing, by putting him far above, i. e. out of the Body; and in Masquerade with these, are some of the  
(2) Republicans and Self-Designers, who ever are of    

them whose Minds aspire, 
George uharton, 1658.   
And envy One should have what All desire:  
For be't a Few, or Many, we live under,  
Such shall repine still, whilst not of the number.   
These Objects so affected my mind, that I could not resist giving vent, though sufficiency to do it well is far remote from me. So well as I could (amidst the intervening of business differing in Nature,) I have represented these matters; wherein I hope I have not missed my design, to avoid giving Being or increase to one Extreme by opposing of the other; having dealt impartially and in Charity unto all, and being without design to bring Men to any private Opinion or particular Party, now in this or in any other Kingdom.  
I am troubled that God hath this against us, that we have left our first Love; that vehement, that pure and Christian Love, which at first we had.  
Remember therefore (O England, etc.) from whence thou art fallen, and repent, and do thy first-works; or else God will come unto thee quickly, and will remove thy Crown and Candlestick out of its place, except thou repent. He that hath an Ear, let him hear.  
That things in this Day, wherein others abundantly discourse of Persons, may have their due regard, I have treated chief of them in this Book. The Reason of them appeared of force, so that I could not do other than advance them, as I do (sometimes) above Persons; by which I mean no particular men, but Persons, as such, in way of Argument. It is unhappiness, but no Crime in me, (because my will is not) to err or to displease herein. By Persons, by Evil Counsellors and their removes, (oft-mentioned) I intent not any particular (as I have said,) much less them who be impeached, or imprisoned for Treason, etc. they I deem removed. Nor am I in design to dispose the Parliament to decline, or to delay, or to division about the needful prosecuting of the highest (if most noxious) Subject in this Kingdom. A late Writer hath offered sufficient to indispose me for Popish Succession. I wish the utmost security that can be, were against this and all other Evils; therefore have proposed, that we might have effectual Laws conjunct with Personals; these connext, are (as I think) what God and good Men would, at this time, have us to pursue; and as connected (only) are cure to us. Secure the Throne and the Nation to be English and Protestant, or King and People be but partially, i. e. most dangerously secured. The Plotters, I find, were in motion to overthrow us in these Conjunct: Let their method to destroy, instruct us how to save ourselves. When they attack a Nation in one sort, they usually begin to innovate or to disturb in Civils; but since they were now joint with us, i e. towound or kill us in both, let us not separate in the matter with them, but hearty apply to secure both our Civil and our Religious Interests: so that our King and Kingdom may not be again in danger, by France or Rome, by Levellers, or by aught else that is noxious to them. Which God of his mercy grant to us, Amen.  
Before you proceed to read further, I entreat you to correct (by the Errata) some of the too many faults in this Book.   

CHAPTER I.  

SECTION I.  
MAN being reasonable, as is evident in that he is above a Beast, and hath something within him whereby he knows what he doth, and why; is obliged not to desire or do any thing, of which he cannot give a good account to himself and others. Nature disposeth him to associate, and when therein Reason gives every one, in his proper degree, desire of Rule and aptness to Obey, for the ordering of this life in a Civil frame of Justice: Which aptness to Command or Obey, is good and most useful, whilst accountable unto, (i. e. bounded by) right Reason. But as no corruption is worse, than of that which is best: so there is not any Passion that nourisheth a Vice more hurtful unto Mankind, than that which issueth from the most noble Root, even the depraved affection of Ruling.  
Neither fareth it much better where the Subject hath a depraved affection to Slavery; such seldom (if ever) are Virtuous, and serve only to maintain or gratify the foregoing greater mischiefs.   

Section II.  
Man being (as Reasonable so) Created, as appears in that he once was not, but was made, and is preserved by another; is bound to know, to obey and love his Maker and Preserver, as his Owner, Ruler, and Benefactor.  
Man reflecting on himself, etc. will see his Maker is GOD, as the generality and best of his kind have ever done.  
This God being the first and Supreme good, the Idea of all absolute perfection and blessedness, is most essential to the Notion of him. The Interpreter, within us, of these things, (which a late Learned 
* Smith's Treatises.  Man styles the Face of God) will, hence, give us to understand what absolute right he hath to us; that we are more his than our own, and are truly Men no further than we do tend to God, perform our duty to him, and cease seeking of happiness in Worldly pleasures and profits, or in any thing below him. We are also hence instructed, wherein our happiness consisteth, and our way thereunto, viz. in showing ourselves Created men, and in the enjoyment of our Creator, God.  
What in this Section I have said of Man, is also to be extended to Human Society, i. e. to Man in every of his Relatives: for as man's Naturals are by the Creation of God, so all his acquisitions are by his Providence. Therefore in all that is his (came he to it naturally or providentially,) he is constantly to proceed in dependence on God, and so as to be subservient and subject in all things to him.  
Also, what I said in the foregoing Section, is to be applied to the highest Singular, and to the greatest Collective Body, if Humane. unaccountable to any, comports not with Rational Being's: With Brutes it doth, because of baseness and incapacity, and to some (in appearance) Men, it may be desirable; but they are those, who by servitude to divers Lusts, have made themselves worse than Beasts.  
Though I take what I have said to be self-evident, yet to confirm it, you shall hear the voice of Nature in the excellent words of Antoninus a Roman Emperor.  
Upon every action thou art about, 
Meditat. Book 8. Sect. 2.  put this question to thyself; How will this, when this is done, agree with me? Shall I have no occasion to repent of it? Yet a very little while, and I am dead and gone, and all things at an end: What then do I care for more than this, that my present action, whatever it be, may be the proper action of one that is reasonable, whose end is the Common good; who in all things is ruled and governed by the same Law of Right and Reason, by which God himself is?   

Section III.  
Come we next to the most holy Oracles, which we call the Scriptures of the Old and New Testament, they declare yet more fully the same things. For God made that Supernatural Revelation of himself, (now written for us;) not because there was fault in the Natural, or to lessen either our Obligation or our Regard thereto: But to show us, he had been graciously erecting upon the Eternal Foundation, (Natural Truths and Duties) for our greater knowledge, and better practising of those things. Which he therefore did, because we had weakened and darkened ourselves by Sin, so that this further Grace became necessary to us.  
In these Divine Oracles you will find, that God, 

(1) Made the World out of nothing, and Adam the first Man.  
(2) That God made Man in his own 
* Gen. 1.26.5.1.  Image; that he was 
† Eccl. 7.27.  upright, and set as Lord 
‖ Gen. 1.26.  over his works. The former confirms that, whereon God's Right to us is founded; That our Self-possession is subordinate to his possession, i. e. that we are more his than our own.    
The latter expresseth the Being, the Business, and the Happiness of Man; wherein Self-possession lieth, or when it is that we are truly our own Man, as to Moral liberty and safety; which is then only, when we, 

(1) Use and enjoy ourselves, as made by God, i. e. as his Created ones.  
(2) When with ourselves we enjoy God, i. e. His own Image.  
(3) When we are sincerely good in heart and life, i. e. Upright.  
(4) When we keep just Empire over all things made, which are inferior to that in us, which constitutes us Men; i. e. in one sense, To be Lords over his Works.    
Man's Fall hath not varied the matter; the same is now his Being, his Business and Happiness, as was before; only this, having sinned, he must now do, he must receive, he must enjoy and expect all that I have said, not only as a Created, but also as a Redeemed Man, i. e. in and through the Mediator Jesus Christ the Saviour, God and Man, or God manifest in the flesh. He must be All, and in All, (Coloss. 3.11.) in assistances unto us, and in our acceptance with God. Which yet is so far from lessening what I before said, that this Mediator hath farther obliged Man thereto: For appearing in our Nature, he hath showed these are perfective of it, and by his own practice among us possible to it. He also came, not to destroy, but to fulfil them; which he admirably did in his Sermon on the Mount, etc. He gave many great and precious Promises to this very end, (2 Pet. 1.4.) That we might be made partakers of the Divine Nature. He gave Precepts to sanctify us, and prayed that we might be one with God (his Father.) He, (as the Catachist tells us) lived a holy, yet 
a Heb. 4.15.  an afflicted life, and 
b 1 Pet. 3.18.  died for our sins upon the Cross, 
c Matt. 28.6. Rom. 4.15.  risen out of the Grave, 
d Act. 1.9. Eph. ●. 8.  ascended into Heaven; where he now sits to make 
e Heb. 7.25.  Intercession. And as he promised, sent the Spirit, the Eternal Spiration from Father and Son. And what is all this for? the 
f 2 Cor. 5.14, 15. Rom.. 8.32. Phil. 4.19. Tit. 3.7.  Texts on the Margin, when piously and diligently consulted, will tell you: It was not to change our work or happiness, but to bring us to know Eternal Truth, and practise Eternal Duty better; completing what was foretell of him Isaiah 61.1, 2, 3. so as that it might well be said, as it is John 8.36. If the Son therefore shall make you free, ye shall be free indeed.   

Section IU.  
What is said in the next preceding Section, equally concerns Societies of Men, their Being, their Business and Happiness, as also God's right to them, is the same, which I would evidence, if I could think it were doubted by any, who grant it with respect to a single man. One main design of our Saviour, was to bring Societies and Kingdoms unto his Father. He sends forth his Twelve, St. Matt. 10. directs them unto houses, and declares to Zacheus, that having called him, Salvation was come unto his house. He Commissionates his Disciples, St. Matt. 28. to go and teach all Nations, baptising them, etc. i.e. to mark them out for his, and bring them to Covenant so to be.  
One Reason (as some have thought) of Circumcision being to the Males only, was, because of them were the Heads of Tribes and Families to be; and in the Apostles administration of Baptism, where the Governor was baptised, his House is baptised with him. And St. Peter is express, that the Gospel's design is to make a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People, etc. Chap. 2.9. of his first Epistle. Many Duties are required, which cannot be performed but in Society: And so great a part of the Scripture is either Precept, Prohibition, Promise, Threatening, Form of Prayer or Praise, or Example, etc. bearing relation to men in Society; as puts it past doubt, that no single man is more obliged to be the Lord's than they, as also, that God is most desirous they would be his.  
These holy Oracles largely represent the sorts, and frequently inculcate the practice of those Virtues and Duties, our Humanity obligeth us to express to others: Such as to obey Magistrates; Parents (Natural and Civil) not to provoke their Children, to have Natural affection to them, to deal bona fide with them, to make provision for them; to be kindly affectionate one to another; to be pitiful, and courteous, and merciful; to render a reason, when out Faith or Practice is questioned, etc. to propose fairly unto mutual consideration matters of greatest advantage to each other, that it may appear we treat each other like Men, and propose for Common good. Thus the Apostles, as common Doctors of the World, proposed, to all, things perspicuous and manifest of themselves, that every one might by bare reading learn them, and see their obligation to observe them in their conduciveness to Common benefit.  
I will mention, as instance, two Precepts given by St. Paul; the one to the Thessalonians, in his first Epistle to them, chap. 4. ver. 11. And that ye study (or contend) to be quiet, and to do your own business. The other is that to the Corinthians, in his first Epistle to them, chap. 16. ver. 14. Let all your things be done in Charity.  
Which Precepts are, as most Catholic in extent and obligation, so most reasonable and most Christian in their nature.    

CHAP. II.  

SECT. I.  
IT is the Interest and Duty of Man in Society, (be he Supreme or most Inferior) to be in earnest contrivance for Peace, and to be unmovably sixth, in desire and practice, to that (be it matter of Privilege or of Duty) and to that only, which GOD, which Reason and the Constitution he is in, hath given unto or required of him, so nothing therein be forbidden of God: Also to be universal in Charity, and more especially to love the Brotherhood, i.e. his own Nation or Society.  
This in Thesis' is owned by all, yet very oft is it, that some on the one hand usurp and impose too far: and some on the other, enter upon Sedition and Schism. Instances we have too near us; I will mention two.   

Section II.  
(1) The Hellish and horrid Plot to alter our Government and Religion, in or with which some were so Devilish and Romish, as to contrive to shed Royal and most Sacred blood, I mean the Blood of our King. As God hath discovered, and hitherto prevented, so I hope he will at length give perfect salvation from it. That our King, our Nobles, and we may sing to God's glory and praise the 124th Psalm. Which the most Ingenious Woodford thus paraphraseth.  

I.  
Had not the Lord our Cause maintained,  
The Lord himself, may Israel say;  
Had not the Lord the Victory for us gained,  
Instead of getting, we had lost the day,  
And Captives been to them, who now are made Our prey.   

II.  
On us they came, and like a flood,  
Which would within no banks be held;  
They fiercer grew, the more they were withstood,  
Increased in rage, when we their force repelled,  
And by Our opposition higher only swelled.   

III.  
God on the banks in view did stand,  
And when the floods did loudest roar,  
Moved o'er the floods, his All-commanding hand;  
They stood awhile and gazed, then backwards bore,  
And chid their fellow-waves, which came too slow before.   

iv  
The Lord himself has made Our way,  
And from their Snares has set us free;  
The Snares are broke, which they for us did lay:  
And when they looked that we should taken be,  
God, who first loosed the Net, did give us wings to flee.   

V  
God is our refuge, and in vain  
Frail Man against him thinks to stand,  
His Word made all things, all things does sustain;  
And he deliverance for us will command,  
Has past his word to do't, and will use his Hand!    

Section III.  
(2) The now Revived Contest betwixt Consormists and Non-conformists in Church matters, which, I fear, will (if not so designed by some,) strengthen the former, or give being to another Plot in this Kingdom.  
If what Mr. Baxter (as I hear) hath said, be true, that the Devil hath stirred up this strife, it concerns them so to resist, that both may fly from them. So far as I see into it, that great and good Man speaks truth; I wish it may so impress, as to issue in speedy and greater Union, though I fear it will not.  
I rarely read either of their Disputations, because I am very well satisfied that the Impositions of the one, and the Separations of the other, are mischievous things: yet being by fame and importunity brought to an Antidote, so entitled, against a Discourse I had lately (because of ill words given it) read: I find one of St. Paul's Novices so far engaged in the Dispute, and so lifted up, that I doubt he will fall, and pluck others with him (being they are Admirers of him) into the state of deadly Ill-will.  
I find this Antidote hath the needful loud praise for wit and argument; so hath Melius Inquirendum; but whether so needful, I know not, because I have not read it. Somewhat like a farther or better Inquiry, I meet with, as Leaf-gold, closing up this Antidote. The whole is very precious, so (if he please) he may call it Optimum Inquirendum. It gins at page 100  
Thus have I at length rubbed through the Reverend Author's Discourse; and upon a calm reflection on my work, do not think I can displease any one more than myself: Such is the common fate of eager Disputants, that whilst they would reach a knock at their Antagonists, they lose their blow, and wound themselves. So easy it is, while we are Scribbling, to forget that we are dying; and that our Sand runs faster than our Ink: If the late change of Ink-horns into Ink-glasses, had but taught us how frail and brittle we all are, it had been the most innocent significant ceremony that ever was invented. These are his words.  
Now that you may see how he deals with other men, rather than to suggest his intent in them, I remark thereon thus: You see, Sirs, after that Ink on 99 Pages, and one large Epistle to Sir T. R. had obliterated the Old as mischievous; he constitutes the Glass a new Ceremony, and it being once Horn, but lately changed into Glass, is become very instructive, and the most Innocent significant Ceremony that ever was invented.  
He doth not (I confess) impose it; yet so solemnly is it proposed, that I guess his Flock and Admirers may receive and use it as such from him.  
For, (1) It is the most innocent significant Ceremony that ever was invented, he saith.  
(2) It is not of men's invention, being his own peculiar, every other man will say.  
His own, did I say? Was he in the Body or out of it, I cannot tell; but this I find he was upon a calm reflection: out (or most displeased) with himself, and by a wound Ownself had given him (occasioned by being more eager and less skilful at Sharps than his Antagonist was) put into thought of dying.  
I find him also in fresh remembrance, (if not in sight) of so great a Miracle, as is said to be in Transubstantiation, no less than the change of Ink-horns into Ink-glasses; which change was in design, or (when least had) aptitude to teach us great parts of Religion: such as that, to know ourselves, i.e. (as he saith) how frail and brittle we all are. He might have added as well, to know God, his Omniscience, since we are transparent (like Glass) in his sight: and so from truth to truth, and from duty to duty, even so far as fancy can make Glass to go.  
The Ink having no share in the Miracle, he prudently omits suggesting instruction thence; else, as red, or black, or both, it might have yielded much, as he (I presume) knows hath been experimented heretofore.  
Now a most Innocent significant Ceremony, founded on a miraculous Change, and as such seriously proposed by an opposer of Human Inventions, Carnal Ordinances, and the beggarly rudiments of this world; and being, as it were, Leaf-gold on Antidote; what flesh alive can resist it? The upper and lower Tier of Cannon in Ship Sovereign, can never kill and slay like this: it so far pierceth me, that I cannot call it Human, because so without reason or wit. I wish his Flock and Admirers receive it not as Divine, thereby making their last error worse than their first; viz. receiving that for Antidote, which is none, because it hath less Religion and less Reason, (so far as it justifies what the Doctor opposeth, viz. Separation,) and more venom (by far) than the Sermon.  
Both Sermon and Antidote, leave me less in love with Ecclesiastical Impositions and Separations; so I will not wifely, or unwisely, offer aught in favour of either. But with the Antidoter's leave, I will put two Cases, which I hope may prove more edifying. I will leave the Knight wholly his own, but will presume to use T. R. to nominate two Elect Ladies, equally such as St. John sent his second Epistle unto: in love and holiness Catholic, most beloved of God, and most worthy the Communion of Saints in every of God's Ordinances.  
(The Case of Mrs. T. is only supposed; for I have not heard, that any Conformist hath, in fact, been so rigid as the Case mentioneth him to be.)  
The Cases are as followeth:   

