A Word in Season TO THE KINGDOM OF ENGLAND. OR, A precious CORDIAL for a distempered KINGDOM. Wherein are laid down things profitable, and useful for all, and offensive to none that love the Truth and Peace.  
By the meanest of the Servants of Jesus Christ, M. Cary.  ISAIAH 48.17, 18, 19 
Thus saith the Lord thy Redeemer, the Holy one of Israel; I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way which thou shouldest go.  
O that thou hadst harkened unto my commandments: then had thy peace been as a river, and thy righteousness as the waves of the sea. Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof: his name should not have been cut off, nor destroyed from before me.  
LONDON, Printed by R. W. for Giles Calvert, and are to be sold at the Black-spred Eagle at the West end of Paul's, 1647.   

To the READER.  
WHoever thou art that readest the ensuing discourse, know, that if thou art one that art active in helping on of that which I call the positive part; then thou dost what lies in thee to bring happiness, and tranquillity to thy native Kingdom: and however it go with others, thou shalt surely reap the benefit of it, either internally, or externally, or both. But if thou art one that drivest on the negative part, thou art one that endeavourest to drive on thine own ruin: and this I hope thou wilt plainly see in the perusing of it: wherein I should have been far more Copious, but knowing that generally brevity is affected, I have endeavoured to say as little as could be spoken (if I said any thing) in the things that are most generally acknowledged, and to be as compendious as I could in the things that are (though clear in themselves) more stumbled at by some. Now therefore if thou wouldst not be the contriver of thine own ruin, but desirest thine own and the Kingdom's prosperity; then desire strength from above, to overcome all the temptations under which thou art, and lay aside all the designs which thou hast on foot (in which it may be thou aimest at thine own outward advantage) wherein thou crossest all, or any of the particulars, laid down in the positive part of this discourse: so shalt thou have thy desires satisfied, which that thou mayest obtain, is the aim, and fervent desire of  
Thine in any Christian office of Love (however thou dealest with me) that lies in my Power. M. C.   

A word in season to the Kingdom OF ENGLAND.  
THe great God, having wrought by his own arm great deliverances for this Kingdom of England, doth doubtless now expect that England should bring forth answerable fruit, when he had hedged, and fenced his vineyard, (Isa 5.) and bestowed choice favours upon it, he looked (saith the text ver. 4) that it should bring forth grapes, and it brought forth wild grapes. It were well for England if he had not just cause so to complain of it. But that it may not be so, let all the people, from the highest to the lowest, from the King that sits upon the Throne, to him that sits upon the Dunghill; let Parliament, and Synod, City and Country, attend to the ensuing discourse (and let it sink deep into their spirits) which doth contain a Narration (wholly drawn from the Scriptures) of those paths which (a nation walking in them) will be the readiest way, and shortest cut to a happy and flourishing estate.  
But though this discourse concern all, and therefore in general I call upon all to attend unto it; yet in a more peculiar manner I shall direct it to you Chaire-men (that is to say) you that sit at the Stern, you that are the heads and rulers of the people, and are in places of authority: for you are to act for the whole kingdom, and what is done by you is done by them: and either the benefit, or the evil of it will reflect upon the whole therefore to you in particular I shall direct my discourse, and let all others observe so much of it as concerns them in their several places, and stations.  
But before I come to the positive part of my discourse, to lay down what those paths are, which are the paths of happiness, etc. I shall first brieefly lay it down negatively, what it is not, but what is the way to ruin (because the Scripture so lay e it down also) and shall then more largely lay down the positive part, for the making of it most clear, and perspicuous to every eye, if possible: and shall answer those objections, which possibly some may make against it.  
As for the negative part. 1. Oppression of the poor, & suffering the violent man to afflict the needy, and the neglect of doing justice in their behalf, is not the way to happiness, but the way to ruin, Psa. 12.5. for the oppressing of the poor, and for the sighing of the needy, now will I arise saith the Lord, I will set him in safety etc. Isa. 5.7, 9 He looked for judgement, but behold oppression; for righteousness, but behold acry: and what's the effect? In mine ears said the Lord of hosts, of a truth many houses shall be desolate, even great and fair, without inhabitant, when by unjust, and unreasonable ways, men shall pluck away the lands, or estates, or detain the wages of the poor, and needy, or those that in comparison of themselves are in a mean condition, on purpose to feather their own nests, and to build them great and fair houses; it is the ready paths to destruction, and to leave their houses without inhabitant.  
