CHAP. I. Reflections on the late Times, shewing the benefit of suffering in a just cause.

THAT, which too often happen­eth in humane friendship, and is a grand cause of the dissolution of those sacred ties, is a misconstruction of each others fidelity. Jealousie over ballanc­eth the truth when misapprehension holdeth the scales; so cannot impartial Love have that reasonable liberty to speak it selfe, nor manifest its value truly great in adher­ing to innocence and Veracity. This furi­ous Assaulter of United affections were the less unexcusable did it onely seek to sepa­rate souls and content with those impious breaches, did not intermeddle with the Soul [Page 2] and its primitive Founder, the most holy and just God. Those faithful leagues, which works of amity might contract, God's goodness hath been pleased on his own part alway to make, and for himself to keep in righteousness and truth. His VVill is covenant, instrument, obligation, and performance; neither is there in him any dificiency untill that our either ob­stinacy or distrust have changed the divine property, and made the flaming sword sole regent in Paradise. Many, it is true, do think the discontinuance of a former to be a stop of all future blessings, consider­ing with Sense more than Reason, and with both more than Faith, the excellency of di­vine Operations. To me nothing seems more strange than that any Man should be so ignorant of Gods love, as to presume he knoweth the waies thereof, which are so mysterious and abstruse. We are capable of the knowledg of it no otherwise then by an unbyassed Faith, and a constantly up­right Hope; and if we may call this know­ledge, the perfection thereof consisteth in not knowing. But if we needs will busie our selves with the causes, and become laborious in the search after Reasons for that, which is above Reason, the Under­standing [Page 3] (which by a devout ignorance was kept flaming like a glorious Lamp,) then endeth in an ignis fatuus, and soon vanisheth not leaving smoke or smoother to express what it was, or where it is. That God is good, is undeniable; that he cannot alter, is as true. What a confoun­ding mistake is then that in us, which would perswade us, that the divine Graces muti­ny among themselves; whereas it is mans seditious self only breaketh squares, and forgetteth to be obedient? God never de­sisted from works of Love and Mercy (the whole frame of nature upheld by his wisdome and providence witnessing as much) but maketh the smiles of prosperi­ty visible in the darkest shades of ad­versity. And although the fond Else, Cu­riositie, upbraid my stile, endeavouring from Natures homebred arguments to in­vert it, yet do I promise to my self that felicity as the best, which I see hovering over my head in the day, wherein I sit covered with dust and ashes. In that sur­ly billow, whose gaping jaws receive me with no other promises but of destruction, surely I seem ( Jonas like) wrapt up and graciously hidden from the rage of a more tempestuous evil. It is not alway a mise­rable [Page 4] thing to be under that which men call calamity. God knoweth it; and be­cause man will not know it, he convert­eth that to Evil, which God giveth for good. In this it is, that we so much mistake Gods Love and prejudice our selvs by a wrong acception of his most graci­ous deeds. If we confer with flesh and blood the Love may be questionable, but how can flesh and blood discern it, the influences thereof being supernatural? Yet while we will thus seem wise, we be­fool our selves of the benefit of this Love, and cannot notwithstanding in the least manner quit our selves of that, which we call a burden intollerable, and truely render so, for want of a supporting faith. In this case is man too much burden to himself without addition; but additions continu­ally aggravating he shall not want, so long as he continueth in it. God indeed be­stoweth affliction on those, whom he in­tendeth for his highest favours, and maketh them quickening provocations of a respon­sible gratitude; and therefore doth he accordingly own the receiver, as the re­ceiver the gift. Where the gift is welcome, the giver is received with Joy. Go thy way then and as thou hast believed so be unto thee. [Page 5] Rest confident in his Love, and thy mourning shall be turned into dancing. Tears may be shed in vain; an so are all those, which in their birth cannot anticipate joy. I will al­ways, if I weep, either weep for joy, or be­cause I resolve not long to grieve.

SURELY I think it better to laugh at sorrow, then to sorrow for laughter, because I had rather have simplicity tri­umph, then late gained experience to pro­cure a lawrel; although both are in their due places commendable. I speak it to this purpose, that afflictions are giv­en either for trial or punishment. In trials afflictions are but pastimes, if truely used; in punishment the cause somewhat al­tereth the state at first, but the benefit is equi­valent at last: and although we call them in both respects miseries, yet our life here were but a misery without them. Although we reserve our selves never so warily from the Worlds illusions, we are apt to stray; but these heighten our eare, duplicate our zeal, and add new fewel to the former stock. Through these chiefly have we the bene­fit of approbation here; without which the Devil and his agents will take their liberty to ask, Do ye indeed serve God for nought? hath he not made an hedge a­bout [Page 6] you? In good truth, these hot trials of our Faith do most excellently well or­der us in this life untill we come to a better. Did this transitory life consist of joys uninterrupted until its final ac­complishment, we should befool our selves of the joys of the Eternity, for that dot­ing upon these we should entertain but cold and remiss thoughts of any others. But tribulations endue us with intirest purity, and when tried in these fires we come forth a refined mettal, which run­neth in the divine mould, and hath uni­formity with God. And were it not that sufferings sent from God were for our good, and do (not only preserve alive in us the sparks of virtue, but also) blow up and encrease that warmth, which hath long been raked up in embers, and is scarce durable without the billowes of adversity, how cometh it to pass that so ma­ny of God's chosen servants have set upon them the value of the highest favours? Indeed seeing how mightily these do work for the good, and how usually they do rest upon the lot of the righteous, holy men do rather suspect themselves, then applaud their condition for happy, if their life hath at no time any intermixture [Page 7] of sweet and bitter. Piety, united with a long prosperity, is such a wonder in our earthly pilgrimage, that we may even thence be brought to fear that we enjoy the less of God, the more we enjoy of his temporal favours without intermission or disturbance. To joy in tribulations is not the meanest of joys, but is the foundation of joys truely parmanent, or rather the proper fountain of pleasure solide and e­ternal.

NEITHER need we fear the World­lings reproaches when their scoffes rise up like a cloud designed to darken our day, and which menaceth our security in the blessed light of the Star of Jacob. If they disdainfully ask us, Where is now our God in whom we trusted? Let us become more and more confident in him, that he may be more and more visible in us. In our trials these must bear a part, and are commonly reservs to be sent forth at last when other experiments fail. And although these clamorous mis­cheifs seem afar off less formidable, yet upon one and the other assault they make even strength it self sometimes to yeild, often to retire. We are apt then to break forth into unmanly passions and frustrate our former labours for want of a discreet [Page 8] silence at last: Or else when from smaller blasts, contumelious words encrease to a general tempest, we forget to steer our course with the more care, and cowardly faint for fear. How perfectly have I seen some to act a Bedlam freak, because the ho­nor of their best actions is by fame obscur­ed? And then do malevolent Tongues feed the fury of this distemper by adding still new causes. Others, how (Alass!) do they pine away, and, like men laid out for an eternal rest, wholly compose themselvs to their sleepy revenge? As if they repaid the adverse taunts with this silent torture of themselves, they so languish into no­thing, that indeed, rather then like men prepared for the graves descent, you would think them some express shew of a too too hasty resurrection, when the bones start up, and leave their covering of flesh and skin, as yet not acceptable. But a middle way there is wherein he walketh, who hath somewhat of the courage of the former, somewhat of the silence of the later. Both so well mixed and tempered, that being made up of both, you would admire how a venerable discretion could be extracted from the extreams of madness and folly. The appearance of discontent [Page 9] and sorrow in the injured (whether it tur­bulently becomes its own proclamation, or fondly represseth words the more to express grief) doth but create new plea­sures in the Offender, and by continual aggravations of his adversaries cares he heighteneth his own delights. A regard­less enterment of such unwelcome guests (as are Scoffes and Reproaches) soonest wearieth them. If you would force them to depart, they stick closest; if you would fly from them, they follow after and fly faster: onely let them not confound, and they are suddenly confounded. The best course is, fear them not, regard them not. Refrain words, they are speechless; water them not with tears, they wither; spare anger, you punish them; spare vio­lence, you crush them. Where is the be­nefit of trial, if we will be either outra­gious or sullen? He, who (like as the rock outbraveth the insolency of a tempest) hath put on resolutions as unmoveable and firm as besitteth man endued with a Soul, illuminated from God, and replenish­ed with hope, dareth already in this life account himself of the Church triumphant, as having this new name written on his forehead, More then conqueror. Brave [Page 10] Spirits have retired walks, can withdraw themselves from the tumults, which with­out are frequent, and do compose them­selvs to that diffused bliss of conscience, where there is nothing unruly, no Mur­murs, no Ripining, no Tormenting coun­sels how to repay, but alway those more excellent faculties of Mercy and Forget­fulness. And unto those black Instruments of Obliquy, mishappen Tongues, to be able to return no other answer but that of an innocent life is a blisse like that of the Saints in Heaven.

THUS we may and must do, because whatsoever is ill spoken of us, although it look directly towards us, yet doth it not concern us. But if reproaches soar yet higher and invade Heaven, that more concerning us then our selves, how shall we moderate our course and direct our steps? They, who injure us in our bodies, estates and names, will not rest here, but will yet labour to strike higher if possi­ble. It is not strange, that they, who smite with the fist of wickedness, should lash with the tongues of presumption and vanity; and because they think no Lord can controul them, they will not spare to the injury of God and his, to lift them up [Page 11] against Heavens sacracy it self. If they cannot pierce our Souls with steel, they will try what those lighter darts can effect, and how deep these windy arrows will enter. They will rather then fail of all, attempt the dishonour of him, who sitteth in the Heavens; to the preservation of which onely immaculate Beauty it is that we are so ready to devote our souls and [...]ld our bodies a sacrifice. If no da­mage or cross, as it hath relation to our selves, can trouble our well armed and for­tified heart so as to make it bleed, yet, after horrour and amazement, death it self is frequently in the entry, when we see Religions choice ornaments, and Devotions chief glory by subject to the power of a sacriligeous tongue. Then if ever our hands hang down helpless, our knees wax feeble; then are even wise and good men distract­ed with faintheartedness and fear. And here I am at a stand, who, my self speaking of an uninterrupted joy, do wonder how I once dared name it, or that I could per­swade my self that there were any such thing under Heaven. And indeed naming it with a doleful lamentation for its absence would prove at the utmost all, did I not fore­see for making up my breaches that good [Page 12] Samaritanes approach with healing in his wings. He plungeth mine almost slaugh­tered Soul in baths of wine and rivers of oyl, and reviveth me with cordial sweets, speaking better and more consolatory lan­guage then the sword when it cryeth, It is enough. He teacheth me not to be a­fraid for the terrour by night, nor for the destruction, that wasteth at noon day, be­cause he, who is higher then the highest re­gardeth. Indeed if we consider that reproa­ches cannot hurt us, we may thence learn that they less hurt God. Those things, which we observe, are not done without his per­mission. This he teacheth us, and by this insinuateth to our understandings, that he can represse and punish when he will. If those vast bodies of the liquid Dominions are bounded by his pleasure; if the floods and waves, though they roar and make a tu­mult, have yet this curb, hitherto shall ye pass and no farther: how much less shall man, who dwelleth in houses of clay, be able to con­tradict him: He inhabiting a ruinated and tottering Fabrick, the more he advanceth the top of it, the sooner the bottom faileth. If he setteth his brains on work to contrive engines to demolish what he would have preserved in strength and beauty, if his [Page 13] tongue uttereth any thing proudly and con­temptuously against his honour, God, who for a little time suffereth it, will neither for­get nor long delay the just punishment of such ire-provoking villanies. Could it be that he were like the revolted Israelites dumb God, Baal, faln into a sleep, these loud crying offences would soon awaken him, they would rouze up that Majesty, which would not again lye down, until he had emptied his revengeful quivers, and made his arrows drunk with the blood of the slain. The just he will keep secretly in a Pavilion from the strife of tongues; he will shew them his secret determinations, and how even this tendeth to the good of his Flect ones. For they like polished jewels shall then be discerned from other adulterate stones slub­bered over with deceit; than their most apparent lustre shall receive a multiplicity of unwonted glory, whose constancy doth more dignifie, than the most impious Sacri­ledge can deface, the excellency of our Christian profession. But those whom practice hath made Masters in the Devil's Arts of mischief, whom an haughty presumption hath carried on as it were a deluge sweeping away, overturning and over-whelming all opposites, do but overhastily run their [Page 14] destined course into the bottomless pit, where the Devil and they share their pur­chased inheritance of endless damnation. And even those, whom a true fear of God never sanctified, but only a supercilious gravity, adorning the outside made the inside indiscernible to man, are not unknown to God. He seeth of how rotten a frame their hearts are made; and such Imps of hell, as fear not to be openly rebellious, he suffereth to sift the verity of such as only profess it. So is he glorified both in the faithful and unfaithful, in the devout Christian, and the hypocritical Professor. The one inflamed with perfect love, casteth away fear, not knowing how to be distracted; the other, what he deceitfully entertained, is conten­ted publickly as well as privately to see abused; That which the one embraceth, as being its own best reward, the other with contrary aims courteth, and for the same vilifieth and contemneth; The one prefer­eth the contemplative joys of Heaven before all things, the other delighteth in the surfeiting sweets proper only to flesh and blood; the one is for the gain of godliness, the other for the godliness of gain. And therefore this slippery Saint doth not stick upon occasion to creep into a religious [Page 15] dress, and to become constant to it so long as constancy may be mistaken. But he with­draweth himself, when he seeth that dress grow out of fashion, and with a tongue equal to the loudest, condemneth the needless observations of holiness. It con­sisteth not with his hopes or wishes to maintain the Doctrines of Obedience with an empty belly, or run barefoot to Heaven. He holdeth it far safer to curse God to his face and live, than to sing Allelujah's to him with an heart torn upon a rack, and even breathing its last. He cannot discern Reli­gions glories among the tottered rags of beggary, nor its beauty from its defaced Palaces. Thus while he deemeth Religion superfluous (because forsooth not laden with superfluities) he is driven down the same channel with the most violent distur­bers of Christian peace; perishing wretches with desperate souls?

TO FAITHFUL men (although suf­fering) here are Arguments of a reward, that God regardeth and separateth them from the vessels of wrath. His Mercy and Justice know no mean, but are applied in the eterni­ty of either punishment or reward without neglect. And those, whom God so owneth, he assuredly therefore separateth, that in [Page 16] blessing he may bless them, and in multiplying may make their seeds of glory to be multi­plied as the Stars of Heaven, and as the sand, which is upon the sea-shore; giving them this present assurance, that though they suffer, yet a little while and the wicked shall no more be, although they be oppressed by them for a while, yet at length they shall possess the gates of their enemies. Let a fading beauty and decaying lustre present fools with admiration; men soundly wise, and discreet­ly politick, laugh at these Images of content. If they at all mourn, it is not at their own seeming calamities, but that any should by such happiness dream themselves into ven­geance and wo interminable. And as much do they wonder how such men can ever hope to effect their designs. How little furious words, violence, and rage can wea­ken Religions Nerves (although they some­times force not only tears but blood) the miraculous growth of the primitive Church under persecution may teach them. As we have seen a fire for some time stifled, pre­sently after flame up, and spread it self into almost an incredible extent, waving its brandished head with the ambition of reaching Heaven: So Religion threatned, confined and oppressed committeth vio­lence [Page 17] on violence it self, and maketh sup­pression become its glory. They who would bereave the Church of her children, did but from each wound of theirs shed that blood, which generated anew. In the greatest rage of persecutions, that world was (in a sort) too narrow for the reception of Faith's numerous Issue, and therefore Heaven became a colony for those many, who so willingly left earth out of confidence of an inheri­tance above. We see then that these adversaries of our temporal prosperity (which too too frequently proveth the Souls canker) are not altogether inconve­nient instruments. Their potions given us to drink, (though intended for mischief,) become cordials and wholsome medicines; from Stygian in the gift, they become Elysian in the receipt, and are properly said to make us glad, because once tasted they encourage us and cherish in us a certain generous ani­mosity, which without such contentions languisheth and dyeth.

NOW that we may not mistake God's love, neither commit a rape upon our own expe­ctations, let us consider that that life is not the best, which is, but which shall be free from trouble; that those joys are not the most sincere, which touch the sense but [Page 18] the soul with delight. So then the only means to remove the injuries of suspitious joys, is to make friendship with their oppo­sites. We must work our souls joy, not out of ease, which is but the gate of corruption; not out of worldly favour, which is but deceitful; not out of any settled affection upon other the like things, as doting upon wealth, content in pleasure, an over-high value of our reputations among men. We may not by these think to accu­mulate to our selves benefit or bliss; (they will make us at last come short of our aim) but by a laborious care to fortifie both soul and body, by an earnest endeavour to have God's love; and all our trials not to be found of another temper than we were before willing to have them thought of, by dedicating the heart, which is the throne of love, to him alone, and so making poverty, reproach, and such like (if he be pleased to appoint us thereto) our favou­rites and familiars. And thus shall we also make to our selves reparations for the loss of other things, which I account but the injuries of mortality if courted and wooed.

TRIBULATION is frequently extended to all mankind, but is a beneficial priviledge [Page 19] only to the just. To them it becometh a benefit, because they know how to prize it; but especially because they know how to use it: to others it is not so, for the contrary reason. The effects of it are according to each mans apprehension and esteem of it; as trials they are good, if we be pleased to think so: as punishments also, opinion hath the same power to make them useful. Even in this respect there is in afflictions an artifi­cial love consonant to all God's favours. In them we cannot but acknowledge a divine power, making us learn obedience from the things we have suffered. Thereby the Holy Ghost doth more effectually breath into us than by the Prophets and holy Scriptures themselves. We too too frequently resist those sacred dictates of the Spirit, and vilifie the monitions of pious men: but afflictions render us not only attentive to God speaking by them, but also yielding and obedient. To which man can hardly do other than sub­mit, they being true mollifiers of the heart. They speak unto us so powerfully, that we are sure to answer in such language as may witness an humiliation and change wrought in us. Indeed the language of some differeth from that of others. Therefore the repining Reprobate is clamorous, crying out, My [Page 20] punishment is greater than I can bear; but he, who hath in him any thing savouring of piety, remembreth these punishments to be the chastisements of his peace, and imploreth the divine mercy in laments and tears, the eruptions of a penitent heart. Punishments are for the better, until by the offender they are turned to the worse. He, who correcteth every Son, whom he receiveth, correcteth many that none may be lost. Neither will his rod seem troublesome to any, whom the memory of their transgressions doth truly afflict. If sin cause sorrow, the rest hath nothing of sorrow, but is its remedy, which although it smelleth sowre, its rellish is sweet. When any of us forgetteth to wash his polluted breast with a deluge of repen­tant tears, to that cross (as we call it) or mishap, which forceth him to pour out what to his own damage he wretchedly de­tained, he ought especially to give a ready welcome. In the possession of this very fortunate adversity mortal man hath so much cause to rejoyce as incessantly to pray rather by misery thus to be made happy, than to be in a possibility of mistaking God's love, through a tedious worldly prosperity. Could we live in the world without sin, we needed not by one misery to be wracked [Page 21] out of another. But seeing we cannot but sin, 'tis meet we should bear the remedy; nay, because we know it to be a remedy, rather invite it than refuse it. A tree driven by an adverse and violent wind, is better preserved by a prop (although perhaps it rub off some of the bark, or for due pla­cing some small regardless branch be lopt off) than be turned up to be destroyed root and branch: So if we could stand alway in that innocent posture and holy order, which beseemeth us, as there would be no need of it, so there would be undoubtedly an im­munity from tribulation. But seeing we either cannot or will not but incline that way, which corruption driveth us, let us stand as we may; better it is that part be impaired than all lost. And if nought but superfluities be impaired, such impairing endeth in a blessed reparation. Losing what we have commonly maketh us find our selves. Find our selves, I say: For it fre­quently happeneth that among our many stupendious toyes and glorious trifles, we ramble until we are at a loss. We commit sin and make daily progresses in it; sin hath its deluding enticements, which we listen to and follow; we follow so far till we forget our selves, we listen till we are [Page 22] lulled asleep. Thanks then and court­ship for that friendly hand, which, awakening and correcting us, pointeth out the way of our return. This hand is affliction, the merit (yet withal the pur­gation) of sin. We do not use to see Colliers with white faces: Mortals, as sinners, have a smutty hue; and besides that, the fruits of their works have a sooty taste. Ugliness, bitterness, crosses and perplexities come of conformity with things of nought. But yet it is for our good to have our ill dispositions thwarted, which cannot more profitably be, than by God's hand afflicting; which, although seemingly perplexing, is found consolatory; for after due observation it will appear, that even the rod it holdeth and useth, is com­fortable and delightsome. It frequently happeneth that we have heard some of our ungoverned actions rehearsed with addition by those, whom we might truly imagine meant us no good, neither spake for our bettering. But ought we nevertheless fu­riously to swell against, or passionately to expostulate with God, who suffered our enemies thus to triumph over us, when sur­prized by infirmity? No, It is but our bounden Religion to thank that Fountain [Page 23] of pity for so unexpected and most benefi­cial help in the time of our greatest ne­cessity. His careful love wrought in him a timely compassion towards us distressed, by whether natural or accidental pollutions; and to the end that we might not, to our Creator's dishonour and our own confound­ing shame, lye long in them, out of enmities high flown rage did he find means to make a desired reconciliation. Those, whom we call friends (and have reason peradventure in other things so to esteem them) will not so readily cast these stones at us, either con­sidering their own frailty, or overweighing the displeasure many times proceeding from a just reprehension. But our enemies will freely disperse them without either fear or weariness. From whom our wise dili­gence ought quietly to take things of this nature, and acquaint our selves therewith as from the better hand. Other times (pro­bably) we may be assaulted with violent shelves of accusations concerning those things, wherein without blinding self flattery, we have judged our selves not ir­religiously innocent. But then laying into the same scale actions of ancienter commis­sion, of the knowledge whereof our adver­saries have been deprived, we shall find it [Page 24] best to put this bill with other accompts all upon the same file. Seeing we have deser­ved as much otherwise, without complain­ing then may we hear somewhat of injury, seeing we had not been for a long time justly dealt with, nor so much as met with our own in a tedious discourse. Who is there, that would exempt himself from the num­ber of sufferers? Let him not bring inno­cency for his bail. Although he be in the next degree to that self nobilifying perfe­ction, which might take the pliant wings of the dove to fly away and be at rest, yet that little, be it (as I may say) but a part of defect, so insupportably cloggeth man, that he cannot advance himself above the inju­ries of mortality. Life upon earth is but a pawn deposited in sin-begotten miseries griping hand. But if she be able so to squeeze and temper us, that our outside and inside do at last become a lump all of good liking in the sight of our good and gracious Fa­ther, we are neither foolishly to fear, nor currishly to snap at, that hand, which new mouldeth us. The place of this our re­ordination may indeed seem dreadful, yet is it none other but the house of God, and the gate of heaven; it is the Sanctuary of devout piety, whereinto we make our subtil, and [Page 25] take our [...]ecure escape from sin. Which we discerning, are to make hast forward, rather than be of those, who draw back, in whom God saith his Soul shall have no pleasure. O let us then escape thither, and our souls shall live. Seeing tribulation to be the reward of sin, let us by bearing it wisely reach at the re­ward of Patience. In our adversity we must be possess'd with patience; for it is in our patience that we must possess our Souls. Iron by fires duration maketh armour suf­ficient to withstand deaths formidable con­trivances; and man often heat in the chim­neys of affliction, and hammered upon the anvils of worldly miseries is enabled for his victory, through the Captain of his salvation, who was made perfect through sufferings. Thus all the before-named seeming causes of trou­ble are but preparatives to our joy; they are but mists, which cool and bedew one hour of our morning, that the rest of our day may the more sensibly flourish, and our Sun victoriously break forth into a continu­ing splendour. Let him (as he justly de­serveth it) be deprived of joy, who deemeth deliverance from evil a plunge into misery, I in the mean time praying, Thy will, O God, be my delight and prosperity.

WHICH so happening according to my wishes, I shall not now (as formerly) let my thoughts creep low, nor shall I brook their defilement with what I my self tread upon. Earth ought not to claim with Hea­ven a participation of us. It were enough to destroy the hopes of our harvest, should we, notwithstanding the husbandry dili­gently managed, and our field well manu­red, let tares spring up among our wheat. Let us not suffer any thing, which was meant for our good, to turn to our hurt. It is both pity that good seeds should unluckily be oppressed in their growth, and evil ones permitted to flourish in contempt of art; which, if it happeneth in mans heart, it is a sign of its being nigh to cursing. We are rackt and torn, large furrows made on our backs, and the Ploughers go over our heads, that evil and unprofitable seeds may be overlaid and perish. Here the intent of the good husbandry is quite averse to a fond nourishing or indiscreet fostering of them; but yet that is not all. The labour would be reduced to the number of folly's impetu­ous vanities, if only to this purpose under­gone. But the consequence of overturning bad ones is a prudent disposition of better in their places. And so doth the heart receive [Page 27] only those seeds as its own, which have their injection after so excellent an order; which, when they have taken root, do thrive wor­thy the prosperous hand of the divine hus­bandry. For indeed tribulation worketh in us thus much, that we love God after a sincere sense of it, more than we did before in a corrupt sense of his earthly gifts. For there is apparently in them more of his blessings, because unquestionably more of his love. We, meeting with forreigners and strangers, are commonly more addicted to liberality and outward tokens of courtesie, than to reprove those vices, which we see in them; but wholsome reproofs we lay in store for the homebred inheritours of our fortunes. Acts of indulgence to suffer men peaceably to enjoy (as to the outward, man can do nothing to the inward) Lands, riches, and estates may be extended to ene­mies; chastisements men use to their belo­ved children. Wherefore the punishments of this life are far better than the benefits of fortune. We then deservedly apprehend­ing so much, praise God for his unsearchable wisdom, and love him for his ineffable good­ness. God, who spared not his own First-begotten and Well-beloved, in not sparing us, manifesteth his affection to us as well-beloved [Page 28] and heirs of his promises; and we by being exercised in his love grow from grace to grace, from strength to strength, un­til we appear perfect before God in Sion the coelestial. Tribulation in this life doth not only try and correct us, but maketh our inward man more gloriously to advance his trophies over sin; it maketh us eminent in the practice of the better part, and richer to our selves, because we treasure up in the Soul those jewels, which the dull pleasures of the world bury all over in oblivion. I condemn not peaceable tranquillity, it is to be the care of our hearts; I condemn not prosperity, God hath frequently given it to his great Favourites. But without reaching an offensive finger towards the disturbance of any of its well-composed ornaments, I will presume to say, that it becometh more glorious after a conflict with adversity, and is not truly splendid till furnished with lustre from afflictions store. Things of the world even the best, although good, are yet imperfect when compared to heaven­ly; of the number of which I judge affli­ctions to be according as God seeth meet to bestow them. And although in either estate it is not impossible for a man to live piously, yet because adversity is an approved [Page 29] and more certain way to Heaven, because prosperity, if it be not altogether remiss, is commonly not so exact (as it ought) in per­formance of good, the one is permitted to succeed the other by way of probation, and adversity still carrieth the day. She is Re­ligions more natural nurse, because freed from pride, which is a close adherent to am­bitious felicity, and hath those goods to which prosperity doth unwillingly stoop, Obedience and Love. And adversity pos­sessing the soul of these two majestick, yet humble graces, what need I more words to make my comment upon her more copious? Would we have peace, tranquillity, joy and all inward happiness upon earth: Here are all these in loves banners to be display­ed? Would we have glory, joy, rest and felicity more than earthly? Obedience rea­cheth at them, and giveth them unto us here in assurance, hereafter in deed. And as these give vs joy and peace, so are they also their Guardians placing them above humane contingencies, and out of the reach of curs'd Fortunes malicious arrests. Our joy is in heaven, where also our conversation is, and while there we may be sure it is fixed and immoveable. So we, impartially surveying the immensity of God's love, find afflictions [Page 30] of the body to be the riches and welfare of the Soul, and the impairing thereof the building up of our perfections. The con­sideration whereof doth easily induce us to profess that although God be pleased to ex­ercise our patience in hardships, we will not cast off our joy and hope, which have so great a recompence of reward; neither will we cease with that worthy sufferer to say, that although he slay us, yet will we trust in him. Of which sufferer yet more. What was there in him but love towards God still carefully nourished, when he tak­eth all thus patiently, What shall we receive good at the hand of God, and shall we not receive evil? And as he received them pa­tiently, so assuredly joyfully. For thanks­giving being the exuberance of joy and a fecundation of Benefits, he giveth thankes for the former afflictions, saying, Blessed be the name of the Lord; which afflictions have soon after an addition. It was not said of him, that he was that man of God, who was disobedient to the word of the Lord, whom the Lord delivered to the roaring Li­on, which tare him thus in peices, but that he was perfect and upright, that fear­ed God and eschewed evil. But all was done for his compleating; for whereas we [Page 31] may think that nothing could be added to uprightness and perfection, yet we must consider that the very epithite of perfect doth admit of a superlative, and that him, who was perfect, Gods love would have yet more perfect, 'ere he come to that perfection, which is above humane capa­city. He who was perfect as to what he had, was imperfect in an indigent bareness. I cannot say he wanted patience, but he had been without the reward, as well as we without the example, if he had not met with his tryal. So by adversities friendly mediation he became possest with a crown, even the crown of patience, which before could not be due unto him until he had overcome, and herein also manifest­ed himself perfect and upright, one that feared God and eschewed evil, not by fear but submission; he submitted to the evil of fortune patiently, rather then to the evil of corruption foolishly. He could not thorowly effect his Victory over his e­nemy, whom he encountred, with so many unnecessary clogs as before cumbred him, therefore he would go forth against him casting off all help seemingly good in the worlds eye. And thus was he made more sufficient for the overthrow of his [Page 32] daily watchful and perniciously subtil Ad­versary. Being robbed of all outward goods, his internal he the better preserv­ed, which were thus efficacious and sub­ject to no damage. Had he not been ma­liciously impoverished by his plotting ene­my, he had not been so gloriously trium­phant over him, nor taken the crafty in his own devises. Here was the intention of Love, which was not unjust in afflicting, but merciful in susteining. Hope was intro­duced by sufferings, and Certainty susteined by losses, and he made almost greater then a Saint, because reputed a worm and no man. God loveth us too much, unless we loved him more and valued his Love at an higher rate. He hath voluntarily and even humbly obliged himself to love, and would force us to become dear and precious in his eyes by the continual royal­ties of his goodness oppignorated to us from the cradle to the Sepulchre. He de­sires to benefit us by the kindnesses of pro­sperity and the indulgencies of adversity. He created us to the one and redeemed us by the other. Our Redemption then was Love, our Creation was power; although then he can save us by his power, yet let us not desire it without his love. He valued and [Page 33] purchased us by afflictions, labours, blood­shed and death, not because we were of so much worth, but that we might be of more worth by his powerful affection to us. Let us susteining, our own casualties and miserable condition in this life, become powerful to an able and free return of love, to suffer a little in love to him, who suffer­ed (nay suffereth) much more in compassi­on for us. We have nothing immortal but our Souls, and even these are made liable to deaths cruelty, unless that in life we dy. If living by imitating Christ our life we dy, we may rest assured that our life is hid with Christ in God.