Section IU.  
MIstress T. cometh to a Conforming Doctor, and addresseth to him thus: Sir, I am a lover of God and Man: Jesus Christ, with all his Members, are precious to me. I would approach unto and obey the one in all his Ordinances. I would manifest my love to the other, and be so with them, that we may be as one in remembering, loving and praising our dearest Lord, for his love in life and death to us.  
Therefore, Sir, permit me to receive, Sacramentally, the Body and Blood of my Saviour; by eating Bread and drinking Wine, (as he ordained) with you on your next Commanion-day.  
But, Sir, I must tell you, I do sometime communicate with Christians, called here Non-conformists; and this I do not because they are in Nonconformity, but because they are Christians. And though I will join hearty with you in your form of Prayer and Praise to God; yet I desire to receive in the Primitive, namely, Festival posture, that being most suitable to Praise or Thanksgiving. Beside, I would save an Appeal to the Canon, if any charge my kneeling with adoring Bread and Wine.  
To whom, I presume, the Doctor replies to this effect: I would give you, Sacramentally, the Body and Blood of our Lord; because he gave them both in dying for thee, I would eat and drink with thee at his Table.  
We Christians are One Bread, and you being Christ's true Disciple, I have no terms, in God's name, to put upon you, as a Minister of Christ I receive every true Christian.  
But being in this Church of England, under Laws and Oath to keep to that posture of kneeling, (which certainly, as used in our Church, you may do without sin,) I must desire you to forbear coming, unloss you will so Receive.  
MIstress R. cometh to Mr. Alsop at Westminster, being a Nonconformist Preacher, and addresseth in terms the same, or like, with what Mrs. T. useth to the Conformist, craving to receive with him on his next Communion-day; and farther saith: But I must tell you, we having a very Holy Man for our Parish Minister; and one whom my Husband (though put out for Nonconformity) did, with many other Christians, deem given to us as a Return of Prayer. With whom my Husband (when living) did himself join, and to it ever advised me. This Minister being also very moderate and indulgent to me, I shall now and then attend his Preaching, and also Receive with him.  
This I do not, because he conforms to the Church of England; but because he is a Christian, and doth nothing in Administration, but what I may be present at without sin.  
Farther I thus do, because (as I think) I cannot totally separate and be innocent: I Pray therefore, because I esteem your Person and Ministry; let me break Bread with you on your next Communion-day.  
To whom, I presume, Mr. Alsop returns to this effect: I believe you are Christ's true Disciple; that you love him, and that he loveth you; also that he died for you.  
But I will not give you, Sacramentally, his precious Body and Blood, unless by a Promise, or otherwise, you bind yourself never to receive this Sacrament from your Parish Minister, or with those who Congregate with him.  
So that unless you will therein totally separate from them, I desire you to forbear coming, with me.  
In both these Cases there is, I confess, a mischievous Imposition. But where Gild is, let any man judge; the Doctor, a Conformist, cannot admit Mrs. T. because the Law of the Land, etc. forbids. But Mr. Alsop denies Mrs. R. without warrant from God or Man.  
The Prudence and Charity of our Governors, will in time (as I hope) take away one: And others also may in time learn Christ better, than to lay such yokes on his Disciples, which cannot, because ought not to be born. These are worse than Humane, being Inventions destructive of Love.   

Section V.  
It is most apparent that these evils are yet with us, and that we are divided by them; and that by these Divisions, our Church and State are near to ruin. We who have been the praise of the whole Earth, for Prudence, Justice, Valour and Success in all our erterprises for Purity, Substance and Vigour in Religion; for Order, Union and Love; and by these and other Virtues, in Self-possession, both as to Liberty and Safety: I say we who have thus been, are now become by their contraries, a terror to ourselves, and the derision and contempt of Nations round about us; so that they neither love, nor fear, nor trust us: and we choosing thus to do, neither God nor Man will either pity or spare us.  
O England! O State and Church in England, do not destroy thyself! Return, return, that thou mayst be saved.  
There is a hand hath wrote that, which I think concerns you: read it and then judge, Mal. 3.7. Even from the days of your Fathers ye are gone away from mine-Ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of Hosts: But ye said, Wherein shall we return? Though this hath in it less of terror than we merit; yet if we hasten not to deserve better than that in the first and last clause, I fear the purport of that writing, which Belshazzar saw upon his own Palace-wall, Dan. 5.5, etc. MENE MENE TEKEL VPHARSIN, will soon occur to the sense of our King and People.  
The Prophet's Charge exhibited against Kings and People then, most aptly representeth the practice we and our Kings have been in for many Generations; and the return made thereunto, doth alike set forth our present temper or inclination, as to real Reformation. We are patiented to hear the Charge, when it is in general, that things with us are amiss; and we accept or bear the Advice, if it be remote from the particular wherein we most need to amend: But nothing is more difficult on the one hand than this, to bring a King and People to see those particular Sins to be very sinful, which they continue in, and would not part with: and as hard on the other hand is it, to bring them to see that particular thing to be their interest and duty, which they have no mind to do, they will be still in thoughts and hopes, that what they like at present, may prove much better than God hath ordained, or any before them have found; so dangerous and hardening is the deceitfulness of Sin. Well may the Apostle be in such earnest and haste, as he is in his calls to us Hebr. 3. when hardening by the Deceitfulness of Sin is so near us, ver. 13. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin.  
Having by this Text produced the Supreme KING's Warrant, under his Hand and Signet, for what I have herein already done, or intent to do; I may justly expect, for his sake, some regard from you: as also for that I intent to propose for Common good only, i.e. to make our King and People a perfect and happy Church and State. And as means thereunto shall suggest nothing, but what will recommend itself to every man's Conscience, and evidence itself as most loyal and most affectionate to the Person of his Majesty, his Government in Church and State, his Subjects of all sorts; so most conducing to Peace, and most subservient to the Interest of the whole, as my next Chapter will show.    

CHAP. III.  
I Intent nothing more, than to bring us to these two most edifying and saving things: 

(1) To do our Own business.  
(2) To Love.    
On these shall hang, as I intent, all my following Discourse.  

Section I.  
(1) To do our Own business; which cannot well, if at all, be done without knowledge: especially the doing I am now upon, which respects a great Kingdom and the Salvation thereof. Are the blind, the ignorant or erroneous, fit for this business?  
There is then, as I conceive, a  knowledge requisite hereunto.  
(1) Knowledge of God in the Incommunicable and Communicable perfections of the Divine Nature; also a being fixed in belief of the reality and excellency of his Being. And though Unity be necessary thereto, yet that there are Three subsisting therein; which doctrine of the Trinity is not so mysterious, as I once took it to be: and to the pure and humble Inquirer after God, will be found that which renders Christian Religion the more reasonable and worthy of all acceptation, in that it gives light and beauty to all other parts of that Institution. The Socinian then, by denying this, shows himself a false pretender to Reason, having it not in truth; if he hath any, it is so gross and material, that it exceeds not the Animal State or Life among men, when he meddleth with Divine Mysteries. But to return: The knowledge of God in himself, as I have said, is a requisite hereunto; so is that, what he is to us, and to the Societies of men.  
(2) Another requisite, is to know Ourselves; i.e. to know what we are, or have, with respect to our own Nation; i.e. as we are Men and Christians, now living in England.  
That you may see in short what this knowledge of God and Ourselves is, I will present the Heads thereof to your view in this order.  
GOD, 

Father, Spirit. The First, Good. A Being of all possible perfection.  
Son, Spirit. Supreme, Good. A Being of all possible perfection.    
1. Incommunicable, proper to him alone, which he gives to none, 

Absolute Simplicity.  
Essential Unity.  
Immutability.  
Infiniteness of Place, Time, Immensity, Eternity.    
2. Communicable, (of which he gives to Creatures,) belonging either to the Divine, 
1. Understanding, 


Knowledge,  
Wisdom,  
Particular Providence.     
2. Will, namely his 


Goodness,  
Justice,  
Faithfulness.     
3. Faculties of acting, his 


Power, or Omnipotence,  
Dominion over us in this life,  
Distributing future Rewards and Punishments.      
This GOD is the Universal and Supreme LORD of all Being's, by 

Creation, and Prefervation, Owner, Ruler, Benefactor. of England.  
Redemption, Teacher, Expiator, Head. of England.  
Renovation, Restorer, Reassumer, In-dweller. of England.    
MAN 


Reasonable,  
Created.     
In England to be known and considered,  
1. Naturally, 

Spirit, i.e. Highest, Pure, Divine, Good.  
Soul, i.e. Middle, Solicited by Flesh and Spirit, to evil or good.  
Body, i.e. Base, Sensitive, Brutish, bending always to Matter and Earth, to which, when the Soul yields, it is carnal or evil.    
2. Providentially, in 

1. Relatives Governing, Supreme, Real, King, Lords, Commons, Parliament.  
1. Relatives Governing, Supreme, Personal,— King.  
1. Relatives Governing, Subordinate,— Magistrates.  
1. Relatives Governed,— People.  
2. Religion, Revealed Naturally, in Law of Nature, Supernaturally, in Holy Scriptures.  
3. Constitutions Humane, Civil, Ecclesiastical, Laws.  
4. Riches.  
5. Times, Ordinary, or Extraordinary, Prosperous, Adverse, Reforming, Degenerating, Uniting, Discordant.  
6. Examples, Good, Bad, at Home, Abroad, of Superiors, Equals, Inferiors.  
7. House, or Family, Governor, Parent, Master.  
7. House, or Family, Governed, Child, Servant.    
The other Relations in Churches and Schools, I leave you to supply.  
MAN discovered in Supernatural Revelation, to be  
1. Created upright, 

Spiritual,— To Rule.  
Animal, Sensitive, To Obey, and Apt for temptation. A Free Agent.  
Animal, Sensitive, To Obey, and Apt for temptation. Lord over God's Works.  
Animal, Sensitive, To Obey, and Apt for temptation. Put into— Paradise, Bliss.    
2. In Covenant with God; which contained benefits on 

God's part, made over to Adam, as Root or Head of Mankind: and On Man's part, Duty required by God.  
Absolute on God's part to Man, Law Natural for him, as Spirltual, To be without sin, and to do all required, Strength  
Absolute on God's part to Man, Law Positive for him, as Animal, Sensitive, To be without sin, and to do all required, Strength Internal, viz. Rectitude in all his parts, Virtuous qual. External, viz. Divine Communications, Laws, & their Sanctions.  
Conditional, Continuance of Light to direct, Strength to assist.  
Conditional, The gift of Eternal life, or felicity with God for ever.  
On Man's part, required by God Walking in the Light, Using the Strength, Perfect Obedience.    
3. Tempted to Sin, by an Apostate Angel.  
4. Disobedient to God, in eating forbidden Fruit; and so fell, and Mankind with him, from Happiness, into a state of Sin and Misery. 
Sin, 
Gild, Darkness, Corruption, Impotence, Obduracy, The Law of Sin wrought in his Body, Sin reigned therein. No good thing dwelling there; the Law of his Members being predominant, Rom. 7.23. not possible to be without Sin.   
Misery, 


Privative,— Good withdrawn, God's Spirit,  
Privative,— Good withdrawn, Happiness.  
Positive,— Evil inflicted Captivated by our Enemies, evil or foul Spirits  
Positive,— Evil inflicted Tortured by Lusts, Passions.  
Positive,— Evil inflicted Subjected to the Base, and to our Servant or Subject.  
Positive,— Evil inflicted Pains, etc. Death, present, future.     

A state of all this, i. e. very extensive, and out of which Man cannot recover himself. Rom. 7.24. O wretched man that I am! and that thou art; who can, or who shall deliver thee from the body of this death? ver. 25. I thank God, through Jesus Christ our Lord, whom he hath provided to be a Saviour.    
GOD (Father, Son, and Spirit) from Eternity, foreseeing Man's Fall, do decree his Recovery through Jesus Christ, i.e. God-Man, or God manifested in the Flesh: Or to speak as we may conceive, through the Second of the Holy Trinity, in the one Divine Nature, his assuming and performing in our Nature, what in so great a design (as Man's Reconciliation to God) was sit to be done.  
Man by disobedience being in the state I have described to you, two things at least must be to restore him: 

(1) Expiation for Man's Sin.  
(2) Renovation of Man's Nature.    
He being unable to do either; and these things being less fit, or impossible to any other, than the ONE DIVINE NATURE, or GOD, no one acts therein, but who is God: It is decreed to be accomplished (as was the first Creation) by the three Persons, or Relatives, in the One Divine Essence. The Divine Persons moving herein, though in One Nature, are apart as Relatives. So far as I can see into this great Mystery, by Scripture and Natural light, it seems thus:  
The Father, who is of none, acteth as Father, i.e. in the Relation most eminent; wherein he may be said, 

To give or send, His Son: On this account is it, that what in Man's Recovery belongs to God Essentially, is ascribed to the Father, because he is the first in order; is of none, acts from none; but all derive from, or act under him.  
To be moved by, His Son: On this account is it, that what in Man's Recovery belongs to God Essentially, is ascribed to the Father, because he is the first in order; is of none, acts from none; but all derive from, or act under him.  
His Justice satisfied by, His Son: On this account is it, that what in Man's Recovery belongs to God Essentially, is ascribed to the Father, because he is the first in order; is of none, acts from none; but all derive from, or act under him.  
His Authority owned by, His Son: On this account is it, that what in Man's Recovery belongs to God Essentially, is ascribed to the Father, because he is the first in order; is of none, acts from none; but all derive from, or act under him.  
His Law vindicated by, His Son: On this account is it, that what in Man's Recovery belongs to God Essentially, is ascribed to the Father, because he is the first in order; is of none, acts from none; but all derive from, or act under him.    
And Man is said to have sinned against him, and by him was cast out of Paradise. That he called to Adam, and by Promise opened the door of Hope to him, Gen. 3. That all issues from his Love. In short, from hence (as I conceive) it is, That what in Man's Creation, or Recovery, belongeth unto the Supreme, either to receive or to do, is in Scripture given to God, in the Relation most eminent, i.e. unto the Father.  
The Son, as of the Father, in the Relation Second in the Godhead, moves as subordinate, accepts and executes with propensness or delight the Father's Will herein. Which he did in  
Leaving his Father, 

Assuming our Nature, Sinless Infirmities, to be to us Priest, To Live a holy, an afflicted, life.  
Assuming our Nature, Sinless Infirmities, to be to us Prophet, To Die upon the Cross, Arise, Ascend, Intercede, for us.  
Assuming our Nature, Sinless Infirmities, to be to us Head, To Die upon the Cross, Arise, Ascend, Intercede, for us.    
Whereby he perfected Expiation, and brought it to this, That God was in him also reconciling of us to himself. These his Transactions, whilst in decree only, afar off, before the fullness of time was come, were to the Faithful Fore-seer, saving and most cheering things.  
How much more now is it a mighty Salvation, which he hath raised up for us in the House of his Servant David? Blessed be the Lord God of Israel, for he hath visited and redeemed his People. This should cause us cheerfully to obey him, and willingly to part with every thing for him, who parted with life for us, and is still mindful of us. This should excite our hope of Good from him, no less than the supply of all our wants, especially forgiveness of our Sins, Sanctification, and everlasting Salvation. In no case are we now to entertain any Despairing thoughts; for this God, our Saviour, being both God and Man, is able and willing to help us. What though, as Sinners, our condition is sad, yet this JESUS, of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. Which will be complete Salvation to us, being in extent to that from within us, or from without us, which did cast us into Sin and Misery.  
For obtaining all which, we have only possible, reasonable, and desirable Conditions on our part to perform, viz. Deep sense of our Unworthiness, truly repenting that we have sinned, i.e. unto hate and forsaking. Real sense of God's undeserved goodness. Faith in Christ, i. e. believing him to be Truth; (Expecting from his Free Grace, accepting of him entire to be ours; Obeying of his Commands; Fearing his Threaten; with the perfection of Sincerity.) Newness of life, i.e. in denying ungodliness and worldly lusts, and living soberly, righteously and godly.  
If we faithfully intent to practise these things, though we are not of ourselves sufficient so much as to think one good thought; 
2 Cor. 3.5.  yet is all possible and easy to us, in the enablement of God's blessed Spirit. Who, to perfect or complete our Cure and Recovery, is, the Eternal Spiration, the Third in the Divine Essence, sent forth from Father and Son, to finish or carry on the  
(2) Renovation of Man's Nature.  
The Son is more eminently to save, and the Spirit to renew. The Son is to perform so, that, before Angels and Men, it shall be congruous for God to Pardon; to come down, as it were, to Man; and the Spirit is to bring Man up to God. That it may become God to let Man live in his Kingdom, and that Man may be an agreeable and obedient Subject therein. In a word, That a Sinner (dead in Law) might, by Grace, live, and be holy and happy, both here and hereafter. To know and to consider all this, is required to the well-doing our Own business, as we are single Men, or as we are in Societies and Kingdoms; that lapsed Nations, as a lapsed Man, may be restored unto God.  
From what I have said, another Analysis might be drawn to represent, at one view, how Man is to be known and considered. Now, GOD the Father, through the SON; and both of them, by the SPIRIT, have Redeemed him. As thus:  
MAN  
In Propitiation by Christ, is most fitly by God 

Continued in his Creature State, Spirit,— To Rule. In Dominion over God's Works, Put in capacity of God's Present, Eternal, Communion, or Favour.  
Continued in his Creature State, Soul, Body, To Obey. Apt to err. In Dominion over God's Works, Put in capacity of God's Present, Eternal, Communion, or Favour.    
In the Operations of the Spirit we may, as it were, see him 

Restored unto Conviction, Inclination; Light, Hope, Fear, Love, Joy, New qualities, Humility, Modesty, Faith, Power to act, Daily Supplies, God-ward, whereby he, so far as a Sinner can be, is in the Creature State.    
In Covenant of Grace, founded on Christ; which containeth Mercies on God's part made over to Man, and on Man's part Duty required by God.  
Absolute on God's part to Man, 


Supernatural Revelation in Scripture; wherein is further explained and enforced Laws Natural, which are Supreme, Final, Ever obliging, Most, Good, Perfective of Man's Spirit. Assistance to fincerity in Practice. Light of God's Creation, Scripture.  
Supernatural Revelation in Scripture; wherein is further explained and enforced Laws Natural, which are Supreme, Final, Ever obliging, Most Good, Perfective of Man's Spirit. Assistance to fincerity in Practice. Natural Conscience.  
Mercy, more discovered to excite Hope, & Endeavour. Assistance to fincerity in Practice. Common Grace, Providence.  
Laws Positive, Reading, Hearing, Sacraments, etc. Suborninate, as means to Final Assistance to fincerity in Practice. Ordinary Ministration of Angels.     
Conditional, 


Special Grace, Justification, Holiness, Continuance, and growth in these, The continuing of Light to direct, Strength to assist, Angels in their special Ministration for good. to do, to suffer, to repel Temptation.  
The gift of Eternal life, or our felicity wit God for ever.     
On Man's part for these required by God.  