2. The abounding of such vices as these in a kingdom, without the due execution of justice upon them, is the way to bring in destruction upon a kingdom: as drunkenness, adultery, fornication, swearing, etc. Isa. 5.12. Woe to them that rise up in the morning, that they may follow strong drink, that continue until night, till wine inflame them, etc. Rom. 10.8. They committed fornication, and fell in one day 23. thousand, and because of oaths the land mourns, says the Prophet Jeremiah.  
3. To refuse to stoop to the Sceptre of Jesus Christ, and not to admit of him as King: and consequently, to receive all rules for worship from him, and to be governed by him in all spiritual respects, but to follow the precepts and commandments of men therein, is the way to ruin: As for those mine enemies that will not have me to reign over them, bring them hither, and slay them before me.  
4. The troubling, wronging, and oppressing the Saints of jesus Christ, is the way to ruin a kingdom. For he that toucheth them, toucheth the apple of God's eye, and they are the props and pillars of a kingdom, and that kingdom that shall turn those Lots out of it, whether it be by death, or by banishment, takes the way to set itself on fire, and to open a gap for a devouring enemy to come into it.  
5. And lastly, That kingdom that shall say unto the Prophets, prophesy not, & shall stop the mouths of those which God hath opened to preach the Gospel of Jesus Christ, & shall charge them not to preach Christ any more; takes the way to ruin and destruction▪ for such are fighters against God, 
Acts 5 39  & it is hard for them to kick against the pricks▪ let the potsherds strive with the potsherds of the earth, 
Acts 9 5.  but as for those that shall thus do, if they persist in it, he will rule them with a rod of Iron, & break them in pieces like a potter's vessel; which when it is broken can never be made whole again.  
And thus I have shown what are the paths of destruction; & now I come to lay down positively what are the ways that bring prosperity, and happiness to a kingdom: which I shall particularly present unto, & press upon those that are in places of authority: because what shall be done by them, is done for the whole.  
Be wise now therefore ye rulers, and be instructed all ye that are in places of authority in England, kiss the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little. 
Psal. 2.12.  Be wise ye rulers, etc. and let it be your care to relieve the oppressed, and to judge the cause of the poor & needy, and let justice and judgement take place with you, suffer not others to oppress, neither let it be found among you; Let not the complaints of the poor, and the sighing of the needy, enter into the ears of the Lord of Sabbath against you; but execute judgement, and justice in your gates: so shall the kingdom be blessed and prosper.  
2. Be wise ye rulers, and seeing ye should not bear the sword in vain, but for the punishment of evil doers; let the sword of just punishment pass against drunkards, whore-mongers, adulterers, and swearers, and other vices: but I mention these especially, because on these the sword of justice doth least pass; and these do most abound. O how may these be seen and heard in the streets, and every corner of the City, & little notice taken of them, but they sin with a face of brass, and are neither afraid nor ashamed; there being none, or few, that as Phinias did, do stand up and execute justice upon them. Let justice be done upon such, that the judgements of God might be stayed, and the land may be safe.  
Thirdly, Be wise ye Rulers, and be instructed you Judges of England, and let jesus Christ reign over you; Cast your Crowns at his feet, and submit yourselves to his royal and glorious Authority, and encroach not in the least degree upon his prerogatives, who as a King must only reign in the consciences of his people, and govern them by his own Laws: and therefore make you no Laws for the consciences of his people, nor suffer any to do it by any authority derived from you; for that were to take the Crown off the head of jesus Christ, and put it on your own head; and those people that shall subject their consciences to those Laws, Christ jesus will say unto them, 
Mark 7.7.  In vain do you worship me, observing for Doctrines the commandments of men. O therefore beware how you subject yourselves, or your people in spiritual worship to any rules, but those that jesus Christ hath appointed. Indeed such as are judged to be truly godly men, may give advise and counsel therein: but upon no Terms impose their counsel as a Law upon consciences, to whom the truth of it is dubious: nor ought they in the least to despise one another, for not being of one mind in circumstantials. This is the very rule of the Apostle Rom. 14.3. Let not him that eateth, despise him that eateth not; nor let him that eateth not, despise him that eateth. Therefore kiss the son with the kiss of obedience, and subject yourselves to his blessed government: so shall the blessings of his grace be poured out upon you.  