FRESH examples are seldome wanting to keep up the memory of antiquity. Time wheeling about giveth us the sam [...] Tragedies, onely the persons changed and new actours introduced. But (as it is the general abuse of things) time will not les­sen the narration, nor give us his accounts in contracted characters; so that things formerly done, however seeming prodigi­ously large, fall strangely short of what we have seen acted. The Devil, who might have been thought his craft [...]-master in mischeif heretofore; when he was able in such nu­merous troups to derive his plagues upon [Page 34] that matchless piece of patience, innocent Job, hath been able (as millions of distres­sed persons have, by their tears shed for themselves and others, witnessed) to send forth into our land calamities enough to have tried thousands of Jobes; not over­turning one particular mans fortunes, and frustrating his secure repose, but sacrificing to his unsatiated rage and hunger pin'd fury the long settled peace of three flourishing Kingdomes. Which disturbance was much unlikely at the first to prove so incurable, because the Devil could scarcely be dis­cerned to have any action or motion in it. The general pretence was that Truth did contend for her due liberty, unwilling to be subservient to superstitions and ill contrived ceremonies, the guilt of whose restraint deserved no other then an ablu­tion, not with common water, but blood. For Satans agents (these pretended reformers) saying that Religion was fallen into decay, would needs make her contradict her prin­ciples formerly so constanty maintained, and that her defenders should rather commit injuries then receive them. It seemed more advantagious to these her Counsellors, that she should be polluted in blood then dishonoured in dust, and that preservation [Page 35] in hopes of amendment, was no good course for her vindication. Surely it is most strange that any should but once at­tempt to cover with Religions sacred attire those things more especially divilish then other, works of the highest rebellion. Well may obstinate Jews deride us, igno­rant Barbarians contemn us, voluptuous Turks and impudent Atheists Scommatize us, among whom the name of truth (which ought to be reverently used and kept from between polluted lips) hath been rendred the key to all fallacious impiety. It hath of late years been made the watch­word to the camps of whatsoever villanies have been either heard or acted. To these pretensions add we continual Libels spreading themselves like a general Plague leaving no place free from infection, where­by the fames of innumerable innocents have been not barely rendred odious, but cast into a bed of incureable sickness, whereof they at length expired. But expiring (al­though on earth they found no accepta­tion) God, whose eyes are alway open up­on the just, gave them approbation in his heavenly registry, among those, whom he had found worthy the crowns of integrity and patience. That more then earthly Man's [Page 36] insuperable meekness was traduced for tyran­ny, of whom indeed the world was not worthy. Hatred to his people was objected to him, whom royal concessions, in all ages unparal­lel'd, ought to have rendred his people's nea­rest both care and joy. He was upbraided with inconstancy, who had rather with a Kingly constancy suffer, than lye groveling under the censure of inglorious levity His Religion was said to be corrupt, whose most sincere affections towards God in serving him truly were rendred perspicacious in a pa­tient resigning up his Soul to God, the author, judge and reward of zealous and unfeigned devotion. The most governed wisdomes of those two his most eminent Ser­vants in the upright administration of Church and State were (for if they have called the Master Belzebub, how much more than those of his houshold his servants and adherents?) slandered as noxious to the King, and bringing unspeakable detriment to Gods honour, which these calumniatours would pretend zealously to promote, al­though they expressed their care thereof after the manner that Pagans contend for Christianity; by cruelty and endeavours of extirpation. Against evil Counsellors and self seeking perswasions were their general [Page 37] exclamations, having learned that policy to conceal the intention, and derive the envy of their own actions upon the most vigilant and grand opposers of them. Mi­serable Artificers in the Devils Sciences, who think no more of a day of account for these things, nor the wages, which their ever diligent Master never faileth to pay to his faithful faithless adherents! That they have done these things audaciously what ought they not to fear? But still to run on (in contempt of God and his eternal ven­geance) with fire in one hand, the sword in the other, and their very inwards burning with a lust to mischief, of it self able to pro­cure a Kingdom-ruining conflagration, sa­voureth (I almost think) of wickedness more than the infernal store. Yet these actions usher in their religious resolves of building a most glorious Church. But could we imagine, that they who entred into a solemn League and Covenant with vows to establish the Church in the best and most pri­mitive order, would most impiously turn her (as we say) topsy turvy, not leaving her one stone upon another unthrown down? Could we think that they, who professed they knew it their duty to wash their hands in innocency, and so compass the [Page 38] Altar of God, would with hands imbrewed in innocent blood take hold of their hum­bled Mother, and tare from her shoulders her robes, and the Crown from her head? Yet these things have our hopeful Reformers done, whose religion at the first composure consisted of these ingredients, Hypocrisie, Contumelies, direful Revenge, Ambition, Con­tempt of God and his power, a Delight in the destruction and misery of the guiltless, Thirst after blood, Sacriledge and exorbitant lust after other mens fortunes. As to the two last I mentioned, it did smoothly pass with the vulgar, and was currently believed, that they intended nothing more than a repara­tion of all things; so much did their impu­dence bear before it the shew of sincerity, with which, and the name of Devotion, they for a season guilded all their crimes. But when their beguiled helpers had given them the Crown and Church-lands, and the prey was between their teeth, restitution was found to come much slower than the pro­mises. They found the revenues too weighty, having turned them over to themselves, to return them to God or the King. Neither was it probable (had they been able to de­scry it) that the vulgar's blind hopes should ever have a clear issue, or that they who [Page 39] had made an ill beginning to the whole Na­tion, should ever make a good end to God. But the peoples eyes were at length opened, when after the ereption of some particular Delinquents (as they called them) whole Estates, and other mens compositions, near of kin to those total ereptions, the same hand at last stretcht over all in general began to gripe hard as well its Allies, as foes, its Defenders and Offenders. So was the mist removed from their darkned eye, when the candle it self began to be touched; when the pretended reformation was known to be the bastard of unsatiable lust. O it is a religious thing to receive. And their Idol-god Profit must be appeased with Prayers of lyes and humane Sacrifices, that so a propitious income might make a­mends for their labour and industry, and cause their hopes to abound. But if their monthly and annual Harvests were not store enough to fill their garner, they had alway ready some religious rogues of their crew (zealous defenders of their God's privi­ledges) who could craftily search Desks and Closets, yea and hearts too, to find, make and swear out either old Delinquents escaped their clutches, or new ones, so ren­dred by their consenting to plots, which [Page 40] they never heard of, or making plots, of which they never thought. And then Justice (which with God is made to come bearing up Mercy's train, even when incorrigible iniquity deserveth punishment) hath her sacred name and authority injured, which she is feigned to be present and active in the condemnation of the innocent. I am forced to cry out, Sinner that I am, where shall I fly for mercy, if this were justice? yet besides all this, God the Rewarder of just actions only, and the Avenger of the unjust, must be thanked for these things as a well-willer and approver of them. How do I here even doubt to affirm what I know, that such as invocated the name of God, and spake of the sincerity due to him, in religious ad­dresses, should so far provoke him as to commit sin boldly, and with affection to it? But that they should withal glory in it, and to his face make him the author of it, would seem utterly incredible where it had not been so notoriously known. Having said this, I need not tell you that the wisdom of our Forefathers, and of God in them directing and disposing their counsels to his glory in constituting good and wholsom Laws Eccle­siastical and Civil for the reward of virtue and punishment of vice must of necessity be [Page 41] trampled under foot, where unruly and hellish passions exercise their liberty with­out bit or bridle cast into their jaws. Vice getting the upper hand of its lash, knoweth no restraint, no more than doth the Author of it when his chains are broken, and his fetters loosed▪ for where licentiousness bea­reth sway Rule is an unknown good. By the same power of pretended justice, as others, was the Hope of the Kingdoms welfare sunk, the Sun of our day darkned, the Defender of our lives and liberties Spiritual and Civil (who was worth ten thousands of us) in an unhappy hour taken away. When then the Lawgiver was taken out of Israel, and our Crown fallen to the ground, how could we expect moderation, there being none to hold the reins? what discipline among the vile Patrons of confusion? or what Church government, where there was left no visible face of a Church? But, such as they were, we had governours many, although not good store; for according to Moses his forespoken curse, assuredly to follow dis­obedience, The stranger to the Commonwealth of our Israel, was made the head, and we the tail; they were made governours, true governours, Subjects. They, who were to go in and out before the people, whose lips [Page 42] should utter the messages of peace, did breath nothing but flames of fire; and they, who should deliver the words of judgment and understanding were (such as Jerohoam's priests) the off-scowring and abjects of the Peo­ple. Out of the Goal or Bridewell, from the Stall, Kitchen or Buttery; & indeed the whole tribe of them, from this or that contempti­ble course of life, assume to themselves the sacred Prerogative of a pastoral charge, lead­ing silly souls captive, as also themselves were led to the pit of perdition. They rise from the dunghil, and handle the most holy things with unwashen hands. And no Se­ctary, no broacher of hair-braind frothy in­ventions, but was (not barely permitted, but) priviledged with such tolerations and immunities, as if their service could not be illustrated with sufficient magnificence; the poor fools thus advanced, not considering that undue exaltation, and an haughty spirit go before a fall. Assuredly they, who are in such slippery places of height (the base quality of the persons forbiddeth me to say honour) and vulgar esteem suddenly raised thither, are set there for others fore-arming caution, who shall see them as suddenly cast down into destruction. For there must with every mans advancement go along in [Page 43] embraces meekness of Spirit, self-humiliation and sincere devotion, if he would have the acquired additions of honour really conti­nuing. Otherwise promotion proveth but like an halter to a thief; it preferreth him to destruction, and without repentance lets him drop down into hell.

CALLING to mind some of our past days revolutions, I found these with innu­merable others, to present themselves to my view. I made use of the first comers for my present occasion. Enough were these set down, nay, too too many, had it so pleased God, who knoweth better than our selves, what is most meet to be tolerated; whose wisdom as it transcendeth all humane reach, so its disposals of us our selves ought not by us to be limited. If our Physician for the health of our bodies tells us, that some blood must of necessity be taken from us, in regard we acquiess in his skil and judg­ment, we patiently suffer his will; neither at length may we say it is enough, when he knoweth that more must be shed. Well may we then wholly resign up our selves into the hands of the most wise and faithful Physician of our souls, and live for ever. We must submit, and after submission consider the benefit, which doth loudly speak it self unto [Page 44] us such as the artifice of the insuperable love hath wrought it. Surely nothing hath been in these intestine commotions lost by any one for God's sake, but God did at pre­sent repay it with himself. The soul had liberty to treasure up life, while the body was rackt nearest to death, and God was at hand a ready help, when the need was of greatest extremity. What we have now, Peace at home, Religion and liberty restored, a gracious King over us, lawful Magistrates among us, and the former authority of our National Laws setled as heretofore, we should not so much prize, if we had never known the loss of them. Pride and fulness of bread caused too much inward disdain and outward irreverence of God's blessings, which now we learn to look upon more seriously, and use more thankfully. For my own part, my King (whom enjoying I truly esteem my self to live, whose safety I do and ever shall ( God being my helper) to my utmost endeavour, accounting it mine own welfare) might in much probabi­lity have had less of my heart, more of dis­regard, fewer of my prayers, more of ungrateful forgetfulness, if my souls free­dom had never been curbed through his enforced dereliction of his Crown and Roy­alties. [Page 45] So might I have been more liable to a more imminent danger, that of disloyal­ty, and breach of God's commands (who would have Kings honoured as sacred, and their very names not to proceed from our lips without especial reverence) which might suddenly have depressed me into irrecoverable misery. How many there have been in former times of this number of negligent subjects I know not. But of this I may rest confident that multitudes have repented of their remissness, having been thankful for that rod of their chastisement, which at last made them know their Father and themselves. Some men in consideration only of their worldly condition could libe­rally bemoan themselves as deceived by their own wisdom. For while they warily kept themselves as neuters, thinking there­by to lye hid from spiteful fortunes molesta­tions, they lost both their honesty and their hopes. Their Allegiance to the most pious of Princes (who thought nothing too dear for his people) they willingly forgat out of a dastardly fear of losing what indeed they could by no means keep. But their fears being past by the loss of all, they could see their errors, and bethink themselves how much might theirs with the like losses of [Page 46] men in their condition have advanced that just cause of their lawful Soveraign, if they had made a timely resignation of themselves and part of their possessions unto him; how much so many persons hands and assistance might have strengthned him, if they would but have righted themselves in defending him. An unprofitable infidelity did at last make these loyal, when loyalty was become full of infirmity. But these being sensible of the most despicable weakness of humane wisdom, or rather the fallacies of worldly confidence have found out a better security by relying on the wisdom, which is more than humane. Yet amidst all that could happen, no faithful subject (a just value of all things considered) repineth at his losses, because they were all in some measure de­served, and in whatsoever their present fortunes suffered diminution, they were in the same or greater measure recompensed. As we stood affected towards our King, so also towards our God. Some mens wills both to the Spiritual and Temporal warfare were equally poysed; Religion observed not so much out of sincerity as custom, witness that frozen zeal in many, which gave occa­sion to the sly rebel to accuse all. But to those, who were not altogether bankrupt [Page 47] of sincerity the ensuing alteration had but an harsh rellish, insomuch that they saw it high time to make lukewarm affections exiles, when through the want of zeal to God's cause they enabled each miscreant to climb to the height of what either his pride suggested or his hopes pursued. To see the strange alterations of divine Worship, to see God's holy Name made the amusing cover of all prophaness, the name of Justice the pre­tence of Regicides and Parricides, was enough to awaken that drowsie Spirit of indifferency, which could content it self with a remiss holiness, and a piecemeal performance of duty. Those, whom pleasure had before bribed, sorrow had now made to speak truth and acknowledge our Churches excel­lency in the polite decency and graceful composure of its Lyturgy, and other Consti­tutions. For as nothing maketh men love virtue more than the beholding others o­dious in their vitious behaviour: So many men (besides the Hypocrisie and Instability of the Components) considering the slight fop­peries of a Directory, and the whimsical de­portment of men in their newly introduced worship, needed not eloquence to speak the former Service high and majestick. It was commendation enough of the former to [Page 48] see the later so meet an object of contempt. Ignorance and Pride go as mates hand in hand. Pride walketh along with a super­cilious gravity, and with an overweening disdain beholdeth other men and their a­ctions; but consulting with Ignorance at her right hand, now to tread each step with a graceful deportment, and following her advice, those altitudes of speech and gesture become not admired according to expecta­tion, but instead of admiration cometh first neglect, afterward scorn and laughter. He, who maketh outward shews of gran­dure, must have correspondent inward suffi­ciency to bear up the outward frame. Un­derstanding men will not be cheated by the transparent abuses of Pride. Had some complaints in hatching before our intestine commotions proceeded no farther, it had been more to the credit of the pretensively virtuous Rebel in two respects: First, in re­gard of the punishment to come looked upon as due unto him; Secondly, in regard (his pretences and deeds being so different) his face would not have appeared so ugly to the common view. For thousands, who at first heard only their complaints, but saw not their intentions, have extolled the com­plainants for religious and well meaning, bu [...] [Page 49] have since found them highly abusive to what they seemed to aim at: and perceiving this, have had just cause to glorifie God for their own timely deliverance. But they, who were alway resolved where they had began to end, were then enlivened one way, although sadly dejected another way. Although they wept at the sight of their natural Mothers countenance transfigured with inundations of tears and blood, and their spiritual Mothers choicest jewels pro­stituted to contempt, yet were they revi­ved with the remembrance, that when they had lost all, they notwithstanding held fast their faith, and had so well merchandized as to exchange their reputations and estates for the crown of patience, to barter earth for an heavenly inheritance.

THERE was nothing in all this, but what might give advantage to the Christian Combatant, and (as to himself) improve his joy, the Conquest being foreseen and the Reward foreknown. For although without were fightings within fears of pretenders and undermining Informers, yet what could they do more, who had left nothing un­done? They might lay a greedy hand upon our bodies, and all thereto apperteining; but upon the riches of our souls (as the [Page 50] delight in rack-contemning Obedience, and undaunted Loyalty) their violence wrought no command. Although they encouraged themselves in our spoils and losses, yet they miserably tormented themselves with the remembrance of our undisturbed resolu­tions. There could no age be more fruit­ful in miseries than that; yet none more mi­serable in their own and most mens esteem than the misery-inflicting adversaries. If all the inventions, that the malice of Devils, and men worse than Devils, could suggest, might entitle us to misery there wanted nothing, which might make it compleat, and this world an hell. And yet even then did we triumph over calamities, having indeed sighs and tears to spend for the authors thereof, whom we had learned to pity, because by fools only esteemed happy. We did as we ought, rejoyce; not according to the Epicures vain prescriptions, who ad­vise men to fortifie themselves against the occurrent miseries of life by the still enter­tainment of surfeiting pleasures; for these pleasures were not then to be reached. But in us, as Christians, did this joy take up its proper place. For notwithstanding that almost all places and men were corrupted against a Loyallists peace, yet spiritual secu­rity [Page 51] and joy was purposely entertained as the enemy of calamity and fear. They ig­norantly accomplish the good mans happi­ness, who most obstinately oppose it. So do they labour for nought, not purchasing more for themselves than a sad accumula­tion of bitterness, having most assuredly hell within them. Those devillish potions extended for our bane, and to root us out of the land of the living, became to us (seeing God's will and pleasure) precious conserva­tives, and life giving sweets. Were it not that the fiery trials of our faith were of ex­cellent benefit, what meant the Royal Pro­phet, speaking to God in a thanksgiving con­fidence, saying, Surely the wrath of man shall praise thee? In fine then, What shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or fa­mine, or nakedness, or peril, or sword? Why, saith one holy Man, In all these things we are more than conquerors; Therefore we take pleasure in infirmities, in reproaches, in ne­cessities, in persecutions, in distresses for Christs sake: And another biddeth us Rejoyce in these things, inasmuch as ye are made par­takers of Christ's sufferings. And surely Virtue doth outshine the Sun, its glory being incapable of Eclipse; it is not only such as [Page 52] cannot be obscured by mists and clouds, bu [...] appeareth thorow them with the more ad­mired splendour, and this because it hat [...] more especial strengthening from heaven, where its conversation is. Thence our joy hath its beginning and encrease, and wi­there find a blessed consummation, whic [...] as it can have no being, so neither impeach­ment from the things of the world. A [...] immortal tranquillity and joy we have the [...] attained to, when we are by faith made in­sensible of humane injuries, and have lef [...] earth while upon it. If we unfeignedly believe in him, we may be assured tha [...] he will protect us with blessings and bring us safely through this to eternity of glo­ry. Amen.

CHAP. II. Reflections on the Mercies of Restauration.

NOW is our revenge throughly wrought; we desired not evil, and behold good came. We were inno­cently (as we only ought) avenged of our adversaries by deprecating their souls ven­geance, by pitying them, whose self-created miseries were the bitterest of our afflictions. And we assuredly find that love is a pregnant passion having conceptions and productions beyond supposition. While God considered the silent rhetorick of our hearts freely disposed to forgive, and heard those louder cryes of our sighs and tears for their amend­ment, he answered them with such success as suited with our desires because with his glory; but hath moreover added such bene­fits as transcended both our desires and hopes. Our desires if they did fly high, yet could not soar so high as God can reach, nor could they dive so deep as the descents of his humble bounty. He maketh the out-going of the evening and morning to rejoyce, and bringeth joy unto us farther than the eyes [Page 58] of our mind can discern. Whether in our Sun-setting or rising he is the same light still, and his day hath no end And although the shadow, as it were of an approaching night, mindeth us of our natures declination some­what darkening our understandings, yet, where God is, the light of joy is still perma­nent, however it be for an additional de­light changeably represented. The substance is still the same, notwithstanding its various dress (as I may say) doth beguil the natural vision, and multiplieth one into different pluralities. That invincible peace of mind, which although still worried, is unalterable, after a long conflict with the treacherous world becometh at last augmented; having sooner wearied all than it self, it is rendred greater by its conquest, and more joyous through a continual disdain of slavish sor­row. And God, who loveth patience, loveth also to have an end of it, and to give it the same end and beginning, alacrity and the diffused bliss of a calm security. Which end (when Patience hath had her perfect work) he wisely setteth at his meetest time, sometimes making delays where he will give more than an ordinary joy to the former stock treasured up in an extraordinary trial. Otherwhiles he dispenseth with time, him­self [Page 59] (in a sort) thinking his love absent, when it is not burthened with speedy dis­patches of cessation and rest. So he did by his good friend Job, whom he held not out the lingring expectation of another life, but gave a rest and recompence on earth as the short emblem of a recompence eternal. Pa­tience after such a degree of service is eme­rita; and the soul having been long enough exercised therewith, she is exempted from farther labour, and resigneth her place to some other Virtue. Neither, because a true joy may and ought to be retained in the fiery trials of temptations, is it always necessary that we push those pikes. God will give unto his servants more than a bare single cause of rejoycing; he loveth to multiply them, that so they may be known to be his gift, who giveth not by peice-meal, neither is scantingly liberal. The influences of his bounty are proportionable to his unlimited love, descending as for divers causes, so in divers manners. By variety and multipli­city of gifts his bounty is not diminished, but is amplified and enriched by liberality, and by giving rendred (as it were) more able to give. Now after we have a while patiently endured his will, his benefits by course so run, that we no longer suffer [Page 60] but receive. Either in heaven, or both earth and heaven, there is for us assurance of having the former benefits of suffering compleated by an immunity from suffering, and even this immunity crowned with all accessory joys befitting a triumph. Come we now to look back upon scoffs, re­proaches, ignominies, contempts, and what­soever injuries; they could not harm us, because not lasting; and the very fore­sight of their speedy end must needs excite our joy. A most divine expression is that of his, who introduceth that incompara­ble Pattern of patience in these words, Jesus Christ the Author and Finisher of our faith, who for the joy, that was set before him, endured the Cross, despising the shame; even for the joy, which was the evident support of his souls so weighty burthen, and unto which he was to run throughout the race of finite misery. It is a cowardly part to fear that enemy, whom we know we can out reach, and he is but pusillaminous, that is disturbed with grief and fear for that calamity, which he is sure to out wear, and (if he please) a­ble to contemn. Things of little or no continuance have not their name or value among durables: and how can we judge [Page 61] that evil, which peradventure would prove so, if it could purchase life, but is extinct al­most so soon as it beginneth to be? Our life here for the very brevity of it may (we sometimes think) scarce justly be termed life; yet affliction hath not a lease of that little, which is, but is put to its progresses and retirings; nay, each hope crusheth it when it is most powerful and high. These things considered, are enough to force up the fire of joy into a sacred flame, even while it is dashed with the billows of af­fronts, and beshowered with the storms of miseries; for after this storm is over, the day will prove fair, and our present heat will be sufficient for the present occasion. And surely although all God's works are in­strumental to draw us towards him, and to six our whole delight in him, and that with a love pure and unfeigned, which casteth away fear, and although adversity do this effectually, yet he at last giveth prosperity too. For the same thing is aimed at in both, and both rellish well enough with the pious Soul, but the later is more pleasing to the bodies gust, and Gods love to us is such, that his soul will not alway strive with man for that he is flesh. We are f [...]ail, and too too subject to miscarriages, [Page 62] so that that joy, which for a while did stout­ly bear up, may at the last lack faith, and sink, therefore shall it have a relief and change; but only when God seeth his time. As God intendeth at his constituted time to satisfie the longing soul with himself in eternity, and with it the companion of its labours, advancing the body to that glory to which (as supernatural) it can lay no claim without the souls more priviledged grace: So doth he here sometimes as it were by vision give an appearance of our entry into that glory, by converting the exuberance of our sorrowful eyes into streams of pleasures, and flouds of pious rejoycings. And all this is for the manife­station of his own power, and confirmation of our faith; that as we have seen him able to create good out of evil, and light out of darkness, we may believe him able to stop the insolent proceeding of the foot of pride, and after a preparation by temporal favours to enlarge them into spiritual and boundless. God's glory is our life and strength. This to him raised out of the two great op­posites of good and evil, becometh to us the united effect of joy. The sundry contrivances of it become to us but one entire, because a perpetual joy; and we still through love [Page 63] having our eyes sixed upward, continually behold it one and the same, though com­pacted of a multiplicity of unexpected re­volutions. He is glorified in the constancy and prayers of his servants, in their ferven­cy and resolution, in their exaltation above the world, and in their humility in ascribing righteousness to their Maker; and again, in his own mercy protecting, and goodness after­ward delivering them; in their faith and hope of future happiness through the bene­fit of it here asserted, and by their thanks­givings unto him, who alone worketh won­derously. And likewise he is glorified in putting an end to the powers of darkness, and bringing the wheel over the ungodly; in fru­strating their violent and depraved counsels; in making manifest to the world that works of wickedness are no fortifications, but only are as a broken wall, and a tottering fence; that wicked mens security is danger, their wisdom madness and folly; that their paths are either upon ice slippery and subject to sudden dissolutions, or upon glass brittle and deceitful, no way able to bear those ponderous weights to be passed and re­passed upon the shoulders of armed rebellion. Thus shall iniquity stop her mouth, and in­nocence prosper even in these our days, the [Page 64] truth of that blessing being experimentally proved in our present times, that the meek shall inherit the earth. Unto them God will here give earnest, for what he meaneth to give hereafter, and by the lesser maketh confirmation of the greater. God hath tri­umphs for his Church militant, even such as when it may lead its captivity captive. Earthly joy may sometimes prove an obsta­cle to mans entry into the joys of heaven but never when it is thus made the conse­quent of an endured Cross. Christ (whose disciples true patients are) after his descent from the Cross, would glorifie his passions by a resurrection, and a time spent upon earth exempt from sufferings. To us also will he (as he findeth most expedient) allow a mitigation of tears, an inversion of joys; that as we had before rejoyced as partakers of Christ's sufferings, we should now rejoyce as being partakers of his resurrection. He doth graciously permit us to arise out of the languishing bed of cares, and in companies to enter Sion with the songs of triumphs in our lips, and our mouths filled with laugh­ter. Although we must through many tri­bulations enter into the Kingdom of heaven, yet God doth frequently (after the fury of tribulations cooled) by a temporal pro­sperity [Page 65] use to bring his Elect to the border of his Sanctuary.

IT addeth very much vigour to our joy, that when the Devil (as he is apt) rippeth up things past, and long since covered with the aged mantle of oblivion, to put us into a slumbering dismay and contempt of hope, we erect our Spirits to a contradiction, and solace our selves with the opposite indul­gence of whatsoever experiments know­ledge can suggest. God's neglect of his people, and leaving them to toyl out their whole time of life (like slaves in Gallies) witho [...]t any apparency of future happiness more than in uncertain promise, is a firebal of Sat [...]n's compounding. But if he appea­reth with such language, with far fetched and tortured circumstances, we have our examples ready to confute him. For such a thing as the direliction of a servant, there never was on God's part. And yet we see and know that there are many more instan­ces of gracious returns of love and satisfa­ction in this life given, than of those, whose rewards were referred to another life. All his alledged circumstances are but continu­ed calumnies. God's care is continually laborious in the production of new supplies, and contenting goods appliable to man's [Page 66] (otherwise) destitute condition. So that that creature is neither forgotten nor forsa­ken, whose benefits are not bestowed once for all, but flow down like the Giver's love daily and eternally. We have not that al­way at the beginning, which some of us would have, but we have alway all of us what we should have; and while need is staved off, want proveth a treasure. For when we have wisely learned to need no­thing, but what we may have, we have at last more than abundance given as a supply to what we wanted, that is, what we had not, yet required not till God would be pleased to give. To whose goodness and proper care, we being reserved, are enfran­chized members of his Court of audience, and have (not any thing, but) all things at will. He is happily destitute, who is desti­tute of all but God; for he soon findeth to his great consolation and hearts-ease, that there was no true good, which he ever intended for himself, which God (to make good the devout man's position of a satisfy­ing hope) hath not in most ample manner provided for him. Our high Patron of pleasure taketh great content in satiating the longing soul with those sweets, which are the manifest fruits of its long contented (al­though [Page 67] still earnest) expectation. Com­monness causeth an ungrateful undervalue of things, and assiduity of deeds. That we may truely esteem works of greatness and goodness we have them artificially transposed one before another. Our reason must not facilitate those favours, by which our hope must be still strained to an higher key. Hope is made to depend on Providence, and Pro­vidence keepeth all in store for the time of Necessity. As Necessity cometh on by de­grees Providence produceth her Ossam Cerbe­ro. So have we the wide mouth of that devourer miraculously stopt, and God in his provident care always reserveth the best un­til he knoweth it will be most wel­come; and then Come, buy without money and without price.