Repentance towards God, Faith in Jesus Christ, Sincere Obedience to him, Renewing these, and perseverance in them, to Death.  
Receiving not in vain, i.e. improving the Grace of God, In neglect whereof is Indignation, Wrath, Eternal Damnation.   
Whoever considers these Heads of Thoughts and Knowledge, will see, that the state of Man, either single, or in Society, is a state of subjection to God, and to eternal Right or Truth. That he is an accountable Creature, and that his excellency is not Bodily, but Mental; he ought therefore to reverence himself, and not live or move as if only Brutish. He will also find that Man hath a Negotiating or active Spirit in him; it then concerns him to take heed that he be doing his own Business: For the Actions of Men are under constant observation, as will be obvious to any who beholds the Face of God in the account I have given of him. We may therein also see one part of our own Business, i. e. to be Humane in our treating of one another: Forasmuch as God appears, not to dispose of Man by absolute Will, but by Law. When God doth limit us by his Laws, he doth in a sense, as it were, limit himself: For as he by them bounds our Actions, so by them he bounds his own Judgement of us. We must distinguish Decrees and Judicial proceed in God: the former being matter of Favour, he may act therein by absolute Will; but the other being matter of Right, his Perfection and his go forth into Laws, are (if I may so speak) limits to him. We by them discern one good ground of Joy in the worst of Times, namely, that this World is not without a Ruler; though we see him not, yet the Lord reigneth; He, whose Judgements and Rules are unerringly laid. It is a comforting and a heart-fixing Consideration, that there is no change in Subordinate Governors, but what is ordered or understood by the Supreme Ruler, who never changeth, and who ever is  to Men.  

Psalm XCIII.  
Submit your Crowns, O Kings, for God does reign,  
And has himself put on His Crown; 
Dr. woodford.   
Throw at His feet your Sceptres down,  
And pardon by your quick submission gain.  
Unto yourselves ascribe His Power no more;  
But what He first gave you, to him again restore.   
I have been the larger on this Head, because of the importance of Self-knowledge to the doing our own Business. The divers analysis I have drawn, show, according to Natural and to Supernatural Revelation, what Man single or in Society is, as Created, as Lapsed, and as Restored unto the Creature state. All which is needful knowledge, because Man hath now somewhat to do, which is special or peculiar to these several Periods of Time or Estates; which if he omits to do, he doth not what is his own Business, e.g. To admire God's Goodness in making the World, and Man in it in such an excellent estate; since nothing made by him could bring any profit to him: which Duty results from the knowledge of Man, as Created by God. Again, Never to charge God with Man's Sin; but condemn him whose behaviour was unworthy to God, and cruel to himself. Also, to bewail his sad and lamentable condition, from which he is not able to deliver himself, nor once to have a desire, and to look out for help elsewhere to be had. These we are directed and obliged unto by the knowledge of our estate, as lapsed. Lastly, To own Christ's Doctrine; to obey his Laws; to transact with God, and to expect from him, all through the Mediator. To see the evil of Sin, and the Love of Christ crucified, etc. To love him, who died, etc. for us: To understand the ends of his Death, and to desire to enjoy them: With abundance more, (too many in so small a Book to be mentioned,) are evidenced to be our work, by the account I have given of Man Restored.  
Further, the Analysis expresseth knowledge requisite to make Man truly and universally Good; than which nothing can be more his Business, or be more conducive to the prosperity of Nations.  
Once more, These set forth the things which obtain Peace with God, his favour and acceptance into Fellowship with himself, and with his Son Jesus Christ; than which nothing doth more to promote Agreement and  among Men: and further should not be required of any, in order to our Communion with them.  
Lastly, These give us the knowledge, which will lead us into the next sort I am to speak to, and will help us therein, namely,  
(3) The knowledge of the whole Duty of Man: For when we see who, and where we are, the next requisite is to know what we are then to do. When we find where we are, i.e. how we stand in, and are qualified for the State or Church, by the foregoing Information; then to know what we are bound to do therein, is very useful Knowledge. And as to know all our Duty, so to see them in the natural or instituted Order of performance is most requisite likewise; because two may appear at once, when but one can be done by us. And we shall be at a loss to know, which at that time is our own Business, i.e. which is most fit to be done then by us.  
To set before you every Duty, would go beyond, as my strength, so my present intention; who design you, not Volumes, but a few sheets. Somewhat I may do in it anon: In this place I shall only give some small appearance of light to that of their Natural and Instituted Order.  
The principal Duties and preferable, be those things which 
Are 


Eternal in Being.  
Unchangeable in Nature.  
Universal in Obligation.  
Necessary to Religion.  
Final in Religion.      
Of these is Love to God and Man; Justice, Faithfulness, Purity, Goodness, etc. the Communicable Perfections in God, and wherein we are to be like unto him.  
The subordinate Duties be those which 
Are 


Only instituted of God.  
Changeable by him.  
Means to Virtue or Grace.  
Not necessary to all Good.  
Darkly, or less spoken of in Scripture.  
Sometimes therein said to be rejected by God, and to be less acceptable to him.      
Of these were Sacrifices and Circumcision, etc. of Old; and of these are now Sacraments, Baptism and the Lord's Supper; Preaching, Hearing, Reading, and Prayer, (as a Means only;) and if these, much more are Forms of Worship, and Forms of Administration of Ordinances, Observation of Days, etc.  
(4) When we are thus far gone, there is yet a farther requisite, to know the degree of performance which belongeth to us; for it is not enough in doing our own Business to be steadfast and unmoveable, 
1 Cor. 15. ult.  unless we add thereto, as St. Paul saith, always abounding in the work of the Lord; and in another place, 
Ephes. 3. Rom. 12.11.  strengthened with might in the inner-man; and again, Not slothful in business; fervent in spirit; serving the Lord: i. e. industrious and nimble to do any thing that is your own business, and having that earnest affection to God's Service, that shall inflame and set you most ardently about it; and accordingly, doing those things that in respect of the circumstances of time and place wherein now you are, may most tend to the honour of God, and building up of this Nation, and his Church therein. Very much lieth upon this as to success in our doing, and the All of acceptance with God thereon dependeth; therefore, when we are doing our own business, let us have special regard to the proper degree which every act claimeth, either 
(1) Internal in our 


Intellect.  
Will.  
Affection.     
(2) External, in 


Visibility.  
Extent, etc.      
I have in this Section pointed at Matter which requireth many thoughts, and would take up a large Book to write what it suggesteth to me. I crave of thee, Reader, thoughts to supply my defect, through brevity, etc. Writing aught for the Press is novel to me, and the toil so sore, that I shall avoid occasion to crave the like again of thee.  
Besides, our thinking thereon will bring us to know God, and Jesus Christ, whom to know is life eternal: Also our Duty to him; to perform which is our highest perfection and interest. We shall also know ourselves, than which is not a more becoming and useful knowledge; and our station and circumstances, whereby to help or save our distressed and almost lost Nation. We shall therein see, that in our places we are to act, not as France or Geneva, but as English, or we despise our own happy enjoyment and business. We shall see our own business is to do as God and Conscience would have us; and that if any are better than we, we are to mend until we come to be Examples fit for them. That our business is to improve our Riches, and all our enjoyments; to see God in them, and to serve him with them. We shall see it our business to discern the times, to receive the instruction God designs us by them, and to grow so wise as thence to collect what is to be done for Healing, and the speed we ought to make thereunto.  
Further, We may thence find what may shame us for squabbling about Trifles, and cure our Ignorance, in valuing Anise and Cummin as more acceptable to God, than the weightier matters of the Law.  
We shall therein see, that to imitate Joshua in resolution and practice, is our own business, that we and our houses will serve the Lord. Finally, 
Jos. 14.15.  we therein see, that in Goodness and true Piety, we are to be most hearty and affectionate, to be as the Chariots of Aminadab. And seeing this, will help us so to be; and being so, we shall never be ashamed, Psal. 119.6.  

That Shame may blush to follow me, 
Woo●●ford, in loc.   
Who Thy Commands pursue, and follow none but thee.   
Though I am most unfit to speak, and do hazard my Reputation by thus uttering my voice; yet having taken upon me to do it, I cannot be silent. My King and Country lie nearest my heart; when they are touched, it is more to me than a touch on the apple of my Eye. 
Jer. 9.1, 2, 3.   
Oh that my head were waters, and mine eyes a fountain of tears! that I might weep day and night for the slain of the daughter of my People.  
(Ver. 2.) Oh, that I had in the Wilderness a lodging-place of wayfaring men, that I might leave my People, and go from them! for they be all Adulterers, an assembly of treacherous men.  
(Ver. 3.) And they bend their Tongues like their Bow for lies; but they are not valiant for the truth upon the Earth: for they proceed from evil to evil, and they know not me, saith the Lord.  
I do not intent, in any part of these, evil of our Sovereign Lord the KING; I fear, that God who hath commanded, 
Eccl. 10.20:  Curse not the King, no not in thy thought: and give obedience thereto; not to avoid the Tale being told, but in Duty to God and Loyal affection to him. I do not only pray and give thanks unto God for him, that under him I may lead a quiet and peaceable life in all godliness and honesty; but that I may see him the Praise of the whole Earth. In order to which I purpose to represent, in process of my Discourse, the Character of an Excellent Prince, which either is, or may be his.  
I am no Papist, to wish or contrive his death; nor Rat-Catcher, to suggest that Snares and— bane are good for him: Nor yet am I a Republican-Wrestler, in a design to trip up his heels, that he may be level with me. I am for establishment of his Throne in Righteousness; and for him and his to be in it, so long as Sun and Moon endureth; and that, whilst alive, he may be the Prince of the Kings of the Earth.  
I remember the sorrow I felt for the Murder of his Father, in Anno 1648. (though I was then not above 12 years old,) and the distraction and misery since. I also resent the sinfulness of that Sin, and the vile abominations the Republicans committed; which Resentments are not of yesterday in me, but first began in Anno 1646, or 47, and by the mercy of God have been unmovably these to this day. I say, upon these accounts it is, that I cannot without abhorrence think of any Attempt to alteration of Civil Government amongst us. Should such a thing happen, either to the right or jest, I am confident our Misery will be doubled upon us; the least I expect is, You shall be destroyed, both you and your King.   

Section II.  
(1) Let Governors then in Civils do their own business, i. e. adhere unto true Old English: look, when and wherein we have thence departed. Probably the horrid Plot may bear date with it: if so, nothing so Sovereign to King and People's safety as to return, and by good Laws effectually enforced, secure our Constitution from future Tyranny, as well as present Sedition.  
And because Evil Workers may improve the easiness or goodness in a Protestant, as they will the heady Obstinacy of a Papist, to greatest Tyranny and Oppression: Also, because bare Opinion in Religion, (as some think) ought not to vary proceedure in Civils, it seems to be as Charitable and Just, as prudent to enact so, that neither Protestant nor Papist can be Tyrant or Rebel; but he shall be on such terms, and in such circumstances, as temptation strong enough to either, will rarely happen.  
One way to do this, (and it may be the best we can now take,) is, by Laws to damn the Maxims of State, the Rules and Principles of Government, which be either repugnant unto, or inconsistent with our Old true English Constitution in Civils.  
Is it not manifest, that our late frequent change of Ministers have made no variation in Management of the State; and doth not this show, we have need to search out, what that is which maketh some (esteemed good) so soon as they be in subordinate Government, acting as the worst of men; Also, that it concerns us to bar against Evil things rather than Persons? Were our true Constitution reinforced by Laws, and those Laws duly edged, I should expect our Ministers of State would have courage to adhere thereto, or would be so wise as not to trespass thereupon. Especially, if it be enacted, that their Iniquity shall be visited unto the third or fourth Generation; as it is fit theirs should be, who consent to be so noxious to the Public. The late Usurper and Tyrant, Oliver, found two Laws of more force than the Persons of Three Kingdoms. The Reason and the Authority in Laws remain, and will one time or other reach the Transgressor: which men being ware of, will not adventure to violate them at the Will, or by virtue of the Favour of a Supreme Person, who may change himself, or otherwise be changed, whereby the Law may come to be executed upon them. But where no Law is, or where it is defective, the Favour of the Prince, or present Profit, or the like, will dispose Men to practise against Common Good.  
Besides, thus to settle things in Laws, will be proceeding (for Common Benefit) like the Statute, or the Wisdom that is from above, (i. e. Celestial) which is pure, peaceable, (i. e. free from Lust and Factious humour,) gentle, and easy to be entreated; (i. e. mild, equitable, receding from strict right in order to Peace;) full of mercy and good fruits, without partiality, (i. e. without making any difference, or without all inconstancy, or danger of falling off to Tyranny or Levelling,) and Hypocrisy, (i. e. without dissimulation, or appearing to be what they are not;) such as the false Ones in past Ages, which brought misery to Kingdoms.  
The Legal slaying of Treasonable Principles or Rules, may rid us of Traitors for the future; though Persons guilty of Treason, in time past, should continue to live. But the Beheading of Persons, whilst our Law saith nothing, or too little to Principles, will effect no more, than to bring new Men into old Practice.  
But against this Two things may be objected, which I shall briefly mention, and reply to.  Object. 1. Where the Supreme in Execution is One, it is best to remove from him the evil influence that is Personal; i. e. as we commonly say, Evil Counsellors, etc. who will dispose him to neglect, or draw him unto the contradiction of Laws. 
Supposing the Objector, by best, doth mean most effectual, or first to be done. I Answer,  
(1) Good Laws well enforced are a Bar against Evil men's influence: For when the Supreme, or most Absolute is gone forth in Laws, Men see he hath thereby bounded himself, so that it will be incongruous and unsafe for them to propose a contrary practice to him.  
(2) The removal of Persons, without due provision by Laws, is a Change, but no Cure: It is taking off one Knave, to give place unto, or to Create another.  
(3) Evil Counsellors, or Plotters, rarely (if ever) are effectual in motion, but upon some alteration made in a well-framed Constitution; or when some defect or start-hole is found in the Laws which be against them. Remove the Cause, and the Effect ceaseth; whenas the assaulting Effects, and not (or too lightly) touching their Causes, is next to doing Nothing.  
(4) The Heroic Prince is safest, and is most August in his Laws, which be for Common good: He covets there to be; as from his own Inclination, so because he is thereby, as far as Man can be, a God, i. e. a Being so Almighty, as that to do evil, or to be tempted therewith, is (as it were) not possible to him. For good Laws to a Humane Prince, in conjunction with good Temper in him, and God's presence with him, (allowing for disproportion of Finite and Infinite,) are to him, as perfect Rectitude in the Divine Nature is to God, such Defence and Strength, that evil cannot proceed from him, nor come nigh unto him.  Object. 2. But do we not find the contrary, by the account we have of Laws, made in King H. 8. and King Edw. 6. which signified nothing in Queen Mary? 
Answ. (1) The Repeals the Supreme Government then made of Laws, in order to practices different to them, show they deemed force in them. When King, Lords and Commons agree to make past Laws weak, or nothing; who can give strength, or give being to them?  
(2) Laws may effect now what they could not then; the Nations Temper or Bias, and their Interest now, being, as it were, another thing; being such, as no Parliament will be ever found to Repeal the Laws made. Besides, we may now make Laws more complete, and more noxious to the Transgressor, than were those heretofore made.  
I superadd, as Answer to the first Objection,  
(5) A Nation may with ease be cheated or imposed upon by Personal removes: But Good Laws can never hurt; and if well sharpened, will one time or other search our Sore unto Healing.  
(6.) Good Laws are most Humane, Christian, and are what we may give good account of to ourselves or others: In that neither Passion, nor Private Design, or the like, is in them; and are manifestations of our sincere regard to Common Benefit, in the present, and in the future Age.  