Fourthly, Let it be your wisdom to beware how you do offend one of the little ones of jesus Christ, of whom he says, It were better for a man to have a Millstone hanged about his neck & to be cast into the Sea, then to offend them. 
Zach. 2.8.  Beware therefore how you touch the Apple of God's eye: let none of his Saints be wronged, or troubled by you: let them not be imprisoned or banished by you; for they are the pillars of the Kingdom (in a sense) if they be moved, the Kingdom will shake: if they be removed, the Kingdom will fall. O kiss the Son with a kiss of love, and express your love to him, in loving his Saints, and so shall the kingdom be established.  
Fifthly, Be wise, and be sure you do not stop the mouths of the Prophets of jesus Christ, commanding them to Preach no more in his name. Let it be far from you to do so, for if you should do so, yet they cannot but speak the things they have seen and heard; that vision of Christ they have seen, and that voice of the spirit they have heard, that they must speak. If the Lion hath roared, who will not fear? If the Lord hath spoken, who can but Prophesy? and if they be commanded the contrary, they must rather obey God then man: therefore be not fighters against God: do not kick against the Pricks. But if the Prophets and Preachers of jesus Christ abound in your Land, then shall you become a happy and glorious nation.  
These are the paths, in which, if a kingdom walk, it will soon come into a happy estate and condition: but because this last mentioned, which is of as high a concernment as any of the former, may be probably most stumbled at; I shall endeavour to back it with the ensuing arguments. And,  
1. You that are the rulers of this Kingdom, do profess yourselves to be the Subjects of jesus Christ, and to approve all his Commandments. 
1 Cor 12.31.  Now he commands all his to covet earnestly the best gifts, but especially that they may Prophesy. 1 Cor. 4.1. And this is spoken to all Saints whether they had been brought up at the feet of Gamaliel or not. And what this Prophesying is, the Apostle shows in the 1 Cor. 14.3. That it is speaking to edification, exhortation, and consolation. And he makes no distinction in the exercise of this gift of the spirit, between an Officer of the Church and another; for he makes it to appear that any Member of the Church may exercise this gift, though none may execute the office of an Elder, but such as are ordained thereunto, by the laying on of the hands of the Presbytery: but speaking of prophesying, says the Apostle; Ye may all Prophesy one by one, 1 Cor. 14.31. Now if you approve of the commands of the spirit of Jesus Christ, who says to all his Saints, covet to prophesy; how can you silence them when they so do?  
2. Let it be far from you so to do, for than you do endeavour to quench the spirit: for though you do permit some to Preach jesus Christ, yet if you do prohibit any from Preaching Jesus Christ, you do quench the spirit, and oppose the freeness of the spirit, who is a free Agent. And as the wind bloweth where it listeth, though we see it not, so doth the spirit, and God hath not tied himself to give out his spirit to such particular men, and to no other, but to whom he pleases. He did not tie up the spirit of Prophecy in Law, neither to the Priests and Levites, nor the Prophets, nor the sons of the Prophets; but gave out of that spirit to Amos a Herdsman, and to others: much less hath he tied up the spirit of Prophesying now in the Gospel, unto such and such degrees of humane learning: for many learned, godly Ministers have confessed, that they have learned many spiriutall truths of jesus Christ, from such as have had no learning: and we know that Christ passed by the learned men in that time, & chose illiterate men to be his Apostles. Now for you to silence any that do preach jesus Christ, of what rank soever, it is an endeavouring to quench the spirit: which the Lord grant you may not do.  
3. Let it be far from you to hinder any, because every talent which the Lord Jesus hath given, he requires an improvement of it to his use; and it ought not to lie hid in a napkin, and therefore the Apostle says, Every gift is given to profit withal. 
1 Cor. 12.7.  Now we know what the Lord said to him that did not employ his talent. Cast ye the unprofitable servant into utter darkness; there shall he weeping and gnashing of teeth, Math. 25.30. So fearful is the doom of him that employeth not his talent: what then will become of those that shall forbid any to employ their talents? But, O be you wise, and as you are Ordained of God to be, as for the punishment of evil doers, so for the praise of them that do well; so manifest yourselves to be.  