THAT Kingly Prophet, whose long con­fined Scepter bare a more awful sway over Kingdoms and Nations, through and after a tedious persecution, knew not before hand what he was afterwards better schooled in, that Saul's blood thirsty labours did cheifly make way to his crown, and that without them he had never been King of Israel. That he was hunted like a partridge upon the moun­tains, proved a fortunate chase to him, who by this means preyed upon the game enclos­ed [Page 68] in the Pursuers nets; when he fled for his life, he hastned to a Diadem. Saul with his followers were but so many Ministers of state to make the way more ready and easie for this friend of God to ascend his Throne. Great is that happiness to which Virtue climbeth by craggy passages. For as her labour justly claimeth the reward she aimeth at; so neither doth she catch at flies seeking by a mean sa­tisfaction to repair the loss of past time. It is felicity in the fullest measures, which a­lone can counterpoise her grand performan­ces. Nothing less will serve the turn, nei­ther this unless sought with an answerable labour. Honour becometh not such to the magnanimous, unless he hath passed through vales of horrour, and in pursuit of it over-run mountains of contradicting per­plexities; nor is Ease at last accounted a blessing to him in the foresight, unless he can see it through multitudes of difficulties and laudable attempts. But then cometh Honor like it self, and Rest, which shall not be at­tainted with reproach, when the Purchaser hath his head adorned with the beauteous flowers of his own well-husbanded Garden, and with a cheerful countenance eateth the savory fruits of that vine, which his own curious hand hath planted, dressed, and [Page 69] meerly by labour nourished until it came to good liking and Perfection. Our fore­father Adam had in his punishment this much hope, that he should not be eternally misera­ble because entitled to the benefit of a labo­rious toleration, which always looketh for­ward to felicity and a reward. Although he deserved nothing of happiness in regard of his sin, yet he could not but comfort himself in the hope thereof being thought worthy that injunction to labour, which faileth not of a recompence. For the good, which by such a beginning and an answera­ble continuance should be pursued, must undoubtedly be more then moderate. Our peace with God (which includeth bliss in­comparable) is wrought by inevitable con­flicts with the adversaries of it. A Worldly peace is frequently acquired with effusion of blood, and is alway to be conserved with vigilancy and laborious care. Nay each pet­tite delight ambitiously publisheth its worth by its difficult procuration; as if it were impossible for that to give content, which never gave molestation. Every thing, which hath but the appearance of good giveth man this demonstration, that his choice part of life hath its enjoyments either under or from durance. Holy David would not sacrifice [Page 70] to God of that, which cost him nothing; for by that Sacrifice religiously offered he ex­pected the concession of a merciful blessing; Therefore would he not have his offering an undervalue to his hopes. Indeed all that we have or can is Gods, so cannot our best facul­ties merit any thing at his hands. But if he be pleased with that satisfaction, why should we not give him largely of his own (abilities of soul, body and temporals) that the more we give the more we may receive and live happily by becoming (as I may say) prodi­gal towards him out of his own bounty. Our faculties are his gifts, so that what we bear is by his strength, (which we sometimes abusing cause our own misery and his greif) but when he sendeth joy as the reward (al­though the work be his own) we rejoyce for our selves. To the faithful and good ser­vant it was not said, Enter thou into the joy of thy Lord, before that by due tryal it was found he deserved an Euge; but when that appeareth the servant shall become a ruler. A little labour sometimes obtaineth an un­proportionable and large recompence. It is alway so between us and our God, who for our feeble endeavours, which he is forced to strengthen, giveth not onely more libe­rally then we can deserve (for it is satisfacti­on [Page 71] enough to us that he mercifully assisteth) but also more bountifully, then he hath giv­en us power to conceive. But without some perturbations cometh no good at all. Joy ea­sily gotten is as easily lost; it is over whelmed in a moment being but the treacherous forerunner of some approaching misfortune. God giveth very usually that, as best which nature in the birth esteemeth as worst. A sorrowful beginning for God's sake findeth a Joyous conclusion, nay an end­less Joy through God's love.

BUT they, who would have their life ex­empt from sufferings, are most sure to suffer. Not seeking what they should, they una­voidable fall upon what they strive to shun. The wisdome of worldlings in their generati­on is rather to inflict then commiserate or be co-partners with those, wholy under the rod of the Oppressour. They defraud their understandings and will of true delight, by hankering about meaner pleasures, for the reach of which they care not how they get up above others trampling them down with the foot of insolency and scorn. They are proud of their refined ignorance, that they can with a serpentine winding avoid dan­gers and contrive paths of present safety to themselvs. But they weigh not aright the [Page 72] state of hereafter, forgetting whither those smooth paths lead, and that their sweets will end in bitterness. God is not in all their thoughts; therefore their ways must needs tend to misery and ruine. The fear of God is the sole firm foundation of safety, God himself is the superstructure. This alone proveth the impregnable bulwark of well being; all other works of defence are but hay, straw and stubble, which incendiary mi­sery's will undoubtedly consume and make waste of those treasures thereto entrusted. So that they, whose labours and confident care in bearing all for Gods sake, was by these derided, will be able to upbraid them with their hope and laugh at their calamity. This is the end of corrupt pleasure; Lo! these are the men, that made not God their strength.

HERE you see an end of their joy; a joy indeed having its beginning meerly in fancy, and which never offered it self as such without the lashes of a correcting and prophetick spirit full of contradiction. And so do they bid farewell to that sweetly de­lighting vanity, the issue of a beguiled mind extinguished and condemned to the shades of perpetual forgetfulness. It is first deri­ded by its hope, afterwards forgotten by its [Page 73] parent. How miserable then is that mind which hath had of these a numerous proge­ny? A great mischeif remediless to the evil. But the just have for the production of their joy the midwifry of intelligent Discretion; which joy, though frequently at first it be­hold the Sun (of righteousness) in showers doth afterward mightily thrive under the warm dispensation of his clearer beams. Neither is it such, that the mind might re­quire occasion of thankfulness for the pre­scriptions of an oblivious discharge. For the Joy, is such as exceedeth all other, and can alone give cause and desire of perpetui­ty. This doth refresh the memory and still be­getteth objects of its renovation, God is that Pleasure, which over-whelmeth all others. And our Joy in him bindeth the memory to a willing discharge of its office. For good cause have we to remember him, the thought of whom ceasing, our Joys are in a moment captivated, our delights dissolved. Whom that we may the better remember all things make a confluence of representments to mind us how good, how gratious, how wise, how beautious, how glorious, how immense (and what not?) our God; our Joy is. And how earth can afford such representments (if a thing questionable) is readily resolved. For [Page 74] it is true that we have here but a rude and slight draught of an exquisite nnd uncon­ceiveable Beauty. However this he hath given us that we might know him, that by this foretaste of him we might be urged up­on most eager and impetuous longings for his All. He hath made the world but the shaddow or riddle of himself. But it is nevertheless a shadow which pre-acquaint­eth us of a substance; And a riddle it is which expounded, manifesteth, a superlative excellence, and (although in darkned deline­ations) an incomparable glory. The Sun, while he measureth out a full day to the in­habitants of the opposite part of the Globe, by the Moon and Stars, imparteth unto us some scatterings of his light, which present he obscureth, both supplying and excelling them: So doth God impart himself to us by the ministry of his substitute creatures, that our understandings and memories might be busied with him in this his Proxy-presents of glory. By this consolatory way are we lead to Heaven; the Mind exercising it self with Patience waiteth the change or these weak lamps for the more inflaming light of the morning Sun. Which until its appearance we anticipate by the remembrance of it promis­ed, by the Love of the Giver and the consi­deration [Page 75] of his present Gifts. By the re­membrance of what is past, and the enjoy­ment of the present Hope consummateth its victory over fear. We remember that what we suffered portended the fruition of what is now in our Love embraces and Joy sonnets; and both past and present give an insight of the impossibility of our hopes ending in an annihilation.

IN the mean time it is one (and not the least) accession to our felicity to have done what is worth the exercise of Memo­ry. While we do well, we have herein (as well as other respects) the upperhand of the rebel adversaries of good, that our memories are no way troublesome in too too officiously presenting us with passages unacceptable. For to them the pleasure is vanished, the memory of evil adherent. It is to them a still reiterated rack, a con­tinual recidivation into misery, an alway reinforced mischeif, the torment of the damned preexecuted. It must certainly be for them that the grand Architect of plea­sure Epicurus contrived ways to elude the memory. But the sense of unfortunate sin will not be quelled with the recal of those more lucky, nor will it admit of a mixture of delightful imaginations, by which it [Page 76] may confound it self. Their pleasures in­terrupted (although indeed never real) cause a gallish disrelish, which is never al­layed until the place, which conceived them, be washed with a deluge of penitent waters. But the good man, having no cause to be afraid of himself, doth lengthen the joy of toleration by daily Meditation. He entertaineth no thoughts, but what are (not only serene and calm, but) of highest de­light. To him nothing concurreth, but what hath a true season of joy, nothing, but what striketh him into thankfulness and ad­miration of the Divine goodness. He think­eth of nothing, as to himself, without God, whose multiplied benefits he now findeth to have surrounded and advanced him to what he is, in God's light seeing light; for God having been alwayes good, hath to his for­mer goodness added this to lift up the light of his goodness upon him. God hath run through his whole life with him, and pre­vented him with the blessing of goodness; the remembrance whereof reneweth him, and maketh him greater in knowledge and con­templation. So doth he make a resurrecti­on of past favours, and by the benefit of Multiplications Arithmetick encreaseth and enjoyeth them over and over. By this fa­culty [Page 77] of recollection he hath the benefit both of what is and what was; nay more truly of what is by remembring what was. The consideration of God's miraculous mer­cy in his protection of him under immi­nent dangers, and amidst dayly emergent calamities, affordeth him pleasures agreea­ble; reviewing labours past he admireth the inaccessible magnitude of that str [...]ngth, which led him through them, and most gratefully extolleth the Authour. He remem­breth past troubles not with an afflicted but gladsome mind, and is a patient, who ne­ver thinketh of his recovery without grate­ful acknowledgments of his Physician. Es­capes from inconveniences possess us most with delight. It is an excessive pleasure to us to run over the stori [...]s of our Pil­grimages, and we are ravished with re­hearsals of past dangers, even those most terrible when present; old age exulteth in nothing more, nothing more reviveth the aged or putteth approaching death fur­ther back. We glory in our lucky mis­fortunes, in our continuance unchangeable amidst continuing vicissitudes, in all our preservations, but more abundantly in the Preserver. Good deeds are his work, and cause neither fear nor shame, they leave no [Page 79] stench behind them when they go out; nay they go not out at all, for memory retriveth them. They are grateful both to our selves and others, and live still in both. Whatever betideth us without, they preserve peace within, and at last re­store it without too. However in the mean time to their Authours they give va­cation, and make his life a continued Ho­ly-day. Never was the remembrance of a good action a grief to any, the most wick­ed man. It appeareth in a sinful person like a gloworme in the way in a cold night; it shineth, although it giveth no heat; the sight is pleasing, although it assord no light. But a truly practiced piety maketh it all day within, and enliveneth us with a celestial fire. It frustrateth the malice of fortune, and out liveth death; so that it neither feeleth the one nor feareth the o­ther. It forestaleth misfortune by a pre­occupation of the memory, which it employ­eth in contenting representatives; It wear­eth out trouble, and conveyeth us past death whilest living, by an assurance that we shall live beyond it. When we are in our Graves, that, although unburied, go­eth with us still, it being the onely peace­able possession of both living and dead. So [Page 78] they, whose virtues have been approved by durance, and have escaped through the surges of temptations unwracked, have the greatest titles both to fame and felici­ty; and when they are pleased to reflect upon them can redouble them, make them instead of a past misery a present benefit.

ALL this joy our memory worketh for us; and this in consideration of God's mercy, But his justice shall do as much, and his Providence too in the government of all things. When we call to mind the revolu­tions of things past in the World, and the varieties, which go to the composure of it, we look up to that Wisdom, which hath contrived and directed them to their seve­ral ends with a just admiration of his sage disposals, with as just a condemnation of those feigned fopperies of Chance and Fate. We may then find and know that all things happen by his sacred permission and will, which as it delighted us in the sufferance, so much more now in freer dispensation of sweets resembling the celestial. Of all changes we may in much measure see and recount the reasons the books of divine Providence being open unto us. We may, among other things innumerable, see there recorded the prosperity of the wicked and their confusion, [Page 90] and admire God's wisdome, who setteth them in slippery places to cast them down headlong to destruction. The just are al­way under the tuition of his fatherly eye, although in all worldly sense cast out of his favour: the wicked even in his prosperity is but heaping up the incendiary coals of his own destruction and ruine. Although he look like one of Pharoahs more proveable herd fat and fair, it is but to fall into an unsatiable gulph. Providence is best com­mended at last. Happy he, whose care for the present did never put stop to the hope of his future well being: for the righteous shall see the vengeance and rejoyce, nay, he shall also delight himself in the abundance of peace. The fore knowledge of God's pro­vidence proveth Memories darling, and Hope not frustrated, though dead by frui­tion, is revived by recollection.

WHO should relate this to the World but we, whose Hope have increased by im­probabilities and have outlived themselves? Our seed committed to the earth and lying out their winter under variety of afflicting weather have met with their spring, that after the confirmation of their roots the tops may have their flourishing and ripen­ing seasons. We, who have half an age [Page 81] lived under the oppression of continued u­surpations, may now at length, when our Sun is by divine providence, mounted to an higher both degree and strength, shoot forth into a timely viridity; and through his seasonable and powerful operations of heat may be preserved and perfect­ed for the divine husbandmans both glory and delight. We have not onely out­lived our durance, but its imposers too; and through God's blessing our confidence and deeds shall in future ages have a plea­sing and odoriferous acceptance, when their names shall stink in the nostrils of all men, yea, even their own very instru­ments and adherents. Each man shall eat the fruit of his own labour, and his deeds likewise shall follow him. Of which harvest none can be bereaft, for every man's transact­ed life pleadeth for him his merit, and claim­eth his due in despight of whatsoever ob­structions. As God is not mocked, we are not deceived. But they, who in our dayes so willfully deceived themselves by endea­vouring to mock God, which way can they now (as they were wont) cry up the truth of their Religion, and the reality of their intentions by the successeful event of their actions? their own arguments heretofore [Page 82] framed in a self defence were all of them wont to prove their self confutation, this onely excepted. Time and Providence (those neer freinds to truth-seeking Reason) have also divested them of this fraudulent pall, and made naked to their shame the very secre [...]s of their diabolical practises. God never ordered the course of worldly happiness so directly towards the righteous man's habitation, as that it never deviated; neither is wickedness in the acting alwaies unfortunate. God doth not alwaies signe his pleasure with his immediate finger, ei­ther suddenly advancing the right or de­pressing the wrong. It was a commend­able siction of Jupiter in the distribution of his blessings commanding an equality to good and evil. Which gave a semblance as if he should favour corruption and vic [...] as much as virtue and honesty. But h [...] knew if Virtue should be able to engros [...] to her self the whole stone of the com­mon blessings of wealth and worldly con­tent, she would be more courted and woo [...] ed for the train she beareth after her, the [...] for the proper esteem due to her wort [...] and beauty. We daily see that villany may be successeful. Theives may oppre [...] honest travellers, or an avaritio [...]s eye may [Page 83] by power and deceit out-reach a well meaning neighbour. But God alloweth neither of the theft of the one, or the ra­pine of the other. Observe therefore the end of such; they shall be taken in the snare of Gods wrath, and fourfold Restau­ration will not satisfie. And, besides the the end of the persons, consider their pur­chases from the known truth of that vul­gar observation, that ill acquirements are no inheritance. We can now fight them with their own weapons: Either they were mistaken in their cause, or else prosperity in this life is not entailed to virtuous deeds. They, who so impudently or rather blasphemously boasted that God attested their actions and the justice of their cause by so many signal victories, and per­mitting them from time to time to prosper in the world, are now silent as to this vaunt. Although they conspired with Hell to throw their consciences into a lethargy, and then to attempt any thing in God [...]s name, the success of their attempts was one­ly to the advantage of future misery. For when their Lucky hours had let down their last sandes the lethargy proveth but a Charm, and receding giveth quickness to their verberating foe. The disturbers of [Page 84] the Kingdomes peace had for their cheat of sanctity, by which they would appear white and innocent in the Vulgar eye, chiefly this of success. But their fall from their aspired altitudes maketh our accla­mations and triumphs to be heard at di­stance, inviting others to participate of our joy. Their dejection, either head-long from the degrees presumptuously ascend­ed, or penitentially to a sincere obedience from a mock devotion, could alone have been the means to raise our beloved Sion out of her ashes. Though the first hap­pened to be the means, the latter was more in our wishes. For my sincere thoughts are that we ought not to glory or joy in their punishments, so much as to pity their Obstinacy, whose hearts we find composed of imitigable bitterness. Our long cap­tivated Church retaineth that discipline in her renewed prosperity so far to love her enemies, as to wish them, who have been thorns in her sides, to become members of her body, and coheirs of her felicity. What­soever joy she conceiveth from the memory of God's enabling her to the victory of pa­tience, when these persecuted her, she e­steemeth not ample enough so long as that godly sorrow of repentance prepareth not [Page 85] them a meet habitation for true joyes re­ception. For although God (whose praise shall therefore be alway in my heart and tongue) hath turned again the captivity of his people as the streams of the South, and hath built his Church as upon Mount Sion, which cannot be removed; yet our joy is in a sort deficient by the want of so many members torne away from her, and one part of her body become as it were impo­tent; so many persons, the work of God s singers, for whom Christs most sacred body was pierced and his Blood shed, either pe­rished or under eminent danger of it. But then what was wanting was made up by the remembrance that God's long offered mercy, being by these refused and his grace turned into wantonness, they are deservedly punished in their obdurateness. We can­not but rejoycingly contemplate his awful Justice in permitting those, who have had so great a share, and hands so deeply stain­ed with the innocent Blood of persons of all qualities and conditions, with stupified con­sciences to run on the course they began, not li [...]ting to him, who recalleth. God s glory is incessantly the just man's bliss. Which way so ever it pleaseth him to work it becometh a smiling spectator. And [Page 86] his several wayes he hath to glorifie himself in bringing to pass these certainties, that the patient abiding of the Meek shall not alway be forgotten; that God will avenge his one Elect, which cry unto him day and night, though he bear long with them, to the end that prosperous Villany may never cease to fear, nor calamitous Virtue to erect it self to a just Hope.

AND now the time looked back upon seemeth not long, because at last our Seige is raised, we releived, and our con [...]idence mag­nified. Hope is a sweet companion, which with much validity conveyeth us out of the ruines of our times and unawares thrusteth us past fear of danger. We have as it were slept and dreamed out the sadness of our past time; but our eyes are open to the bles­sings of our present life, which by an evan­gelical liberty restored becometh the glad­some vigil of that everlasting Holy-day in Heaven. Much may it strengthen our Hope of Heaven that God hath restored unto us the uncontroulable use of his Courts and House, whether we may resort in companies and with notes proper to our thanksgiving so­lemnities celebrate this festival the prece­dent of our still hoped for pure, bright, glorious, and never ending day of rejoycing; [Page 87] Much may we be enabled and enclined to pray for encrease of pious Associates, who may with us bless and magnifie the Supream and sole Ransome of our lives and liberties; Much may our Mother rejoyce in the re­covery of such reduced members as were before alienated from her tuition and pow­erful benedictions, whether wilfully, igno­rantly or cowardly; And for ever here­after may Discord receding consine it self to that Stygian rabble of [...]reconceiveable rebellion, whose invention and successless issue it is most properly termed. So shall graceful Virtue have flourishing pavilions in every heart, and (each man being conse­crated a new) Paradise be no more one, but a plurality.

NOW let us compare them and dis­tinguish Joyes. He who with Frmine curio­sity hath preserved himself clean and inno­cent, though he thereby incurred the ha­zards of life, having escaped all dangers, hath a more through paced Joy then he, who hath run through any whatsoever dirty actions either to defer an empty fright, and to entertain a crackt and unseemly happi­ness. The one now looks upon his prospe­rity as the spoils of victory, and his own be­cause he served for it; the other laugheth [Page 88] but as it were for company with a fainty sence of pleasure, and is either in his heart looking another way (as before) upon more sensual pleasures, or bethinking himself how and where to pour out the tears of his ma­cerating and envious grief. Now he that doth any thing to obtain his Ends or secure his fears, proposeth to himself a joy, yet doth but,

BUT it is requisite that I vindicate pros­perity and extol it now, although I before condemned it. Yet neither did I discom­mend this now in discourse, nor can I be in­duced to praise that before condemned. As for that prosperity, which I before said to be the Souls canker, it was such as fomented na­tures too too violent inclinations to vitious contentments, and incited man to the un­manning himself. According as prosperity giveth joy, I either acquit or condemn it. If in our Joy of Restauration any depresseth his Soul with meer temporals and debarreth it the priviledge of ascent into the presence of the compassionate Restorer, what doth he but reinthral himself and torment his joy? If the use of the gifts brought in with peace be more frequent then of peace continuing [Page 89] gratitude, the man thus using them doth at the most (and that too not without checks) rejoyce but to halves; his diviner part is both hindred of her stight and blinded from her Joy. The temptations of illuding vanities grow more and more importunate, and they, circumventing the man, nurse him up (as if in true pleasures) in unseen miseries & conjure him to an ignominious slavery. He embrac­eth rotten deformities, and useth means with expedition to unbind the contignations, and let fall into irreparable ruine the plai­stered piece of mortality. So doth prospe­rity become his Scourge, because he, in con­tempt or neglect of God's glorious service, becometh the Worlds slave. Or again, if we have too able memories to recollect the surreptions and losses sustained in the late barbarous broiles, and because these breach­es are not made up, to charge our hearts with repinings intermixed with joy, what do we but make use of our strongest faculti­es to cheat our selves? We are to look for­ward to what is to come, nay, to consider what advantages we have in the happy Re­stauration of King and Church. Many (it is true) are the insiduous baits laid for us every where and way; but while God is our chief desire prosperity helpeth, nor faileth us. [Page 90] Therefore to those, who constantly behold Gods will as their most desireable pleasure, the good wrought in such varieties maketh wonderfully for the heightening of their Joy. None but a distempered palate think­eth bitter sweet and sweet bitter, for a sound body hath a distinguishing gust: So sincerity of Religion giveth sound judgement for the election of the most savory delights, the Sum whereof is God, the particulars whatsoever perseverance in Love promoteth to the understanding.

NOW that prosperity at all proveth ob­noxious to future [...]contents by too too indulgent supplies of luxurious appetites, is no fault of the times, but of the persons, who cannot learn to behold the beauteous blessings of God with chast and temperate eyes. Neither is the subservient and ready good an excusive plea, for immoderate ei­ther lust or use, nor given otherwise then for a punishment to such unrestrained wills. It is true that there is more danger in an exalted state of life, then in a depressed, because more privy temptations, more publick ones, but then care is the more commenda­ble, and likewisere sistance is the more glori­ous when the assault is feircest. They then, who were frighted nearer God, and farther [Page 91] off a self-l [...]ve by the Sword, Persecution, Na­kedness and distress, have made adversity bene­fic [...]al to their Souls, if their care now become not (like a watch not wound up) slack in time of greatest urgency. Temptation is no ne­cessity, n [...]ither store hurtful unless misapplied. The [...]u use of prosperity is to be led amongs [...], and, through the dilicacies, and charms of pleasure, and leave them conquered and as often as we are so led to recede with maiden appetites reserved for God alone. Thus onely do we use these benefits aright, and thus using them shall we duely remem­ber the greatness of the succour afforded by them, when time would wipe away the tract and obliterate the legend. Thus using them do we enlarge our Joy in them, because our Joy in the Author is thereby perpetuated. The greatest and sincerest of pleasures (as directly in reference to things of this life) is to bear and forbear. Temporal things coming suddenly to their height do sud­denly decrease; and the benefits of this life too greedily taken and used, cease to be benefits after one full enjoyment of them: onely moderation (with reference to God) lengtheneth them and preserveth the joy of them entire. They are so made to reach from earth to heaven, and the joy [Page 92] of our span-long life is spun out into a glorious thred of immortallity.

SEE now how farr our confidence hath carried us. The prayers of Faith have wrestled and prevailed with God for this return of peace to his Church and this Realme. A pious boldness in asking any thing of God, and resolution in denying a­ny thing to our selves for his sake, will procure a more prosperous advancement for us than this, even an exaltation above tem­poral to eternal rest and peace, Amen.

CHAP. III Reflections upon particular benefits ob­tained by his Majesties happy Re­turn.

GOd is alway a ready help; but more especially at time of need. Our own industry is but a blunt stupidity (take it in the most refined abilities) with­out his exhibited aid. Our necessities would be more urgent upon us then our wills could be active for us, should our best subterfuge from danger be our own meer contrivance. But God is ever present; yet more sensibly in the time of greatest necessity, when he seemingly hath absent­ed himself. He seemeth not present, when necessity is absent, because but remissly in­vocated. In time of need prayers are our refuge, till our desired Supply cometh, who sometimes answereth our expectations soon­er, sometimes later, according as we ei­ther pray, or he seeth expedient. He doth frequently delay until our pressures grow almost too too weighty, and then [Page 98] he becometh a speedy and powerful Deli­verer. Indeed the sordid ingratitude of man taketh notice of no deliverance, but such as is miraculous, and seldome much of that, after the wonder and need are both over: so far is God from our hearts, although alway present in our enjoyments, they being his liberallities. And in re­gard of our slight esteem of the more common favours, God doth suffer our dull acknowledgments to be sharpened by the want of those his blessings sometimes un­dervalued, and that such want as may make us sufficiently to remember even our dayes of forgetfulness. Then, when our crooked dispositions are set straight and upright, we have leisure enough to bemoan our selves and lament our past vileness, but scarce wisedome to foresee our escape from the quicksands of those perplexities, which we have no reason to deem other then inevitable. Nevertheless succour cometh borne upon the wings of Providence, and quasheth Tirannizing fear in the midst of its surprizals. More then to a sentenced sufferer in the very nick o [...] time a letter of reprieve, or an hand of help to a sinking and soul expiring person, was our deliverance gratious because more [Page 99] improbable, nay very miraculous. The commonness of our calamity was before our general comfort; so neer was the fatal knife to the thred of our hopes. But it is never too late for God to put a stop to the proceedure of malicious practices. He findeth not any time past, or any thing difficult. What to humane understand­ing may seem an impudent neglect, becom­eth to him a well slighted occasion, and our best time is not alwaies his. Provi­dence hath its fulness of time, which (let man never so impatiently labour to hasten it) will not be prevented nor deferred. Witness this our former expectations, and our present acknowledgements, which praise God for his wise and successeful de­layes. In due time God gave us a Moses, a Princes, a Ruler, and a Lawgiver, under whose conduct we have been led out of more then an Egyptian slavery. We have lost nothing by our hope being deferred, the length of time being well supplied by the perfection of our Blessing; a most gra­tious Prince, and we hope that what time was wanting to him and us, in his desired reigne over us, may in the felicity of many ensueing years be returned to him as an ad­ditional Crown, to us an encrease of joy.

AND of this his calm return giveth us an extraordinary assurance. He affordeth us by the serenity of his demeanour a large prospect of felicity, if our wayward per­verseness (like the never contented Israel­ites) change not the blessings designed us by his ministry into plagues and curses. We have seen his forgiving nature abhorring such crimson pleasures as are more sanguinary then necessary for Gods glory. Innocence conducted him a nearer way home then to swim through a sea of blood. He thought it not good to return the same way, by which his enemies forced him to depart. God, who useth to win by forbearance, and delighteth not so much as in the death of a Sinner, was his Pilot and brought him home to the harbour of rest by peace­able desires. He would have civil dissen­tions and fraternal jarres cease, and that we hear not hostile and distracting Alarms, but onely such harmless clashings as delight and recreate; that by our exer­cise and union we may the better resist forreigne contrivances and attempts.

HOW truely Golden would our Age have been had this rare patern found an universal observation, had real peace and joy met with a free access into every heart? [Page 101] But it doth not a little interrupt our rejoyc­ing that many harbouring unquiet thoughts do prepare War against themselves. A little gall marreth a great quantity of de­licate wine, and a few dead flies cause the Apothecaries precious oyntments to give a stinking sent: So doth a little of the leaven of disaffection in some few give fre­quent repulses to our copious and active joy, while we are forced to mix supplicati­ons with thanksgivings, and commonly to sigh for their miseries in the midst of our own triumphs over misery.

IT is strange that the Divine Providence, which illuminateth most, should blind any. But if deformed and vitious Souls turn things sacred into sin, and wholsome re­medies into the nature of their own distem­pers, God's Grace is nevertheless wonder­ful. If the wicked man poysoneth his an­tidotes, and maketh himself worse by the receipt of them, the fault is not in her Physitian. Although the Atheist forceth his will to obstetricate to sensuality, con­juring to silence all thoughts of a God, God recedeth not, neither is the more absent, but filleth the World with the brightness of his glory. The perverse fool may term Providence, Chance, but yet advising with [Page 102] even his own reason, he may confute him­self. However we know who it is, that pro­duceth Sublime and excellent things out of indisposed materials. We know that our present promotion came neither from the East nor from the West, blown by accidentiary winds, but it was God's finger; he is Judge, setting up the right and depressing the wrong. Let whatsoever adversary read himself those loose lectures, which his heart onely superficially entertaineth; yet no Diabolical Subtilty can withstand those quick lightnings, which God's powerful works do dart upon his conscience. And know he must, that whereas he would bribe his internal witness and judge, he doth but the same as he, that would retrive rivers back to their Fountains, and chain up the winds in an imperious Den or Castle; so impossible it is to confound that habitation of equal Justice, where nothing is pervert­ed. Our Kings many and Miraculous deli­verances from most eminent dangers, and the thred of his life interwoven with du­rance and protection, may in all reason si­lence the parlour Sermocinatours of rebel­lion. They all know (and some confess) whose work both preservation and Restau­ration is; yet they retain a certain inflexible [Page 103] stiffeness. God must be beholding to them for a certificate of approbation, or the work shall be none of his. Nay, if the preserved King and grateful people satisfie not their exorbitant lusts before the will of the great Preserver, they will attempt the undoing of what God hath done, as if aiming at the annihilation of his pow­er.

BUT their powers and wills are not in the same consistory, being as far divided, so unequally active. And he, who now disableth, did formerly disappoint. They, who formerly endeavoured the frustrating of Providence, were their own punishments in many fruitless attempts, but now they are, especially by necessity of forbearance of act­ing that, which in will hath been long since peretuated.

HOWEVER let them do and think what they will, experience teacheth the us truth of this, That although hand joyn in hand the wicked shall not be unpunished; but the seed of the righteous shall be deli­vered. That the later is performed is pu­nishment for some onely to behold, who are (besides their sin) more miserable then any, as being the peevish Authors of their own sufferings. The rack of envy in their [Page 104] food the juyce of gall their Drink, seeing their Ambition cannot Mount them on horse­back, while Princes walk on foot. But while we enjoy our innocent desires, may they long live and wish and hope, yet never obtain, until their wishes cease to be ma­lignant and fixed upon the bloody ruines of Kings and Kingdomes. Such red lines are they desirous to draw in their Calenders, as Holy day marks, that we may justly thank God who hath set his King upon his high places, and withal curbeth their viru­lent and fierce inclinations, so that he hath his enemies objects of derision, yet one en­tire motive to compassion.

ABUNDANTLY and most deserv­edly may we thank God for this Sum of mercies, A King. From each of God's mercies flow so many rivulets, as there are persons to enjoy it, or that is hours to be enjoyed; But this is a Mercy containing in­numerable of the greatest. The free use of true Religion is one inexplicably. Which that each person may apprehend, let him with calm and serene thoughts quiet those tumultuous waves within him tossing his affections to and fro at will. Then may he with an inquisitive devotion look into our sacred Misteries, and return to himselfe [Page 105] charmed out of all crooked prejudice by their noble blandishments and pleasures. Adde we to the ornament of this blessing the mercy of uniteing Peace, which he that desireth not, deserveth to be subser­vient to shame and misery, and justly me­riteth our wishes, that his own peace one­ly he may sacrifice to his fury until his temper by suffering becometh pacificatory. The magnanimous Christian, who mindeth the general good more then his own par­ticular interest, findeth himself there safest, where none fear, and maketh his chief Man­sion to be his House, who taketh pleasure in seeing brethren dwell together in unity. But this blessing without our King was not to be hoped for. The Crown and Crown properties sit neither commendably nor quietly upon any head and shoulders but the right. Besides (for God doth ex­traordinarily assist those, to whom he giveth the sacred Prerogative) they are too weighty to sit long on any wrong head or shoulders without a downfal or removal. Either of which happening the ship of state falleth in peices, the composure of which will never be effected by such crosse-byas­sed affections as (at such a time) common­ly approach to the management of the [Page 106] work. So while many contend for the Master-ship, all is lost. And in such com­bustions, where some hope and most fear, there is onely laughing work for forriegn spectators. But this evil is removed when the right hand holdeth the sword of Justice, when he, who onely ought, beareth sway and justly requireth Obedience in all.