* I here insert these words of Sir W. R. because of their aptness to my purpose, and the Authority of the Writer. I had not sight of them before I had wrote mine, and the Printer was upon this Sheet.  The Law, to wit, a just Law, being resembled to an Heart without affection, to an Eye without lust, and to Mind without passion; a Treasure, which keepeth for every man what he hath, and distributeth to every man what he ought to have. This benefit the Ancient, though barbarous, esteemed so highly, that among them those which were taken for the first makers of Laws, were honoured as Gods, or the Sons of God: and the rest, that made either Additions or Corrections, were commended to all Posterity, for Men of no less virtue, and no less liberally beneficial to their Countries, than the greatest and most prosperous Conquerors that ever governed them.  
(7) As Consequent hereunto, such proceedure is most agreeable to God, and doth entitle to his Blessing; than which nothing can give more efficacy to Means, or more secure our desired End. When men avoid evil, and prefer in present practice the greater good before the less, they are in God's way, and he is with them: Such need not fear what Man can do unto them.  
(8) Differing about Means, or undue prosecuting of them, may occasion frustration to good Men in their One End, viz. Publick-weal; and an undue proceedure herein is, where we trespass upon the Natural order of things, i. e. when we prefer in our present practice the less good; or when by our pursuit of it, we render the Greater impossible, or very difficult to us.  
By estimation there are a hundred Commoners chosen to serve in the Parliament, (expected to Assemble shortly,) whose interest in Lands amounts in value to Three hundred thousand Pounds per Annum; by which Instance, (as by many other) it is apparent, the Commons have far greater share or interest in England now, than in Ages heretofore. Security and reasonable satisfaction, is therefore their due: And in that their said acquired Interest hath added so great strength unto them, it is their Prince's safety to grant it.  
Good Laws are most conducive to a Right Balance in the Kingdoms of Men. The Right of Cases, and the Reason of Things, (as now they stand,) is to be regarded, or kept to by Legislators, in order thereunto. If nothing be done herein, the Government is not like to stand; which by past evil practice, and by present discontent or jealousy in People, is made, as a bowing wall, and as a tottering fence. And if Laws made, or to be made, suit not well unto the Right of Cases, and to the Reason of Things, they will soon prove uneasy or oppressive; so that the Monarchy may be overthrown thereby. For the Royal Preacher (when most sagacious) hath said, Surely oppression maketh a wise man mad, Eccl. 7.7.  
Let, then, our Legislators be faithful to our King, and in him to the Nation; so as not to environ him with Danger by Laws, or let aught therein remain, that may be justly uneasy to Great, and to Popular, strength.  
Though I am not for making sad (needlessly or unjustly) any one of this Kingdom, in his Religious Interest, etc. Yet I would be understood in this place, to have regard only, or chief to Civils; wherein this Nation, under every dispensation, as to Religion, even from (if not before) Magna Charta to this day, hath been, as it were, One. The Laws therefore which recover or reinforce this Constitution, will be of more certain efficacy and continuance, than those which concern Religion; in that a Superior Law was ever pretended upon every change in the latter, when the former hath remained untouched, both under Popish, and under Protestant Supremacy.  
Where Protestantism is the Temper and Interest of a People, (as it is now ours in England,) I cannot see any one thing a greater defence against our being Popish, than is this, of well securing our Civil Constitution; and by Law providing for such Executions as may evidence its Being, and the Executors conformity thereunto.  
I would not be supposed (by aught I have said) in a design to prevent all necessary proceedure; that is, (as we say) Personal; i. e. the bringing of Persons to Judgement, etc. when the Public good, conjunct with their Merit, do require it. But this I hearty desire, that we may not injure Our King, or our Country, by passing this opportunity, and leaving undone that in Laws, without which the other will not heal us; being not so extensive as our present Malady is, nor so preventive of a Relapse as the other would be. There are those who will give Heads (if they have so many Calves) by the dozen, so they may not be debarred the Old trade of grazing, in order to a New breed. And there have been, or there may be, many Rogues in design to Rob a House, who by fore-contrivance have one personating an honest Neighbour, that upon the repulse or flight of some, is to cry Stop Thief, etc. in hope the Master and his Family, in haste to pursue, may omit to lock the Door, or leave the House unguarded; so that other of them may with ease gain the Prize they came for.  
I have also heard, that to burn the Pipes was once thought sufficient to extinguish future smoking Tobacco. I leave the Wise to apply these, (though foolish, yet well intended) Suggestions.  
From what I have said on this Head, may be also collected, the necessity of making Laws, that may keep every man (be he Papist or Protestant) from doing hurt, or from receiving it. To which I will here superadd, Suppose the Sovereign Real find it for Public good requisite to bond the Sovereign or Supreme Person, should their Laws respect a Papist only; It would be rare for a Prince, in his wits, to own, or show himself to be one, before he is Crowned; after which those Laws affect him not. But be it, that he owns Popery before Coronation; yet the Laws will prove as weak in effect as if none: because they will be superseded, or made void by the Law of Holy Church and Father at Rome. For all Laws made in bar against them, or made to limit a Papist as such, and made about Religion (except their own Canons, etc.) are Ipso facto Null; whenas, if the Law be without distinction, without partiality, or doth make no difference, and hath respect only to Civils, there is no Holy Law to supersede it; nor do I know, that in past Ages they, at any time, have interposed therein.  
Again, being our Legislators are Protestants, if they make not Laws as effectual to secure the Protestant Prince, from things so noxious to him, as is Popery, Tyranny, or Rebellion, etc. they be less kind, and more unfaithful to him than to a Papist; which God forbidden ours in England should ever be.  
I have already mentioned, that the securing our Constitution in Civils, is bar against Popery. In farther evidence whereof, let it be noted how constant the Jesuits are in advising and practising to alter our Government, either into Anarchy, Democracy, or into Absolute Monarchy. Had I time and capacity to express what I have abundant reason to believe, I could plentifully show, how industriously those Vipers seek to prey upon our Vitals in Civils. They would sing Te Deum for the Death of our King; be it of his Body Natural, by the hand of Bloodthirsty Men; or be it of him Moral or Political, by the Self-killing I have oft mentioned. His Father's Death (in the former way) had their Heart and their Hand in it; also unto God they (most Blasphemously) gave thanks for it.  
The preceding analysis, do set forth opportunity or seasons, as one Talon the Englishman hath to improve. To do so is Wisdom; it doth give us to obtain with ease and certainty. When the Prodigal (Luke 15.) had spent all, and began to be in want; then was it that the Supreme Lawgiver applied unto him Recovering or Saving Grace. Laws being, (as I have shown) the weightier Matter; should you now execute, (only on Persons, some may be prone to say,) Woe unto you: These aught you to have done, and not to leave the other undone, ye seem as those, which strain at a gnat, and swallow a Camel; i. e. ye are laborious or warm at the smaller, and very adventurous or heedless in the greatest matter; In things to be made your work and care, and about which you ought to be most precise. In a Speech, which a Learned Man hath thought fit to print in his Book, entitled, The Spirit of Popery speaking out of the Mouths of Fanatical Protestants, are these words, Popery and Slavery, like two Sisters, go hand in hand; sometimes one goes first, sometimes the other, in at doors; but the other is always following close at hand. In England, Popery was to have brought in Slavery; In Scotland, Slavery went before, and Popery was to follow. Which I here transcribe, hoping they will impress; not as he saith it did on the Scots fanatics, but so as to endear true Old English to us; than which nothing is more distant from Slavery, and by consequence puts Popery far from us.  
This Section, being directed to the Wisdom and to the Supreme of this Nation; I must not pursue things too far, or descend to more particulars, so as to incur their just displeasure, or the imputation of overdoing.  
I judge (as a Great Man 
* Sir Walter Kawleigh.  hath directed me,) that Temperament best for the Throne, which makes the People Loving, and free of courage; for Kings being attended by Slaves, shall be attended in time of necessity by Slavish minds. Homer speaks to this purpose, God bereaveth man of half his virtue that day, when he casteth him into bondage. And Charron saith, The Popular Estate makes the Sovereign of worse condition than a Carter: The Monarchy placeth him above God himself; by either of which a Nation is made unhappy. If so, it is obvious to any, what methods a Prince should choose to govern his People by. To be a good Governor, is a rare Commendation; and to preserve the Weal-public above all respects whatsoever, is the virtue justly termed Heroical.  
By what I have said it doth appear, Our Bishops, in special, aught to assist herein; because they know that the Humane Law depending on that of Nature, deduced from God's Eternal Law, (which is the Rule of all his Creatures,) is the guard of Kings, Magistrates, and Virtuous Men; yea, the very Spirit, and the very Sinews of every Estate in the World, by which, (as Sir Walter Raleigh saith,) they live and move. Besides, if we provide not hereby to have Humane and Godlike Kings, we may not expect to enjoy Christian and Protestant Bishops. Devil and Pope be never long asunder; if the one gains the Throne, the other will soon possess the Church. We being (as we are almost universally) Protestant's; once make us no true English, it will in short time be no true Religion in England. Protestant Bishops, to suppose themselves by the Advance (so termed, though falsely) of the King, secured, is a fatal mistake and mischief. To say or think, there is no harm if Prerogative be higher now, than it was in the time of Queen Elizabeth, or before 1660, and to fix it, or to permit it to remain so, in Law, is to bring Pope or Leveller in upon us; whereby our Religion, as our Liberty, will be lost, or our King and Lords, (when least, the Bishops) shall be deemed useless, if not dangerous things.  
(2) Let our Clergy study to be quiet, 
Vide, Naked Truth, the Second Part, printed since I wrote this Book; though the Author, (as I hear) be a very bad Man, and (it may be) uttereth against you what is false; yet ought you (as David did in the matter of Reproach from Shimei) to judge God hath a hand there, for you to observe or improve unto the speedy inspecting your Foundation and Practice; and unto greater circumspection and charity in future. Also that you in Preaching, cease meddling out of your Sphere. Such as with matter of Right in the Subject to Petition for a Parliament; either to deny, to disparage or to lessen it: which no wise or good English man will ever do. Though some of Excellency therein, did some Months since decline countenancing the indiscreet management of some, who were then upon it. For though the Subject hath ever Right to do it, be the King for it or against it, yet Prudence may require suspension of Execution.  and do their Own business, i. e. keep within the Churches Pale. I will not dispute their right in Civils, suppose it theirs; yet I think it their interest at this time, and most Apostolical, to act as more Divine. Look ye, O Men of God, unto JESUS, the author and finisher of our Faith; unto the Apostles, especially to St. Paul; to the Cloud of Witnesses in Holy Writ; to Archbishop Usher, in his Reduction; to Bishop Jos. Hall, in Pax Terris, Peace Maker and Modest offer. I say look unto these, (and many more there are,) who with those Heb. 12.1. compass you about, which should dispose you to lay aside every weight, love to this World, and the sin which doth so easily beset you; fear of Man, which disposeth to Cowardice and Treachery (whereby you will become, not only the Dead Weight, but Death to our State and Church;) or that of Uncharitably pressing Conformity in matters, for which you have only fair pretences.  
Ye are taught of God, and have been of late so well suggested unto by the Dean of Canterbury, in his excellent Sermon to the Men of Yorkshire; also heretofore by Mr. Baxter, in his Pious Discourses; Gildas Salvianus, etc. that to them I refer.  
(3) Let all Subjects in England, etc. study to be quiet, and do their Own business. By't their own fingers, rather than scratch their Head: 
2. Pet. 2.10.  Speak evil of no man, 
Exod. 22.28. Psal. 62.4.  more especially not of Dignities; nor nevile the Gods, or curse the Ruler of our People; nor covet or consult to cast him down from his excellency; but be most suspicious of themselves, enquiring rather how far they may go, without sin, in compliance with his commands, than how far he should extend them; the nature of things required being more our concern to know, than his Authority therein.  
What I have said in a foregoing Section, about the Subordination of Duties, may much assist you herein; for you will find Obedience to Magistrates one of the Capitals, and Honour the King, is connected with Fear of God.  
The excellent Preacher concludes his whole Argument, Eccl. Chap. 10. with a strict prohibition of all hard and undutiful thoughts and rise of heart against Rulers, notwithstanding their errors in Government and Corruption in living; not so much as secretly in their hearts to wrong them, both for Conscience, and for fear of wrath, as the Apostle likewise directeth, Rom. 13.5.  
(4) To the Non-Conformists in England, etc. whose being so, and being made so, is matter of grief to me: I say to them, study to be quiet, and do your Own business. Which, (beside what Doctor Stilling fleet in his late Sermon, and others before have told you,) is to do what Laws do not forbid you, what is most needed, what you are specially qualified unto; what the best of you (in times past, when associated for most good) have recommended as great Duty, and lamented past neglect as grievous Sin. And what if now managed with prudence and love, will (as I think) bring more Souls unto God, and more comfort and profit to yourselves, than the way of exercise you are in. It is, Sirs, to go from house to house in the Parishes where you inhabit, upon the work of Personal Instruction. The nature whereof, the manner of performance, the motive and obligation thereunto, may be seen in Mr. Baxter's Reformed Pastor, Christian Concord, the Worcestershire and other Counties Agreements, to which I refer. I do not foresee what you can object hereunto; neither do I think aught will happen to obstruct you therein, (from without,) but what may soon be removed by care, prudence, humility, and love in its management. Myself for one, (and many more there are,) who do not receive you, or contribute to you in your present way of Separation, would do their utmost to strengthen and encourage you herein: And those who now are joined to you, if true Christians, will in no wise draw back; but rather proceed for so good a work.  
Yet if any of them, (who have not well learned wherein Purity, Spirituality, and true Christian Liberty consisteth) through suspicion of your return to Egypt, or to Garlic and Onions, should withhold from you; God will make it up in others, and will (if they be sincere) reveal himself farther to them, and bring them back with advantage to you.  
It is now near twenty four years since the generous and pious Mr. Tho. Wadsworth, (now with God) expressed to me at Newingtons-but, to this effect: When I came first to minister at this place, I began to think my business lay not so much in my Pulpit, as in the Houses of my Flock, not to eat or drink with them, or there to receive a Fleece from them; but to bring them fully to God: I therefore inquired who were worthy, and whoso consented, into their Houses I entered on some days weekly. I was yet not satisfied, being I saw many Families, within my Parish bounds, remaining ignorant of, and averse unto God: And being sometime after quickened by Mr. Baxter, in private Letters to me, and his Gildas Salvianus, I resolved upon and exercised Personal and Family Instruction through my whole Parish. I found many obstinate, and many dismally ignorant, equal to the darkest corner in the Universe. But I thank God, my labour was not in vain, They being brought, by my House-ministration, unto the light and life Divine. I had more success in one year in this way, than I could expect in twenty the other.  
Ministers ought to seek out the bad, to make them good; gathering and edifying those who are made so to their hand, is the less needful work. I should not doubt of success herein, somewhat equal to what appeared in Newington many years since, God being as present, and as powerful now as then. But I must humbly offer this to them, that they treat us not with Mint, Anise, and Cummin, but with the weighty matters of the Law, with what recommends itself to every man's Conscience. And so discourse, that both matter and manner thereof may manifest, you design not to beget dislike to the Public Forms, etc. but only to bring us more fully to God, i. e. to that temper and practice which King, Bishops, and People, cannot but see, is best for the whole.  
This I own, is the Duty also of every Conforming Minister, and the neglect thereof their Sin. I wish you were both at it with all your might; for this, under God, would procure such degrees of Light, Life and Love, that our Service to God would be serving him in Spirit and Truth, and an acceptable Service unto him, though it were performed in the worst form I ever yet heard of among Protestants.  
To the pure Worshipper all these Forms are pure, i. e. none of them shall prejudice a good Man, or his sacrifice to God. If this be so, we have gained this point; That to be holy, is far preferable to pure Administrations, since the purest of them are not pure to the unholy. Should not then the means, most likely to increase Holiness, be dearest unto us? and such, as hath been said, is Personal Instruction; especially, if we add, that this practice will be promotive of Love, than which there cannot be a more purifying Grace? Which brings me to the Second General Head; of which I shall discourse in the next Chapter.    

CHAP. IU.  

SECT. I.  
TO Love, i. e. as St. Paul I told you saith, Let all your things be done in Charity.  
If what I have hitherto wrote signify nothing; yet if King and Subjects, if Pastors and People, if Friends and Foes will Love, our Kingdom will be holy and happy: and without it, were our Ordinances in Church and State the most pure or Spiritual, we should yet be without Righteousness and Peace, i. e. a very wicked and miserable People.  
Let, 
1 Joh. 4.16.  then, our whole be Love; let it be the temper and abode of our Souls. The excellency and benefit whereof, is obvious to those who dwell in God, and in whom God doth dwell, for God is Love; those who do this, are most like God, and are very dear to him.  
By the natural intimacy of Self-love, by our own frame, by the nature of God, his love and Relation to us as Creator, and in Jesus Christ, Redeemer: as also by the nature and end of his Ordinances, etc. of which many have treated, we may see, as our obligation and inducements thereunto, so also the true nature and offices of Love.  
By it in this Discourse, I intent what our Saviour hath put together, as first and second, Matt. 22.37.39.  
Ver. 37. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.  
Ver. 39 Thou shalt love thy Neighbour as thyself; calling one the great Commandment, and the other like unto it; adding, that these are the fulfilling of the Law. These connext are to be our temper and practice. No man truly loveth God, who doth not love Man; and he who rightly loveth Man, must love God.  
Now what I would establish in men's minds, is the conduciveness of this, connected and comprehensive, Love, to the worthy and happy estate of all Societies, be they Kingdoms, Churches, or Families, etc. which I shall endeavour to do, by representing the matter as it stands, 

(1) In the Ordination of God.  
(2) In the Government of God.  
(3) In its own nature and effects.    
By all which it will appear, that the Society, and no other, but that where love presides, is worthy and happy.  
(1) As it stands in the Ordination of God; Gen. 20.4. Exod. 20.5. Deut. 7.9.19, and 11.13, etc. and 30.6, etc. Joshua 23.11, etc. Judges 5.31. Psal. 14.7. and 29.11, and 33.11, and 85.8, and 94.14, and 105.24, 43, and 122.6, and 125.2, and 145.15, 20, and 148.14, and 149.4, and 119.132.165. Prov. 14.34. and 8.17, 21, and 15.17. Isai. 26.1, 2, 3, and 51, and 58.12, and 60.12, and 65.8, to 25, and 66.10, 14. Jer. 18.7, 9 Rom. 8.28.  
God hath settled the matter past all peradventure, as will appear, if you consult the forecited and other Scriptures.  
(2) God's righteous Government requires, that good success and happiness should attend such Communities; because there being no Kingdoms or States, etc. hereafter, there are no rewards there for them: so that they would go without recompense, should it be omitted in this life, which is inconsistent with God's righteous and gracious Government to admit; therefore it is here, if any where, that Nations are thereby exalted, Prov. 14.34.  
(3) The nature and effects of love. Happiness is connatural with love, they are inseparable. Whilst love presides, the Nation must cease to be before it can be other than happy; by it Societies are so form, that all their parts are made blessed thereby: For what is it that settleth a Nation, or makes it prosperous, but what results from, or is the contrivance of Love, and the things which reproach and ruin a Kingdom, are contrary thereunto.  
Where a Kingdom is founded and governed by Love, how pleasant looks it? even like the description given Psal. 133. Behold how good and how pleasant it is for Brethren to dwell together in Unity, etc. which the aforesaid Poet thus Paraphraseth.  