4. Do not you enact any law against any Saints exercising the gifts of the spirit, that are given to them in Preaching or prophesying: because the Lord hath promised in the latter days, to power out his spirit more abundantly upon all flesh, & your sons and your daughters shall prophesy: your old men shall dream dreams, and your young men shall see visions, Joel 2.28. and the time of the accomplishing of this promise more fully, is near at hand: for the total overthrow of Antichrist and his final ruin shall suddnely be; And then the everlasting Gospel shall be preached unto all nations, and kindreds, and tongues, and people: and can any think that at that time the Lord will call forth none to this work, but those that have taken such and such degrees in the Schools? Now what a sad thing would it be, if when God shall call forth some of his people to this great work, any humane power should stand in opposition to it, and say, such and such men shall not do such a work.  
5. Let it be far from you to forbid any man to preach the word of the Lord, because his word doth good, it is strong and powerful in confirming, and comforting those that are called; & convincing, and converting those that are uncalled, to make a people a holy and peculiar people to the Lord; you may see the force of this argument, in taking a view of a passage in the Prophet Micah. Mic: 2.6, 7, 8. In the 6. ver. we find the Lord complaining against the people, in these words; Prophesy ye not, say they to them that prophecy. In the 7. ver. The Lord is speaking thus: O thou that art named by the house of jacob, is the spirit of the Lord straitened? are these his doing? do not my words do good to them that walk uprightly? As if the Lord had said, art thou the people that art named by the house of jacob? and dost thou say unto my Prophets, prophesy ye not? Thou shouldest have delighted in the words of the Prophets; for the house of jacob have had experience that my words do good, and yet is the spirit of the Lord straitened by you? and silence you it in my Prophets? Well, what was the issue of this? you shall see in the following verse, and thus it was. My people are risen up as an enemy, ye put off the robe with the garment from them that pass by securely. When the Prophets are forbidden to prophesy, and the word of the Lord is not preached among the people, than iniquity abounds, and the people perish for want of knowledge: then every one doth that which his vain heart leads him unto. But the word of the Lord converts the soul. Psa. 19.7. And the truths of God sanctify the unholy, John. 17.17. and the word of God does good to them that walk uprightly, Mic. 2.6.  
Lastly, though there be many precious men abroad, that by your permission do preach the word, yet they are few in respect of the multitudes of people in the kingdom, that have none to preach unto them, and that cry for bread, but cannot have it: O therefore let it be far from you to stop the mouths of any godly men, that have the gifts of speaking to edification, exhortation, and consolation! and though they have not all taken degrees in the schools of men, yet if they have been good proficients in the school of Christ, if they be experienced Christians, let them be protected by your authority, in discharging their duty, in improving their talents to their Master's use and the kingdom's good, for the harvest is great, but the labourers are few; therefore let not the labourers that God hath sent forth, be forbidden to work in the Lord's Vineyard, lest the blood of those that perish be charged upon those that hinder these labourers.  
But it may be objected; it is a truth indeed, that all Saints ought to covet the gift of prophecy; and secondly, it is an evil to quench the spirit; and 3 all aught to improve their talents; and 4 the abundant pourings out of the spirit are promised; and 5 the word of the Lord doth good; and 6 the labourers are few: and in these considerations it were a sad thing to silence those that are sent forth by Jesus Christ, furnished with the gifts of the spirit, for to preach the Gospel. But if they should be permitted to preach without ordination, who cannot submit unto it by reason of scruples, though they are really Godly & able men, than many that are erroneous persons, & err grossly, even in fundamentals, would take liberty to go and vent their errors among the people.  
To this I answer, erroneous persons are not here pleaded for; but it is to be desired that their mouths were stopped; but first, if none should be permitted to preach but such as were ordained, yet could not this hinder erroneous persons from spreading their errors, for those that hold the grossest errors, & are the most notorious vile persons, may, by making a fair compliance for the present, be admitted to Ordination, when afterward they may preach erroneous doctrine, and prove scandalous in their lives; and this is very evident: and though it be a trouble to those that ordain them, yet all the wisdom of man cannot prevent it.  
And secondly, it is a frequent thing for truth to be counted error by learned men, even by those that have continually studied the letter of truth; it was so in our Saviour's, and his Apostles times: The high Priests, and all the Priests and Levits (whose lips should preserve knowledge, as the Prophet hath it) and all the learned Doctors of the Law, who studied it continually, yet they counted the truths of Christ, and his Apostles, which they made evident by Moses, and the Prophets, to be errors.  