WHAT happiness I here speak of in our enjoyment of him, our Sovereigns titles forespeak unto us in these words, King and defender of the Faith. There needeth no more commendations of the first then a re­view of the past times, which were most sad, dismal and utterly obscure for want of this radiant Luminary. The Prince of dark­ness then keep his festivals, and (prompt­ed thereto by him) every man did that, which was right in his own eyes. The con­trary goods hoped for and to be effected by the power of the Regal presence, may justly multiply suffrages in its election and esteem. Accordingly we have known the joy, and heard the acclamations of the peo­ple at our Kings return; A voice grown much louder in twenty years space. A Prince wisely eminent is the express image of God upon earth. The loss of such an one therefore could be no less then an un­happy [Page 107] dejection into Cymerian darkness, which tyranically usurped a Soveraignty over our benighted souls. But violence in the extreames being least durable, the glorious beames of Kingly splendour have victoriously dispersed those thick mists and obscuring vapours; and our languishing spirits are revived by the bright rayes of his (so much longed for) presence. The happiness to be found under regal govern­ment is amply manifested by the events of the contrary. Our own memory may serve instead of reasons. But among some commendations of it God's own words are express and highly observable, They shall say, we have no Kng, because we feared not the Lord; where the cause of deprivation was the Kingdomes sin, and a Kings absence the Nations plague. And as to our selves we had long been sick of, and desperately groaning under the miseries of a changed and still changing state, but remembring our selves deservedly punished as privy to our own distempers, when sometimes we slight­ed God's savours at such time as we were full of them, conveyed to us through this Golden Conduit; we did bear it as we might, but do now mightily rejoyce at our recovery. As therefore health is truly [Page 108] so esteemed by those, who have felt the bitter outrages of a perilous disease and have been rescued out of the very jaws of death; whereas their careless thankfulness scarce owneth the Supream Preserver, who were never sensible of him as an angry Correct our: so we may be taught to prize God's ineffable blessing, and to sin no more lest a worse thing come unto us then our o­verpast misery. Humble supplication pro­cureth, and gratitude prolongeth divine favours. As long as we know and are our selves God will smile upon us and reigne over us by his Word and Vicege­rent.

TRUE greatness is alwayes that, which keepeth the road of virtue and goodness. They were the prayers of an undoubted and blessed Martyr, a King for a King, rather that he should be good then great; but withal hoping that God had designed him to be both, that is, King and defender of the tru­ly ancient and Apostollick faith. That God hath made him the one is to the performance of the other, and that he will alway prove both, he giveth us to hope and believe. Which Title if some (according as their several humors transport them) will not acknowledg due, for their sakes do we [Page 109] chiefly rejoyce to apply it. The want of their concession maketh no diminuti­on of his honor. That he Laboureth by example & power to restrain the mad­ness of distempered brains in a general good, even theirs over whom the power is exercised, would delusion suffer them to see it. But that we have one to say to the fools, deal not foolishly, and to the wicked, lift not up the horn, is an especial felicity; which God hath given to them, who are desirous to serve him in truth and upright­ness, Whose prayer it constantly is, That God would ever give him to the Church such a nursing Father, under whom her Children may thrive and prosper, and devotion be che­rished and magnified, that glory may dwell in our land, and the beauty of our God might rest upon us. Great men by their good examples do exceedingly propagate piety, which is by so much rendred the more illu­strious, by how much it is admired and practised by illustrious persons, who are [Page 110] to the people in their religious growth as heaven it self to the tender plant.

GOD, in his love to us through our most blessed Saviour, hath in a great mea­sure provided for our souls and bodies. He hath given his Church beauty and or­nament, and we hope that he will add strength too by a King, who cannot but know how to rule his people, for whom and with whom he hath been throughly tried; he hath learned to cherish them be­ing himself alway cherished in the bosome of the Almighty to be returned to us a sure pledge of Gods love; he knoweth how to rule them, who hath manifested his mo­deration and power over himself in scorn­ing revenge and in silence passing over (& so expiatiating) those numerous injuries & indignities, which might otherwise have injured the Nation with the brand of per­petual infamy, And as we found in him a noble acknowledgment, that his Subjects have not been all guilty (but many of them [Page 111] partakers with him) of his miseries; so we reverently adore that admirable temper of Majesty mixed with meekness, hands bountiously open to reward the constant, and armes expansed to embrace the peni­tent; whereas sowre aspests and revengful hands had been less then the merit of those to whom his favour hath been beyond mea­sure extended. Herein he hath truely ma­nifested to the world how fitly the Scepter burtheneth his shoulders, how hopeful a Governour he may justly seem in his Sub­jects eyes, who could so easily sway his own passions. Where Reason as Soveraigne is enthorned in the heart governing all men­tual suggestions, that mans actions are drawn by the true line of virtue, and keep with­in the just lines of mediocrity. So did his most gratious Majesty moderate his course being princely and undejected in his lowest condition, humble and full of clemency in his exalted. No offers or temptations could deduce him from his love, zeal to that Religion and Church, wherein he had been so carefully educat­ed. We may thence hope that he will in gratitute to God Omnipotent, who hath re­stored him to that, and that to him, la­bour to continnue a Trofphee or fame, a Mi­rour [Page 112] of perfection, and pray, That God will (to use the words of his Father of ever blessed memory) still dispose him to all prince­ly endowments and employments, which will most gain the love and intend the wel­fare of those▪ over whom God hath placed him; and think it his greatest title to be called, and cheif glory to be the defender of the Church both in its true faith and just frui­tions. Which that he may be the more signally, God grant him a long and happy life among his subjects, his subjects integri­ty of heart, ardency of kind affections, and perpetual loyalty, and after, all to both him and them, that which surpasseth all, Ʋni­ty in Eternity of Bliss, Amen.

CHAP. IV. The care of our King ought to be one of our greatest cares. How ill the [...] some have vaunted of merit, wh [...] pretend to have wrought his return?

MAN is naturally a sociable creature, to whom a singularity o [...] happiness is no way acceptable who delighteth, as in a well being, so in communion of it. To him it is no less glory to cause then to possess joy. Th [...] members in the body are kindly dispose to each others prosperous subsistance, b [...] cause the common is the surest good but the laborous parts are more especialy regardful both of the honour and d [...] fence of the Head, because of its directi [...] faculties, wholesome administrations and S [...] premacy. For from the Head, as from Fountain, issue those vital veins, where [...] the members (each in its proper plac [...] are enabled to act and move. So is the no safety, for either all or any of ther [...] when this regal power is disturbed a [...] [Page 117] weakned, whether by the frowardness of the members disagreeing among themselves, or their rebellion against the Head, or if through their ungrateful neglect it be be­trayed to external violence. Now there is, or ought to be, mutual giving and receiving between the head and members; but yet the Members more need the Head, then the Head the Members, and the Members, in contributing aid to the head, are rather grateful than bountiful. Reason addeth a Spur to that dutiful subservience, where the more is given the more is re­ceived, as is the case of the body perform­ing allegiance to the Head. Herein the members are beneficial to themselves, and every part whilest obedient is instrumental to the general good. So is the whole state of the Body flourishing and happy, because the members are sociable, disci­plined, obedient and loyal. The same reasons of general convenience do di­ctate to Subjects in a Realm the same rules. To wound our Head is unnatural rebellion, not to preserve and honour him, is disingenuous ingratitude, consider­ing what sweet streams run throughout the whole body of the Kingdome, when the Head-spring is undisturbed, he can be no [Page 118] good Subject, who shall dip his corrupted parts in these waters to the general an­noyance; nay more yet, who shall not with a generous propensity to the com­mon good interpose even to his own ruine, when he apprehendeth any injury offered to the Head of Church and State. In the Judgment of the Royal Prophet it was in Abner a desert of no less then death to have onely in curiously slept, and not to have kept the Lords Anointed; and that Abner might have a through insight of the greatness of his crime, David confirm­eth his assertion with no less then an Oath. A thing of so pernicious example and dan­gerous consequence is the least negligence in a Subject when the Kingdomes Soul i [...] committed to his keeping and charge The Subject must be the Kings Armour to bear off blows from his sacred body, and first to be hewen to shivers himself, tha [...] the Sword may make no entry to tha [...] divine mortality but through his very bowels; he must be his Fortress with th [...] bulk of his body to receive the shots o [...] contemptuous murmurers, and his Artillery, which may at distance wound an [...] disperse all the malicious Crews oft reasonable complices; he must be his many-hand­ded [Page 119] Servitour to execute his just pleasure upon all essays, and his Argolick Watch­man prying into all secrets with a provi­dent industry for his good, and Searching the Abysses of male contented minds, be­ing ever circumspect and waking, lest any of the people while he sleep come in to destroy his Lord the King. Neither is this the part of the meanest Subject more then the greatest, but of all in their proper places respectively. It was one of Davids Worthies, who succoured him and killed the Son of the Giant; but his people were all in general careful of him, protecting that he should no more come in danger, lest the light of Israel should be quenched. It is truely a most noble care and highly commendable, which possesseth that Sub­ject, who resolutely performeth this his duty; but it is nothing more then what is required of all, who are to lay to stake their lives, liberties, fortunes and whatso­ever humanity esteemeth dear or precious, rather then with a fainty baseness aban­don the King to prevailing miseries. Men, who see the Kings affairs in likelihood of declination and will not put to their shoulders every man to bear his propor­tion and part, are a degree worse then [Page 120] those, who mangle and weaken the bear­ers hoping for a booty in the general ruin. For professed enemies may by a prudent prevention be stopt in the carreer of their desperate designs, and the edge of their weapons turned upon themselves; but those mens cold resolutions bring the King by expectation lower than could the o­thers combinations, they dishearten the well affected, and (besides the base ends upon which they are intent) they do in effect but with their own backs levigate a road for armed fury to march on the more speedily, as if they feared destruction would come too late. I cannot but call him the worst of rebels, who pretended readiness at all times, yet when his Lord calleth him in time of necessity, or when necessity be­speaketh him in his Lords behalf, instead of procession maketh an infamous retreat. It is true, that Rebellion is as witchcraft, and therefore Rebels a cursed generation, but curse ye Meroz (said the Angel) curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty; there is an aggravation of bitterness to them who came not to help. When God owneth the cause (as he doth the Kings, who is his Anointed) it is a [Page 121] cursed policy to save all and lose ones self, to suffer the wrack of honour and forfeit the glorious birth right of an eter­nal Crown for a mess of slabbered vani­ties. Religion teacheth us to Love our neighbour as our self, and in that respect to defend to the utmost of our power all, who stand in need of our help, as in our own necessity, we would willingly be re­leived: Our Oaths of Allegiance and Su­premacy hold us to a defensive and offensive obedience; a bond which no reason or con­sideration (as I conceive) may perswade us to juggle with or cast off; a Knot, which neither conveniences of Hope or fear can safely or justly unty. If convenien­ces of Hope might give a Bull of dispen­sation to an unwarrantable action (as is certainly the breach of an Oath) what da­ring malefactour might not exult and en­large himself into brags of his boldest perpetrations. Indeed Christianity were then come to the fatal period of its time, and all manner of Law and Moral equity must in mourning attend it to the grave, looking for their own suddain over-throw and next turn of sepulture. But reward proposed for breach of Loyalty is a devilish temptation, to the charms whereof no [Page 122] true Christian Subject will lend an ear; but contrariwise he sticketh to his Prince with closer constancy and greater resolu­tion the more pressingly this insinuating and painted snare offereth it self. As not the most promising hope, so not the most crabbed terrour can work any thing, where the weight of an Oath and the accep­table suggestions of conscience mind the Dis­ciple of Christ of his duty, and an answer­able recompence. The Heathen could say.

In English (with the Readers favor) thus.

BUT a Christian hath respect to more than his present honour, as knowing the dues of unfeigned Obedience to be im­mortal. When his Prince is his grand [Page 123] thought and care for God's sake and love, he assureth himself of no less recompence then God himself. The King is under God Religions great Guardian, in whose face how do we read lines of care for us? Let astonished and Watchful thoughts ac­companied with prayers (which use to procure Angel Guards) be ever employed for his concerns, that he may receive the fruit of his labours, our pious and assi­stant cares returned for his perplexities. We by our Christian sedulity mitigate the harshness of his cares, who is most perplexed for those, who neither regard God's glory nor their own good, who will not be obedient lest they should be too too happy. We should all amend, that he may be eased. And truely if we be careful to our selves, we shall not be wanting to him, we shall lighten both his cares and our own. If we account his enemies ours, the care is divided; he beareth but a part and we but part, al­though each one beareth all out of a no­ble affection to his and the general wel­fare; and at last the success is good and certain, there being in all a religious un­animity. This care proceeding from love becometh earnest in its labours, speedy in [Page 124] its services, constant in its resolutions, and valiant in its executions. It will not per­mit us to secure our selves first and serve the King afterwards, nor to break off our services in the midst by abrupt counsels, but with a deliberate judgement to serve him in season, that we reap the harvest of his approbation, and joy in his smiles. There is an absolute marriage between the King and his Subjects, whereby there are interchangeably given assurance of Faithful adherence to each other in adver­sity as well as prosperity; he cannot at all leave, they cannot, unless lewdly and im­piously, sorsake him. Let our endeavours therefore be strong and serious, accompa­nied with prayer to God, that he would cherish him his bosome, that (according to his promise to the King) through the mercy of the most high he may not miscarry, that he may have in all abundance of sincere Love, although little cause to put it to trial, and this through the merits of Holy Jesus, our most blessed Saviour.

WEE cannot but see our selves strict­ly obliged by God's Lawes and common gratitude to see the Kings welfare both by us and from us. Now I come to con­sider whether a Subject be any way capable [Page 125] of being accounted meritorious according to the common vaunt, when he hath done the utmost he can for the heightning his Majesties prosperity. Obedience to his call and command is a duty towards God more than man. This obedience is do­ing that, which is right in the sight of the Lord, (according to the Scripture phrase) and not in the sight of man alone. It hath God for the prime motive and ulti­mate Hope. If therefore there be any, who vaunt of a meritorious service in any em­ployment of this high nature, they befool themselves out of the reward and com­mendations of Obedience, for as much as they manifest that they have not yet learn­ed to be obedient. And some there are, who speak loudly of their being instrumen­tal to the reducement of our Soveraign, whom themselves had formerly forced to wander as a bird from her nest. And these are a sort of men seemingly very religi­ous, but we may judge of them, whom the Psalmist had long before described from their making a dogged noise about the City, and grudging that they are not satisfied. These are abortive Children of the Church having the form of godli­ness but not the power. These with a mer­cenary [Page 126] obedience expect a reward for their service, and this the fairest and best jewel in their Masters Cabinet. If they had come with that Benjaminite, who had cursed the King, to meet him upon his return with, re-cognitions of sorrow, if they had put the halter about their necks, confessing their former merit, they had done some­thing like Subjects, much like like converts and penitents, meet to be forgiven and embraced; but then onely when unlawful practises could not bring about their foul designs to come and meet him (the in­struments of whose long calamnities had been forged by them and hammered upon their anvil) giveth them an evident mark of notorious insolence. I am ready to judge with the wisest of Kings, that the the Sacrifice of the wicked is an abomination; but how much more when he bringeth it with a wicked heart? They, who had some­time torn in peices those robes, were at length set out in Loyalty's dress, that what they had failed of by disloyalty, by the fucus of Loyalty they might at last obtain.

HOWEVER these men would be taken for Religious, they have high­ly abused and worne bare their plea, so that through it pride and hypocrisie break [Page 127] forth and become apparent. For there is neither humility in subjects giving laws to their King, nor religion in perswadeing him contrary to his well grounded judgment, and the received Principles of truth. Here­in they also indiscreetly thwart themselves, who, while they would not have violence offered, to their consciences, are violent even without arguments and against reason in obtruding a religion upon him. Their perswasions would be other, and they more submissively meek if they truly considered what calamities their contentions for Reli­gion involved both King and Kingdome in; neither can any understanding head give it self the hopes of any better fruits from any Religion which subjecteth the King to the Churches censures. Certainly true Reli­gion commandeth us all subjection and in the most exact manner to Honour the King, to depress our selves, and our best actions to cover with silence, whereby they are en­riched and made acceptable to God. He looketh upon our simplicity in the first place, and knoweth what is done for his sake and honour without our vain glori­ous proclamations. It was surely vilany and not any thing to be drawn into ex­ample, the act of the souldier who spit in the [Page 128] face of him, whom he had before saluted as King; or if there be in subjects an ill gotten power, they should (methinks) ab­hor that paterne and copy of him, who said to his Prince, All this will I give thee if thou wilt fall down and worship me. Men of true piety use not to boast of their pul­ling down and setting up Kings; nor will they usurp God's power under pretense of being eminent in his Church. I am very loath (especially in these times) to bring an invective against my fellow servants, and those claiming the name of Protestants; But I am much more loath, that that Name should be aspersed by the practices of those who bear it, while they recede from primi­tive purity entangling themselves in the tentes of those, against whom they declaim, as if their intentions were to return to Rome, although their face is as if they would go to Jerusalem. I know both how much displeasing it is to rehearsals, and what censures he must undergo, who layeth o­pen to publick view errors, which the un­fortunate Authour would have concealed. But the displeasure and blame will be in­juriously placed upon him, who really aim­eth at what others onely pretend to, the glory of God and the general good. And if the ne­cessity [Page 129] of the times did not open the lips of men of the most known modesty, by these kinds of discourses, informing me of the just­ice of these complaints, I might peradventure suspect my self either guilty of a misappli­cation, or at least too severe in my indica­tion. In truth I heartily wish there were place for such a suspition, and that the pub­lick knowledge would not bear me the wit­ness of innocency. A triumph over mine own errours would administer unto me am­ple contentment, and in this case the joy of the publick welfare would over­whelme my sorrow; seeing my self, and not them mistaken.

BUT the felicity is too great to be ob­tained. Could we see them begin to keep within the prescript rules of modesty we might from those sparks blow up and kindle our hopes. But their both words and deeds, declaring their own shame, encreaseth our sorrow. They speak themselves some­times great friends, whom we know to be reconciled enemies, (and would to God they were reconciled in sincerity or were of a reconcilable nature) of whom all cauti­onary advises bid men beware. In the midst of those benefits, which should strong­ly binde the knot of reconcilement, they [Page 130] are most apt to shew their dissimulation, being never more ungratefully dangerous then under accumulations of kindnesses. All that ever hath been granted, hath been debt and merit, and their demands do cla­mourously out reach all bounty. If we should suppose their deserts great, yet we find it an usual admonition of one to ano­ther, that if any perform an act of cour­tesie to his ordinary friend, he may not stretch the skin of his eye-brows in a bra­vado, neither make his tongue, an instru­ment of vanity, the trumpet to sound an [...] publish what he hath done; but that b [...] lay his hand upon his mouth, that he be silent, and then his deeds will praise him whereas a benefit accompanied with insolence is an odious evil. This is the rul [...] between private friends. But the high [...] any man act, and the greater the perso [...] for whom he acteth, the more doth reason a [...] vise him to stifle words; and if none ma [...] upbraid a benefit to a friend, much less ma [...] he make (his duty) obedience to his Prin [...] an occasion of boasting. It is every man bounden duty; none can without sin and vengeance neglect it. And therefore every good Christian subject hath his action sprouting up to maturity for his only En­logies. [Page 131] If God and the King see his obedi­ence he careth not whether any blasts of commendation publish it. But these are not so in love with Virtue, who have aimed at praise from contrary actions both against and for the same Cause; we have (and that even since the Restauration and dayly) heard them equally loud and vaunting of far differing services. But speak they ne­ver so loud, they have no Eccho of praise returning from either the reverberating hills or alarmed valleys; men both of high and low condition seeing them ready to burst with envious and ambitious thoughts, will not add any breath to endanger the crack­ing of a stinking Bladder. The boldness of these men is strange and demandeth our both pity and prayers. Poor souls! God give them repentance and (what they erroneously seek) true happiness and joy.

THESE are my worst wishes for those of whom I have had this discourse, that be­ing repentant and paineful in good by their silence and integrity of heart they may be a blessing to themselves. Neither (although I have encircled some within a list of accu­sations) am I ignorant that diverse of this party (which I leave nameless) both disown all plea of merit and give testimo­ny [Page 132] to the world of sorrow for their former countenancing harsh and illegal practices. To these (if I may escape the envy) I would become admonitory, that seeing they can most powerfully perswade men of their own judgment (except in this of compun­ction) both to forbear and lament their con­tempt of Princes, and prostituting their pre­cious souls to the lust of pride, they would endeavour that reformation among them­selves, which they laudably desire in all. They should be advised and acquainted that some good actions, but those deform­ed in the production for want of a good intention, and every day bespotted with vauntes and brags, are insufficient to wipe off many very unjust ones, and most notoriously haynous. There is nothing but repentant tears falling down, which o [...] erect a debased sinner, and make a way for l [...] ascent and escape from the calamities, whic [...] by his sins have circumvented, and are ready to devour him. These are silent an humble; they are neither seen nor heat by men, but speak loud to God, who [...] the penitent entreateth to hear the voy, of his tears. These we all need, these a [...] the quicknening and cordials of the be mans soul, much more of him, who wit [Page 133] the Prodigal Sone cometh to his Father and on his knees confessing them doth implicit­ly beg pardon for his past delinquences. They, who have been most plentiful in these should shew their sweetness and ef­ficacy to such as have eyes too dry, and smile out their sinful days. They who have been most neerly touched at the heart with the sharpness of their guilt, and have removed the anguish by these Me­dicinal drops, may most properly per­swade, because to them the remedy hath proved experimentally sure.

BUT who can tell how oft he offendeth? We have all committed, if not the same, yet multitudes of transgressions. Let us then shed for our selves tears of compunction, for others tears of compassi­on. It is a work worthy the Disciples of Christ as often to weep for themselves, so with tears to water the barrenness of such hearts, as know not the curse to which they are condemned, and (if God so please) thereby to make them fruitful to repentance not to be repented of, that sorrow, which is the assured Page to felicity. Amen.

CHAP. V. Of the different murmurings of all Par­ties.

IT is not so much to be admired, that men, ever looked upon as high mind­ded and insincere, should by the ill breath of their own commendations blast and raise a scab upon the graceful counte­nance of a good deed, as that amid such variety of Blessings as God hath, by his Ma­jesties happy return, shoured down upon this whole nation, the shrill voyces of complainers have and do drown the most acceptable acclamations of thankfulness. Being full of the coelestial Manna, we be­come wanton, and will not want words to reproach the Giver. Every condition is fairer and more contenting then the present so much do our thoughts run division, and we abhor the touch of the same string twice together. We desire, yet frustrate our selves of the enjoyment of our desires obtained by giving nourishment to new desires. We droop under one want, which is scarce re­moved, but we beg others and more intol­lerable, When we roar for very disquiet­ness [Page 140] of heart being born down by some weighty calamity, it commonly happeneth, that deliverance was never so acceptable, that we were never so weary of the burthen, as we quickly become weary of ease. The man in the Gospel, who had the Devil cast out, and the possession of his own home wholly to himself, could not in his heart enjoy a colitary blessing, nor retain a profitable guest; but after sweeping and garnishing his house readmitteth his plague, and with him seven more worse than himself. That which of a place of misery had begun to be a Paradise, how soon doth he convert it into a real Hell? what greater misery than to be still jerked with our restless fancy, and tos­sed by our own fluctuating will? What more despicable infatuation then to permit our selves to a continual labour in quest of that, which having we utterly disown? God no sooner in his wisdome for our good diminisheth our store, but we presumptu­ously add to our sins either illegal practises to encrease it, or distrustful complaints, more (perhaps) for fear of a future, then indeed because of any present necessity: On the o­ther side, when our low condition moveth him to pity, he no sooner ripeneth our small hopes into a speedy harvest, but we [Page 141] fault both the manner and matter of his li­berality. But the chearful man alway feast­ing himself with his blessing of content, is as wary as he is happy. Have he more or less of either prosperity or adversity, he blesseth God above all and for all, and blameth none but himself. It is truly a wretched life, which we pass in this world. But whence have the miseries thereof their growth but from our selves? They are of our own planting? and by our sins we as well nourish them as we gave them a being. And if at any time the hot sun-shine of prosperity scortch them, even when we should rejoyce, we usually (not knowing when we are well) with querulous waters of our streaming eyes refresh and quicken them. We our selves are many times apt to languish in mind that they may prosper, not being able to discern Gods blessings, e­ven when we are by them too full and too fat. If (with the Iraelites) we have flocks and herds, we want bread; if we have bread, we want drink; if we have flocks and herds to kill, bread and drink answerable, yet there must be variety of flesh for lusts sake, yea and that quick­ly too, or else heaven shall be alarm­ed and upbraided with the plenty of [Page 142] past dayes under other governments. And then cheifly when there is no want of any of these, but an excessive variety, when moreover we are upon the confines (as it were one foot entered into the pos­session) of our Canaan, the noise of a Lion in the way, and the height of the sons of Anak make us desire a return into Egypt to engage our selves in slavery, no more to expect a ransome. Now if we do but consider in what an unnecessary trouble we involve our selves, when our licentious desires go roving up and down not attending the di­vine pleasure, nor liking the method of his disposals; how we still seek and either find not, or find to no purpose, by reason we still antiquate the last invention or hope; how our insufficient fancy worrieth and baiteth it self, and all we do or say tend­eth not to confirmation but ruin of body and soul, we should contentedly fix our sole hope in him, who loveth us better then do we our selves. There is no evil befal­leth him, who is contented; no good, him, who is discontented with any thing but himself, especially him, whose discontents no good (although in accumulations) si­lenceth or calmeth. What mischievous in­conveniences doth man suffer in himself, [Page 143] when he doth not correct and deaden the bitter passions of his heart which the sweet­ning rellishes of the saving fruit of the tree of life! What a disdainful thing is it for a Begger to refuse his almes, and expect to be a chooser, to be his own carver, when at the last (poor fool!) seeing a large table furnished with much variety, he knoweth not what choice to make, what delicates to prefer? It is far more grievous and a­bominable to trample upon Gods munifi­cence, because when he hath royally and abundantly given, he doth not humour us with a Please your selves. Those are most barren souls, whose longing the coelestial bounty cannot satisfie, which are not more pacified with plenty then scarcity, but ra­ther sharpened and encreased. This evil is the curse, & fortune of the wretchedly self plea­sing murmurer. He is even his own curse, and through himself alone perpetually restless.

HOW do I here find my self obliged to pity those, whom I cannot but censure and condemne? Pity I needs must the weak­ness of those men, who (as it were artificially) contrive their own downfal; whereas by being an happiness to themselves, they would be accessory to the building up of other mens joyes. The world, which we [Page 144] commonly (and not injuriously) term a vale of misery, is so more truely from the evil we do than the evil which we suffer in it, the evil we suffer being the conse­quence of what we do. It is not strange that sorrow sprout up round about him, who hath the very root of perverseness spreading it self within him. Such is he, who when he should make his heart the nursery of virtue, suffereth the Father of discord to plant their jealousies and discon­tents, which bring forth sundary vices. How gloriously bright did that day of Gods favourable visitation appear, when he re­duced (after he was pleased to throw down the fictitious ressemblances of High­ness, which in subjects we could not bear) true Majesty to sit upon the Throne, and sway the Scepter of this Brittish Isle? How reli­giously and fervently did we for a time seem to joy in that goodness, which so miraculously conjoyned the separated Head and divulsed Members? But how long? The splendour of that day continueth nay increaseth, yet some think it to be now in its setting, because they malitiously close their eyes, and what they will not see, cannot behold. The causes of this joy the first fundamental Goodness conserveth; [Page 145] great is their blindness, who are uncapable of it, greater their wickedness, who by denial of it, would obstruct it. If it hath its full influences, why do so many scatter abroad doubtful rumours and se­ditious complaints? If it doth not conti­nue, how doth the Cause abide and mul­titudes of sober men deceive themselves with the contentments of the Effects? The fulness of our ioy was wont to be expres­sed in this, The King is restored, and long may he live. Was this joy too violent to last long, and we, through long abstinence and desire, apt to catch a surfeit of so great a pleasure? This could not be. For there is nothing, wherein God truly is, which is surfeiting, or that can be immoderately en­joyed. Therefore the reason of this great distemper must needs be, that the general gladness was intermixed with particular hopes, which either would not endure time, or were discouraged from proceed­ing, or are yet erected, and by this means prepare for innovation.

Their complaints are different, but are ne­vertheless complaints, and speak the Authors ill governed affections. Though all are not [Page] alike offensive, yet none of them are inoffen­sive, none innocent. They are all sowre rehearsals of that garbidge of discontent, which they have unadvisedly swallowed.

OF the first there are two sorts; the one is displeased that he receiveth too little, the other that he payeth too much.