I.  
Blessed day! wherein I live to see  
The Tribes, like Brethren, all agree,  
Like Brethren striving, who shall my best Subjects be.   

II.  
God has by them restored my Crown,  
And they secured what was their own;  
For what on me they poured, upon themselves fell down.   

III.  
Th' Anointing Oil, they on me spent,  
On them in Acts of Favour went:  
As if for them, as much as me, the Oil was meant.   

iv  
Like that, which on the Highpriest shed,  
At first it only wet his Head,  
But then o'er Beard, and Clothes and all, was quickly spread.   

V  
Or like those Mists, which from the Main  
The Sun draws up, to send again,  
In Dews, first on the Hills, and then the humble Plain.   

VI  
With such th' Almighty loves to dwell,  
And Souls agreed his Praise can tell,  
How on them blessings, when on others vengeance fell.   
Where Love disposeth to associate, with what pleasant gusts do they go thereto? and so soon as they be gathered, it binds them fast together: so united, as none dare to offend them, and so inoffensive, as not to provoke others.  
The foundation of their Concord, is the root or stock of Peace; yea, 
Isai. 30.27.  of quietness and assurance for ever, being An Obediential Faith and Affiance in God, as he in Christ, is reconciling the World to himself; extended in great Righteousness, true Charity, Purity and Humility; these good things they learn of God, these are their business and delight, and by these they continually walk with him, Micah 6.8. They establish their Union by such Principles and Rules, as will make all concerned in the State understand, that their interest is cared for.  
The Union appears to be Common Benefit: so settled, as foreseeing the whole cannot be happy where any part is miserable. In a word, they unite and abide as Members one of another. Therefore if any be afflicted, they (like good blood) run to the wounded parts relief.  
Their Magna Charta, is to love God above all, and to love others as themselves. Their Petition of Right, to do as they would be done unto, and on these hang all their Precepts. Which always are no more than are needful, and are such as every man's Conscience and Reason approves, and are also for Public good. Being, 

(1) Such as stop the main Springs of Calamity.  
(2) Such as direct or assist to growth in Virtue and Peace.    
The former is done by prohibiting, and watchfully suppressing all Vice, especially those which are most noxious to Public Order and Interest: Such as Atheism, Profaneness, Contempt of God and Religion, Covetousness, Ambition, Peevish moroseness, and Flattery: Also, Revenge, excepting that of Forgiveness, if the Injury be private; and when public, that prosecution public Justice and general Good requires to bring Traitors, against King or State, to just punishment. Yet herein so, as if one part of the Government differ in desire or opinion, as to the execution of just vengeance on Persons, they will charitably compound, taking, in full satisfaction for the blood of the Traitor, such Laws as will sufficiently secure against, or put an end unto like Treasons for future: the gentlest way, so it effectually secure the Government, and promote the ends thereof, they always choose.  
There is one other evil they prohibit and carefully suppress, viz. Suspicion; and though about this they have some explanatory Provisoes, to prevent unreasonable Credulity, and Supineness, etc. especially when the Head, and thereby the whole Body is in apparent or immanent danger; yet their general Rule is this, To believe our Neighbour is good, or, to hope he will be so. As they thus prohibit to stop Vice, so  
(2) They enact for growth in Virtue: This is done by commanding two things.  
(1) Personal Inspection, Reformation, and Watchfulness. And then,  
(2) Neighbourly; in order to this latter, They bear their Infirmities and cover their Faults, until they can be shown them in private, and there they do it with greatest sweetness. They never reprove Sinners publicly, but for most weighty causes; and then so do it, that the Guilty may see their love is fervent, and may be awakened; not through lowdness and noise, but by the smart, though yet sweet, penetration of Reason and Love: which shines so clearly in his Corrections, that the Offender cannot but grieve for himself, when he sees the Reprover was sorry for him first.  
They command Seriousness without Morosity, and enjoin Cheerfulness without Levity. They prescribe Patience, whereby to secure Self-possession against Moral-slavery and loss. And that no excellencies may escape their notice and aspire, they have one act which hath more than ordinary Sanction; you will find it Verbatim thus: Finally, 
Phil. 4.8.  Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things.  
These are some hints at the State of Love, which may suffice to prove, that wherever it doth preside or prevail, it settleth and secureth happiness.  
It is true, the number who inhabit this Canaan, are too few; yet, this is to be said, they are all choice, i. e. Chosen Ones: and though not as an Earthly or Temporal state, yet as single Inhabitants who are to live for ever; they have in their eye, and go step by step daily towards an exalted place, and to a more numerous Company, which in perfection and glory excel Humane conception. One caught up thither for a moment's view, or some other like him, hath told us so far as he could of these unutterable things; that it is, Mount Zion, and the City of the living God, 
Heb 12.22, 23, 24.  the heavenly Jerusalem, and to an innumerable Company of Angels, to the general Assembly and Church of the firstborn, which are written in Heaven, and to God the judge of all, and the Spirits of Just men made perfect; and to Jesus, the Mediator of the New Covenant, and to the blood of Sprinkling, that speaking better things than that of Abel.  
To this they move, not in uncertainty, for they are on the foundation of God, 
2 Tim. 2.19.  which standeth sure, having this Seal, the Lord knoweth them to be his; and they departed from iniquity. Beside, there the forerunner is for them entered, 
Heb 6.19, 20. 1 Cor. 15. Joh. 14.1, 2, 3. Acts 1.11. 1 Thess. 4.14, etc.  even JESUS, who became akin to them to purchase it, and was the first-begotten from the dead; as to assure them of it, so to go before to make the way accessible to them, and to prepare a place for them: And hereafter, (as an Harbinger) to come back again, and meet them (in most glorious manner,) and so lead them thither. Which hope they have, (and use) as an anchor of the Soul, 
Heb. 6.19.  both sure and steadfast, (i.e. keeps them from being tossed or shipwreckt with the billows of the World,) and which entereth into that within the Veil; as being able thereby to see through afflictions, and to see beyond them days of Peace and release here, and further, to see into the eternal and far more exceeding weight of glory; 
2 Cor. 4.16, 17, 18.  that holy and happy place, whereinto none but the true Christian enters.  
One would forego any Lust, and use the utmost diligence to be embodied with these men, who practice and hope as you have heard.  

See how in troops they march, 
Woodford, Psal. 84.  till all at length  
To Zion come, and there renew their strength.   
Object. But do we not find the contrary? Are not the Religious and Virtuous oft despised, oppressed, & c.?  
Answ. (1) True, they are so; but with it they have to over balance it, to weigh it down: so that those you call Oppressions, etc. are light, and as but for a moment to them; for they are chosen of God, 
Jam. 2.5. 1 Cor. 1.20, 27, etc.  rich in Faith, supported and comforted by invisible and Divine assistances, as St. Paul was, 2 Cor. 4.8, etc.  
Answ. (2) So far as they for Virtue's sake are afflicted, they gain thereby, having therefore those supports and strong Consolations here, and the farther degrees of glory hereafter; which without them they would not have had.  
Answ. (3) Sometime their Troubles come on them, through their own defect in Religion. In that case Virtue is not to be charged; but Sin, as the culpable and procuring cause of them.  
Answ. (4) This objected is not to my Argument, being directable only to single persons.  
I challenge any to name the time wherein any People were distressed or despised, who were united to God, and to each other, as I have described a Nation to be, whose temper is Love.   

Section II.  
Of such force is Love's tendancy to Happiness, though there be many in a State, who in temper are as Spirits created or used for Vengeance, to punish or destroy; yet, if one Principal therein be Goodness, or Love, he soon changeth, or soon subdueth them under him. 
Psal. 47.9.  One Shield of the Earth of this temper in his Dominion, will quench in a moment all the fiery darts of the wicked. Of these, Impiety and Ill-will are not the least; which, like poisonous Darts, inflame the parts that are wounded with them, and once removed, comes ease and pleasure in their stead. Oh happy Nation, when thus cured; and most blessed of God is the Royal Physician, who so healeth us!  
Having spoken this, I purpose to make it good, i.e. to prove it true so well as with my designed brevity I can. And in truth, I think, it needs no foreign aid: Behold the sense of the Proposition, and it will confirm itself. I am well assured, no one of Mr. Sergeants Self-evidencing Principles comes near this Self-evident thing. No other appearance now in Flesh can be more a God; and is it hard to come at this Notion, that Almighty, and all Goodness, and all Bliss is in him? I am most satisfied, that this is the Thing which shall go on conquering, and to conquer, if God use any thing Humane, to bring in Everlasting Righteousness and Peace unto the Nations: For what, below God, can do more thereto in the Kingdoms of Men, than a King 

(1) Sincerely Pious, without the enforcement either of Adversity, or of some regard of State;  
(2) Preferrer of the Public weal before all other respects whatsoever? Like the Saviour of the World, who though he was rich, yet became poor, that we through his poverty might be made rich.    
I presume my Reader to be a Man, i.e. one who takes in the sense, and not the sound of these words. I intent not to put meanness or poverty into his Character; but that of Grace, like to what St. Paul saith, we know to be in Christ, 1 Cor. 8.9. a King who is forward and sincere in Love, always giving testimony thereof in his deal towards his Subjects; who is disposed to exhaust himself, when necessary, to common salvation, whereby his love becomes his liberality and bounty to them. He that finds this King, is come to the procurer of general peace and quiet: He may (as one saith) err, and must die; but Fame will free him from both error and from death, both with and without the help of Time.  
Because Generals may not sufficiently impress, I will come to particular evidence hereof: 

(1) From the Ordination of God.  
(2) The Government of God.  
(3) Happiness is connatural to his temper and practice, who, as Head, causeth it to be so unto the whole Body.    
To the two first of these enough hath been said already, I will more particularly, though very briefly, discourse the latter. But before we enter thereon, let us refresh ourselves a little, by singing with tuneable hearts to God's glory, and in praise of this Prince, some part of the XLV Psalm.  

I.  
Prophetic Fancy doth my heart  
With glorious Raptures fill:  
'Tis of the King I speak, my tongue  
Prevents the Writer's quill.   

II.  
Fairer than fairest Sons of men,  
Grace on thy lips is poured:  
God therefore hath on thy loved head  
Immortal blessing shoured.   
The Rhyme is not bad, and the Reason very good to our purpose; for you may therein see, Happiness and Love in a perpetual connexion within him, and how far it thence descends to all his Dominions, we may see anon in the other part of that Psalm; for I guess it will not be long ere we be disposed again to sing in his praise, who is so good in himself, and so good to us; in whom also we must be blest, because his temper and his practice are founded upon, or are streams issuing from, as the best moral, so the most natural grounds or springs of Happiness. All which will be most manifest, when you have heard me speak to these three things: 

(1) The foundation on which he is built, 

1. Supreme.  
2. Subordinate.    
(2) The principle or spring in him of action, 

1. Divine Love.  
2. .  
3. Knowledge, and Internal sense.    
(3) His practice, or tenor of actions, 

1. Public, to God.  
2. Private, to Man.      
Of which I will speak but very briefly, and therefore too promisenously in the next Section.   

Section III.  
(1) His Supreme foundation, is Union to God, in being most affectionate unto Religion, which he always establisheth and promotes in his Dominions; and unto the true Professors and Practisers thereof in his Kingdoms.  
I will for once spoil the Poesy, though not the sense of Doctor Woodford, on Psalm 15. ver. 4.  

iv  
Whose heart against a wicked man does rise,  
And shows true scorn, yet pity by his eyes:  
The good he honours, counts them dear,  
Worthy his love and favour too;  
All who in truth God's Sacred Name do fear;  
And when he to his Word does swear,  
What he has sworn, though he is sure to lose, will do.   
(2) His subordinate foundation, is Union to his People, to their Persons and Interests, whereby they are his own, and in his opinion or sense, but one Soul in sundry bodies, himself in divers Skins.  
(2) The principle or spring in him of action, is Divine Love, i. e. the Love of God prevalent in him, , i. e. Benevolence to Man, tenderness of Compassion, (as of a Parent to her Infant, hanging on the breast;) Benignity of Nature, like that in God, spoken of 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious; or, how sweet the Lord is. From these, as also lastly, from knowledge and sense, that God hath raised him for the People's good, he considers them as he doth himself, and so extendeth the same liberality and kindness to them that stand in need of it; also the same care and protection, that in the like case he would wish to himself. He apprehends himself as the mean between God and the People, i.e. that he is debtor to both, and accordingly all his practice is Piety towards the one, and Beneficence to the other. He abuseth not himself by thinking he is his own man, or by tying himself to himself. He acts as he is the States, and not as if the State were his.  
That these and such like are the spring, will appear by what is always issuing from him in the third thing proposed.  
(3) The course of action, or practice he is in: 

(1) Public; in which, (1) By improving and securing his People's enjoyments, by redressing their real grievances, and relieving their necessities, he doth what is possible to make all Orders of Men under him, so happy as the condition of this World will bear. He considers what hath been done, and what is begun to be done, that nothing be imperfect or ill executed.  
(2) He with diligence or care rules his Subjects by Law; I mean here, (though I except not God's) the Laws himself, with his People (in their Representative) as one, have made: Those being, especially if they be for Common good, always most sacred or dear to him. In Mean towards the People, rather a Guardian or Surety, than their Lord or Master.  
(3) He ascends unto the hearts of his Subjects, as to the safest, the highest and most desirable Throne, and by constant goodness and seasonable bounty, (like God) he gains that gift from them. Which when he hath gotten, neither Wife nor Brother, nor any other importuning thing, can dispose him to hazard or forfeit; but secure it he doth to himself, and to his for ever, in applying always thereto what gained them at first, choosing rather to be loved, than to be adored by them.  
(4) He will not make Evil days, or confederate with or assist those who do so; by Blood, by Rapine, by Truce-breaking, or by being without natural affection to his People; or such like, mentioned by St. Paul to Timothy, 2 Epist. 3.    
(2) His Practices more private, are of like Nature: For, (1) He chooseth such Ministers of State and Law whose temper is sound, and most suitable to Law, and who will unmovably adhere thereto. He judgeth of their temper, by their conforming in practice to God's and to his own Laws.  
(3) Prerogative and Will he shuns, as less Divine, and most Inhuman. He deems Tempter's thereto Imps of Hell, well knowing that no other Prince, than he who is the Prince of Darkness, leads men captive at his will. He therefore carefully avoids, as the occasion, so the appearance of this evil. By which he appears to be no mean spirited thing; as it is felicity to have power to do what a man will, so is it true greatness to will that a man should. Hereby in temper he is akin to the Greatest Majesty in Heaven; who therefore commands, because the things are for our good, 
Deut. 10.12, 13. Micah 6.8.  and who sometimes proposeth to reason the matter out with us. Also, frequently appeals to Sense or Conscience within us, about the equity, and the abundant, and the condescending kindness he hath done us, saying oft, 
Isal. 5.3, 4.  Are not my ways equal, O house of Israel? Or this, And now, O Inhabitants of Jerusalem, and Men of Judah; Judge I pray you betwixt me and my Vineyard. What could have been done more to my Vineyard, that I have not done in it?  
There is indeed one sort of Prerogative, which in imitation of God he is sometimes in, i.e. to perform acts of Goodness, and to scatter abroad or disperse what is gracious to the deservers of Evil. These he may do, because he will do them; for herein is no hurt, so Prudence direct, as it always doth in him. But when the thing to be done will be pain, or punishment to any; that it then shall be done, because I will, I find not with God, nor with Good men: I was about to say, only with men, as such.  
(4) He admits none to come to places in Church or State by unworthy means, nor hinders them in the discharge of their Trusts by obstinate manners. He suffers not to stay in his presence any who dare to lie for his or their own advantage; 
Psal. 101.  and Flatterers are as false Witnesses in his Judgement and Inflictings.  
(5) He receives into his Counsel no other than such who are generous, above being corrupted with Money: and the Courageous, who dare to advise, and do what is just, though it doth (which is near impossible, if so, that it should) displease him, his own defects not excepted. He is for faithful and constant Advertisement of all things.  
(6) He with diligence and care governs himself, to escape discomposure by humour, and to strengthen meekness in disposition; by which he is perspicacious in understanding, and prudent in managing all his Affairs. He is temperate and grave, comporting with Authority; and disgraceth it not by luxury or lust.  
Time would fail me, were I able to say the whole of the excellencies in this Prince.  
If God would utter by voice, the least I should expect to hear, would be; Behold my Servant, a man after my own heart! Behold a Prince, my adopted Son! I am well pleased with him; yea, he is my delight, Honour and Obey ye him. And would God speak more, I fancy it would be somewhat thus; Not for your sakes, O People, do I this, but for my own Name sake; and because I loved you, I have raised up this Prince for a Blessing to you. And though you have Enemies, and the hands of those that hate you, are at work to destroy you; 
Isal. 37.33, 35.  yet will I defend this Nation to save it for my Own sake, and for this my Servants sake.  
Thus you see God and the King are confederate, and do conspire, as it were, to make a People happy: to which, if they add their own consent to Love, as you have heard, how can they miss of it? and continuing to love, must be so until they cease to be. Which ceasing as a Nation, shall not be until the Son of God gives up his Kingdom unto the FATHER; and than it is rather a necessary and most advantageous Change, 
1 Cor. 15.53, etc.  than a ceasing to be: For this corruptible must put on incorruption, and this mortal must put on immortality. And when this is done, Death is swallowed up in Victory; i.e. for ever devoured, so that they die no more: nor shall they have any other Enemy, for that the last to be destroyed is Death; which victory God gives them through Jesus Christ, 
Revel. 1●  the Prince of Peace, and Prince of the Kings of the Earth.  
Therefore, my Beloved Brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as you know, your labour is not in vain in the Lord.  
Having seen so much of this King, and also how we come by him, that he is given of God, it is meet that we should give the glory and our thanks unto God. And because this King deserves praise too, let us do them together, in singing some farther part of the 45th Psalm.  