Nay 3. Not only learned men, but those that are learned and really Godly men, may account some circumstantial truths (though not fundamental) to be errors, and some errors to be truths, for though all that are real Saints, are built upon one foundation, have one God and father, and one Lord Jesus, and one faith, and one spirit, and one joy in that one spirit; yet those that thus in the foundation agree in one, may yet exceedingly differ in circumstances. They did so in the Apostles time, one is of Paul, another of Apollo, another of Cephas; One eatheth flesh, another who is weak eateth herbs; 
1 Cor. 3.4  one observeth a day, another observeth it not, 
Rom. 14.2  and the Apostle in the 1 Cor. 3.11, 12. Implies, that it was possible for many errors to be built upon the true foundation (which he expresses by wood, hay, & stubble) yet says he, the person shall be saved, yet so as by fire, and every work which is not of Christ shall be burnt, the fire of the spirit shall pass upon it, and as wood, hay, and stubble is before the fire all combustible, so shall all error be, when it comes to endure the trial of the spirit, but truth only shall abide the trial of the fire of the spirit. Now if it were so in the Apostles times, that through imperfection in knowledge there were circumstantial errors amongst the Saints, than it is no wonder if there be many more now, there having been such an universal darkness spread over the world by the midnight of Popery that hath been in the world: many of the clouds where of being yet remaining over the faces of Saints. Now if it be so, as it is clear, that circumstantial errors may be in men built upon the true foundation, than those men that are or shall be Ordainers (if they may be so called) may have errors; and so may account that Truth which is contrary to their errors to be error, when it is the truth itself.  
4. I answer, we all expect the break forth of truth more & more, & no man can say they have yet attained to perfection. Now this truth may appear to some before it doth to others. In some Circumstances it may appear to those that are commonly called Presbyterians, before it doth to those that are commonly call Independents: and in other Circumstances it may appear to those that are commonly called Independents, before it doth to Presbyterians: And shall the Presbyterians despise the Independents, because God (who doth what he pleases) hath not given them that light which they have obtained, and have the comfort of? Or shall the Independents despise the Presbyterians, because God hath not given them that light which he hath conferred upon them, and they have the comfort of? Oh no! let it be far from either of them, seeing they are all built upon one foundation: but let them rather seriously consider that passage of the Apostle, If any man be otherwise minded, God shall reveal it to such a one: if one man be otherwise minded and have not received that truth that appears to thee: It is not in his power of himself to receive it, nor in thy power to communicate it: But it is the Lord that must reveal it to him, or else he shall never receive it. And therefore if thou excellest thy brother in the knowledge of the truths of the Lord Jesus in Doctrine or Discipline, consider who it is that hath made thee to differ: What hast thou, that thou hast not received? and know, that that God that hath communicated so graciously to thee, may in his own time communicate more abundantly to thy brother, and thou thyself mayest also see more hereafter then now thou dost, as thou now seest more than thou hast seen, and this Age sees more than the former Age.  
5. We all condemn that Antichristian principle in Popery, to enjoin all to believe as the Church believes, that is, as the Pope and his Clergy, as their Laws, and Decrees, and Canons required them, not suffering them to search the Scriptures, and to ground their faith upon it. And we had indeed just cause to condemn it, and to detest it, for though men should teach nothing but the truth of Christ, and people should receive it; yet if they receive it but from men, and have not the word of God, and the spirit of God witnessing the truth of that which is preached unto them, though they might receive the Letter of truth, they yet could not receive the truth in truth, and so might perish notwithstanding: therefore whatsoever appears to another to be a truth, yet if it doth not appear from the word to thee to be a truth, thou art not to practise it. And,  
6. I answer, as for erroneous persons, we ought to use no other weapons against them, than what the Apostles did: they preached against them, & held forth the truth for the conviction of them, but used no other way; nor did Christ nor his Apostles speak of any other way: but say they, the weapons of our warfare are not carnal, but mighty: for if it were required that the Civil Magistrate by any power or force, besides that which the Gospel allows of, should go about to suppress them, than might they suppress truth instead of error. The civil Magistrates being but men, may judge a truth to be an error through their imperfection in knowledge, and so may commend error instead of truth, and condemn truth instead of error.  