1. HE hath indeed the most forcible arguments of any to plead his excuse, if his tongue hath strayed somewhat out of the way, who bringeth Necessity to speak for him, who hath adventured far, hazard­ed his life, made a voluntary and free ex­pence of his blood, suffered ruin of estate, bear reproaches, imprisonments, sequestra­tion, (of the remainder, if any thing were left of a broken fortune) hunger, naked­ness, and even utmost of calamities; that could willingly have lain in the grave bit­ten and gnawed by those foul and insati­ble vermins, which surrounded him, so long as these miseries were common; and now onely desireth to be revived by his Lords resurrection. But necessity is no excuse; for no man is necessitated to evil. Let not (I say) their words pierce his sacred heart, whom he loveth as his life, nor let the Heroick excellencies of past dayes be summed up and disparaged by this final of [Page 147] that good subjects who have suffered with him and for him, should any way endea­vour releif, rather than desire that he should now suffer for them. For so many are the dayly and unexpected exigences of state, that the great boone they expected (if his Majesty were resolved upon it) would no sooner be beneficial to some, but it will would prove destructive to all. Some make this answer; We desire not, nei­ther have at all desired the exhausting of his majesties treasures for our satisfaction, but still to have served his Majesty; to serve him in peace and war now, as well as formerly in war; to manifest our continued fidelity by the honest discharge of some offices, wherein are men imployed, who have been of the cheif conspiratours and merciless spectatours of our long urgent dis­ [...]es. Granting all this (for reasons where­ [...] [...] not perplex our selves, nor [...] mysteries of State) yet here [...] [...]plain. Time may recruit [...] [...]t not spiritual. Impa­ [...] [...] [...]arm then an armed e­ [...] [...] [...]continuance in it fre­ [...] [...] losses irreparable A [...] [...]ged and commanded, [...] [...]at earnestly, and still [Page 148] exhibit tokens of present as well as past desert. Let prayers be offered up dayly that the King may be able, and we may be assured of his willingness to do his ser­vants good. Let him provide for himself first, that he may be the more royally li­beral at last. If there be any, who think they have cause to complain, let them more wisely bethink themselves, that com­plaint is no satisfaction, although it may be cause of delay. The patient man soon ripeneth his hopes, when the cold air of im­patient speeches keepeth back the comfor­table seasons. Seeing they know their Lord to be of an incomparably sweet disposition, but know not his reasons for what he doth, nor (most probably) he their either desert or need, let them not through their own bodies wound him, for whose sake they once thought their blood vile, and [...] selves regardless. Let their [...] beg, but let not their [...] grieve him, who hath irrit [...]nities thrown upon h [...] insupportable, were r [...] assistant. Let not (I sa [...] his sacred heart, who [...] nor let the Heroick ex [...] [...] be summed up and [...] [Page 149] of a causeless disgust. We may consider our own condition and so judge of his. Al­though some men have scarce so much as a will to do what they can for those, who have well deserved of them; yet on the o­ther side others are intangled with infir­mity, and cannot stretch out their hands so far as their good will reacheth. And Kings are but men, who have the wings of their power many times so clipt, that it cannot soare so high nor extend it self so far as it desireth. The vastest and most unlimited power on earth meeting with a magnanimous goodness is too little and scant for the good, which it would do. As we cannot but be satisfied of the im­mensity of the goodness, have we but pa­tience until things grow (as neer as may be) proportionable to it, we shall marvel­lously applaud the kindness, and peradven­ture for nothing more then its delays, by which it will become most magnificent and perfect. There was a time when the cru­ellest of Tyrants made these persons of desert and fame in a sort subservient to a beggar­ly race of men of the vilest birth and conditi­on. Those dayes through Gods infinite mercies have an end, which is more then any could by the rules of humane reasons [Page 150] have expected. He, who hath begun this good work, will also finish it in his time. Wherefore as a long expectation hath found a large recompence, let the one be continu­ed and the other will be compleated. It is a great mercy to have ingenuous persons no longer cloystered nor miserable upon every wicked wretches lashes of conscience and merited fears; to have alienated patrimo­nies return to the true proprietors; to have many damages repaid with the bountiful favours of a most compassionate Prince. But all things cannot presently, nor as we will be effected. God giveth to man to will and to do, and maketh the will prepa­rative to the act. When he is pleased to give way, other things which are wanting shall have their accomplishment, whereas yet (perhaps) though the will be pregnant, there is not strength to bring forth.

2. LEVITY is the bane of prosperity, although prosperity is the cause of Levity. In adversity we can (peradventure) see a­right; but too much prosperity following so dazleth us, that we are seldome able to look directly forward upon that, which is most excellent, and had formerly the signa [...] distinction of our Sounder approbation But quite otherwise, what we oblickly glance [Page 151] upon, we hotly contend for and maintain although ordinary reason consulted with, af­firmeth it to be the present dotage of our weakned apprehension. Here as prosperity perverteth the judgement and introduceth Levity, so Levity soon putteth us out of those joyous postures we are set in. In the times of bitterness and hardship when an arbitrary power made us sensible of the mi­sery of our deprivation of regal mildness, when the just indignation of a remediless tyranny stirred up and cleared our intelle­ctuals, nothing was more desireable then the moderation of Princely demands, which, the juster they are, be the more compassio­nate and sparing. Then we hard the la­mentable groanings of an oppressed people, who notwithstanding professed that their sorrow was greater for that their contribu­tions added nothing to the greaness of true Majesty, then that they exchanged fulness and plenty for the pinches of poverty. It was more grief, that he received not, who ought to impose, then was any imposition a grievance. Those complaints might deser­vedly have been commended as the brave commotions of noble dispositions, but that those spirits are evaporated and quite lost. What before seemed a gallant temper appear­eth [Page 152] to be but a peevish invective pro­ceeding from a disrellish of the griping car­riage of the usurping Potentato, whose title (it seemeth) did not so much displease, as the way of maintaining it. Blessed is he, who condemneth not himself in that which he approveth. The same persons now cry out, What a King and yet taxes? We hoped to have been delivered from such pressures and bur­thens. What difference between this or that Government, if the subjects purses must still be open to the frequent demands of State-Collectours? These and the like (or worse) seditious murmurings grate those eares, which had sometime been delighted with more pleasing language. So doth the hu­mourous changling (who preferreth himself before all the world, yet hath not the wit to love himself aright,) shew the deceitful­ness of his heart, that although he some­times speaketh well, there is not a greater stranger to well-meaning. There is no time or thing, which cometh a miss to him, who is resolved to let loose his tongue into any manner of language; and of all other the Father of mischeifes hath, for these his in­dustrious Sons in the first place, instructi­ons to obloquy, as the most plain and easie. Biting is sutable to a malicious nature [Page 153] and envy taketh occasion to spit venome at any thing, which thriveth. These evils, although in some respect we call them na­tural, are yet but the distempers of nature and the depraver Satan, who, undermin­ing our reason and taking advantage of our fluctuating opinions, by certain diabo­lical injections, sometimes utterly disolveth whatsoever in the whole man is noble and Divine, and too too commonly bringeth it almost to despair. From him come cause­less jealousies, fears and discontents, they are his work and contrived for mans over­throw. But God the Authour of peace and lover of Concord religiously invocated, soon cleareth these mists, which the Deceiver casteth before our wronged judgment. While we adhere to the dictates of his sacred Spirit, pride and self love, the causes of discontens are removed. With which whosoever is filled is apt to be strict in examination of other mens actions, and to procure to himself trouble from conceits of disrespect, want of love, forgetfulness of worth and the like. But meekness and pure devotion will work for us better sa­tisfaction and give every one to understand it to be his duty to be thankful to him, who giveth abilities, rather then to be im­patiently [Page 154] disloyal in the love of bewitching discontent, and producing its broods of impieties. I call it without injury bewitch­ing, it being that Harlot, which calleth pas­sengers going right in their way, saying, whoso is simple, let him turn aside hither. It en­ticeth none but the ignorant, them it be­witcheth to its counsells and wayes. Men, who cannot hold a stedfast progresse in that good, which they have opportunely fallen into, cannot but, together with their folly, manifest a base incontinence delighting in painted harlots, and evils disguised un­der the colour of good. They, who with their tongues sometime so much magnified the royal cause, and seemed exceedingly zea­lous of the glory of God, had even then (as is most evident) some other ends, which they would more willingly pursue, some castles, which they were building in the air, some upon the sands, but (although discour­sing of it) they were forgetful of the Rock, whence they were hewen, and the Heaven to which they should aspire. It is an ill token of Love in those, who pretending a longing for the Kings return, which they could be content to purchase at any rate (O the pity that so noble a passion should be so short liv'd and happen to meet with a floating ha­bitation!) [Page 155] whether of life, liberty or e­state, all temporalities and present blessings together, that these should as much as others let loose their tongues to all manner of re­pining complaints and seditious murmur­ings; that these should by the impurity of their words soyl that glorious garment of Loyalty, and break the well accepted bands of sacred allegiance. Oh? that they would but discreetly and to their assured safety consider from how blessed an estate they have run, in how bad a condition they at present are, to what danger, what misery they post away. Having that upon easie terms, which they wished for upon any, whence cometh the dislike, or what occasioneth the grief? The blessing too cheaply obtained is slighted, yet the complaint speaketh greiv­vances and burthens intolerable. These ways, however they seem right in some eyes, yet surely the end thereof is the way of death. Undoubt­edly the bac [...]slider in heart will be filled with his own ways; and he, who will not be constant to the entertainment of his prospe­rity, shall by inconstancy weary it and make it forsake him. The forementioned wishes, and the joyes of the ensuing successe, had perseverance crowned them, could not have been sufficiently extolled. But how are [Page 156] the desires extinguished? how is the joy abated? how hath darkness seized upon those temples of piety, which were some­time bright with the lust of a coelestial fire? To see a bad beginning have a good end is very much desireable; but to have the for­mer part of life bedecked with orna­ments of dignity, and the later disfigured with the strange contrariety of base and sorded rags is such an odious evil as maketh the eye, which behold'st it almost hate the light, by means whereof it had so unwelcome a spectacle. Such are these who are either sluggish or false in the best time, who upon victory obtained forsake the field and releive the vanquisht enemy. For so it is; The murmurings of those, who deny the King due aid, doth give heart and impious succour to the rebel, who seeketh nothing but an opportunity to act over his old villanous commissions. And thereby do these men punish themselves, and the backslider cometh to be filled with his own ways. By their clamours they whe [...] the appetites of some, who were alway too sharply set upon innovation. The murmurers corrupt the circumbient air, and still the plague spread­eth further and further, whereby his Majesty hath more foes and consequentry more need. [Page 157] For besides homebred conspiracies hereby strengthened, forreigners make it their pleasure to affront him, so that the speedy supplies given their King is each Subjects Profit and Honour, be­cause the Kings injuries is the Peoples both damage and shame. If I account the labourer worthy of his hire, and him, who reapeth and inneth my harvest to merit a recompence; shall I not much more to him, who by his labour, care and armes secureth it in the field, and garner, return a free-will offering, the purchase (as I may in a so [...] speak) of my continuing fecundity? My reason dictateth no less to me but that it be­fitteth me. Which when some pious assertors of the Peoples true liberties and happiness had well apprehend­ed, and desired a general compliance in a matter of such publick benefit and importance, how have others, who would speak boldly against the [Page 158] Kingdoms welfare in performance of his duty, been extolled for their wisdome and care, by those who would seem most affectionate to his Majesties just cause and person, and also to the Peoples tranquility. No man is his own or anothers friend, who advisedly multiplieth, or in the least uttereth words in commedations of busie and sediti­ous disturbers of other mens good intentions, or speaketh language, which is sowre with inward disre­lishes. It was a very religious ex­pression of that wise Senator who said Ʋniversos affligit, Cassiod. l. 1 [...] [...]pist. 19. qui Regi aliquid necessarium subtrahit; quia dū laetus optatur ab omnibus, cunctos contristat, si probetur offensus. The wit of men of this humor; who are apt to be distasted upon so slight an account, and to give distaste, where Men of sound judgement do [Page 159] alway think it a glory to be liberal, is to be observed from his judicious scorn of such base providence. Who said, Bark. d [...]. Arg. lib [...] 4. Egregia Scilicet cura ti­memus, ne non hostis cum saeviet plenas domos & opulentas inveniat. Re­petamus memoria vastitates, peculatus, exitia, &c. Should God, armed with his incited Vengeance, prosecute our ingrati­tude and over-whelm our black deeds (which although our late miseries should make us detest, yet our language seemeth to desire) with the crimson ruines of each others slaughtered bodies, making each o­thers sword to revenge the wrongs offered unto heaven, it were less then the desert of so ungratful underweighing and in­considerate contemning of his blessings. Absolom had better have been close shaven, and have been without that extraordinary beauty of his long hair, then to have kept it to be the fatal accomplishment of his dayes, and his hastened death: And eve­ry subject upon second thoughts, will ac­knowledge that there is nothing more com­mendable in a subject than a frugal care of himself, and a liberal loyally; that to give much and want something is far more pro­fitable than, expend highly, and keep little, [Page 160] or to endanger all by endeavouring the keeping of all. The Apostle S. Paul makes tribute, custome, fear and honour to be the parts of obedience; the respect to our duty and a true chearfulness do perfect obedience. It is too too fresh in our memories that among o­ther things the people clamouring concern­ing a ship money tax, and some other inconsi­derable grievances became proditor sui, & proditionis merces. Assuredly they, who Love to have the Head dishonoured and kept bare may not prudently comfort themselves with the blind Hope of a long safety. And indeed (to speak plainly) none wrong themselves more then these, especially if the ground of their com­plaints be well considered, That what is required for the publick good they cannot spare from their own too publick vices, Want of moderation in the disposing their lives and affairs begetteth other wants, which proceeding from ill government mul­tiply into disorders, and then the blame (forsooth) must be laid upon other causes and the true forgotten. It is a strange kind of imaginary happiness, wherewith some men please themselves, to maintain their own by impoverishing other mens honours, and to delight in transferring [Page 161] the name of that crime upon others, where­of themselves onely must keep the guilt. The contrary is the more thriving way, to impute all greivances to the right causes and remove them, to consider the mischeifes to which men are exposed by extravagancies, and for the future so to live within the pre­scribed limits of reason as to be able to do the publique good service without the least sense of a domestique injury. If a giddy and seduced faction in an ignorant zeal could upon a crew (matchless as in its most execrable villanies so in a most raven­ous appetite) as it were force an unusual li­berality, it is impossible that to pious sub­jects moderate demands (and those ne­cessary) can prove offensive pressures. A small thing indeed proveth a burden to the neck, which loveth no manner of yoke, and unwillingness striving (although in a in a most smooth and easie yoke) that neck is soon galled, which with cheerfulness could have borne a more considerable weight. Improvident impatience alway overturneth that happyness, whereof our prudent Architect layeth the founda­tion, and onely meekness will see that pros­perity accomplished, which it did perad­venture rather hope for than foresee.

[Page 162]2. BUT some mens hopes, having flourish­ed some time upon the rocks top, are scorch­ed with the beams of other mens prospe­rous virtues. Therefore where they have unprofitably sown, they will no longer l [...] ­bour, but turn themselves to some other ex­ercise. And what after a discouraged hope offereth it self to exercise the thoughts sooner then discontent, the friend of vitious mindes, and betrayer of innocency; an evil, which may peradventure glance upon a mind fraught with virtues, but never there inhabit or fructifie? A wise man considereth that no hope fixed upon things temporal is certainly successful, and a good ma [...] knoweth that evil hopes ought not to aspire to fruitions, but to be forthwith destroyed that there may be no more of the viperous ofspring. Enjoyment is dangerous, discon­tent upon the miss mischievous. Yet is it bet­ter to have some wicked men sad because of their uneffected designes, than all good men weep by reason of the calamities pro­ceeding from evil mens unfortunate tri­umphs. And discontent could not have made its entry into a sort of persons who knew more advantagiously to execute revenge by the common poysonous way of contumely then certain men, who long [Page 163] hoping for satisfaction of some illigitimate desires, but having their hopes frustrated, are more known by their murmurs against, then their prayers for the Government e­stablished. And although religion must seem to adorne and sanctifie their whole life, yet he, who truly knew as the comfortable blessing, so the assured way, of an holy life, exhorted those, whom he would have thrive under Christian discipline to do all things without murmurings and disputing, that they might be blameless and harmless, the Sons of Gods, Phil [...] 2. And S. Jude an unblame­able servant of Christ, maketh it the mark that ungodly men are known by, These are murmurers, complainers, &c. Which be­cause most undoubtedly true, we must take off the sheep-skin and see underneath the biting Wolf; the man, who would seem innocent, yet loveth nothing more than a wounded reputation, and an afflicted mind. But let such men seem once Loyal and still holy; we know what they were, and by underlooking their paliating pretences, may perceive that they are in both respects still what they were. They have put their new wine into their old bottles, and do but dress up their aged falsehood with a gay and new fashioned hypocrisie. They have their [Page 164] old devises, and the continuance of their grudging perversness sheweth it to be in­herent to their temper and made natural. No musick giveth them such delight as the reproach of a superiour, the recitalls of whose honour and worthy deeds (although elevating good mens minds to an exceed­ing gladness) soundeth in their ears with a jarring discordancy; Nothing doth more discompose and distort their countenance then such unwelcome relations, but the contrary doth introduce a smiling festivity▪ And if any of them want eares, he will make amends with his pregnant invention, an [...] make a supply for the defect by the doub [...] diligence of his tongue. Now where it reconcilable Enmity failing of the greate abilities is content with the weaker mi [...] chiefes, of a murmur and complaint, the mo [...] upright administrations are not witho [...] the cause of a disgust. Even virtue whic [...] keepeth the middle way, shall be lad [...] with the infamy of that vice, whi [...] is in the neerest extream; and althoug [...] any eminent Virtue hath shined so bright as to overpower distraction, yet it is ha [...] contriving in that lovely splendour, and no [...] be much darkned by the sly imputations o [...] some (though most falsely) objected failing.

SOME content themselves with the [Page 165] mischiefs, to have vented their spleen in those vollies of murmurings and calamities without any further designe then to divert the eyes of the unwary from the view of their miscarriages, by considering whether other mens walks are in integrity and sobri­ety. Others there are whose artifice stor­eth them with disingenious invectives out of those basest hopes, that the multitude will first dislike, then prepare to shake of an unprofitable and offensive yoke. Such (if possible) they will make it seem by the most subtil detractions and asperations, being confident that if they can thus far prevail, the people will readily blow the trumpet an [...] demand, What portion have we in David? But do ye indeed speak righteous­ness, ye pretended informers of the peoples judgments? or do ye go a religious way to work thus to disquiet not onely your selves, but those, who, desirous of rest, have with­drawn themselvs from your turbulent coun­sels into the tuitions of peace? It was a rule with the Wise Man, that a good Man should be satisfied from himself▪ And indeed the plenty of peace within storeth every good man with much satisfaction, for a further enlargement whereof he looketh not unto men, but God. Tertullians description of [Page 166] Patience was taken from him; Vultus illi tranquillus & placidus, frons pura nulla mae­roris aut irae rugositate contracta, &c. If he suspect the course of the world to be some­what perverse, he doth not (as the cou se is too frequent in these days) himself [...]uo out of the way to reform it, but being cheer­fully vigilant over himself prayeth most fer­vently that God would be pleased to shew to them, Col. 3. Sun af East. who be in error the light of his truth, to the intent that they may return into the way of righteousness. Alas! upon what desperate designs doth the precipice of evil cast men of this vilest tem­per, who rather then they will not disquiet others, discompose themselves? If any thing be out of order, what remedy can impatience bring? what end but more disor­der? what fruit but continued vexation? Im­patience was never good reformer, and murmuring doth alway make things worse and worse. But what profit it bringeth to those, who for nothing, or at best but for the trif [...] of an upstart guord make their murmurs testi­fie that they are displeased with Gods ordi­nance, and deem his most sacred pleasure unjust and cruel, let them judge, who can. I can descry no pleasure, unless mischeif be such, and that neither ac­ceptable [Page 167] nor gratifying unless it begin at home.

LET the World go how it will, the ad­ministration of a general satisfaction is a difficult task. We see the divine bounty rendred insufficient, how then shall humane abilities be strengthened or extended to contentment? The evil of murmuring is certainly of the same nature with other vi­tious inclinations; it is still spreading, and the more it is humoured, the more insolent it is in demands. So do we see the misery of our times to be cheifly uph [...]ld and nourish­ed by a phanatique perve [...]seness of m [...]n, who may be pleased but will not, whose hate to any thing is occasioned by other mens approbation. It seemeth they cannot cordially affect that which hath nothing of them or their counsels. They would be Counsellours and Favourites, that they might (as they say) better regul [...]te [...]airs, and both give us the blessings desired and make them more accomplished and entire. We may hear them speak, but with all question whether they could then be peace­able upon admission. The snake kept at distance can do no more then hiss, but taken into the bosome will be sure to b te. His counsel cannot be good, who commendeth [Page 168] none but his own; nay, it cannot be other then bad and dangerous proceeding from an envenomed breast never but possessed with prejudice. How can he be mistaken for a wholesome adviser, who at distance endea­voureth with a pestilent breath to corrupt that pleasant tranquility, which yet it had rather with a neerer malice bite into peices and utterly dissolve? They who removed a far off and kept under the rod can dare with an audacious confidence to reject the authority, and (as it were) convene Princes before their tribunal, what zealous impieties would they not perpetuate, if abused favour and unwary credulity should licence them to the nearest approaches?

IT is indeed too too true that our ca­lamities have given us a large field of complaints; but we are surely out in the method. We all know what augmentati­ons we have given them adding both to their number and quality, partly by inconsiderate Levity, partly by presumption and con­tempt of the best monitions. These have accumulated and exasperated our griefs; yet some men think themselves ingenuous in putting far from them the guilt, and pleading innocence from amidst the throngs of the most horrid defilements. Nay they pro­ceed [Page 169] so far as first to consecrate and then adore impieties, and afterwards to boast of this religion and zeal. Being afflicted (as not onely the clamours but our sad ex­perience speaketh why do men make their faces harder then the rock and refuse to return? Why do men impoverished by the strangest excesses and vilest intemperances blame the government and the times? or why do other men wonder at the tottering condi­tion of the Kingdom which themselves have enfeabled even to despair of a recovery to its former strength and vigor? When mischeif practiseth all its acts and contri­vances, confusion and distraction must needs be the unhappy product; and why do the Authors seem to stand amazed at it? We alas! find diverse sorts of complaints, and each murmurer (not without violence to reason) perswadeth himself that he hath some reason, some ligitimate motive to what he saith, when the contrary is most true. Let the affections be cleared up and the influences of regal administrations have their due work, mens tongues would be more reserved, their distempers would be qualified, their passions calmed. There is nothing can cause trouble in us, if our own wills be discreetly and religiously govern­ed. [Page 170] It is too too much yielding to Satan's or his Humane Advocates seducing Argu­ments, which breaketh the peace of our mind: For otherwise were the causes (to which are imputed our murmurings and troubles) real, yet would nothing inci­dent be harboured in the mind, nor repi­nings, both unnecessary and evil, proceed from our lips, because it is com­manded that we revile not the King so much as in thought. Regine in co­gitatione tua detrahat. Eccles 10.20. If injuries were sufficient excuse for any man to break the Com­mandment, where would be the blessed Triumph of Patient Fortitude, and Meek Obedience? But (God be thanked) none can justly in this case plead injury for the cause. Justice it self ruleth him who sit­teth at Stern, who cannot but have learned to deal Justice to all men from the abun­dance of wrong which himself hath suffer­ed. It should be each mans wise care to be just to every man, for the unjust man is the first troubler of himself: There­fore should there be put a Bridle in our Mouths to curb the eager motions of our lips, and take away the liberty we too too much permit to our unruly tongues. Discontent ought not to seize upon us from [Page 171] any conceit that we are forgotten, or not regarded, that we are pinched or depres­sed. Also our very ears must be closed to keep out the whisperings of Malecontents, lest their words entring, engenger in us the Worm of Giddiness: Where there is wari­ness, assuredly there is most safety. There are at no time wanting Troublers of the Weal publick, whose words eat as doth a Canker, being as skilful, so o [...]ficious in spreading abroad the evil of their minds. But let him who heareth any thing of this nature take heed of entertaining it, and let him not so much as give the satisfaction of a Reply, otherwise than by contempt of the baseness. He who said, I am purposed that my mouth shall not transgres [...] had learn­ed that way which should keep him from the paths of the Destroyer. That the mouth may not transgress, it is much requisite to keep the ear at which many times have insensibly crept those mad evils which have corrupt­ed the heart, distracted the mind, and set upon violent courses, not only the tongue, but also the hands, which have suddenly brought to ruine both the Actors and Inno­cent Spectators. If we hear that which we may have reason to suspect, let us valiantly reprove, rather than sinfully reply; and by [Page 172] Argumentizing, at length be drawn to a Partnership with such as are better skilled in Diabolical Subversion, than Christian Edifi­cation: Keep we therefore our ears and tongues, if we love life, and would see good days. As we desire others to be merciful to our Reputations, and not with hot words (they being the most tender good which belongeth to any man) to torment and scorch them; so doth it especially concern us, not to kindle the combustible Trash of Vulgar Affections, by the flames whereof the Excellence of that Name which is sa­cred might be diminished, and lose that esteem, in the glory whereof conserved, our chief felicity consisteth. Let that Name be Magnified, the full commendations where­of will prove Gods great blessing upon us Subjects. The glory of a Kings Name is a Prophesie of assured happiness to light up­on, and rest round the secure people; it is Armour of defence at home, of offence a­broad, being commonly successful above Policy and Power. Where the people wil­lingly contribute to the augmentation of Fame, observing the Princes good deeds, and applauding them, but smothering the hellish brands of suspition and jealousie, that Nation needeth not fear suffering un­der [Page 173] the stroak of unfortunate calamity: For obsequious Charity being Gods work, carrieth with it his blessing, and immuzeth all people who delight in it with invincible safety. But Murmuring is none of his work, it is nothing of Kind to any thing which he owneth, and therefore cannot make any man happy. Peaceable words and actions only nourish Prosperity, giving the glory of the Divine Presence here (wherein is fulness of joy, according to our capacity) and the hope of its Eternal Fruition in our Glorious Exaltation above Mortality. A­men.

CHAP. VI. Of the frequent desires of breaking out into Rebellion, and the means by the Instigators used; viz. Reproaches up­on the King and Church.

MURMURING is a Spark forced out of an ill-disposed breast infla­med with Disloyalty, and is a great sin when it is least; but is excessive in it [...] call for Vengeance, when (as now) it [...] let loose against a good and gracious Prince And surely (however by some me [...] applauded) they are souly mistaken in the Commonwealth, who steep all their hu­mour in gall, and yet would entitle them­s [...]lve Patrons of Ʋnity, and have not long [...] (when there was no dissention but their own desired) been pretended Peti­ [...]ners for Peace: For such (as that glori­ous Martyr judiciously obser­veth) themselves know not of what Spirit they are, [...] although al [...] [...]ther men see it to be fire they call for. Re­bellion hath its beginnings in such whispe­rings, [Page 179] discontented and doubtful words being cast forth as a Lure to draw some, not yet fully fitted, to such devillish de­signs, and also to bring together the blou­dy beakt-birds of Prey. We cannot (God forbid it) judge so uncharitably of some men, that their inclinations are so propense to slaughter, and the Publick Ruine, be­cause their words make them somewhat forgetful of their Duty, and the Reverence they should bear to Anointed and Consecra­ted Majesty, and also to Truth it self; which they torture to make their relati­ons credible: But the subtil resolved Re­bel, by this kind of words, maketh proof of such, as he hopeth, by several pretensions, to bring to a cursed Complication; and having (as he accounteth it) luckily pro­ceeded in this beginning, he is no longer for dallying by privy Murmurs, but dis­burtheneth his foul stomach by strong Contumelies, and loathsome Reproaches; as if his passion before wanted vent, his words fly out like blustring winds, which unsettle and make rough the calm tides of the peoples affections; or as if with them he were resolved suddenly to put in pra­ctise the dictates of his rage, he intendeth by Storm to become Master of whatsoever [Page 108] good his envious Soul wisheth ill to ano­ther. Therefore having long acted Abso­lom's part in humbling himself, and shaking the head as if somewhat or other in the Supreme were out of order, he will not at length stick to tell the people, that there is none appointed to do Justice, or that knoweth Judgment. He thinketh it no e­vil to dishonour the King in his Ministers, reiterating the Old Crys against Evil Coun­sellours; in his Judgment, forasmuch as he hath chosen, and maketh use of such; in his Faith, as if his word were not kept; in his Disposition, as if naturally unkind, and unnecessarily exacting of his People heavy Taxes; in his Religion, being a favourer of Popery: And indeed all those things, which others (knowing they therein glorifie God, and do his Majesty right) think meet to have published with the highest commenda­tions of desert, he will needs seem to serve God and the World in misconstruing and depraving: But to men sober and judici­ous, he discovereth his Religion and Life to be but a guilded lye. And these pre­tensions (methinks) cannot but be too wel known to pass even the Ignorant without suspition: For (to answer no farther to their base objections) look back whoso­ever [Page 181] pleaseth upon those of time past, who because they would (forsooth) seem mo­dest at first; and therefore not directly to level at their King, rendred their modesty so much the more execrable, by how much the more we yet feel the smart of their blows, who would make their King most glorious, and only knock down Evil Coun­sellours. It was never known that Rebels wanted a pretence; he that imployeth them, leaveth them not destitute of his helps and shifts, which are not the coursest and worst contrived. Among all his devices, they find most advantagious to their designs the justification of their own proceedings by the contempt of other mens, either inte­grity or sufficiency. And so violently are they addicted to this plausible sin of Defa­mation, that they are almost able to deceive the very Elect, perswading them (were it possible) to the dread of those Commissi­ons whereof they were never guilty, to make the most Innocent suspect themselves. With the [...] then this violence for a while passeth currant for Pious Zeal, and they seem no less than the Messengers of Light sent down from the Habitation of Holiness to reform the corrupt manners of the present Age, and to reduce into a Pri­mitive [Page 182] Order the Affairs of Church and State, through negligence and time run into a deplorable confusion. It is not in­deed a thing strange, that what they so hotly and yet so constantly obtruded upon the vulgar peoples abused credulity, was so readily accepted, and so long retained. The same way being once prosperous, they reenter, and Good they now call Evil, (wherein they publish to the world what Judges and Reformers they would prove, whose very beginning is with subverting the cause of the Upright, and cannot thrive without the Devils Patronage and counsel) that the filly may be reduced, and unstable souls drawn into the grievous and fatal punishment of their promised inlargement and felicity: A sad felicity indeed, which must have such instruments, and so horrid an entrance and passage, which must begin in Cruelty, and swim on in Rivers of Tears and Blood! For their malice, who by un­due aspersions and unjust reproaches privi­ly murder the Innocent, is not there confi­ned: Experience hath assured us of the truth of the Wise Man's Rule, that the words of the wicked are to lie in wait for blood. The Envious and Malicious are ne­ver satisfied with the triumph of downcast [Page 183] and torn Fames, but build their hopes up­on Piles of slaughtered bodies, and seek to raise themselves Fortunes out of the Rub­bish of a ruined Commonwealth. Here hath been an old grudge, nay, an inveterate hate in an Enemy, sometime pretending to Re­conciliation, but indeed to desires of new practises so strongly wedded, that it may well from them be made a general admoni­tion, that every man do warily trust the sincerity of reconciled Enemies. It is well observed by one, that the greatest disease of distrust, Dalin [...] lib. 3. A [...] [...]. and most incurable, is in him who hath wronged his Prince, whose guilty Con­science feedeth on fearful distrust [...] just occasion be offered. These un [...] [...] [...] ­rits, although they have promised [...] sworn Allegiance, yet sound Reason [...] biddeth any too confidently to trust th [...]m whose refuge is Medea's Absolution, ‘Quae scelere pacta est scelere rumpetur fides,’ What they perfidiously swear, they will as deceitfully break: Peace they love no longer than necessity compelleth them to it, debarring them the opportunities of Com­motions, which they most artificially court, and diligently solicite. Rather than not commit their beloved sin, they will tempt [Page 184] all occasions till they find a way to advance both it and its interest. Therefore they violate truth, obligations, duty and con­science, lest any of these should by the help of inquisitive fear make them see and pursue better things. They who adore impiety making the successes thereof their Paradise, must reer their conscience, and do abominate scrupulous niceties, onely using the name of good for the greater confusion of such as embrace the sub­stance.