III.  
Gird to thy Loius thy conquering Sword, 
Mr. Smith.   
Thou that excell'st in might:  
Put on thy glories, and appear  
Decked with Imperial light.   

iv  
Ride prosperous in Thy Majesty,  
Whilst Meekness, Truth, and Right  
Shall teach thy Right hand wondrous things,  
Things terrible for might.   

V  
Sharp are thine Arrows in their hearts,  
That fight against thy Crown:  
So that the People at thy feet  
Fall in subjection down.   

VI  
Thy Throne knows no declining point,  
No period of days:  
Thy Sceptre with an equal hand  
Justice and Right displays.   

VII.  
Virtue thou lov'st, and Vice dost hate;  
Wherefore thy God hath shed  
(Above thy Fellows) Oil of Joy  
Upon thy Sacred head.   

XVII.  
To all succeeding Ages, I  
Will propagate thy Name:  
And all the dwellers under Heaven  
Shall still thy Praise proclaim.   
Psalms, and Hymns, and Spiritual Songs, I find are very teaching and admonishing, as well as cheering and comforting things; when we are singing with grace in our hearts to the Lord. I wish we had a better Version in our Churches, than what is therein used; I think it manifold more exceptionable than our Common Prayer. But to return. That which now remains, is to make reflection on what I have said, to see how far thence England may be instructed: which I shall endeavour in the following Chapter.    

CHAP. V.  

SECT. I.  
GOD, 
Hebr. 1. and 2.  who at sundry times, and in divers manners, spoke in time passed unto the Fathers by the Prophets, hath now in these last days spoken unto us by his Son; therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward: How shall we escape, if we neglect so great salvation? As this Love would give us, for escaping out of the vicious Customs of this World, and for our deliverance, as out of the Calamities we feel, so in preventing those we fear, or do deserve. God also having thereunto born witness, and farther invited us, both with Signs and Wonders, and with divers Workings, such as have not been in any one Age before us; as will appear to any by the following Observations.  
(1) What was the more than Twenty years' affliction our King and we were under, by Contentions at first, and after, a Civil War; by Usurpation, Tyranny, Murders, (in which was shed most Sacred Blood,) and at last, violation of all right, and governing by Will, against Law? I say, what was all this for, but to School us into Love? For did not the Inflicters pretend, our Persecuting, our Imposing and Innovating in the Church, our ruling by Will against Law, and thereby destroying Liberty and Property in the State, to be their Motive thereunto?  
And did they not whip us with these Rods, and visit us with these very Stripes, doing to us, really and in high degree, what they falsely, or too far charged on us? By which we seemed to be as Adonibezek, Judg. 1.7. Suspicions, though groundless, or a Charge, though false, should be improved to greater caution and distance. And is it not less manly than a Child is, to affect or reach toward that by which we have so sorely smarted?  
(2) What was our King's, and with his our Restauration, but God's call to Love?  
For, (1) Was it not begun, and completed without fury or one drop of Blood? A thing, as Circumstances than were, not possible to any, save he who did it, namely God, who is, and was therein, Almighty Love.  
(2) Did not the main Instruments, under God, therein (after too long enmity between us) love us first? For they invited us home, and received us without imposing aught upon us. If Love had not ruled in them, as they might have demanded, so we must have granted their demands: Which act of theirs doth at once both teach and oblige us to Love. But suppose our Restauration was not their procurement, but our own Victory. This is to be said, it was Bloodless, and cost us not one blow: and had its cost been never so dear, yet Victory to generous minds is only an inducement to Moderation. It is a glorious Victory to conquer, and to make our Enemy stoop by Benefits, and of an Enemy to become a Friend.  
(3) What have our days since been, but so many sundry times, in which God hath called us to this connected and comprehensive Love?  
For, (1) The Happy Restauration, giving Being and vigour unto Love, Peace was within our Walls, and Prosperity in our Palaces. Our Face was then most attractive of Love; like unto that I have (in the foregoing Chapter) described the State of Love to be. Not as a Kingdom, which is become pale or wan through shivering or Swooning-fits: nor like a Nation dispirited or bleeding, by some alteration in ancient Constitutions, or Ascertaining points, which the wisdom of Ancestors thought best for the whole to keep doubtful; or granting (through Inadvertency, Corruption, or under pretence of Affection) so many and so great Impositions, as to make both Prince and People as Poor as Spain: Or as may sometime or other be improved to alter a whole Frame of Government; or by New terms of Ministration or Communion in the Church, or such like things; which never are, but when Love grows cold, and when a Plague disease attends a Nation.  
(2) Our Glory was too soon eclipsed by hidden Works of Darkness; I mean the horrid Plot and Popish Contrivances, and sundry & caetera's; things which be, as in their nature, so for my intended brevity, too many for me. So pernicious is the first step from Love, that when we begin to deviate from it, we scarce escape perdition. If ought interpose to  us, as once did his Majesty's gracious Commission to treat at the Savoy, also his gracious Declaration in matters Ecclesiastical; yet on we go, and needs we must, when Ill-will doth drive us. Prelacy and Ceremony with it, must be reestablished; and no doubt of the People's acceptance; For (said one Right Reverend, as I was credibly informed) in every Town (with Popular applause) the Maypole is restored.  
And being that new Additions were convenient to keep from Conformity the best of the Brethren; why was it not as wise to think, the Novelties to be added would also please; because at or above that very time there were added (in design or fact) some Cubits in height to the Maypole in the Strand? So vain do the best of Men become, when they will departed from Love.  
(3) Soon after came War and Plague, than Fire, with most distressing Jealousies at home; and then War again from abroad. With every of these we were sorely afflicted, and in the last put to open 
† Chatham. James 4.5.  shame. Now from whence came all these on us, came they not hence, even of our lusts, that war in our members? And is it not, think ye, high time for us to return to Love, who have thus smarted by and for the contrary thereunto?  
(4) What is the late discovery of the Plot, and the preservation of our King to this day; but the declaration from Heaven, for Love? That God doth and will interpose to save the Friend and the State thereof, (and such, though too weak therein, may our King and State be deemed, compared with other Nations.) Which will farther appear, if some Circumstances in this discovery be duly considered. As,  
(1) Were the first Discoverers other than mean, few, and strange Ones too: attempting it most disadvantagiously? like as when men reveal matter of highest Treason to they know not who, or like as when Andrew comes to discover to Simeon and Levy, how that James intends to rob or kill John, (on purpose that John knowing it, may save both, i.e. life and money; and as Andrew thought, save Simeon and Levy too;) whereas Simeon, for some time before, had been picking John's Pocket, and Levy in the same gainful Confederacy, had been suggesting unto John to kill himself. If Titus, in Oliver's days, wrote, Killing no Murder; Timothy, (if he pleaseth) may now print no word of Killing, lest Murder come out.  
(2) Were not many, and some no small Ones, obstructing its discovery: One while Brow-beating to discourage, and other while bribing to corrupt the Witnesses: hiding Papers, and stifling many Informations brought to them, relating thereunto? On account of these (I presume) it was that the House of Commons chose to proceed by a Committee of Secrecy, in the examination of this Plot; for had they then been (or should they hereafter be,) more public herein; the same Power and Artifice used to prevent discovery, will be applied to Shame the Evidence upon the public Trials of the Plotters. In which I shall less doubt of the success they desire, in case this advantage be given them, to know aforehand the full Proof that is against them, and the whole management thereof: for they seem to me to be in other respects, at this time, not meanly assisted for an escape.  
(3) Hath it not remained to be a Plot, after all Attempts to extirpate or weaken the belief of it, by talking of Old ones, (40, 41, 42, and 48,) and framing of New ones? And is not its Credibility strengthened, by the Attempts made to make it fall?  
(5) Was not our King's life in unparallelled dangers? and if he doth not believe his Death was consulted or conspired, is not that one of them? and yet he liveth. And doth not all this tell us, God is for Love; seeing he, as it were, immediately appeareth to bring to nought the devices of Devils and Men against it? So that it seems now, as if Heaven had ordained, that no hand shall plant 
† Alteration in Civils.  Thorns anew, as none shall gather Grapes of those of Old planted with us. Should any then proceed to contend with God, and to attempt what they must fail in; Will not the one be Impiety, and the other greatest folly?  
(6) The wild and cruel Methods, which some have taken to introduce a happy Millennium, have been detected in the strange and horrid practices of Vennour and his Company; and God's hatred thereof, manifested in their punishment. And instead thereof, others (of singular Learning and Piety) in our Church, have stated it more consonant; as to general expectation, so to the nature of God, and to the Laws of his Creation and Providence. A Specimen of which I will give you in the words of the excellent Doctor More. 
Preface to Mystery of Godliness.  The true happiness of those days is not to be measured by Formalities or Opinions, but by a more corroborated Faith in Christ and his Promises; by Devotion unfeigned, by Purity of heart and Innocency of life; by Faithfulness, by common Charity, by comfortable Provisions for the Poor; by cheerful Obedience to our Superiors, and abundance of Kindness and discreet Condescensions one to another; by unspotted Righteousness, and an unshaken Peace; by the removal of every unjust Yoke; by mutual Forbearance, and bearing up one another as living Stones of that Temple, where there is not to be heard the noise of either Axe or Hammer; no squabble or clamour about Forms or Opinions, but a peaceable study and endeavour of provoking one another to Love and good Works.  
What I, with the Worthy Doctor's help, have said on this Head, beareth along with it both a detection and reprehension of the degeneracy of the present Age, and a warmth and encouragement to hasten these good Times, by endeavouring to correct our Lives according to this Pattern we have of them.  
(4) Our true English Constitution, in Laws, and Temper, in Persons, while we do no violence, nor suffer it to be done to either, doth dispose to comprehensive Love, beyond any Constitution or Temper in other Nations; 
Luk. 19.12, 13.  which is a Talon Christ hath given us to traffic with in his absence, commanding us to improve it to his best advantage, that he may receive the benefit of it when he returneth, and may see our increase unto God, when he shall come and show himself in that Regal illustrious manner upon us. We then hid our Lord's Money, and shall be doomed as unprofitable Servants, as Rejecters of his Person and Government, and executed for being Enemies thereunto, if we use it not to increase in Love.  
(5) How bad soever, by degeneracy, we have made ourselves; though, as Sardis, 
Rev. 3.1, 2, 4.  we are ready to die, yet are there things which remain, and works still with us, which we holding fast and strengthening, we remembering and perfecting (by Love) before God, may bring us to wear the glorious Robes in Royal Presence, as reward for behaving ourselves as we ought.  
We also in this World, may equal in glory or fame the greatest of Kingdoms, and be deemed by all People, the most worthy Nation. And farther,  
(6) We may, subordinate to Christ, be a light to lighten the Gentiles, and be God's Salvation to the ends of the Earth; i.e. Revealers to them of God's Righteousness, or the way of Living, which is acceptable unto, and which is blest by him.  
We may also be the glory of his People Israel, i.e. Reformers of the Religion of the Jews, bringing them from the Type and Ceremonial to the Substance: also the Religion of the Christian, bringing them from empty Forms, dividing and burdensome Rites; from Opinions which gender Strife; from precepts about Meats and Drinks, etc. unto the Kingdom of God, to Righteousness, to Peace and Joy in the Holy Ghost; i. e. Mercifulness, Peaceableness, and a delight to do good one to another; to that Joy which results from Unanimity, holy Christian Joy, which is according to the will of God, and wrought by his Spirit. All which, whensoever accomplished, will bring honour and glory, as to them who receive it, so to us, who instrumentally bring them to it.  
Can I see our Nation converted into Love, I should expect the Nations about us would soon be gathering thereunto.  
As a Great Man elsewhere hath said, so say I here; It is not my purpose to wrong the worth of any, by denying the praise where it is due, or by preferring a less excellent. But he that finds a King so as is herein described, hath what will cause the Nations afar off to wish him their King; and bring them to him, as the Queen of Sheba, etc. were brought to see and praise Solomon.  
Whenever a Kingdom appears made up of such King and Subjects, as those be who are dwellers in Love, it will be Omen, that God is near to draw all Nations to himself: like the Morning Star, after the Night of blackness or thick darkness, will indicate the Day at hand, wherein the Sun of righteousness will arise, on the Universe, with healing under his wing, to give unto sick and lost Man saving and eternal health. The fame and greatness of their prosperity will be so, as to compel the blind, the halt and maimed Nations, to come to taste of their Feast; and tasting will see and dislike, as their enjoyments, so all their practices in a State far from God. They will also begin to arise or go to their true Father, who, so soon as he sees them up and going, will run and embrace them; will show his love, and manifest himself and his Will to them; in which they will find abundant strength and true joy: not as their former, which, if at all, was but scant or foolish laughter, and at best as the crackling of Thorns under a Pot, for melody and duration.  
Now, as bringing this to pass will be glorious, so to be first therein, would be advantage and more glory to us: For then, as the first begotten from the dead, and the first Divine-born of Nations, we might expect to receive from God and Man, i.e. such doubled portions from God, as shall cause all Nations to deem us the most beloved of him.  
O, that the Shields of the Earth were thus in love! that they would therein begin to Kiss the Son, who also is love, for he is God.  
Why do the Heathen rage, 
Psalm 2.  and the People imagine a vain thing, etc. Which the aforesaid Divine Poet thus paraphraseth.  

I.  
What makes this stir? Why do the People rage?  
And all their little Kings engage?  
Their ancient Strifes they mind no more;  
Forget they once were Enemies:  
And though they ne'er agreed before,  
Now all conspire against their God to rise.   

II.  
Their God's become their Common Enemy,  
And his Anointed they defy.  
" Off with his yoke, let's break his bands;  
" Away with all his Chains, they say,  
" Our necks we know, let's try our hands,  
" If they can rule, as well as those obey!   

III.  
But he, who reigns above, sees all their pride  
And does their boasts and threats deride;  
If they go on, He'll to them speak;  
And if God speaks, sure man shall hear:  
For when his voice doth Cedars break,  
Proud Libanus, which bears them, quakes for fear.   

iv  
Yet let them rise, and do their worst, my Throne  
Stands fixed, as th'Hill 'tis set upon,  
(Zion, which cannot be removed;)  
And that no farther doubt may be,  
Whether God has my choice approved;  
I'll show his Seal, and publish his Decree.   

V  
" Thou art my Son; This day I Thee begot;  
(He spoke the word, who changes not.)  
" Ask of me, and the World is thine;  
" The utmost skirts of all the Earth,  
" Nation's unknown, beyond the Line,  
" Whose Countries yet have neither Name nor Birth.   

VI  
" Thou shalt their Sovereign be; and to Thee all  
" Who will not stoop, shall lower fall.  
" Their Potsherds shall Thy Sceptre feel;  
" For since its rule they'll have no more,  
" From Gold it shall be turned to Steel,  
" And make them dust, who were but earth before.   

VII.  
Be wise, O Kings, and you, who others give  
Their Laws, hear Mine, that you may live!  
Great as you are, look not too high,  
For one above you stills your noise;  
Yet since your Office calls you nigh,  
Serve him with trembling, and with fear rejoice!   

VIII.  
Lest he be angry, kiss the Eternal Son;  
Happy are they who thus have done!  
And there have placed their chief desire.  
Unto yourselves and him return;  
For if his Anger once take fire,  
Those Flames which should but only warm, will burn!   
Good Poesy and sense are quickening things; therefore not amiss in me now and then to call in the Doctor, who excels therein, to help where there is so great need.  
One Psalm more there is I cannot part with, being most apposite to my purpose; it is that for, or of Solomon, who you know was a King: Which Psalm our Poet in his Paraphrase hath contrived to express my hearts desire, i.e. the happiness and glory of our King's Kingdom, it is Psalm. 72.  

I.  
Great God, Thy Judgements to our Sovereign give,  
And let his Throne like thine abide!  
May the Young Prince before thee live,  
And on his Enemy's Necks in Triumph ride!  
Put on his Head thy Righteous Crown,  
And to the Father's glories add Thy own!   

II.  
Then shall He judge the People, and dispense  
That Justice, which he has received;  
To him the Poor shall look, and thence  
Have both their Miseries pitied and relieved;  
The Needies cause He shall maintain,  
And on their Enemies turn their wrongs again!   

III.  
So shall the barren Cliffs with shouts resound,  
And all the little Hills rejoice;  
The Valleys from the lower ground,  
Shall thence receive the Image of the Voice;  
Sweet Peace on every Hill shall reign,  
And Justice once more guide the humble Plain.   

iv  
Whilst time can measure it, His Rule shall last,  
And when even that shall be no more;  
When Time itself expired, is cast  
I'th'Vrne, that had all dust, but his, before,  
No Ages left to count it by,  
It shall be measured by Eternity.   

VI  
Peace and Her fruits shall prosper in his days,  
And under his Auspicious Reign,  
The Palm shall flourish, and the Bays,  
And Justice to the Earth returned again;  
To Heaven no more be forced to go,  
But with him keep her residence below.   

VII.  
His far-stretched sway Nature alone can bond,  
Which shall from Sea to Sea extend,  
As far as there is any ground,  
And only where the World finds hers have end:  
Then up to Heaven his Fame shall fly,  
And fill the Mighty Circle of the sky.   

VIII.  
Black Ethiopia at his Feet shall bow  
Her neck, for him to tread upon,  
Honoured enough, if thus he show  
Acceptance of the Footstool for his Throne;  
Down in the dust his Foes shall lie  
With Heads more low, than once their thoughts were high.   