7. If there be a spirit of error upon any, and they err in fundamentals, not knowing Jesus Christ, nor having received his spirit, and they go forth and vent their errors after all Gospel-means used, we are to leave them to the just judgement of God, who hath revealed, that he will inflict his Judgements upon them. As Micah 3.5, 6, 7. Thus saith the Lord, concerning the Prophets that make my people err, that by't with their teeth, and cry peace; and he that putteth not into their mouths, they even prepare war against them: Therefore night shall be upon them, etc. To this purpose there are several other passages in Ezekiel, and other of the Prophets. And the Apostle Peter speaking of false Teachers that shall be among the people, says he, They shall bring upon themselves swift destruction, for their Judgement lingereth not, and their damnation slumbereth not, 2 Pet. 2.2, 3 And says Paul, If any man love not our Lord Jesus Christ, let him be Anathema Maranatha. I could desire if there were any rule clearly revealed for it, that the civil Magistrate might so restrain them, as they might not speak a word to any man all their days: but seeing not how far the Civil Magistrate hath a sure rule for this, I turn this desire into a prayer, to the great Magistrate of the whole world, the great God, humbly desiring that he would make all his implacable enemies as a wheel, and as stubble before the wind; and that he would so giude the civil Magistrate in all his affairs, that under him all the Saints of God may live a quiet and peaceable life in all godliness and honesty: So much in answer to that Objection: but seeing it is presented as the way to happiness, to protect from all wrong and violence, the Saints of Jesus Christ, and to beware of imprisoning or banishing of them, lest the Kingdom come to ruin; it may be quaeried who are those Saints of jesus Christ that are unto him as the Apple of his eye? etc.  
I answer, they are not confined to any particular society of men, that are distinguished by such or such a title, as Presbyterians, Anabaptists, Independents, Seekers, etc. and therefore cannot be defined by any such title, as to say, only such as are Presbyterians are the Saints of jesus Christ, or only such as are Anabaptists, are the Saints of jesus Christ, etc. Nor are they all Saints that are distinguished by any of these titles; for many that profess themselves to be for the Presbyterian way, are very scandalous persons, and the Author of the Gangraena might have had as plentiful instances of scandalous persons among those, as any of the rest, and that upon as unquestionable evidences, had he dealt impartially in that work; and many of the way called Independency, have been very scandalous also, and so of the rest: and yet among all these which have several titles, there are undoubtedly many real Saints, so that we cannot say such a one is not a Saint, because he is not a Presbyterian, an Independent, or an Anabaptist, etc. But who are Saints, and who are not, is most visible to him that knoweth all things.  
But if you would be sure to deal well with all the Saints of jesus Christ, then deal well with all them that do hold the head, do acknowledge God the Father to be true God, and Jesus Christ to be the son of God, the brightness of his glory, and the express Image of his person; and that this jesus Christ is the Saviour, Redeemer, and the Justifier of all that truly believe on his name, and that there is no other name under heaven whereby men may be saved, but by this Jesus: and that he is the great King, Priest, and Prophet of his people, and that from the Father and the Son proceedeth the holy spirit, which teacheth, comforteth, & sanctifieth the Saints. I say, if a man do acknowledge these things, which are the foundations, upon which Christ hath built his Church, and if his walking be not scandalous, whatsoever such a man's judgement may be in circumstantial things, if any one should condemn such in so doing, he might condemn those whom God hath justified, and offend the generation of his children. But all those that so acknowledge the true foundation, which is the foundation of all the Apostles and Prophets, aught by you to be protected, and not to be deprived of their liberties and privileges, as they are subjects, whatsoever their judgements be in circumstantials; but if any of these offend in being drunkards, swearers, whoremongers, &c, let them suffer according to the fact; but as long as they walk holily in their lives, beware how you fall upon them, lest they prove a burdensome stone unto you, and in falling upon them you be broken in pieces▪ But if (as God forbidden) the civil Magistrate should be so far persuaded by the lovers of discords, and enemies of peace, as to imprison, punish, banish, or turn out of the world some of them, it should do them no hurt, for they should lose nothing by whatsoever they suffer, but receive an hundred fold; but those that do it, would be in far better case, if they were sufferers, than Actors.  
Nor if while it is called to day, this seasonable word shall be received, it may possibly prevent the break out of another fire of wrath, which otherwise, may suddenly break out upon this kingdom. If now this cordial shall be received, it may allay the violence of (& expel) that distemper which is upon this kingdom, which otherwise may prove its death. Now it must be first taken in by the head, by those that are in highest Authority, and from thence the sweet and comfortable effects of it shall descend to all the members, the whole body, to the strengthening and heightening of it, & making of it famous among all the nations.  
Many other things might be spoken by way of motive, and clearing some other objections, but to an understanding people it is superfluous. The things herein proposed being so clear, as that few or none that love the truth and peace will, or can oppose them.  
FJNJS.