TO know whether their devises tend we must guess by the rules of contrariety, their meanings having ever contradicted their professions. They pretend to re­formation; but let such as have had the most aged experience of their performances speak plainly, and acquit others of the dangers of fallacies. We might well think the subversion of a Kingdome to be no good Physick for the Church therein, neither that civil wars, which do license misdea­meanour, can introduce good manners. Their words had heretofore instead of more soundness infused madness into the people, and too much action heightened the distempers of the Nation, which conve­nient rest will qualifie. Until they pres­cribe [Page 185] this, they will never be good Physi­cians. Give it this, and each part of the body will thereupon be reduced to its or­der and duty. When temperance guideth those, who now trouble themselves and o­thers, we may have just cause to Hope for the so much discoursed Reformation. But no encouragement is there for us to sup­pose that they can ever do others good, who do themselves so much harm in being the professed factours of disobedience; men, who make it their sole employment to bring up an evil report upon God's in­heritance, and to stir up the peoples ma­lignity against the King and Church. They, who taught the Israelites the scurrilous lessons of reproachful taunts against the Prince and the Arch-Bishop, Moses and Aa­ron, brought a plague upon themselves and the misadvised tribes; yet did they pretend a remedy against some (I know not what) evils. There can no plague prove so de­structive as this spreading one brought in by sedition, which (to our great sorrow and shame) hath been known to search and sweep each corner and part of these miserable Kingdomes, and when after its long rage, by discontinuance we hoped for respite, by these poysonous blasts it [Page 186] threatneth anew its return and triumphs. But God (we trust) will make these me­naces to be but the regardless puffes of angry vanity. For these Hopes we have ground from the rich authority of God's word, which testifieth that He, who hideth hatred with lying lips, and he that uttereth a slander is a fool; And then we are sure that he answereth the fool according to his folly. God can do what he pleaseth, and is most gracious and merciful, whom we ought earnestly to beseech that he would not use these men as the scourge of our transgressions, neither make us a rebuke unto the foolish. But certainly such as have seen the event of those former dishonora­ble reports raised, and kept on flight by the complicies of rebellion, cannot otherwise judge of the same things again practised, but that the intents are the same, and would produce the like effects, did not God's mer­cy prevent and frustrate. He, who rebuked the winds and the Sea roaring against the Church, both in Christ the Head, and the Disciples the Members, who with with a Peace be still, quieted the loud voyce of the disobedient winds, and laid the rude tumult of the rebellious waves, can soon subdue these pestilent tongues; and he, who doth [Page 187] Let them from proceeding further in mis­cheif▪ will (we need not doubt) still let until they be taken out of the way.

BUT to see of what a various and partly-coloured substance Hypocrisie is com­posed, would make any one much to mar­vel how such antipathies could be com­bined in one body to make a publique cheat.

Men alarm Heaven it self, as if they would (O wretched Age!) pull God's Chil­dren out of his bosome▪ and all preten­sively for his sake, who abhorreth the cru­elty as much as he disowneth the service. The Church being reproached, and the King the Head thereof aspersed with ca­lumnies, they say, it is all for Religions sake and Gods glory, of vain are some to shake hands (as that glorious Martyr ob­served) with their allegiance, K. Char. I. and obedience under pretence to lay faster hold on their religion. These filthy dreamers how regardless they are of so grant a crime as the despising Dominions and speaking evil of Dignities, nay, of fathering the same upon [Page 188] God as if he took not vengeance of villanies but countenanced and rewarded them. They cast out the name of religion to be­guile some silly souls, pleading God's Ordi­nance and will for what they sacrilegiously attempt against his Anointed ones; as if that spotless Purity, and purely perfect Ʋnity were too liberally divided into contradictions of its own writ and patern. But he is the same ever constant and good God, who so far detesteth such wickedness, that, by the decree of his dreadful justice, is ordained for such reprobates a place of endless bit­terness and torment with the Divel and his Angels (company and reward suitable to such galiish spirits, which triumph intortur­ed reputations and bloody delights) into which the weight of their sins will most deeply repress and over-whelm them. Sin is a weighty evil, and sins against Autho­rity are excessive; but the largest term is too narrow for this, which capaciously compriseth a design against the Powers coe­lestial and terrene. Into the inferior parts of the bottomliless pit, where the dregs of treasured fury, must this soaring ambition unrepented of irrecoverably fall. O let us humbly Sollicite Heaven begging for them the rescue of repentance and the expiatory [Page 189] blood of that Innocent Lamb, whom they Religiously revile and persecute. Let not their reproachful words sound louder than our importunate prayers. God is gracious; who knoweth but that he may turn, and have mercy upon them, although their pro­vocations have never so impetuously resist­ed his Clemency.

BUT although many whom they injure (doubtless) forget not this holy Office, this Divine Charge given by him, who did vouchsafe to be a General Satisfaction, and the Saviour of all, yet these would (if possible) discourage all good; and by their continuance, or rather their farther engage­ment in evil, endeavour to dull the sharp­est appetites of the most Noble Benefa­ctors. Nothing serveth their turn, but the destruction of such as by their daily tears, and continual prayers, desire to pacifie Gods Wrath justly kindled against such un­conscionable and merciless men, who bear an immortal hate to all, who will not a­gainst Reason and Conscience subscribe to the violation of Religion. Some men think other mens obedience and good Govern­ment of life to be their sins, as if it were im­possible for one man to be righteous with­out anothers condemnation. Indeed their [Page 190] Consciences might have been enlightned, and their paths adorned with true Beauty, had they but Grace to observe some mens strict Piety, and exactness of obedience, upon whom yet their chief industry hath been im­ployed to raise a scandal and publick odium. Ambitious and evil Neighbours know that their counterfeit blaze looseth its admirati­on in the presence of true brightness, and when the Heavenly Glories afford an un­veiled lustre: Therefore they will have them first beclouded and darkned, and af­ter (as their power serveth) removed nearer Heaven, lest their Propinquity should over-power obscuring vapours, and Truth dis­covered only become admired. So strange it is to consider, that men, to whom God gave one only Original, should, in build­ings of the same nature and composure, have such different furniture, in like frames of body have unlike minds; some bright, beautiful, and glorious; some dark, ugly, and vile affections. Go too, impudent Zea­lots, and disband your base low thoughts which triumph in destruction, and count it fit matter of applause to overthrow multi­tudes for your dislike to some; some whose eminency in good tortureth your envious hearts. Cease to be your own Plague, and [Page 191] make a profitable exchange of Pride for Humility, and Self-denial, of Envy for contenting Charity. Only from Pride com­eth contention; thence cometh stubborn­ness, disloyalty, and disobedience; thence come vain hopes, by which you behold your Self-promised Canaan, towards which you will needs walk through a Red Sea. It is this that will not allow other men their deserved commendations or rewards: Because you think your selves diminished by anothers Greatness, do you well to en­deavour to deject and trample upon him, that from off his bulk you may proclaim your own advancement? That Emulation is blameless, nay laudable, which putteth men upon desires of becoming equal to the best, not to the greatest; which seeketh not a solitary happiness, but wisheth to all a Part­nership, nay a fulness of that content which is truly worthy Mans seeking, and above the reach of Fortune, excellent and dura­ble. But that which best befitteth Man is not alway in his desires, nor is the honestest way in request and traversed. Wicked men will not part with the Airy imaginati­on of some near felicity, for the promise of a future joy: They will not judiciously weigh the peril and uncertainties of their [Page 192] ungrounded hopes with the benefit of in­ward peace, and the certainty of the Cele­stial Kingdom promised to them who seek it, and its righteousness. They destroy themselves for lack of knowledge, turning Religion into ungodliness, and a lye; while they would deceive others, they chiefly deceive themselves: They find their long-entertained hope to become frustrate; and that which sweetned their evil travel, do [...]h in the end turn to bitterness, and disrelish.

THIS is certain; yet cannot Experi­ence or Monition guide them into more wholesome ways: Custom to do evil per­swadeth them to go on, although the events of others counsel a retreat; and when their Conscience (notwithstanding their Arts of suppression) letteth fly into their faces any just accusation (as she is most uncorrupt) then sudden counsel deludeth them with the perswasion, that the Commission of a second (although greater) Villany, expia­teth the former. So Cain unnaturally mur­thered his Brother, as if this had been the meetest Sacrifice of Attonement which he could offer to his injured God. Our lavish Reprovers, some time past, committed ma­ny execrable and bloody sins; they would now silence them, by laying upon them the [Page 193] heavy Foundation of a second Rebellion: Neither is the Foundation different, but the same with the former. And that they intend to react the former, we may know by their retaining, and in this manner exhi­biting to publick view the Ensigns of their Holy War, Pride, Malice, and Envy.

NOW unless they finde a Cause to di­late upon, the Plot falleth: It is chiefly then for the Churches sake that in their que­rulous relations they give any oblique glan­ces upon his Majesty. They dislike the pre­sent establishment of Church-affairs, and all (whether high or low) who favourably in­cline to the furtherance of her Peace. For (if we may call the selling Souls for a tran­sitory price profit) they found it merry Angling in Religions troubled waters, and with a Renovation of the pleasures. Thence are they displeased, that such as love Jeru­salem, and pray for her Peace, should pro­sper. Such Opposites cannot both at once thrive, but the fall of the one is the rising of the other. Now it is manifest, that they who have heretofore given molestation to the Church and State, must either obstinate­ly pursue their first course, or else openly accuse themselves of Rebellion, or at least of Errour. They cannot digest the latter, [Page 194] and the former having proved more advan­tagious, more forcibly perswadeth and ar­gueth a self-defence to be Legitimate, as authorized by the Law of Nature: And although themselves only disturb the Pub­lick Peace, yet their own dissention must be termed only a Guardant Vigilancy: And when they calumniate their Father, and revile theit Mother, the better to coun­tenance their unnatural Riots, this must be esteemed but a forced discovery of ap­proaching mischiefs. Indeed it was ever seen, that unreasonable men, who make no Conscience of any actions, plead, for Justi­fication, necessity, which urgeth them for­ward to the vindication of publick wrongs, and the reducing the lost Order of Religi­on. For the common people's easily over­swayed affections, being drawn aside with such weighty imputations as these men con­fidently alledge, will not be counterbal­lanced and drawn aright by the considera­tions, that Rebellion is no fit Coersive for any Superiours inordinate carriage; that an Inferiour may not be disobedient, be­cause a Superiour may sometimes happen in some things to be misadvised: And there­fore it is necessary to their purposes, audae­cter calumniari; and then some things will [Page 195] be sure to stick close, whereby they will pass the abused Vulgar (their best Instru­ments) with the slighter examination. If then there appeareth any thing good, that shall be either somewhat barbed of its Ho­nour, or altogether slandered with a bad intention, and evil end; if any action prove ambiguous, it shall be no less than intollerably evil; and if there do happen a small failing (as, God help, the wisest cannot alway prevent) that shall be so dextrously managed, so craftily augmented, that every circumstance shall appear a sin; and one poor fault, which rather denoteth Humanity than Impiety, shall be termed a disposition to, nay, a common practise of [...]ickedness. Then having told their tale smoothly, the close of all is Ense reciden­ [...]m; the Sword must instate all in order.

THUS although they seem to breath nothing but Coelestial Sweets, and with the strength thereof to drive away the toxious vapours of impurity; though God and Religion be their whole discourse, which should be a token of their near relation to Heaven, yet to the meekness of a Christian perswasion, and the Divinity of Concord, they are not inclined, for the way of peace have they not known. Gods Kingdome was [Page 194] never propagated by the Sword, much less doth he Authorize Rebellious Wars for the Reformation of the Church: So that in­stead of an inflamed Devotion, there's no­thing but a burning Hatred lying hid under arch Hypocrisie; instead of publick good, avarice and particular self-ends: God then forbiddeth such service, and no man can foresee any good to follow. Now to tell us of sincere Religion in the contempt of the Divine Law, or to demonstrate the Ʋtility accrewing to the Commonwealth by a Civil War, must be by such mad perswasions, that none but men destitute of Wit and Grace can give or receive them. It is very strange, that men of any Natural Faculties should abandon themselves to the curse of a fruitless Study, renouncing Reason to extol Whimsies and Vanity: For if this be­haviour, with the most artificial gloss, can be any other, who can determine of the hope of Sincerity, and the Crown of Incor­ruption? Surely the people could not thus imagine a vain thing, but that like Fools they have said in their hearts, there is no God; or that the Lord doth not see, neither doth the Almighty regard it: but let the [...] not be deceived, for God is not mocked. He, who from the Throne of Grace beholdeth [Page 195] the Innocent, with an impartial eye seeth the wickedness of the ungodly; and that to the intent that he may bring down proud looks, and the mouth that speaketh great things.

HOW dearly some men love Commo­tions, and will not have reason to perswade, but violence to obtrude upon mens Consci­ences, not what is indeed fitting, but what themselves desire! Let them take heed, lest troubles and commotions, unavoidably sei­zing upon them, scorch their bowels with endless flames, even more piercing and in­tolerable than their Administrations of Terrours, whereby they would seem to purifie the Kingdom. But were these great clamours, these outcryes upon the Govern­ment and Establisher, upon the Clergy and their Protector, such Truths as the Repor­ters speak them, yet Piety resolveth men into compassion; and according to Christs and the Churches, both direction and pra­ctise, prayers for them, who make unwar­rantable breaches upon the holy Com­mandment, are the most usual Weapons of their Reforming, and meek Revenge. The gentle coersive of prayer for Kings, and those who are in Authority, doth undoubt­edly move Heaven, and bring Earth to a [Page 198] sacred compliance with its Majestick Foun­der, sooner than any whatsoever compul­sive Arts of wrathful contrivance. Prayer and tears are of an excellent power, ma­king the heavy minds of the most disobe­dient and wicked to ascend Heavenward, contemplating that compassionate Good­ness which revealeth it self to them, who were long ignorant of it. Rivers of waters run down mine eyes, because they keep not thy Law, said a most curious patern of Holi­ness, who thought this remedy more pre­valent than any within the reach of his Temporal (though Regal) power. Much greater reason (doubtless) hath a Subject to bear with his Superiour: But if the Royal Dignity think not scorn to lay aside the Sword, and turn Execution into mourn­ful Intercession, how much more willingly should every Subject put on devout Hu­mility, the glorious Badge of his Christian Profession, which bringeth down the Di­vine Grace as fructifying showres upon the barren hills? If these open mouths speak truth, yet should they know when to speak, and when to conceal it, all truths being not to be uttered. Neither indeed would any but a brood of cursed Chans immodestly utter to the world, and with [Page 199] an obscene finger point out their Fathers nakedness. Truly their Fathers open infir­mity diminisheth not the baseness of their impudence and scoffs, nor freeth them from the danger of the approaching doom, which is stifly dragged forward in the Chains of such unnatural villany. But prayer (which publisheth nothing speaking to him alone, who knoweth all things) maketh a speedy alteration of hearts, not so much covering the shame of some past miscarriages, as transforming all-giving Grace to a sometime spotted and disfigured mind. They then who contemn this way of Reformation, do in vain pretend to zeal and uprightness: For God having joyned his Fear, and the Kings Honour together, it is a strange fallacy in their course of life, who dishonour the King and his nearest Ministers, to give the clearer demonstrati­ons of their fear of the King of Kings.

AGAIN, were there so much truth in their words as might make the condition of those on whom they seek to fasten their imputations, to need or deserve their pity, and were these Correctors of others really inclined to act only within the lines of pub­lick benefit, yet sober persons would (be­fore they enter upon any such actions) [Page 198] consider whether good may be obtained as a blessing; whether one good may be in­troduced without displacing a greater good, or introducing as great an evil to counterbalance it. That most Pious and Judicious King very pertinently asked this question, What good man had not rather want what he most desired for the peoples good, than obtain it by unlawful and irreli­gious means? It is the glory of every good man to hear the applause, but withal by worth to entitle himself to the name of a Publick Benefactor. No man is so prodigal of his Soul, as to instate others in Paradise with his own Damnation; to procure in­largement of Religiou [...] Freedom to a people by such foul means as the Purity of Religion abhorreth: But no man can ex­pect the Divine Blessing, who to his actions hath not the Seal of the Divine Approba­tion; much less can he sincerely love God, or study Popular Redemption, who loveth not himself, but hath delivered himself o­ver a Captive to the Enemy of all goodness, and sincere felicity. For a man boldly to stand up, and bravely to acquit himself in the defence of God's and his Countries Cause, is deservedly reputed a most worthy service; a service, as every where commend­able, [Page 199] so by Christians generally to be under­taken: But then there must be no by interest twisted together with his, (for that is the way to weaken the help that cometh down from the Almighty) neither any ways at­tempted but commendable and honest, lest the honour of the Good Cause be buried in the infamy of the needless and bad suc­cours, and God give success according to the ways wherein they, who pretend for him, do walk and act. He who entreth up­on a Religious War must be Gods Commis­sioner, and no way abuse his credit, by ex­ceeding his Commission, or diverting into private Cisterns the course of those streams which God appointed for a general satisfa­ction. If he transgress, he is not what he would be in Opinion, either Gods Ser­vant, or the peoples Benefactor; he is but the outward Representative of that good which he preacheth, stuffed up with base­ness, and pestilent mischiefs. Now thou who abhorrest Idols, dost thou commit Sacri­ledge? This was the Apostles question, int [...] ­mating it as a strange thing, that Vice should correct Vice, and Satans Kingdom be divided. God, who needeth not any help for the support of Truths ever bright shine­ing Taper, much less needeth a dirty and [Page 202] mouldring frame, wherein to fix it, which with its unclean fickleness would foul and obscure it. Men, who make no conscience of their wayes, yet would seem eminent in the promotion of good, are not differing from a smutty collier with his foul fingers taking hold of a most purely white gar­ment, whose very handling it rendred it quite contrary to what it was, changing its pleasing beauty into an hew not onely un­pleasant but odious. He, who intendeth any Man any great good, but for the ef­fecting thereof treadeth indirect and evil paths, maketh that good he intendeth no good. Sin deformeth the Agent with an ugly leprosie, and the contagion cleaveth to all, that passeth through his hands; so that he, who receiveth the benefit, cannot but much loath, it seeing how and whence it came. If many good things are not good, being immoderately desired, certain­ly they must needs be bad being viol ntly and illegally obtained.

THIS generation of men, whose restless spirits seek continually matter of new mis­cheifes, whose privy slanders and too too publick complaints are no less then the al­arms of war, cannot be mistaken or defam­ed, if termed turbulent and prone to re­bellion; [Page 203] for the seeds of discord are sown in them, and the forward sprouts shew they have taken deep root. Dissention is all they speak, all they act; for indeed they are wholly at variance with themselves. With the same Tongue they speak diffe­rent language, with the same hands they act contrary things, and with the same feet they walk both forward and backward, and are so altogether contrariety, that we may think Nature in framing them had been forgetful of her usual course, and taking the Poets particulam undique dissectam had so compos­ed them of far different materials. Of them is the Sinner (which holy Writ mentioneth) that goeth two ways, and the same crew they out of whose mouth proceedeth blessing and cursing. Their words, while sometimes they, seem so inoffensive that they discover nothing in the mind, but what is of di­vine inspiration, shall (as the winds from contrary points) be soon changed from a cherishing mildness into the extreams of a scortching heat, or a nipping chilness. He, that thinketh they either speak as they mean, or will act according to their publick profes­sions and protestations, doth neither know them, nor can himself be known for a man of peircing judgement. His innocent and sim­ple [Page 202] credulity will excuse him, however his discretion cannot commend him. He, who after so many experiments of their sincerity daily given to the World, will credit rather their words then their deeds, his counsels shall not (through God's blessing) be the Ground work of my security. I bear in mind that sacred Kings acknowledgement of what observations of them he had taken, when he telleth us that his repulse at Hull had made him see clearly through all the pious disguises, and soft palliations of those many, whose words were smoother then oyl, yet were they drawn Swords. None seem more joy­ous at the Kings prosperity, no wishes in shew more hearty then theirs, that what­soever he taketh in hand may prosper, that God would give him his hearts desire, and prevent him with the blessings of goodness. But all this notwithstanding they do but bless with their mouths and curse inwardly. For if a real victory crown the heads of his brave spirited Captains, and become an additional splendor to his scepter, doubts are presently raised whether there be more truth or policy in the relations. And com­monly with these scruples are intermixed assertions of events contrary to authorized publications, and most easily do they infuse [Page 203] such spirits into the vanquished as make them immediately become conquerers. Their reports shew their desires. Their unwillingness to hear of the Kingdomes prosperity, their readiness to sound forth the enemies triumphs speak the discord of their affections and Tongues and withal this cer­tain truth, that although peace be in their mouthes, there is war in their hearts. And the desires thereof they attempting to co­ver with zeal their religion is like the unluc­ky Bird neer the Altar, which being in the place of worship by its ominous notes ter­rifieth the adorers, filling them with the sad expectation of calaimtous events. They seem frequent in prayer for Israel and the peace of Jerusalem, when they are running greedily after the error of Balaam for reward. like whom they in publick bless, but in se­cret give the murderous counsels of sin, that they may bring a plague upon the whole con­gregation.

THESE are a generation that set not their hearts aright neither mind the welfare of any. However they take upon them the care of others, they are the corruption of the age. Looking back upon the thriving prosperity of the precedeing peaceable age, and the sudden alterations upon the [Page 206] appearance of this turbulent crew, we find that from them cometh the cause of this just complaint, that ever since

And that from the crown of the head, to the sole of the foot, is scarce any thing left sin­cere. Now if the Physitian heal not him­self, it will be thought a breach of wisdom for any to commit himself as a Patient to him, whose want of skill appeareth too too visibly in open sores, and an infirm body. The instructors of others should be more excellent in purity of Life, and abilities of Learning, than other men are. He is, in this case, the best Physitian, who hath been longest a Practitioner upon himself. The best men may best reprove. Men who are Eloquent in other mens errours, and plead their own Cause with much partial artifice, work no good in a Commonwealth; for the Parties reproved retort upon them their own crimes, and think themselves well justified by their busie Tutors disco­vered shame.

WERE then their Observations cer­tain, and their Reports no way in the [Page 207] least varying from the streight line of Truth, yet for such as have been hereto­fore (not barely privily seditious, but) o­penly rebellious, and deservedly still sul­pected, to pry into the defects of other mens integrity, and shamelesly to publish their Conceptions, doth not so much di­minish the good repute of the Accused, as increase the infamy of the Accusers. What may be said of the manners of some, I know not: Some small humours may arise in the healthiest body; and where only such appear, there is no necessity of at­tempting a Cure by desperate Remedies. It must be acknowledged, that there never was Church so beautifully flourishing: which had not some Moles and blemishes, but I am confident, that for Doctrine and Discipline, our Church is (to say no more) equal to the best; and that few Ages of Christianity could, more than can this pre­sent (I speak with respect only to the Kings Dominions) boast of Pious and Learned Church-Governours and Pastours. Yet so loud an outcry raised by tumultuous Zea­lots hath been heard, as if Religion were stifled in the Nests of Impurity, and her blessed Light extinguished by those ap­pointed to keep it still flaming. But this [Page 206] (as I observed) not by any whose remarked and imitable Piety hath proved a light and guide to other mens feet, but such as have alway taught the people the utility of Er­rour; such as are what the Philoso­pher described the ungoverned Youth of his times, Seneca. Expugnatores alienâ pudicitiâ, negligentes suâ; such as have cast off the Cords of Religion, and burst asunder the Bonds of Loyalty, up­braiding Christs Vicegerent with a Crucifix, for no other reason that I know, but b [...] cause he hath taken off from them the Cross which their Rebellion so much merited. So that although his charitable meekness hath looked upon their sin as venial, their impla­cable malice will not permit them to com­mend or own this Goodness and Charity, but provoketh them to deprave that and slander him and his. And seeing how at the same time, when they reproach the Church, they calumniate the King, I can­not but applaud that most judicious ob­servation of that most venerable Martyr Land, Ser in Psal [...]4.22 That those men, who are sacrilegious against God and his Church, are for the neighbour­hood of the sin, the likeliest men to offer vio­lence to the honor of Princes and their per­sons [Page 209] afterward. They, who will not spare a Princes honour, will dare any thing a­gainst his sacred person, seeing it is certain that a disesteemed Prince is more than half debarred of his regal power, which none attempt, but such as would, if possible, ut­terly dethrone him, that themselves may step up, and turn just Regiment into execrable Tyranny, and the Beauty of Holi­ness into a Mass of confusion.

FOR these blessings do the people yeild themselves, to be reduced and hearken to their insinuations so eagerly. They have, it's true, better things promised; but it is strange that men, whom no performances have justified, should yet find a ready be­lief, and that the people court their abu­ses, as if woful experience had given them no caution. Each man may at pleasure see the reward wherewith such masters grati­fie their followers, even the same that Lu­cifer conferreth upon his beguiled instru­ments, who draweth them by the false repre­sentations of liberty, to the tortures of the cruellest thraldome. What between fear and hope (the deceitful causes where­of they industriously scatter) many are fit­ted for commotion, as their language inti­mateth, they speak so expertly after their [Page 210] teachers. Matters of Hope are not entertain­ed, unless some fearful suggestions inter­vene. Therefore when we use either pre­ventives or remedies, the fear of an evil induceth us to use such means, as we Hope, will remove the incumbent, or preserve us from ensuing matter of dread. But fre­quently as men are possessed with empty Hopes, so are they (as it were) dispossessed of themselves by causeless fears. Such are the Fears and Hopes fomented by seditious murmurers. What fear of innovation in Religion▪ or Government have the royal counsels or actions justly caused? Where we see irresistible Constancy and the Defen­der of the Faith standing up in the defence of it, why should we groan under suspitions, and like timorous har [...]s start when there is no danger, deserting the wood for the winds rustling among the dry leaves? Those valiant soulders were justly derided, quos pulvis motus fuga pecorum exuit castris. When we either break our peace or run from our just defence upon noises we know not whence coming or where a­rising, such ridiculous things do we be­come. So is it also when vain Hopes se­duce us, and we fall to planting Paradises in the Ocean. Can men, unstable as water, [Page 211] who cannot brook a just prosperity under a pious Prince, ever enlarge our happiness? They dread nothing more then rest, and security; as they know it not, so neither do they desire it. Would they then give the same measure of felicity to their fol­lowers, which they Hope for themselves? We see the utmost of it, it is at best but an insecure and changeable estate. Yet of this minute and treacherous bliss sel­dome hath the blind votary any more then his leaders promises. Ambition loveth to ascend and then cause the dejected ladder to be burnt, because there shall be no climbing for others by the same ascent, nor any pat­tern remain to instruct others in the ways of advancement. Without teaching the people Rebellion these mens designs never take effect. If the ringleaders thereby obtain their ends, it is no prudence in them to acknowledge the meaner help, or obligations of gratitude to inferiours; but these, as well as the opposers of their towr­ing motions, must equally submit to the same scourge and flame. Onely the first assisters may possibly have the favour (like the Inventer of the Brazen Bull) to have the first taste of their merciless pow­er. The unfortunate Hothams (not to recount [Page 212] any more) are a notable example of the kind remunerations of such services under such Lords. Thus may the people see who is more fit to sway the Scepter, our King, the undoubt­ed Heir of the Crown, who when upon just ground he might have required it, is tender and sparing of blood; or those who care not what effusions they make, so that their wills may be effected. And surely such as is their road toward what they covet, such are their walks when in possession, terri­bly coloured and polluted with blood and slaughter. For every ambitious man (be h [...]s Words never so oyly and seeming­ly sanctified) tantum ut noceat cupit esse potens.

AND now that these are their aims is more then probable. Men should not be charged with the highest crimes upon slight suspition; for then would not the purest in­nocence escape the foulest stains, whilest aggravated mistakes should be unpardona­ble sins. But I could wish my self in this case mistaken and rash, being unwilling to foster a defaming prejudice. If the seeing men of this age would censure me, I should gladly condemn my self, and with more joy publickly retract then now accuse, which I certainly do compulsively, not [Page 213] with delight. But being by their light informed, I may rather be said to speak their opinions then mine own private sen­timents or discoveries. And I farther wish that the contrivances of these men were so privately agitated, that they came within the veiw of the sharpest judgments onely, and were not by themselves proclaimed upon the house tops, that men even of the inferiour ranks might behold them and be surprized with previous consternati­ons before they give the blow. They vaunt as if prevention were too late and that their formidable powers must be re­strained more by submission then resistance. A commotion may well be thought con­trived, when abetted, and too too near execution, when justified, and thes [...] copious indulgences they have received, said to be given them rather through fear and fa­vour. I indeed think them deceived in all respects (as it is no marvel that deceit should be part of the deceivers judgment) and do beleive that neither fear nor favour, but some compassionate thoughts of trying all wayes of amendment might wrest from so kind a Prince a consent for freedom, which allowed doth frequently make men who are not altogether past Hopes, asham­ed [Page 214] of their former actions and desires, and soonest worketh a reformation. In like manner am I perswaded that notwithstand­ing their boasted numbers a timely indu­stry may put a stop to the growth of their potent insolence. The swellings whereof if neither prayers nor tears, no lenitives or balsames can asswage, to let the whole be seized upon and corrupted is not onely an unseasonable but a merciless pity. In­deed the hardest hearts when they come to use the harshest means for the patients re­covery, cannot but have strong conflicts between commiseration and judgement; which later nevertheless speaketh the other useless, and with men of a well-ballanced temper condemneth it, not because it hath used many of the mildest correctives, but because after a long ineffectual application necessity it self hath not been argument enough prevailing for an alteration. When we see the same courses followed by which we before ran into destruction; when we hear the Authors thereof fearlesly justifying their former actions, and find them both actively strengthening their parts with daily supplies, and with all more then imagina­ble and too successful Arts, discouraging and weakning the Loyal hands; when they [Page] proudly object Power, Wealth and Multi­tudes, to rebate the sharpest and most sin­cere affections; when they insinuate the danger in which his Followers are; when the Leader is apprehensive of their rich and supernumerary abilities; nay, when they plainly speak the contradiction of them in any of their ways to be necessarily an in­volving the Kingdom in another Civil War: Whether doth this tend, but to make up this conclusion, They affect Superiority, and if we will not be insnared, we must be beaten into Subjection?