IX.  
The Western Continent, and farthest Isles,  
And both the Indies, Gifts shall bring;  
To him they shall present the Spoils  
Of Sea and Land, as Universal King;  
All Kings before him shall bow down,  
And do, for Theirs, just Homage to his Crown.   

X.  
Kingdoms oppressed shall his Protection crave,  
And needy States unto him sue:  
Th'oppressed he with his arms shall save,  
And with the Needy his Old League renew;  
Redeem their Slaves, defend their Right,  
And show their Blood was precious in his sight!   

XI.  
Thus shall he live and reign, and thus receive  
The Tributes which to him are paid;  
Some Myrrh, some Frankincense shall give,  
And Gold, which shall like Stones be common made,  
And the due service of each day  
Shall be to praise that King, for whom we pray.   

XIII.  
And when to God he shall resign his breath,  
Yet in his Name he still shall live,  
Above the Power of Grave or Death,  
And to the Immortal Verse a Subject give:  
Which of his happy Reign shall sing,  
And count that Land so, which has such a King!   

XIV.  
Bless Him, whose Words these Miracles obey,  
And who must all these gifts bestow!  
To Israel's God, let Israel pray,  
That from his Spring such streams may ever flow!  
For ever bless his holy Name,  
Nor bound with less than Heaven, his mighty Fame!   
There is no hurt, I hope, in this Transcription; it is edifying unto me, as is all his Book: and what I thereof bring is the more pleasing, because so far, I am sure, I offer what is worthy of thy acceptance. I am now near concluding my Discourse, having no other remain in my thoughts, than some few Directions, which shall be given in the next Chapter.    

CHAP. VI  

SECT. I.  
IN order to our being what I have hitherto designed in this Discourse, I shall propose to some Directions; (1) More general, (2) More special.  
(1) The General Direction shall be to Four things:  
(1) Look we diligently, lest any root of bitterness be springing up in us. These are so opposite to what I have been proposing, that they be the only troubling and defiling things; these will occasion any man to fail of the Grace of God: for they be poison and death to Love. What natural name they have, St. Paul and St. James will tell you; the one names it, the law in our members, the other, 
Rom. 7. James 4.1.  our lusts; in the one is pointed to us its Commanding power, in the other its being Brutish; and in both that it is a warring thing; in war against Reason, and against the Soul of Man; against the direction of God's Spirit, and then against every body else.  
The looking diligently and honestly within you, will soon inform you what it is, and what names I should here give them. Of all these bitter roots, none to a Nation are so certainly and so speedily mortal, as those of affecting to be flattered, Revenge, and being without natural affection; in the Ruler, or the Governors subordinate to him; Suspicion, Jealousies or Fears, and affectation of Change, and an Opinion of having Political Science, in the People.  
I descend not to other particulars, and say no more of these, because the next Direction, if followed, will surely cure all at once.  
(2) Let us be willing to be truly Religious or Divine in Intellect and Will, in Affection and Practice, i.e. that the whole of us tend to God, and be given to him. So that upon All, which is either Naturally or Providentially ours, we writ with our own hand, (i.e. most hearty,) This is the Lord's. I know God works in us both to will and to do; but how? so as that we likewise refuse not to work. He stands and knocks, and we must open or he comes not in. 
Psal. 24.  Lift up your heads, O ye Gates, and be ye lift up, ye everlasting Doors, and the King of Glory shall come in. View this King of Glory until ye be enamoured of his Divine perfections; search or seek until you find him within yourselves, i. e. to be so far as we can, like unto God, and out of the real sense of this likeness in ourselves, to love and admire him. This is the true and the highest Worship, Man can exhibit to his Maker.  
And to be pure in this of Religion, our Will is also requisite, i. e. that we throughly consent to be in due moderation and rule over all the joys and pleasures of our Members, to bear a strict hand or watchful eye over their enticements. To have such a firm and loyal affection to Righteousness or Holiness in us, that pain of body, profit or riches, and the pleasures of the Animal life, shall not work us from it, or abate it in us. Also, it being a part of pure Religion, we must see that our Bodies and lower Faculties of mind, be not only uncorrupted, but meet for God's Spirit to dwell in, and act in, by enlightening, sanctifying and animating of us to inward duties of Holiness.  
Such Religion as I have here, in part, described, where it is consented unto and prevalent, putteth an end to all squabbles about Forms or Administrations in Religion; for it brings us to God in Christ: (I say, in Christ, for now we are Sinners, when we mention God it is always to be in him,) where we see and enjoy, what makes Terrene things so crucified to us, as we are (by him) crucified to them. Bishoprics, and Ornaments or Splendour in a Church; Praying with, or without a Form; more or less pure Administration, are all dead-things to us, unless as they be made to subserve Piety or Charity. Let us then exalt that life, that hath lain dead and buried for these many Ages under a vast heap of Humane Inventions, useless and cumbersome Ceremonies, and unpeaceable Opinions: not at all doubting, but that if the Life of Christ were once awakened in the World; he that clothes the Lilies of the field, and adorns the Birds with their several comely and orderly disposed Colours, will not be wanting to such a Church, as hath the principle of life in itself; but that it will grow up into such an external form and comeliness in all points, as most befits, and are the most proper results of those vital operations in it. Whenas the best Externals without these, are but as the skin of an Animal, stuffed with Wool or Straw, saith an excellent Doctor 
† H. More: Preface to Mystery of Godliness. .  
(3) Be affectionate and constant in Prayer to God; as for what I have said in the preceding Directions, and for all other good; so especially, that he would give us the Spirit of Love, and of a 
* Sobriety, 2 Tim. 1.7.  sound mind, i.e. the Spirit of a true Christian, and (as it is in Prov. 18.14.) the Spirit of a man, which sustains infirmity, be it his own, or another's; whenas the wounded spirit cannot bear.  
(4) Avoid all prejudice against aught of the Creation of God, i.e. despise no man, nor enter into dissatisfaction, so as to bar your observing what of God is in him, or your hope of good from him, or your acceptance of it when it cometh. Be made up of perfect kindness to each other, and of goodwill and hope to the worst of men. Be not base of disposition, infusing hatred or variance secretly into any; not Reproachers of others, nor boasters or exalters of self; not inventors or carriers of Stories, which disparage or bear ill to any, especially to Rulers, and to the Government you are under. Remember what Noah's Son Cham did, and received therefore; and the commendable practice of Shem and Japhet, contrary thereunto.  
Rulers also ought so to be, and do unto their Subjects. Behold, God is mighty, and despiseth not any, 
Job. 36.5.  (saith Elihu;) and Job 31.13, 14, 15. is fit to be in their thoughts. If I did despise the cause of my Manservant, or of my Maidservant, when they contended with me: What then shall I do, when God riseth up? and when he visiteth, what shall I answer him? Did not he that made me in the womb, make him? and did not one fashion us in the womb?  
Accept what is good, and what is truth from the worst of Enemies, or meanest of Men. Consider what is said, etc. rather than him who speaketh, or the times past, when the like hath been spoken, be it 40 to 48, etc. what speech at one time is Treason or Sedition, may at another be Loyal and necessary duty; because what was falsely said in 42, etc. may be truly said now; and what is falsely said now, might have been truly said then.  
Since Anno 1647, (though I was then very young,) I have not altered my sense of things done before or after; but I am (God be thanked) better affected towards Persons. I heretofore beheld men only in their Infirmities, in their Sins and distances from be; but now I look on them as they be in the formation of God, by which I keep more abundant Peace, have avoided many Errors, rectified sundry Mistakes, and escaped out of divers snares and lusts, especially that of Ill-will, than which there is no greater corruption, or torment, incident to humane Nature. Hereby also I have long enjoyed a comfortable and advantageous Friendship with those I formerly hated, as it were, or dis-esteemed; some, because they countenanced the Republicans; others, because differing from me in Opinions, in lesser Doctrines, or in Church Form or Discipline.  
In these Four, which I term the General Directions, I have represented to you things proper to a Creature, to whom God communicates of his own Nature, so far as it is capable of receiving it; and of his assistances and grace, so far as its need requireth. It therefore is of most import to us, that we give all diligence thus to be.  
The next in order, are the Directions more special. While I was forming of them, there occurred to my sight an excellent discourse of the Love of God and our Neighbour. The Author is he, who in one Sermon, upon Bounty to the Poor, shut up the Spittle, i.e. left nothing for others to say there after him on that Argument, but what he had spoken better before them. It is the late Doctor Isaac Barrow, to whom I refer thee for what remains unsaid here, as I had also done for that already spoken, had not my beginning and intentions taken Air, so as to fall into Circumstances, whence I could not well retrieve them from being made so public, as now they are like to be.  
Having thus far done so well as I can, and pointed to where better is for you, I shall soon dismiss you, after I have given you a taste of Bathynous's skill on the Theorbo. A solemn Lesson on which I find to be a very composing thing. It is an excellent Lute he plays on, of sweet and mellow, and yet of Majestic sound; and the Song he will sing with it, is not impertinent to our present purpose. I pray you let us hear, if not all, yet part of it.  

Sing aloud, 
Bathyn.  His Praise rehearse,  
Who hath made the Universe.  
God is good, 
Divine Dialogues, p. 552.  is wise, is strong,  
Witness all the Creature-throng,  
Is confessed by every Tongue.  
All things back from whence they sprung;  
As the thankful Rivers pay  
What they borrowed of the Sea.  
Now myself I do resign,  
Take me whole, I all am thine.  
Save me, God, from Self-desire,  
Death's-pit, dark Hells-raging Fire,  
Envy, Hatred, Vengeance, Ire;  
Let not Lust my Soul bemire.  
Quit from these, thy Praise I'll sing,  
Loudly sweep the trembling String.  
Bear a part, O Wisdom's Sons,  
Freed from vain Religions.  
Lo, from far I you salute,  
Sweetly warbling on my Lute.  
India, Egypt, Arabia,  
Asia, Greece, and Tartary,  
Carmel-Tracts, and Lebanon,  
With the Mountains of the Moon,  
From whence muddy Nile doth run,  
Or wherever else you won;  
Breathing in one vital Air,  
One we are, though distant far.  
Rise at once, let's Sacrifice  
Odours sweet, perfume the Skies.  
See how Heavenly Lightning fires  
Hearts inflamed with high Aspires!  
All the substance of our Souls,  
Up in Clouds of Incense rolls.  
Leave we nothing to ourselves,  
Save a Voice; What need we else?  
Or an Hand to wear and tyre  
On the thankful Lute or Lyre.  
Sing aloud, his Praise rehearse,  
Who hath made the Universe.   
This Bathynous, is the Deeply-thoughtful man, one of that good Company, whoare all free Spirits, mutually permitting one another the liberty of Philosophising without any breach of Friendship. With this Theorbo he played to the same Tune, and sang this very Song, (somewhat larger) to the goodliking and profit of that excellent and free Society. I remember one of them told me, that it did not so much increase his Passion of Joy, as regulate, establish and fix it. Methought (said he) I was placed in the third Heaven all the while I heard so sweet an Instrument, so lovely a Voice, and so exalted Philosophy and Morality, joined together in one Harmony.    

The Conclusion.  
Speak, O Man, the sense of Conscience; Is not this better than squabbling about Ceremonies, (be it for or against them,) or then long and eager Dispute about the Jus Divinum of Forms of Government? The more men grow in Grace, or Divine and Manly knowledge, the greater sight and relish have they of substantial Goodness: And it being that Good Part, shall never be taken from the sincere chooser of it. Whereas on the contrary, The Good Man, whether he will or no, very oft loseth the aforesaid Jus Divinums.  
I have no goodness to boast of; and that I have so little to do otherwise with it, is my reproach and grief: But further degrees of light (by the mercy of God in Christ) I have since Anno 1653; before which, though I was young, my mind was in concern for Salvation. Presbytery being next me, (Episcopacy was withdrawn before I could know any thing,) and my Education thereto directing, I soon grew hot for them against the Army, and all that then were Separatists, (the Independents not excepted) which was inflamed by our Provincials sending forth their Jus Divinum of Presbytery. Which mission of theirs occasioned a new appearance, a pretence to Jus Divinum elsewhere, it was that of the Excellent Doctor Hammond, in his Dissertations concerning the Divine Right of Episcopacy. Though this Great Man was then (as ever since) a Stranger to me; yet I went, (as I had before done our own) to read his: by which I found the English Prelacy and Presbytery, in Contest; but Jus Divinum in neither. And how Independency comes to have better pretence than these had thereunto, I never yet saw. What (in my Opinion) bid fairest of any for it, was the Worcestershire, and some other Counties, their Agreements; the first published by the much to be valued and Pious Mr. Baxter. Yet in these it was not the Form, so much as their Agreement to bear with each other, and to Love; together with that of Personal Instruction, etc. Upon the whole, as I then discerned, so do I still, that these various Pretenders, (though on all sides very good Men) are vain in their pretence to a Divine Right in their different Forms. God hath left the matter undetermined, and so ought it to remain, until he shall please farther to reveal or settle in this Affair. Be not wise above what is written, nor religious overmuch, is Divine Counsel. I will not transcribe it again, but I pray thee go back to page 75, and read the words of Doctor More, there inserted, which show us where Jus Divinum is, and when we may expect to see it amongst us; it will never be found in Prelacy, Presbytery, Independency, or in other more separate (but less charitable) Form amongst us; in that the things which constitute these, (so as we call them,) are too small, and are too capable of being wrought to gender Strife; for to deserve that worthy name Divine Ordination, (or Right) of Government over God's Church. We should rather expect to find it in what God and the Law of Creation in Man saith, is Great, and which cannot be wrought to any ill purposes; because it can never be in any Church or Society, but will bar against it, and will purge or purify from it, and more especially will put away all the sorts of Uncharitableness, Hatred, 
Gal. 5.20, 21, 22.  Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revile, and such like: and constitute in their stead, The fruit of the Spirit; Love, Joy, Peace, Long-suffering, Gentleness, Faith, (i.e. Fidelity,) Meekness, Temperance; against such there is no Law; i.e. Be we never so strict and zealous observers of other Laws, that can never engage any of us to neglect these; as many of us that pretend to be all for Order, or that maintain the necessity of pure Administration, are yet found to do, behaving themselves so carnally in their Religion, and opposing all other Christians so bitterly, as if they thought that the Gospel did as much countenance their Earthliness and their persecuting others, as it doth countenance or oblige, in their Opinion, to those Ceremonies or forms of Worship.  
Stand fast therefore in the liberty wherewith, (or to which) Christ hath made us free, and be not entangled again with the yoke of Bondage. I pronounce to you, (as my Opinion,) that if you depend on Church Order, and pure Administration of Ordinances, for Justification; or have such opinion of them, and practice thereon, as I have noted; Christ shall stand you in no stead: For though you should at last be found those who have eaten and drunk in his presence, in form as he would have you; and have in his Name, (i.e. by his power, or to his glory) done many wonderful works; yet being without Charity, these, and Christ also, shall profit you nothing. Himself hath said, St. Matthew 7.23. When such like is pleaded, Then will I profess unto them (saying,) I never knew you, depart from me, ye that work Iniquity. One work of which then to be mentioned, himself hath expressed, Mat. 25.41, 42, 43, 45. which you will find to be the neglect of Charity.  
I therefore conjure you, by all those benefits which are afforded us in Christ; by the great joy and pleasure there is in loving one another; and other advantages thence issuing to us, and to our Nation, (of which I have discoursed,) that you love one another mutually; having, as it were, the same Souls, and so Affections and Designs, all studying and taking care for this same thing.  
Or in the words of St. Paul, Coloss. 3. ver. 12, 13, 14, 15. Put on therefore, (as the elect of God, holy and Beloved,) bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man hath a quarrel against any; even as Christ forgave you, so do ye. And above all these things, put on Charity, which is the Bond of perfectness. And let the Peace of God rule in your hearts, to the which also you are called in one body, and be ye thankful.  
By all which, we shall be as the pictures and resemblances of God, prized and valued by him; we shall show his Spirit hath sanctified us, and is given unto us; and by the most excellent Bond, we shall be united indissolubly one to another, and tied to the exercise of all Graces; not only as our duty, but delight.  
We shall hereby be perfectly skilled in all necessary and perfecting knowledge, particularly the unspeakable Love of Christ, the knowledge of which is a Science of great concernment to us, far beyond all other Sciences; for hereby our hearts will be inflamed with Love to God; will be fortified against temptation to evil, and will be filled with the Virtues which are most Divine.  
Now the God of Peace, (or which delighteth in the Peace and Unity of Christians,) that brought again from the dead our Lord Jesus, that great Shepherd of the Sheep, through the Blood of the everlasting Covenant, make you perfect in every good work to do his will; working in you that which is wellpleasing in his sight, through Jesus Christ; to whom, with the Father, and eternal Spirit, three Subsistences or Persons, and but one God, be glory for ever and ever, Amen.   