SOME not so fully debauched with hor­rid intemperances as others, I may urge to a consideration of their own language requir­ing of them satisfaction, how they can justifie themselves, whence they can plead a necessi­ty of arms, who have indeed all the fairest motives that reasonable men and Christians are capable of to induce them to submission and quietness? Now it is said that that war is just, which is necessary, and that is necessary, quod haec habet tria justa, Lip. pol. l. 5. authorem cau­sam & finem. But in these over busied men appear none of these: the Authors in no respect just, whose proceedings nothing can justifie▪ a Cause utterly wanting; and (as ex­perience hath schooled us) the End is nothing [Page 216] but a desire of inflicting upon others the plagues of misery and confusion, it is tan­tum ut noceant. Moreover if there were all these three, yet were it not barely un­christian but inhumane to endeavour to raise such tumults as cannot, once raised, be again stilled without shedding innocent blood, where the matter might be compos­ed by milder means. War should be our last worldly refuge, when our adver­saries will be satisfied with no reason, nor suffer us to enjoy our rights whether spi­ritual or temporal unless we out reach them with the longer sword. In such causes a warlike weapon may become a Christian hand, and Religion will not think it a shame to lodge under an helmet. God doth himself sometimes teach mens hands to war and their fingers to fight. But it is when he sheweth them no other way or remedy, when himself hath put the sword into their hands. A subject then is at no time thus supplied; neither if he take up armes a­gainst the lawful Powers can those armes be pious but nefarious. All matters which may seem so to concur as to justi­fie the cause, cannot here frame the least plea, because God hath expressely forbid­den war against the King, as in word and [Page 217] deed so also in thought. What therefore he hath prohibited, none will presume to act, who knoweth his Lords will and re­vereth his authority. Neither let any be perswaded to the least entertainment of such arguments of justification, whereby e­vil men seek to make their spurious thoughts legitimate; For that which God's infinite Wisdome calleth not so, mans art can never make a necessity.

WAR is begun in words; the tongue striketh before the hands. That seeketh first to wound, and is alway ready to de­fend. He, who cannot with his tongue maintain the uprightness of his Cause, will scarce be thought sufficient to defend it with his hands; Thence it is that the world is filled with so many seditious invectives. Thus Treachery maketh its own guard, and with these it annoyeth those against whom it acteth But as all actual War against Su­periours is by God forbidden, so is it his Indispensible Command, Thou shalt not speak evil of the Ruler of thy People; no e­vil, although he deserveth it, much less in­juriously: Yet this they do, accounting it their excellency, and pretend by so doing to practise the means of security. They bind unto them the multitude with these [Page 218] Bands of falshood; and although they are active to their Princes dishonour, and their own ruine, flatter them with hopes of being more prosperous and happy.

BUT it is not much that they endea­vour by reproaches to stir up the Subject against his King; when they pretend that e­ven Heaven it self is in their complicacy: or rather it is no wonder that they mind Rebellion against an Earthly Prince, that they bespatter him and his, when they spare not the most sublime Glories of the Coelestial Hierarchy, telling the world that these Motives come from God, and that the An­gels rejoyce in these undertakings. Yet not­withstanding their vaunts, I must be still uncharitable in believing the contrary: For he who runneth may see enough to sa­tisfie him, that the Lord is not in this Whirl­wind. Hope of assistance from Heaven they can have none, who indeed seek it not, but stand in defiance against it. Such as trust in Gods Power are led by his Spirit; and Peace with Innocency is the way into which the holy Spirit leadeth those who submit to his meek rules and guidance: Pure lips, and an undefiled heart, he expecteth as the Pledges of his Favours. Being presented with these, he bringeth the Authors, by the [Page 219] forementioned paths, to the secure possessi­on of his Tabernacle pitched without hands, to stand upon his holy Hill, and be made un­moveable Pillars in his holy Temple. But how do many, who study not the great be­nefits of being found (like the beauteous and wise Virgins with their trimmed Lamps) readily prepared with these graces, deceive themselves with the glimmerings of success, even while they hear God denouncing the Thunders of his wrath against such Prosti­tutes of sin? Much more do I wonder, how God, or the World to come, can be in their thoughts and lips, and they not presently fall into an extasie of horrour. The medi­tation of our approaching end, is the most necessary thought to take up both the be­ginning and continuance of our life. Our chief study should be to die well, which is a long Art, and (considering the violent distempers of our nature) none of the ea­siest. It moreover requireth a peaceable time; but in War, the Sword devoureth one as well as another. How much Christian then can he be, who is resolutely contriving an entrance into the Field without the Di­vine Guidance, and looketh death in the face, practising Rebellion, not knowing but that in a moment he must give an account [Page 220] to his injured and angry Judge? Or how much is his zeal to be accounted of, who prodigally wasteth his treasure of Reason, wherewith God hath been pleased to bless him, to the corruption of other mens judg­ments, not considering that he who lent that misimployed breath, may suddenly re­mand it from those debased uses, and com­mit the Speaker bound over to his self-con­trived miseries? The consideration of lifes brevity and uncertainty, should (methinks) make every man busied not in a forreign search, but an home-enquiry after guilt: The time which is so spent upon others, is clearly lost; what upon our selves, is truly gained. Most men, when they speak of o­ther mens faults, encrease their own; but they who speak to God of their own, by the example undoubtedly make many to be sooner cleansed. Then also hath the self-examiner this advantage of others, that he dismayeth not at Deaths Menaces, having pacified his Judge: Whereas the back­biting murmurers hellish life here is all his Heaven: He, who exerciseth himself with the lashes of pious reproof, liveth com­fortably and peaceably, nay joyfully here, but is assured of a superabundant joy after the frail body is cloathed with Honour and [Page 221] Perfection, by an happy Resurrection and desired Union with its glorified Redeemer. Amen.

CHAP. VII. How little the minds of some men are wrought upon: The continual exam­ples of miscarrying Factions.

SOLOMON thought the desire accom­plished to be sweet to the Soul: But it was also his observation, taken from the humour of men over-eager in pursuit of their desires, that it is an abomination to Fools to depart from evil. The sweetness of an accomplished desire is soon turned into bitterness, when we think it well obtained by any means. He would allow of a self-satisfaction, of a moderate pursuit of plea­sures, which enjoyed, might level and fill up those furrows, which every where in­sulting Fortune maketh in the passages and ways of life. But while foolish men incon­siderately view something which they take to be good, being over perswaded by the outward appearance, and carried on with a violent appetite, let reasonable demon­strations, or either certain or probable danger labour never so much in the disabu­sing [Page 227] them, yet is it to them an abomination to relinquish their beloved evil: Nay, al­though they have been never so often thwarted in the entrances into the possession of their destructive delights, yet no warn­ing will teach these foolish ones, whose passions shut the door against all manner of reason: Then do they incourage themselves in an evil matter, and without fear rush on upon those things which present themselves dangerous and dreadful. The Divine Ven­gence frequently beginneth its work with confounding the Counsels, and infatuating the judgments of impenitent offenders, making them run forward upon new practi­ces, and desperate attempts, to their utter ruine and calamity, suffering them (al­though in improbable ways) by the hope of success, to delude and befool themselves. And men who are carried away with uncer­tainties, do so gaze upon and admire their hoped-for felicity, that follow it they will, without staying to consult the unerring O­racle, or to be led so much as by prudence or common sobriety, God justly depriving them of the benefit of the latter, that have despised the former. Foolish men, who are wholly in love with their own ways, and like the deaf Adder in the presence of the [Page 228] wise Charmer, can be no where in safety, their own counsels leading them into mis­chiefs, and God, whom they have forgot­ten, altogether forsaking them. Nothing is more treacherous than mans will, being never Loyal, unless restrained from evil, and constrained to good: It conspireth a­gainst all Soveraign Powers, and unless they most immoveably sit fast in their Capi­tol, she debaseth them to most infamous contempt and slavery. The Fools will is his Law-giver and Law, and he is never obe­dient but to it, when it soundeth the Marches of Disobedience. Then, though Gods Commands and Religious Equity dis­swade him from his folly, yet he maketh a mock of sin, and presseth forward into the Battle, being victorious in desire, although Reason sheweth him the Sword by which he must inevitably fall.

TOO too commonly do we see Judg­ment thrust down, and subordinate to the Will, and then, alas! are the whole trea­sures of safety and felicity put into the cu­stody of a wild Keeper, who never stayeth at home, or of an ignorant Pilot that knoweth not his Compass. In this case For­tune hath the opportunity to be courteous, to shew what she can do in bringing them, [Page 229] who cannot steer their own Course, into that Port they seek. And indeed none else are obliged to her; these are forced to trust her, but wise men scorn her offers, and for their guidance have not Fortune, but God. Chance maketh such only happy who know not Providence, whom an ungoverned will having driven into an Ocean of dan­gerous affairs, so that neither the means of return nor place of refuge are known, contrary to expectation she thrusteth into her Antium. Where when arrived, they frequent her Temple, extolling the Graces of their new-found Goddess, and thinking that her first kindnesses oblige her to a con­tinuance of them; whereas her levity is such, that she waiteth a time to laugh at their vanity, and triumph in their misery. Fortunes favours are commonly the foolish sinners glory: But they who neglect the governance of Gods Spirit, and give Lust the Mastery of Reason, presuming to find Fortune attending their course, must know it rare to find her, or being found, to have her constant. Success in evil draweth many upon the same, or greater attempts; but changes being common, should give us caution. All times assure us, how wicked­ness in the beginning plausible, hath had [Page 230] Tragical and most shameful conclusions: Mens foolish fancies never feast them so high at Noon, but that they undoubtedly make the Supper of as course Fare as the Dinner was fine. They who trust that the future events will answer the beginnings, will be undeceived when they find them­selves cheated, and their glory turned into disgrace. The hope of a gaining day, be­cause at the beginning he won, maketh the Country strangers Purse empty, and the Cheater laugh at his confidence: So he who reckoneth up his fortunate sins, shall be sure of a losing Cast, which will mar all his boasting. Some men think them­selves certainly espoused to Fortune, be­cause she hath sung them some Love-sonnets, and imbraced them with flattering kind­nesses: But the same, who have known her once unchast, must know her always un­constant. It is an assured truth delivered us by God himself, that the prosperity of Fools shall destroy them: So is it with the Thief, whose lucky dishonesty incourageth him to go on till he come to an infamous death, yet his merited reward, the Gallows. And the Traytor (kind to none, worst to him­self) having tasted the forbidden fruits of a prosperous Rebellion, by promising him­self [Page 231] Fortunes constancy, and that she will yet add to his Trophies such glories as will fill his aspiring mind, proceedeth till he be taken in his own snare, and falleth the Executioners Victim and Prey.

OUR unfortunate Age (fruitful in the production of men, who were the Curse and Plague of their time) as it saw it self miserable in those it nourished, so in much measure avenged of the injuries it suffer­ed, when the Heads of the Rebellious mul­titude came to be judged by him whom they had offended, and most of the rest came each submitting himself with pieces of silver. Those who suffered not by the Sword of Justice, but enjoyed the benefit of an unparalled Pardon ( Christs only ex­cepted) cannot without impudence speak for themselves, or frame an excuse. Rebel­lion had infected them, and made them ugly; where might they think to appear? Yet were they not so ugly, but that the Eye of mercy could behold them. In which gracious condescention his Majesty mani­fested the exceeding goodness of his Na­ture, and the Gallantry of his Mind, that could humble it self to the receiving such into favour. Many who have not been wanting in the work of Patience, have in [Page 232] this of Remission: And in a King, towards Offenders of this nature, the work of for­giveness is far more glorious, because the offences most heinous. But Pardon pro­perly belonging to them who repent, I not knowing what to term that Royal Act, speak what I know in anothers words:

Truly magnanimous was the saying of his most Pious Father, I still thought my self undiminished by my largest Con­cessions, if by them I might gain and con­firm the love of my people. So our most gracious King, as the Son of so good a Father, studieth the winning of all, and by the invitations of Mercy endeavoureth the recovery of the lost Sheep. Now the more favour is conferred upon reasonable people, the more the Favourites become humbly grateful, that the Favourer may be highly joyous. In his Merciful Pardon he gave himself, resolving upon the largest Concession, that he might gain and confirm the love of his People. It is but fit that the people return themselves as a part of satis­faction, that he might find in their best en­deavours at least somewhat of that he gave, [Page 233] the fruits of unfeigned Love. I hope God hath so much mercy in store for him, as to give him many of the Hearts he sought: yet many are such as they were before, who urged that blessed Prince, King Charles the First, to this character of them, that they were men who thought to satisfie all obliga­tions to duty by their Corban of Religion; and could less endure to see, than to sin a­gainst their Benefactor, as well as their So­veraign. I know not what aileth these men, who being forgiven before they re­pented, will not be perswaded yet to re­pent, but seek by obstinacy to invalidate the Power of Mercy, and by adding sin to sin, to cut themselves off in an untimely hour. If by the success of former times they assume hopes of the like prosperity, let them look upon those examples of Di­vine Vengeance, the most odious Regicides, and confess ingenuously.

Let them also consider the deservedly un­fortunate Assertors of the Peoples Liber­ties; men, who under that Title sought to [Page 234] kindle anew the flames of Rebellion, whe­ther they were English or Scotch, openly rebellious, and privately promoting it. Let them not so much favour their designs with the remembrance of their best events, as give themselves the disheartening Le­ctures of the cross Events and ill Fortunes of their Complices and Brethren. And because (as the Historian hath it) Pauci prudentia honesta à deterio­ribus, Tacit. l. 3. Aur. utilia à noxiis discernunt; plures aliorum eventis docentur: Surely di­rections cannot be wanting amidst so fresh examples, which speak this to the world, that such as think they plot against others, chiefly designe their own ruine. They for­cibly thrusting themselves into Treason­able actions, even against their own Rea­son, the further they proceed, the more dangerously are they lost in the Labyrinth of their own errours; and while they are framing deceitful contrivances for the feet of others, their own standing proveth slip­pery, and their pernicious wit taketh no effect, but their downfal becometh admo­nitory. Which to wise men is so; only the obsequious Followers of Fancy (who think themselves sufficient to overtop all difficul­ties, till by them circumvented, and utterly [Page 235] lost) take no notice of the miseries attend­ing Traytors, by reason of humane hatred, and the appointment of Divine Vengeance. They look so upon the outward Pomp, wherein some of them overtaken by Justice once flourished, that the admiration and desire thereof maketh them unmindful of the accompanying evils, and ensuing cala­mities. Who so nearly examineth them in their best estate, when most happy by Vi­ctories, when the Innocent is slain, and they in possession of the Vineyard, shall find the King of Terrours dwelling in their Tabernacles, and that because they are none of their own; he shall find them foreboding terrible things, the confounding conse­quences of their notorious falsity: And following them farther, may observe them (who in other respects were unacquainted with truth) most unerring Prophets of their own shame, and certain destruction. He shall see the steps of their strength by de­grees straitned, and their own counsel to cast them down; that they are cast into a Net by their own feet, that they alway walk upon the snare. The Complication of Re­bels becometh not unto them a Wreath of Lasting Honour, but rather an unfortunate Cord of Execution, or one of the most [Page 236] brittle of the black Threads of Destiny, made of the outcast and very despicable matter of her labours, which will scarce brook time to be spun to any length, and then cut off, but suddenly snappeth asun­der of it self. For besides that the very nature of it rendereth it apt to sudden rup­tures, many things intervene to prevent that natural one by a more speedy end: For the time that they are in the height of their Glory, while the vailed Bonnet, and bended knee, with whatsoever admirations of the silly Vulgar, who with their vain breath swell things beyond their nature, while (I say) these seem to afford them plea­sure, and they are much advanced, they are but like Promotheus, seated indeed on high, but miserably vexed at the heart, and inwardly gnawed with a devouring plague: And yet it is seen, that as the mul­titude in an extravagant sit speaketh things agreeing with the humour of ambitious men, having once extolled them, they glory as much in their reproach and shame. This then is the best of their time; upon this empty Air is the whole dependance of their joy: And how apt this wind is to turn, who doth not perceive? Nay, who knoweth not that it cannot long blow [Page 237] from that Point? And as the sporting Dol­phins, dancing in their liquid Field, possess with grateful delights men unacquainted with the certainty of an approaching Tem­pest; so do the Gratulatory Songs of the peoples affections, when Rebels come to the Stern, and sail in the Seas of Dominion, much please these Novices in Government; but presently follow the rough Storms of Obloquy, heightned with loud threats, and clamorous complaints; which make that place, which at first seemed the most pleasing, to appear the most dangerous and horrid of all that worldly misery ever pos­sessed. So doth this preceding glory be­come no other than the nearest way to as­sured infamy, and the contempt is the greater, when it falleth upon men sometime overladen with undue honours. And what ridiculous Toys, what odious things For­tune maketh such her once admired ones, is lately shewn, when those, to whom it gave the most Honourable Titles of the Supreme Head, and the Supreme Authority, the people transformed after the strangest manner, thinking the name of the most un­sightly and unclean part of the body most suitable to them, no taunt, or scoff, being thought sufficient for their demerits. Their [Page 238] affairs, when they hope for the best, pre­sently turn to the worst, all still happening otherwise than they hope; and then; with the Devil, they think themselves tormented before their time. Indeed their own Con­sciences will not give them leave to sleep in the Beds of security, but Gods Justice letteth them not be long in safety. They alway expect the stroak thereof; and al­though they may by forsaking their sins prevent it, yet will they not, but rather provoke and hasten it. God likewise seeing their obdurate continuance in wickedness, is the more speedy in performance of his word, whereby he hath made his servants to hope, which is, that bloudy and deceitful men shall not live out half their days: He remembreth and succoureth his Children, breaking the Rod of their Oppressor, and bringing those to confusion who hate them. Thus while they behold to days prosperity, not forecasting future accidents and chan­ges, and putting as far from them as possi­bly they can the thoughts of account to be given to him, who is, as in Glory, so in Power exalted above them: They are as a Ship swallowed up by the Quick-sands, with only a Masts top appearing useful to all that pass by, although it self utterly [Page 239] perishing. It warneth them to avoid that dangerous Road, where is nothing to be expected but merciless destruction, and to provide for their welfare by a better Course.

Good God, how little is thy Wrath feared? How regardless are miserable men of thy displeasure, when no examples of severity will admonish them? God is angry with the wicked every day; yet others will not understand, or be wise. How many Con­spiracies have our late days seen discover­ed, and (by the blessing of God) con­founded? We cannot boast of a righte­ousness in his sight deserving it, but God was angry with the wicked. Rebellion and Stubbornness are before him such abomina­ble sins, that if we consider the multitude of miscarriages, the sufferings of many, and the impenitency of others pardoned, we might be much of the fear (did we not know God infinitely gracious, and protest­ing, that he willeth not the death of a sin­ner) that they exclude Mercy. Many who have been active, and since pardoned, have been incouraging themselves, and their [Page 240] language, tending to the disheartening of his Majesties Friends, and incouragement of Forreign Enemies: And these would not learn, from other men their Leaders, what must be their merited portion. Those Enemies to Peace, and themselves, who will not accept a small reproof mixt with abun­dant favours, are deservedly brought under the Wheel; for what doth more suit with the contempt of Mercy, than severity and vengeance?

SOME there are who would seem ad­mirably well affected to the Royal Cause, whilest frequent in rehearsals of their ac­quitted Crimes. Who so glorieth in his sin, doth so often react it as he boastingly men­tioneth it: which is a thing too too com­mon among multitudes concerned in the Act of Pardon. Surely it testifieth the ab­sence of all holy sorrow conceived for for­mer Disloyalties, and (if I may inoffensive­ly speak my thoughts) argueth a readiness, upon occasion, to act over again what they love to repeat. God calleth for mourning and sorrow, that pious tears may wash a­way the stains of Innocent and Loyal Blood; without which, a good man for­giving, the most just Judge will by no means acquit or indemnifie. For want of [Page 241] these, Gods provoked anger may (if his mercies prevent not) render the whole Land a confused Mass of Calamity over­whelmed with a just overthrow. Blood it defileth the Land: The defilement hath not been ordinary, but superabundant; the Streets of most Towns and Cities, the Fields and Highways complain even yet of the injurious burthen, and cry for ven­geance unto him, who will undoubtedly Judge in Truth and Equity. Pure and un­feigned Repentance will (and nothing else) remove the burthen, and stop the cry. If his distinguishing compassion spare others, yet the guilty and obstinate must by their punishment purge away the defilement: For before either Sorrow or Judgement purge the Land, we cannot well expect that our God can be favourable and gracious unto Sion. Consider we the overthrow of Jerusalem by Nebuchadnezzar. God, by the Prophet Jeremy, threatned the destru­ction of Judah and Jerusalem for the Inno­cent Blood which Manasseh shed: Ma­nasseh had shed much, but was repentant: yet we find the wrath of God pronounced a­gainst Judah, even after Manasseh's death, for that Blood which he had shed. But God doth not punish a Nation for one mans sins, [Page 242] and he penitent; he is just, and maketh every one bear his own burden; neither will he judge them, who impartially judge and condemn themselves: But Manasseh (doubt­less) had many Instruments in such Tyran­nous Facts, who repented not. His Repen­tance might procure his own deliverance, but was no way beneficial to others, who being guilty of blood (and peradventure not barely Instruments, but Promoters of cruel­ty) sought not by Contrition to pacifie the incensed Avenger. There is no other re­fuge appointed for sinners, especially those stained with blood: And if the Avenger overtake him that shed it before he escape thither, there is no favour, no mercy to be shewn. The Innocent Blood which some have shed (all that ever bare Arms against their King) must either be washed away with tears by all the Offenders and Instru­ments, or will be by their blood. I ought to think that some of these have by their happy sorrows quitted themselves of their Crimson miseries, and have obtained those propitiatory drops which make Blood-guiltiness disappear as if it had never been. But yet we see how impenitency driveth many upon presumptuous attempts, which must unsheath the Sword of Justice, draw­ing [Page 243] blood from them, from whom tendred mercy could draw no tears; and how o­thers mock at their own calamity by vain-glorious boastings, of what temperate men would account their greatest shame, and blush at the rehearsal. These men, al­though not the Manasseh's who marched in the Heads of the blood-thirsty Regiments, are equally culpable with their Leaders, by the barbarous execution of their law­less and merciless Commands: And if Vengeance strike the Head, making it bear its shame, the members are partakers with it, and cannot but undergo the infamy. See we how mans iniquity wearieth him in the search after Justice, and the pursuit of its reward. When God by his Vicegerents re­mission of past offences required submissive Loyalty, and sincere Obedience, as if unable to bear the burden, the offenders fly from it, and either put the Cord about their own Neck, or else by owning their sin, proclaim it their just desert. His Gracious Majesty, as one most excellently well skil­led in the Divine Faculty of compassion, would not see these mens injuries in the height of malice. Hoping them to be found rather ignorant than malicious, he was ready to forgive, upon this account, that they knew not what they did. But Villany [Page 244] laboureth to be known, it hateth to be mi­staken, and discovereth it self. The Authors desire secresie, and to act in private; but the sin, which hath an obscure Birth, soon walketh abroad of it self, or else is carried on the Wings of Fame. There is no con­taining it within Lock or Fence, no de­pressing it by the multiplicity of Arts in­dustrious subtilties, because although the Enemy of all, it would be unknown to none. It disdaineth a curb, and he who would stifle it, giveth it the advantage to be made more apparent; he that would conceale it, maketh it better known. The sinner is a blind Sentinel, he standeth much upon his Guards; but while he would not have such as he hath made his Adversaries to observe his defects, his ill postures of body directed the contrary way, summon all to a nearer approach, and to take their fill of both revenge and scorn. Rebellion not repented of thus, bringeth to confusion and shame the wretched Actors. If not at first known, it soon betrayeth it self; if known, and not pun shed, it mo­veth all its own Engines to its own over­throw: Ruine is the end it aspireth to a d it is indefatigable until that is obtained. [...]lind hopes may lead the Authors Opinion to other thoughts, and prevail to a surp i­zall [Page 245] of it by confidence, but the nature of sin enclineth the mans motions towards a violent fate, and desireth to hurl him down an irrecoverable precipice.

THIS being the nature of the sin, the general miscarriages of Rebellious under­takings cannot be thought strange. Such as the counsels are, such must be the for­tune; from whence they had a being they return in the end. The stratagems of the most subtle and cruel enemy of man are undiscerned by both the ambitious and malitious. He smootheth over his bait with a delicate gloss and fair appearance but his cruelty at last maketh even for all. The uncertain appearance of the promised good was never so pleasing as the certain evil proveth terribly distracting. But some men how far are they from shame or compas­sion upon themselves, not remembring that the counsels of the infernal foe, though they raise the hopes to promotion, never miss of bringing the abused Clients to destruction! Examples being the surest way of instructi­on, let us look abroad, and after search of an­tiquity see how many of its upstart prodigies of honor died in peaceable possession of it, and came to their graves Sicca morte. But ex­amples of our homebred conspirators being [Page 246] more useful (especially such as are fresh in our memories) we may observe that such wick­edness cannot be long prosperous. The un­dertakings of this nature are weighty, one counsel still depressing another when all things seem to have attained perfection. And this, that God may shew himself just and wise, who taketh the wise in their craftiness and disappointeth the inventions of the wicked. I have already spoken of the most execrable Regicides, whose suffer­ings I gladly mention, although it greiveth me to remember the cause. But consider­ing Sir John Hotham the first professed rebel, whose treason at Hull found a suitable re­ward, I think that no faithless subject was ever more exactly fitted by kind Masters ve­rifying my words in the former Chapter, That the first assistance in Treasonable Acti­ons, have many times the Fortune to be the first tasters of the merciless power of such as imployed them. We may see in the actions of traytors what they think to be the just recompence of their falshood, and accord­ingly judge of their misery, who by their own opinion pre-condemn themselves. And easily may we discern what kind of happiness these men have, who are not safe one among another. If judgement [Page 247] faileth to come upon them from elsewhere, it is usual to have fire come out from Abime­lech and devour the men of Sechem and the house of Millo, and to come out from the men of Sechem and the house of Millo to de­vour Abimelech. Such was the miserable end of that treacherous Knight his complices in iniquity being (it is uncertain whether) as just towards him, as he, and they unjust and ungrateful toward their most kind and li­beral Master. Enmity it self could not have invented a more proper revenge for such a crime; nor of all examples can there (in my judgement) be found one more expresly teaching us the evil conse­quences of infidelity. Hear we that blessed King, whom he had so impudently affront­ed, compassionately delivering his thoughts of it; Poor Gentleman (saith he) he is now become a notable monument of unprosperous disloyalty, teaching the World by so sad and un­fortunate a spectacle, that the rude carriage of a subject towards his Sovereign carrieth alway its own vengeance with it as an insepa­rable shadow. He truely knew how to pity and shewed by him what others might best expect. He would have had warning so taken by him, as that posterity might see no more such examples, nor have occasion [Page 248] to relate the mournful passages of men forsaken by grace and fortune. For such must needs be calamitous appropriating and engrossing to themselves the threatned curse, that because they regard not the work of the Lord, nor the operation of his hands, he shall destroy them and not build them up. As one hunting a poor fugitive hare rideth after the chase through a deceitful land un­dermined and by reason of many pits very perillous; so is he who unlawfully pursueth honor and dominion; the prey taken can­not compensate the danger or make re­compence for his fears; But there is an un­certainty of taking what he seeketh accom­panied with a certainty of perishing whe­ther it be obtained or lost. The worst things dearest bought are the contentments of fools: Religion, reputation, liberty and peace, nay even all the goods of body and soul do they pass away in exchange for an unseen glory and a projected prosperity, and will not be guided by Wisdome, nor in the least own her, until she laugh at their calamity, and mock when their fear is come.

IT is a most excellent decree of Provi­dence, that sin should either not be pros­perous, or prosper to its own ruin. As [Page 249] Nature instructeth us in things Monstrous, that they never generate, or things of a Viperous kind, which although they gene­rate, yet bring forth at once their Fruit and Death; so observation in passages of Providence will teach us, that wickedness either hath no procedure, or an unfortu­nate one. Evil counsels commonly vanish into nothing, and the Authors vex at their hopes, proving fruitless Dreams: But if (as it sometimes happeneth) they raise the Authors to a Throne of Sublimi­ty, yet have they no enjoyment of these successes; for the very successes are the most certain and killing mischiefs. More than the the Viperous Race do such prospe­rities not only destroy them of whom they had a being, but hinder Generation in those minds, which being otherwise apt, are by fear disabled. Rebellion (too too common notwithstanding) would more a­bundantly multiply its cursed Off spring, did not the hasty dispatches of the Divine Wrath overthrow those Mountains of Fe­licity, which proud men having raised to themselves, do conceive immoveable. Some whose inclinations are not averse to base undertakings, do somewhat forbear, be­cause (being not so wholly void of Rea­son [Page 250] as others) they see the danger, and will not ingage. But where the want of judgment taketh away fear, men are active to their hurt; for so it alway proveth, there being no solid hopes of an happy end without a good beginning. Would any one, who knew the danger, plunge himself all over head and body in a boiling Fur­nace? or leap down a steep Rock into a devouring Gulph? Neither can any man of a sober mind cast himself off from the secure Rock of Loyalty, into the Whirlpool of Disobedience. He seeth no cause, no profit, no honour, not the least, either convenience or necessity, to perswade him to any such thing. He well esteemeth it the abjection of himself, and in the best state of Fortu­nate Disloyalty, seeth nothing tempting him to the experiment of the worst. And some, who in contempt of God would even dare to sin, are restrained by the continual miscarriages, either early or later, of such as Humane Vengeance, by the appointment of the Divine, hath taken away from the midst of the Earth at times, when they least expected evil, and most presumed up­on the goodness of their Fortune. These (although scarce other than blind) discern how short a blessing Fortune conferreth [Page 251] upon such undeserving servants; and that she flieth from them with more speed than the Sun, from his Rising to his Setting: From such she commonly maketh an unu­sual hast, making her Morning come late, and her Evening soon; then leaving them to the darkness of their guilty minds, but the open punishment of their odious acts. The miseries and just sufferings of these are useful to others, I wish I could say to all: But God, who maketh other mens evils to become his Childrens good, hath not been pleased to grant them so full a favour, as to bring into their Sacred Society all those who have forsaken the Paths of Life, to tread the Ways of Darkness, whom he hath yet spared, that they may repent, and not post forward to Judgment by a per­verse obstinacy in what he abhorreth, and will sorely punish with present and eternal Plagues.