Postscript.  
I Am not ignorant of Exceptions the more Curious may make against the management of this Discourse; being wrote by one who is more willing, than able to do well. As,  
(1) That I have started many things; but have not pursued them as I ought.  
(2) That I have insisted too little on the Explication of things, i. e. as Divines are wont to say, The Doctrinal part.  
Answ. (1) I intended to have delivered my whole mind in two or three Sheets, to make it as little labour to me, and charge to others, as I could.  
(2) I conceive, that they who (under God) are to help us, do fully understand the matters I do here only point to: So that it may be here, if ever, said, A word is enough to the Wise.  
(3) I more doubt the Rectitude of the Will, in applying, or choosing unto Practice, than the capacity of the Meanest to understand the things I have proposed unto.  
(4) The Nature of some things required my stop to farther proceedure into them; and others are explicated or fully stated already by some of greatest comprehension and ability in our Church. In special, the late excellent Bishop Wilkins, in his Discourse of Natural Religion, out of which I took one part of the Analysis, pag. 31. and Isaac Barrow, D. D. in his Sermons: Mr. Baxter, in his Cure of Church Divisions, etc. and the most Worthy Citizen of London, Mr. William Allen, in several of his Treatises: Also, that Great Man, Edw. Stillingfleet, D. D. now Dean of St. Paul's, in his Irenicum. From whom I expect, de novo, as great a Healer as was his Weapon Salve. His Temper, his Wisdom and Goodness, I know, are disposing thereto, rather than to self-Vindication or Conquest over his Antagonists.  
(5) Which is enough alone; I have not the ability or leisure of other men, and do reach (in great part) my design, if I hereby excite some of Ability to be doing, that so it may be well done.  
Lastly, The Pair of Extremes in our Church, may see their Sin, and their Recovery from it; by what I have wrote in the first and third Chapters. Provided they afford them more thoughts, (as they ought, if they will give any,) than I have given words to them.  
The like may I say to the Pair of Extremes in our State. For thereby men may see their station in this Kingdom, the Constitution they are under, and their duty therein; part of which is to be Faithful and Constant thereunto. King-Flatterers, and Republicans, or Self-Designers, know themselves to be so; and a Prince needs no more to find them out, than his own Observation of them in their daily mean towards his Person or Government. To the latter more especially, in two things.  
(1) In Suggestions to a Variation in that Constitution. Wherein the Prince is already Supreme, and unto which he hath sworn Adhesion.  
(2) In Proposals to Things less acceptable to his People; and which the King cannot but see, (if he looks into any thing,) are not necessary to the maintenance of the Government, or his true Greatness therein.  
These two (or such) are always Casts of the Office of the Flatterer or Leveller in his Kingdom: So that a more particular account of this matter would have been as too tedious, so almost needless.  
Sincere Obedience to God, and Charity, or, as I have said, Doing our own Business, and Love, have Natural and Moral tendancy to Knowledge and Wisdom, i. e. to the seeing, and to the well-managing of all things so, that he who is Upright shall not fail of Science, requisite to the knowing and doing of his duty in the station God hath set him. He hath Infallibility nearer, or more secured (in God's Promises) to him, than the Pope and Conclave at Rome, have, they being not so good Men.  
Besides, so far as any one proposeth to Virtue or Grace, he doth propose as to all Wisdom and Knowledge, (as hath been said,) so unto all that is neceslary to cure all Maladies: For Virtue in the Blossom and Fruit being of the same nature with that in the Root; Peace, and every thing prosperous or truly desirable, thence must come. Contrary hereunto is Sin, of which St. James saith, Chap. 1.14, 15. But every man is tempted, when he is drawn away of his own hearts lust, and enticed. Then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death. Most fully to this purpose is, Prov. 14.14. The Backslider in heart shall be filled with his own ways: and a Goodman shall be satisfied from himself.  
In short, Men must have, and Nations will find, as they are corrupted and lapsed, or as they be restored and renewed by Grace. I will conclude with the words of St. Paul, Gal. 6. ver. 7. Be not deceived, God is not mocked; for whatsoever a man soweth, that shall he also reap. Which is most true of Kingdoms and Societies of Men.  
Now, of Obedience to God, of vigour or sincerity therein, and of Love, I have spoken; though little, yet I hope what may be understood, and what a good Heart will improve to every needful purpose, in his Converse with God or Man.  
If the Antidoter, or any for him, be displeased at me, I will not be overcome of that Evil; but endeavour to overcome Evil with Good. That Author being in his Writing (as I conceived in Reading) in a Spirit very unbecoming an humble and peaceable Christian; and seeming like One who had received, as most savoury, past applause for Wit. I was inclined to give him a Call to better things, and I took the Paragraph I remark on, rather than other, because I am Morally certain it his peculiar: If after all I displease Men, My rejoicing is this, the testimony of my Conscience, that in simplicity and godly sincerity; not with fleshly wisdom, but (as I hope) by the grace of God, I have herein had converse with Men, and more abundantly with them of my own Nation.  
Though I have been large on the usefulness of Good Laws, yet less is said than the importance of that, to the King's and to the Nations future prosperity, doth require; it appears to me to be the Thing of our Peace, and the proper Business of this Day. God Almighty incline our Parliament (when met) thereunto! I cannot imagine any should suppose aught of difficulty will attend the performance, seeing it is the interest of every true Protestant it should be done; and nothing more than the reinforcing of something, or the correcting of other, which is already our Law, is desired. But if any, (who be in design) by direct opposition, or by reporting Lions in the way, should discourage the attempt, or make it difficult, I hope the King's and the Nations need will animate and inspire the Three Estates thereunto. Were I a private Designer, or one who had been, and would be again, a great Minister of State, I should press with most vigour for removal of Persons. But whilst no other than common and lasting Prosperity is my Object, I must be most for Laws; and I cannot but wish the Three Estates, would give them to us, whereby our Posterity and theirs, may happily experiment their affectionate and prudent regard to them.  
No man ought to presume our King against this. His Temper, as Title, is gracious, so that no Predecessor therein (as we are to suppose) exceeds him. No not the Excellent Queen Elizabeth, who when her Parliament began to damn some Patents she had granted, sent immediately to the Commons to excuse her not knowing them to be Illegal, and with the Excuse sent all her Patents; whereby at once they dissolved (as I understand) above forty. Also, she farther signified such respect to Laws, and sense of her own and her People's benefit in them, so as to give severe Reprehension to the greatest Counsellors or Ministers, for advising or permitting, at any time, aught against or beside Law. It is as undutiful to the King, as Treacherous to the People, for any Commoner to say, or to suggest, that a Proposal founded on Law, is too great a point to be gained, or too high or too ungrateful to be insisted upon; be it that of Levying Money on the Subject without Act of Parliament, or that respecting the Proroguing or Adjourning Parliaments, when necessary matters of State or Grievance are before them, which cannot elsewhere be provided for, or the like; because by them the true Prince is both secure and mighty.  
This, Flatterers or Republicans, i. e. those who keep Poor (by cheating,) or those who are to undermine Kings, know; therefore will be reporting such Laws to be Chains, or Fetters of Iron to Princes: whereas in truth they are so only to themselves, i. e. to their Roguery, or to their Avarice; for when they see they must be honest, they less covet to be in Places.  
Is it not, as necessary, so most orderly to give, or to secure to us, as Englishmen, a Being before a Wellbeing? We may, through the too soon, or the too far or too passionate pursuit of Persons, omit to secure, or may further endanger the former; whereby the latter, though the Point greatly desired be gained, may prove of short continuance with us.  
Suppose the Person aimed at be the highest Masculine Subject in a Kingdom, will not the Attempt be difficult, and the event very uncertain? May not motion herein, through Error or through Fear in the Agents, prove fatal to the Nation? For if his removal, or that of some other, be deemed fufficient alone to cure, the gaining it will cast them into a golden Dream, or into Slumber, so as not to care or to provide for other necessaries. And if such difficulty appear, as cometh near unto despair of success, may not the fear of his Power, (should he escape,) or for gaining the Point, or their Personal Security in future; tempt them to grant what may prove more noxious to the whole?  
A Kingdom, with no Sword drawn, may (through heat or contest) be, as it were, in a state of War. The truest Wisdom or Policy then, is, to gain the Posts first which may be gained, and that may serve to defend against any, be he Friend, (who may become Foe,) or be he Enemy. And in that they be Laws, it is the more requisite to gain them, that the People may have a Sovereign Fort-Royal to retreat unto at present, in case the Mighty Subject prove too strong for them, and to defend themselves in future, if it happen so that he doth Rule over them.  
I desire to be understood in this, and in every other part of my Book, etc. proposing with Humble, with Dutiful and Loyal Submission to the Wisdom and Authority of this Nation: more especially when assembled in Parliament: if other Method or Matter, than I have proposed to, be by them thought more conducive to our Recovery or Settlement, I oppose not. That I shall do, will be to pray, That God Almighty and most Gracious, would guide and succeed their Endeavours: so that Glory may be to God, that Peace may be in our Land, and  among Men.  
I will conclude with this Advertisement, That by his Majesty's Gracious Declaration about matters Ecclesiastical, which I mention in the Preface, and elsewhere in this Book, I intent that he put forth in the 13th of his Reign, Anno 1661., and no other; for which (as Mr. Baxter saith) the Honourable House of Commons gave him public Thanks.  
Although in my whole Discourse I have had London in my thoughts, yet I shall in the close of this Postscript, offer somewhat more particular to that City; 

(1) By way of remark on her present State.  
(2) By way of Advice for future.    
The former, as it now is within herself, seems nearer, than for some preceding years it hath been, unto its Own Business and Love. I will not, by mention of the turn aside it hath made or endured since 1660, disturb its accessions thereunto. But to lift up the feeble knees, will point at the door of Hope in the Valley of Anchor; namely, their being one in desire, that their Petition for the sitting of the Parliament might be presented to our King. And the late Elections they have made into places of Rule, and into places of Trust; in which, not the Persons Chosen (the Unchosen being not less worthy,) but the Temper, the Principles or Ends of the Electors, in Choosing, (I mean the determining part of them) are the Objects of my mind. Who therein were, as most united: so  
(1) Most affectionate and loyal to the Person and Government of his Majesty, in that it was to prevent his being led into an Opinion, That his great City may be brought to any Novelty or Change; than which, no Opinion is more pernicious to him and to his Government, at this time.  
(2) To Retrieve the ancient Order and Beauty of Upper and Lower Form in One School, which Bench Usurpation had well nigh made Two; thereby preparing the City, either to forget that it had but one Master, or to be as if they had none, in disorder and squabble.  
(3) To give needful Rebuke to a new Sect, called Undertakers; who, as is supposed, reveal Secrets; and who, before Election days, do warrant the Point or Question, some without doors desire may be gained.  
(4) To six all men's Faith in this, That London is now resolved to be for God, for the King, for the Brotherhood; and will not be cheated again by Rascals or Levellers, i. e. will meddle no more with Men given to Change, or to Deceit.  
My humble Advice to them is, To be looking diligently, lest any Root of Bitterness be springing up in them: In special, that of Revenge or Ill-will. Also, that of being brought to one extreme by (or in) opposition to the other, which men cunning in Craft, lay wait to deceive them into. Against all which, or other mischiefs, no better security than Uprightness, i. e. that we in every thing perform to each other, as  or honest men. As those who have made our Neighbour, our very Self, and the Public Good preferable to our Private. That no one fancy himself Lord of men's Birthright, because he hath given them a Mess of Pottage: Or that Commons, in Common Counsel assembled, signify next to nothing; because some by the expense of being Sheriff, are gotten to be Aldermen, i. e. to sit on a Bench somewhat exalted in the same Court. A calm, a modest, and an impartial inspecting, and then debating of their Constitution, in a Committee chosen out of both parts of that Court, might effect their composure; and of desired issue I should not doubt, would they but resist external direction or insluence.  
Octob. 21.  
1680.   

An Advertisement.  
THough the Analysis in Pages 22 and 27, with the discourse thereupon, from page 23 to page 29, be remote to the Title of this Book, and the Author's design therein; yet for the benefit of some who are Related to him, and because he will not again be in print, he hath put it forth with the rest. That the Reader, who is either not concerned therein, or who is indisposed thereunto, may escape it in reading, this notice is given.   

Errata.  
EPistle, page 3. line 18 read Antidoter, p. 5. l. 18. Suit, p. 6. l. 19 Powers. Preface, p. 2. l. 29. deserving, p. 5. l. 21. Anno 1661. Book, p. 1. l. ult. mischief, p. 13. l. 28. deal at Westminster, being, p. 15. l. 28. to receive with me, p. 21. l. 7. tending, p. 35. l 8. as Prince, l. 17. the same, p. 46. l. 26. For to say orthink, l. 27. very much higher, l. 28. to fix, and to permit, l. 31. will be lost under the one, l. 33. things by the other. Extreme leads unto extreme, p. 65. l. 30. (3) Unlimited Prerogative and Will, p. 67. l. 6. He is for faithful and constant Advertisement of all things; his own defects not excepted, p. 73. l. 3. not only Prelacy, but, p. 89. l. 11. me, p. 93. l. 27 read page 75 and 87. Postscript, p. 1. l. 6. pag. 20.   

THE CONTENTS Of the Whole.  

Epistle.  

PHilotheus and Cuphophron, their Character, Pag. 1  
A first Visit to the Philopolite. Hasty Judgement is censured. Daily Reconciliation and Charity is recommended, Pag. 2  
A second Visit; Pious spending the Lord's Day, and the Philopolite's Character, Pag. 3  
Family Religion practised, Pag. 4  
Extremities grievous: Contention to be omitted, Pag. 5  
The Author's Loyalty in time past, Pag. 6  
His zeal against Flatterers, because they endanger Kings, Pag. 7  
Pious and pleasant Discourse. Our Duty. Pag. 8    

Preface.  

THE past and present Condition of England in Church and State, Pag. 1  
(1) In Church, on two accounts, Pag. 2  
(2) In State, on as many, Pag. 3  
Ezra 9 ver. 13, 14. applied, Pag. 4  
Past Attempts to heal us, Pag. 5  
King's Declaration, Anno 1661. ibid.  
What is now best for us, Pag. 6  
Maladies on us, viz. Extremes, Pag. 8     

Book.  

Chapter I.  

MAN Reasonable and Created; his Business and Happiness, single and in Society; extended to the highest therein, Pag. 2  
Confirmed by voice of Nature, Pag. 3  
By Scripture, ibid. to end of pag. 7    

Chap. II.  

Adhering to Peace, to Law, to Charity, the Interest of Man in Society. Some practice contrary hereunto. Instances, Pag. 8  
(1) The Hellish and Romish Plot; for our hoped for Deliverance, is sung Dr. Woodford on the 124th Psalm. Pag. 9  
(2) The Contest betwixt Conformists and Non-Conformists. Doctor Stillingfleet's Sermon; the Antidote against it, Pag. 10  
The Leaf-Gold, and Ink-Glass, belonging thereunto, Pag. 11  
Two elect Ladies; Mrs. T. to the Conformists, Mrs. R. to Mr. Alsop, Pag. 13  
Reflection on both. An Address to England. The deceit of Sin, and its danger to us, Pag. 16  
Hebr. 3. ver. 13. The Author's warrant to speak, as he doth in this Book. His expectation and design, Pag. 18    

Chap. III.  

The doing our Own Business,; a fourfold Knowledge requisite thereto; (1) of God, (2) of ourselves, as in England, Pag. 19  
Analysis hereof, of God, Pag. 20  
of Man, Pag. 21  
Farther account given of Man; his Creation, Fall, and Recovery, as it is sat forth in Supernatural Revelation, Pag. 22  
Some Heads thereof applied, in order to practice, Pag. 28  
Third sort of Knowledge; every Duty, and their Subordination, Pag. 31  
Fourth, the degree of performance, Pag. 32  
The Whole practically improved, Pag. 33  
The Author's Constancy in Loyal Affection to the King, and his Father, Pag. 34  
He is no Papist, or Rat-catcher, etc. His humble Address to Governors in Civils; that they would secure King and Country, by making and reinforcing good Laws, Pag. 35  
Objections Answered, Pag. 38  
The matter further argued, pag. 41  
The Clergy and Subjects in England called to their Business, pag. 47  
The Non-conformists also, pag. 48    

Chap. IV.  

To Love; its nature, etc. Pag. 51  
Proved conducive to the prosperity of Nations, Pag. 53  
Kingdoms founded and ruled thereby, are, as Psal. 133. Doctor Woodford thereupon, Pag. 54  
The state and proceedure of such, expressed in many particulars, Pag. 55  
The number of them, few; yet are chosen Ones, and in proceedure to better, Pag. 57  
An Objection answered, Pag. 59  
A King who is Love, is of great force to heal us, Pag. 60  
His Character or Temper, Pag. 61  
He is proved to be the Procurer of general Prosperity, in that Happiness is connatural to his temper and practice, Pag. 63  
(1) His Foundation, ibid.  
(2) His Principles, ibid.  
(3) His course of Actions, Pag. 64  
His Praise sang, Pag. 68    

Chap. V  

England instructed by the Premises. God's Call to us to do our Own Business, and to Love, shown in six Observations, Pag. 70  
In the Second of which, are two important Expostulations, Pag. 71  
In the Third, are six memorable occurrences of our Time, Pag. 72  
The Fourth of which, being the discovery of the Plot, three Questions are put, Pag. 73, 74, 75  
England in Love, would be Omen of the healing of Nations, etc. Pag. 78  
A wish that Kings would Kiss the Son, etc. Doctor Woodford on Psal. 2. Pag. 79  
A wish that England were the first Divine-Born Nation; and that the glory and happiness of King Charles' Government, may be as Woodford describes, Psal. 72.    

Chap. VI  

Four General Directions;  
(1) Avoid Roots of Bitterness, Pag. 85  
(2) Covet the Divine Life; the true and the pure Religion, Pag. 86  
(3) Pray for the Spirit of Love, and of a Sound mind, Pag. 87  
(4) Entertain no Prejudice against aught of the Creation of God; the Author's experiment herein, Pag. 88  
Where better directions are to be met with, Pag. 89  
Part of Bathynous's Song, Pag. 90  
The Author the same now, as heretofore, with respect to Form of Church-Government. The Conclusion, Pag. 92  
He recommends Substance and Love, Pag. 93    

Postscript.  

REason why the Author hath discoursed so ill; one of which, is, because he could do it no better, Pag. 1  
Apology for his tasting and spitting out some of the Antidote: Also, further reason why he saith so much about good Laws, Pag. 4  
Aparticular Advertisement about the King's Declaration, mentioned in the Preface and Book, Pag. 7  
Remarks on the present state of London. Their Petitioning for the Parliament, and their late Elections, Pag. 8  
Humble Advice to them, Pag. 9   
THE END.