THEY who have had such Motives to Humility, should advisedly repair to their Offices and Duties of Allegiance, certify­ing themselves of the rigour of provoked patience, when turned into fury. Why will they multiply those transgressions, whereof the least is in Gods sight mon­struous? Can they esteem that light, which [Page 252] God so remarakably punisheth above o­ther sins? The Crowns and Dignities of Kings are among the chief of Consecrated Treasures. In them, as the Depositories of of the most precious things of his Church, God layeth the concerns of her glory and safety: So that destroy them, and we know not where to find Aarons budding Rod, nei­ther the Golden Pot that hath Manna; the Church goeth to ruine, the Pillars of it are dissolved, the Foundations removed, and both Decency and Order, nay all Religion is then utterly subverted. When Kings, who are her Nursing Fathers, are spurned at, and insulted over by the foot of Pride, there can be no Peace in Jerusalem, no Pro­sperity within her Palaces. And it is indeed too well known, that Rebels spare no part of the Body, when they can give Law to the Head; and that they never seek to in­jure the Guardian, unless their Lust covet the Churches defilement. But although they attempt much, setting themselves to the study and restless practises of whatsoever they imagine conducing to their aims, they shall never be able to prosper; and through the tender mercies of the Highest, our Chief­tain and Head shall not miscarry. The for­midable Powers of the Churches prayers [Page 253] are alway fighting against them, as well as their own sins, against which their subtilty can never prevail. Although they strive, and with continued labours endeavour to get some advantage, the profit of their la­bours will be summed up in a Cypher, but their losses must needs rise to an infinite ac­count. In all their ways

And their miserable end frequently hap­peneth to be unawares and sudden, but un­doubtedly certain. So many Loyal Sub­jects faithful Arms dedicated to their Prin­ces safety, fail not of Victory, because they implore, and even provoke by an ho­ly violence, Omnipotency to be a concerned Opposite. Peradventure some inconsidera­ble success may heighten their lofty spirits, and make them trust to the indulgences of a Step-mother: But then saith God unto them, Lift not up your Horn on high; speak not with a stiff neck. He maketh them then to know, that he is Judge, that in his hand there is a Cup, and the Wine red; that it is full of mixture, and he poureth out the same; but the dregs thereof all these wicked of the [Page 254] Earth shall wring them out, and drink them. When Fortune bestoweth on them a favour, let them manage it to the utmost of their industry and power, it will prove but a feeble insufficiency. Could they work e­ven many things in the Neighbourhood of what is supernatural, yet much more easily God can and will give Victory unto, and establish in his just fruitions him, for whom we incessantly pray, thinking our selves never safer, than when so contending for his preservation. Were there nothing but his Innocence and undoubted Propriety, these are sufficient to immure him from their base purposes, and give him a glut of revenge upon audacious Conspirators. These are, through Gods pleased approbation, every where triumphant, in despite of Fortune, Policy, and all the machinations and devises of ungodly Wit; insomuch that an Hea­then Poet could declare the success of In­tegrity, eminent over all other succeedings.

Which may be thus Englished:

The protection of the Innocent is Gods Glory; he rejoyceth in nothing more, than to be called their Deliverance, and De­liverer. He taketh marvellous delight in their Songs of Triumph; and therefore sheweth himself ready to plead their Cause, and work their Peace. When they com­plain of the injurious dealings of men, he preserveth them, by delivering the wicked over to their own mischief. When the Rod is cast into the fire, the Children are secure, and have then more cause and liberty to contemplate, and magnifie that infinite Goodness by which they are saved, and their strongest Enemies confounded.

AND of this Goodness and Justice he giveth clear and continual testimonies, which that they may be the more frequent, peradventure is the cause why he did not bring such as deserved punishment for their unnatural Rebellion all at once to their merited ends, but suffered many of them to proceed, from contempt of former mer­cies, to more and more insolent perpetra­tions.

Had they all presently suffered, the me­mory of their sufferings had been less du­rable; whereas disregarding all favour, and labouring to fill up the measures of those who went before, they fall into the snare by degrees, and are the continual Vi­ctims offered up for the common peace. The Psalmist praying against a mischievous Crew of his time, although he desired God not to be merciful to any wicked transgres­sor, yet soon after entreateth of God as a favour, that he would not slay them, least (saith he) my people forget. Some remain­ing after the rest, when the Instruments of Vengeance seem dull, will by incessant and [Page 257] abusive provocations, be still whetting and sharpning them, and alway jesting with them, until they receive the fatal stroak: And latter Executions revive and renew the remembrance of former Acts of Justice. Which good men consider with compassi­onate affections, bemoaning their wilful­ness, whose hearts nothing could mollifie, but by devout joy expressing their grati­tude to their Redeemer, who exalteth In­nocency to a Throne, and dejecteth Iniqui­ty to a Dunghill. Gods Patience indeed is admirable; he waiteth long expecting mans change, and the Renovation of his mind: But without satisfaction, Patience must at length give up its place to Wrath. Sin moveth Heaven it self to compassion, but Impenitency rejecteth it, as the Rock doth the Showres, which elsewhere are enter­tained, and softning. Continuance in Re­bellion must needs repeal the greatest of­fers of Grace; and obdurate hearts, de­lighting in cruelty only, shall assuredly have their fill of implacable severity.

WHEN it cometh to this, useless re­pentance is cheap and common: Then men wish that they had been provident, when they cannot regain their losses. He, who before his entry upon his desperate at­tempts, [Page 258] should have proposed this to him­self; How darest thou adventure to cross these Seas without fear, wherein so many have perished, nay, wherein is certainty of being wracked? never considereth the pe­ril, till he findeth his bottom split, and the Flouds opening to receive him. Action be­fore consultation, is faithfully attended with crosses: It hath no Guide, neither seeketh to avoid them; in which respect it cannot but fall into misfortunes. Not to be willing to foresee, is to resolve to suffer, and to manage affairs unadvisedly, is to de­termine their miscarriage: But when the certainty of the danger presenteth it self e're he begin, that person tempteth mischief and ruine, who will presumptuously go on. And truly such an ones condition is de­servedly not pitied when he complaineth, who when faithfully forewarned, would dare what wise men dread, who was ac­quainted with the consequences, and so be­trayed himself, becoming his Enemies Slave by his own base surrender of himself. Man may not think to make his will his protection. By following the Counsel and Will of God, he may be sure to prosper; for that Will is the only Rule of Safety. To go contrariwise, and be surprized by [Page 259] unhappy events is but what is common and unavoidable. Yet as if it were some unexpe­cted novelity which hapned unto them, men overtaken by their own desert then begin to consider and bewail their overseeming fol­ly, when 'tis altogether too late. When the thoughts of their disgraceful undertak­ings perplex their minds, and the evil of adversity pincheth and tormenth their body, then they confess what the world be­fore knew, that folly directed them and madness carrieth them on headlong to the unlucky state, at which they are arrived. Temporal calamities make them confess their indiscretion; under them they are sorrowful, but most commonly it is rather because they suffer what they desired to in­flict on others, then out of a pious grief for their offences. That they are disappointed of their beloved mischeif is the matter of their grief. Their aspiring thoughts and lofty aims brought down to shame, cause them bitterly to mourn; when alas! they ought first to have weighed the lawfulnesse of their desires, and then the probability of success. But of the misery of the soul which they long lay under, they were al­together insensible. Those stupifying bur­thens of disobedience they willingly bare, [Page 260] and the Asses backs being broken, are one­ly sorry they can bear no longer. Surely, the afflictions of a stained conscience are the most intollerable; It is strange that he who can patiently abide them, cannot con­tentedly endure the disappointments and falsities of Fortune. Her injuries are nothing in comparison of the insulting Ty­rannies of sin. Neither would any know what the miseries of body meant, if the cru­elty of sin had not first overladen them with its yoke. All things which afflict us are sin contracted maladies, from which the best cannot glory in an immunity. But the difference between religious and disor­derly men is, that those with all their might and diligence shun the evil of sin out of an holy hatred thereof, these as furiously fly from virtue, and with equal violence pursue what the others fear. In whom mi­series must have the more perfect encrease, because sin the greater growth. Miseries indeed are not in them presently accom­plished, partly because their great sins do not presently gather into a body, and partly because the greatest evils, have the longest time e're they are formed and come to the birth. As many (and those most incura­ble) diseases do not shew themselves till [Page 261] by a long confluxion of peccant humors they have gotten strength enough to de­stroy that body in which they reside: so many calamities, which are the just judg­ments of God, and are daily nourished by sinful acts and desires, have not a being as soon as the sins, (for the birth must be younger then the parent) but after a cer­tain time break, forth as being then mature and able for their designed employment. But now if a delight in sin arm them not with a wounding and killing power, the harms of temporal crosses are not matter of dread, nor other then such as men bare­ly imagine to be harms. Where the guilt and horrors of a polluted mind make them not hurtful, adversities are but stingless serpents, which will not hurt us, if we fear not the name, but we may safely con­verse and play with them. To such as have wilfully broken the commandement, God sendeth them as offensive tokens of dis­pleasure to thwart the unjust men in their wayes. He will not suffer them to reap the joys of the seed they have sown; but as he sendeth sometimes showres and un­seasonable flouds upon the Husbandmans labours, presently after he hath intrusted the prepared Soyl with the pledges of his [Page 262] hopes; or at other times with continual droppings, and overflowings at Harvest, maketh his supposed rich return, to be chan­ged into an impoverishing dearth: So some­times in the Bud, sometimes in the full Ear, when almost ripened, he destroyeth the Rebels confidence, by the secret distillati­ons of his anger, or the open flouds of a sweeping Vengeance. Mans condition here will not allow him an alway undisturbed felicity; but Rebellion permitteth not that little time of repose, which they were otherwise capable of, to fall into the Au­thors Lot. And then by the benefit of a quieted Conscience, the casualties of life are to good men void of trouble, but to ungodly men they are irksome, and intolle­rable; they groan and repine under them: Which restlesness is not given by outward trouble, but by inward guilt, Conscience aggravating, nay making it grief. That therefore men may the better bear com­mon ones, and not incur extraordinary troubles; or if they should happen, that they may not make them miserable, let them free themselves from guilt, and by obedience put themselves under the defence of the Almighty. Res magna est habere imbecillitatem hominis, Sen. ep. 53. se­curitatem [Page 263] Dei, said a wise man. I cannot say he was a Christian, but assuredly the words do well become Christian lips. For indeed, look every where, and search the world over, there is no where any help for our despicable frailty, but the Divine Se­curity. If we shun the examples of proud and disloyal men, walking in the paths made plain for us by Christ, and his devout Followers, this security, as an impenetrable Bulwark, will keep off evils from us; this will surround us, and Gods Eye, pleased with our walks, will alway be over for us our good. His blissful Countenance will en­lighten and enliven us, and nothing shall eclipse our joy, which taking its beginning from his service, shall be perfected in end­less Glory. Amen.

CHAP. VIII. The Blessings and Benefits of Obedi­ence.

SUCH is the turbulency and unset­tledness of Humane Dispositions, that men are commonly displeased with what their Fathers prized, and not well affected to their own former pleasures. Mens minds are seldom at rest but in alte­ration and change: Which although it please the Fancy, yet I see not where it leaveth place for Content; without which, I wonder at those who can imagine them­selves happy, and well. Mens false sight loveth not what is best, but what is new, in the seeking whereof is all the pleasure: For while its novelty perswadeth, and the search taketh up time, it becometh stale as soon as obtained, and the thoughts are taken off from the joy of possession, by the renewed desires of some other Upstart, and untryed good. In such varying motions men love to pass their time, and are no otherwise easie than in this continual unquietness. The reason of this the Tragedian hath:

Prosperity maketh many men mad. Such as have more than they can wisely manage, despise what they enjoy, and make their Pleasures abortive by unseasonable long­ings. Continuance of what is good sur­feiteth the minds of many who might have been long happy, if they had known con­tentment. But, alas! it is a Disease which creepeth in with Peace and Plenty, to cor­rupt and destroy them; that contentment is least known, where there is greatest a­bundance of what Mortals account the chief Ingredients, and Compounds of Fe­licity. Where there is more than enough, there is commonly least satisfaction, and most inordinate desires. But herein would not be so much cause of dislike, if men did not so distast their present happiness, as to undervalue it, by making it the purchase of some certain grief. The favour of the Greatest, heaps of Wealth, multiplicity of Honours, and whatever else is most prized by the admirers of terrene flourishes, and fading Beauties, have by many (who once [Page 271] thought these the only things desirable) been judged things so inconsiderable, that these, together with their lives, they have adventured for some conceited good, which few others could view with approbation, but most with amazement at the Seekers do­tage: Of which I truly am one confessing, that I never thought any so mad as those whom I have seen raised very high by Prosperity, who (as if unable to brook that height) have with brain-sick counsels hurled themselves down. It is usual with men lifted up beyond what their conditi­on will bear, by endeavours to leap higher for more safety, to fall past recovery. Neither is it news to any, but those who are distracted with the manifold blandish­ments of a bewitching Fortune. For in­deed it is no new thing to see men adven­ture to climb so far, that when they must come down, there is no descent but by a Precipice. With examples of this nature the world is stored; and if fresh ones speak not more than can my Pen, I might be induced to enlarge upon this Subject. What I have seen maketh me sad, and many to complain; and both the past and pre­sent damages which we have and do sustain by the madness of such as might be at ease, [Page 272] but would not, make me fear further evil, and cry out.

If men sought, or truly prized Happi­ness, or well weighed the miseries of those intestine Commotions, which they love to cherish to their own hurt, this fear were causless. The inconstancies of the Elder would not encourage the Younger to be dissolute, if Constancy were thought either a Virtue, or useful. But men instead of constancy and gratitude for received fa­vours, by receiving grow more and more ungrateful, and oblivious of the Benefa­ctor. If they mention his Name in time of necessity, they forget it when relieved, and never think themselves more injured, than when too full and prosperous. Many are not so repining in extremity, as discon­tented in overmuch plenty. God pleaseth them on neither hand; either want, or wantonness, maketh them always trouble­some, and they (when their wants are o­ver) wickedly make Worldly Happiness [Page 273] what Divines thence call it, The worst of Evils. Some have not been so much asha­med of a needy misery, as they have since gloried in the scorn of their undeserved fa­vours. One instance may give satisfaction of this alway dissatisfied humour of the ge­nerality, that is the benefit of Peace, after the miseries of War. Those unjust and un­natural Wars, which as a violent disease in the bowels plagued the whole Kingdome, were not so much condemned, as the peace­able times and Government since the most excellent blessing of Restauration The Is­raelites had rather have the Onions and Scourge under Pharaoh, than Manna and Quails under that meekest man Moses. They seemed angry at a temporal deliverance, and would not be happy under it, but en­gaged themselves under a spiritual bondage. It hath been no otherwise among us. For­getting the sighs and groans, whilest under the Rod of the Oppressor, they have been impleaded as guilty of the peoples calamity, who were Gods chief Instruments of their Ransome, and desire not more their own, than the peoples undisturbed joy; which that they have not, is their own folly. They will without judgment pry into the Royal Counsels, and while they are only dif­fident [Page 274] of the intentions, do openly calum­niate the actions of their compassionate and tender Father, with his great and wise Ministers of State. Peace and rest discom­poseth them, and they are never more que­rulous, than when they have least cause: Contradicting all reason, and desirous to destroy their present tranquility, the Olive­rian days are recalled, and they had ra­ther make brick with stubble, than live mer­rily at their own pleasure without fear, and plentifully, as well as easily, by a continu­ance of fructifying gratitude. Thus was Peace disesteemed, although no worldly blessing more desirable; whose glory and beauty are the more ravishing, because she is so like and near of Kin to that gladding Ʋnion, which for ever maketh happy the Royal Subjects of the King of Kings. Ne­vertheless, her Graces and Endowments prevail not with the greater number of men, for either welcome, or respect. And what between her Relation to Heaven, and the publick scorns whereby she suffereth, she is rather desired by good men, than known to many. Where she sometimes sheweth her fair countenance, she is so ab­solutely persecuted with the foul provoca­tions [Page 275] of wicked men, that she soon begin­neth to mourn; and covering those radiant looks with a fable vail, to withdraw her self from humane habitations. Although she be a rare Guest, and come but seldom, she is assured of injuries. She seeketh to make glad all among whom she is; and whether to her true or adopted Children no Mother equalleth her Benedictions, she surpasseth them all in Munificence: Her kindness is incomparable, and those who receive her, she gladly enricheth: Yet they, to whom she hath been most liberal, are usually the first who repay her favours with indignities. For whereas the mercies of Peace require a sanctified life, and the en­crease of devout thankfulness, there is no­thing more common than to make use of the blessings of Peace, in such a manner as shall soonest cause her departure and ba­nishment. Our Land had not long known what it was to be at rest, e're the wanton Inhabitants, by undue and irreligious mur­murings, sought to cast out the Mother, and the true Children; Peace, and such as were constantly hers, whose daily practise it was to praise God for her presence, and humbly entreat him for her stay among us. The disrespect of the benefit maketh God again [Page 276] remove it. Forreign Enemies take occasi­on to discover their enmity, and make a breach with us, hoping to make a prospe­rous War by our divisions at home Our own inconstancy then fought against us, and our folly armed those who sought our ruine. But Gods mercies were not answer­able to the multitudes vanity. Although the unquietness of our raving minds plead­ed against us he had pity upon us; and not suffering our Foes to rejoyce over us, hath remitted that graceful and amiable Preservatrix of the Kingdomes Honour and Fortunes, whereby we with it may alway flourish; and may men of all estates labour her preservation, wherein all mens good consisteth. Nothing but ingratitude can make us vile, with which a Nation abound­ing, falleth into the lowest degree of con­tempt, and is buried in scorn and infamy.

THE disrespective murmurings of the present times begin to affright such as are in love with Peace, and cannot contented­ly brook a separation from her. We hear language contrary to what we pray for, and God expecteth, as if a surfeit of hap­piness, upon so short an enjoyment, had made the Speakers belch out these unwhole­some Airs. But surely they, who would a­mend [Page 277] their condition by thus loathing the Present, do mar those undeserved blessings wherewith sacred Bounty hath stored them. They, who have been alway wont to vex at their present estate, must have a great change of disposition to bring them to fe­licity. Continual complaints make nothing better. The unruliness of a people is its own Scourge. And as disquieted minds are wont to be followed with outward trou­bles, so are there none more miserable then they, who know not when to rejoyce, who, when a just cause exciteth them to it, cannot discern it. The trouble of their inconstancy and ignorant contempt of what is good and desirable maketh them wretch­ed; even when nothing is wanting to the compleating their happiness. But the e­vils, which discompose prosperity, making good bad, do still go on to make bad worse, that such as reproach mercie may deservedly never be exempt from the crosses of either their own opinion or fortune. If so be nevertheless the blessings are not so absolutely full of what I judge neces­sary for the work of my joy, before I find fault I must consider whether I judge aright, or whether that which is wanting to my joy, be not more abundantly sup­plied [Page 278] by a greater good to others, or else, if I should undervalue the present blessing, whether I am sure of a better, and by re­pining to amend not impair my present condition and fortune. No man is the more happy in being self-willed, envious or rash. Most men, who shew themselves publick­ly vexed at the miscarriages of the times, are either envious, or ambitious, or blind followers of such dark-sighted guides. They are either disquieted with their own foolish hopes and feares, or other mens troublesome counsels, and not judgeing a right whether they have a cause to be troubled, madly act to the overthrow of peace, whereby they afflict all, and better not, but rather involve themselves in the greatest calamities. For surely no benefit can a crew to the unconstant and waver­ing man, who would be happy but hateth the meanes. Except we be at unity among our selves, we cannot be prosperous. This Unity is Ointment which covering the Head and running down to the skirts mak­eth the Prince glorious and the Subject happy; for where it is there the Lord hath commanded the blessing. It is an Oracle from the most Holy One, In return­ing and rest shall ye be saved, Isa. 30.15. in quietness and confidence shall be [Page 279] your strength. Let him, who desireth feli­city not wander in search after it, but, abiding at home by a diligent obedi­ence and holy confidence in God, force it to be his inmate and companion. Varie­ty of perplexing thoughts and contrary motions never finde it. He, who seeketh it every where, shall find it no where, for indeed a restless life hath no agreement with it. Although it wholly spend it self in pursuing it, yet it continually affright­eth that fortune, which it so laboriously courteth. When the froward man is neer­est to it, he is furthest from enjoyment of it, because happiness is onely the humble, the peaceable, and (to say all) the obedi­ent mans portion. It is true that the dis­obedient turbulent man may seem to en­joy it. And if you ask the ignorant and de­luded multitude, they shall assure you, that although it be ill procured, the happiness of many such is not to be disputed. But thou whosoever, that boastest of thy self according to their measures or noise, art but an equivocating fool, and most indul­gent to thine own adversity. Let me not learn thy condition from other mens o­pinion, but thine own knowledge. I am most certain that thou least art what thou [Page 280] seemest; for Felicity and turbulency alway dwell apart. When therefore thou for­sakest thy present restless humors and be­takest thy self to quietness and the be­forementioned confidence, I shall be able to say to thee as Seneca to his Lucilius, Bonam spem de te concipio, Epist. 2. non mu­tationibus inquietaris &c. But yet it is very seldome that disobedience is so for­tunate as to purchase an esteem of happi­ness. True happiness it never hath, rarely so much as a supposed one. It runneth into distress continually, and hath no moti­on but downward. It is in the condition of many languishing persons, who think by raising themselves out of their sick bed the sooner to recover strength, but indeed cast themselves down past hopes of reco­very. Such is the unquiet subject; he is pained at the heart and cast down by the multitude of his vain imaginations; these having cast him down urge the raising himself up and providing better for the future. But what he surmiseth will be for his advancement and confirmation fail­eth not of proving his destruction. Now where there is in a Commonwealth some­what out of that excellent order, which good men desire to be diligently and al­ways [Page 281] kept, disorderly motion doth much hurt in introducing confusion to cure a small oversight The hunting after and using variety of medicines doth commonly more distemper the body than the disease it self. When it happeneth that good order is in some things wanting, we can find no certain remedy obvious but pati­ence. How much more then doth it not concern us to run after desperate remedies for the curing distempers, which are only imaginary? If suspitions upon probable grounds should present themselves, they are to be rejected; neither may we, if truth should manifest a miscarriage, con­tend for a removal otherwise then by pray­er and submissive holiness. But I may say that observing the complaints of late days concerning certain publick administrations in the Kingdome, that fear and opini­on are our greatest mischeifes. The times of darkness have had so long and potent dominion over some, that although it be now clear day, they cannot see the right path, but run out of the way and stumble at every thing. But happiness offereth it self to such as will embrace it. If religious whisperings are frequent and active for the begetting jealousies and fears, a sober and [Page 282] religious man troubleth not his thoughts with the consideration of other mens du­ties, but laboureth not to be found for­getful of his own. And alway doth such a man discover the most assured way to a blessed and happy estate by obedience for conscience sake. He remembreth So­lomons asseveration and delighteth in the hope it giveth; In the way of righteousness (saith he) is life, Pro. 12 28. and in the path way thereof there is no death. Into that way then will he direct his foot steps, where he is sure the Viper lurketh not to bite his heel, nor is the net privily spread to take his inoffensive foot, neither can misfortunes lie neer in ambush to surprize his secure soul. Here­in if we would all walk, we should pre­sently obtain what with fruitless labours we are long seeking and wonder that we find not. Saint James his reason, to such as did ask yet did not receive, is mine to those, who seek felicity with great earnestness, yet could never come within view of it, Ye have not because ye ask and seek amiss. Ch. 4 3. Endeavours directing us the right and proper way come to a blessed end. I know not, neither can I ever be perswaded that sub­jects [Page 283] can have any other rule leading them to prosperity but religious obedience. That it is the onely way to eternal Felicity is agreed upon and acknowledged by them, who act the contrary. And I must needs follow them so close as to affirm, that then by consequence it is that onely which can conduce to the present well being of a Nation. For as no good can come elsewhere then from God, so no blessing can descend upon those actions which have not his warrant. Obedience hath too motives urging us to its practise; the first, that it is a most plain and easie walk; the second, that it hath most large promises and the best assurances, the very knowledge whereof doth (doubtless) make it more easie. It is the first, nay the only Commandement with promise, which we find in the Decalogue, and is in none observed by God without very high esteem and acceptance. And consider with common reason, that as nothing can be easier then humility and submission, so nothing sooner prevaileth for satisfaction in what it sueth for. The most haughty spirits and furious Tyrants have been wont. ‘—Cinere exceptos super alta locare.’ [Page 284] And as for the mild man, who sweetneth all his actions with clemency, nothing can be more offensive to his compassionate na­ture then to see humility pass along irre­verenced, much more to see it scorned and injured. But neither is this all; for it being that virtue, wherewith he is chiefly conversant, he will undoubtedly soon re­ceive into his bosome such as a constant exercise in the same virtue hath commend­ed to him. Likewise if affections plead a reward (and that no mean one) to be their due, and he cannot suffer them by neg­lect to be discouraged. It must then be a vanity and folly to travel far about after an uncertainty, and slight an undoubt­ed good within reach, which without care or fear is to be possessed. Such are the rewards of Religious Loyalty; it with great facility thriveth and prospereth, and being exempt from fear doth easily keep its well gotten store. Honor and Riches are in­sensibly multiplied upon a Nation, that seek­eth its glory by a dutiful submission to its Lawful Prince. While it looketh upon Ʋnion as the best accommodation and chois­est treasure, the Heavens and Earth con­spire to make it plentiful and abounding in all manner of Riches. The neighbour­ing [Page 285] Nations with admiration gaze upon her ornaments and flourishing spring, and at once envy and wish for her unspeaka­ble fruitions and delights. When our whole care (next to God) is, that our King be as much as possibly we can without care, we make him the Arbitrator of other Princes fortunes, and set him as upon the top of the grand Orb to dispose unto them their potions of either prosperity or ad­versity. His smiles will (as it were) enli­ven them, and his frowns peirce their hearts with dismaying terrors. Subjects are never strong but in their Kings strength; and the Kings great strength is the Subjects Love. Joyn we prayers and hands and our utmost labors to fortifie him, and what we do of this nature for him, redoundeth to our own advantage. It was rightly observed by that wise Senator, that Armari­um Regis fortuna cunctorum est, Cassiodil. 12. ep. [...]1 & merito refugium omnium dici­tur, ubi universorum securitas inve­nitur. The mad counsels the Kingdome hath frequently given was to depress Roy­alty for the publick good. But (to say nothing of present inconveniences, which we hope a timely care will remove) look we back upon our late times, looking fur­ther [Page 286] back into the Annals and Records of past times, and after just perusal and due examination tell me whoso can, whether e­ver was known a great calamity lighting upon the King, and the Kingdome not forced to partake of the misery. And how can it be otherwise? When the foundation shaketh, how can the superstructure abide stable? No man can truely Love and seek his own welfare, but he must desire and to the utmost labour the Kings prosperity, which is the foundation of the Kingdomes tranquillity. Royalty hath God's favour given unto the land, through which for many generations it gloriously flourished. And although in some Kings raigns the splendor of the English glory appeared less bright then at other times, yet was it never extinguished till Kingly power seemed offen­sive and Majesty dethroned. Never was this Realm so truely acquainted with mise­ry, when wantonness made it so exceeding­ly disobedient as to spurn at and disown that most excellent Regiment, through which God had so long conveighed his blessings, and without which it must never have hoped to be fortunate or find a return out of Egypt. Blessings never multiply where disobedience aboundeth Disorderly Sub­jects, [Page 287] when they have injured their Head must at length submit to his goverment for their own good, for as much as without it dissolution onely raigneth attended by distraction and confusion.

Then onely are these calamities removed when the Crown dignifieth him, whose Lawful inheritance it is; and the behold­ing it there placed where it ought, strik­eth into a just and awful reverence the Loving and rejoycing Subjects. Then when Ʋnion joyneth with an inseperable bond the Members to the Head, when Love that an equal power over the affections of Prince and People, we seem no more inha­bitants of an earthly Kingdome, but as if hath up into the possession of Heaven. I may very well say so; for so vast is the difference between the condition of men, who living under the same climate have their affections opposite as Pole to Pole, and those, who being thought diverse persons yet seem in many bodies to have [Page 288] but one heart and Soul, that the same place is by sacred love converted into a Paradise, which by unnatural and contemptuous hatred is rendred a most vexations Pur­gatory. In which respect men, who have signed up their hearts to God, that they might be the more assuredly and plenti­fully stored with Love, have either Hea­ven descending unto them, or are them­selves translated and made partakers of supernatural joyes.

NOW in that many men think to pre­vent great dangers by active disloyalty they too too manifestly lay open their ignorance. What they judge the prevention is the be­getting of dangers. The wise Man saith that A good Man shall be satis­fied from himself; Prov. 14.14. whereby we are to understand that his works shall be prosperous. But he saith in the fore­going words that the back-slider in heart shall be filled with his own wayes; where­by he sheweth that they, who fall off from the observation of the Commandement (up­on the observance whereof the promise of blessedness was given) fortune and success shall in like manner desert them. Gene­rous principles have an answerable issue; but the contrary is most true of evil deeds, [Page 299] which are alway pursued with evil. Solomon sheweth upon what hopes obedience and dis­obedience have their dependance; The path of the Just (saith he) is as the shining light which shineth more and more unto the perfect day. Prov. 4.18, 19. The way of the wicked is as dark­ness; they know not at what they stumble. Obe­dience groweth continually more and more happy, and its tapor burneth alway more and more clearly, until in heaven it be extinguish­ed by that most glorious splendor, which giv­eth and comprehendeth all light. But the dis­loyal and seditious walk in obscurity and through mists, stumbling blocks and rocks of offence surround them, traps and snares every where lie prepared for them, they pass their time in invincible troubles, and suddenly fall into the pit of destruction. Let unquiet Spirits seek to remove their conceited troubles and prevent those mischeifs, which their wild fan­cy presenteth unto them; yet while they labor to remove imaginary evils they are circum­vented with real ones. Their toyl also is very ridiculous, if more probably successful, seeing easier means prevail for the greatest goods. And whereas (rather then not humor their rebellious inclinations) unsetled minds have for justification recourse to the pretended dread of some imminent calamity, if timely dare be not used religion & daily experience [Page 300] teach us that sin averteth no judgement, which is hovering over a Nation. But ra­ther sins (especially of rebellion) hasten that revenge, which God taketh of such as slight his admonitory threatnings. Where we all men, who did fear sin more then sorrow, sufferings for sin would not so of­ten excite our griefes, and make our eyes so plentiful in showers. Certainly as se­ditious commotions contract many future plagues, so do they never bring any pre­sent benefit; empty hopes are the recom­pence of a tedious travel.

LET us at the last rather then never begin to consult what course of life God hath appointed as that wherein Subjects may live most secure. Surely great are the blessings, which his care keepeth in store for, and his bounty conferreth upon those, who seek to him as their sole directour. And in the plain way he leadeth them, which also proveth the richest way. Instead of vexatious labours he appointeth them, as the greatest pacificatory and obligation, the easie task of the offering of Obedience, the best of sacrifices, which he every where in his Holy Book commendeth, and alway e­ven in this life rewardeth. No incense as­cending with an odoriferous cloud, no [Page 301] oblations, whose sweet savour and excel­lency was wont to testifie the offerers ge­nerosity and riches, did ever so procure from the throne of grace the beatifique smiles of the most bountiful Majesty, as the cheap offering of Obedience, which commendeth not it self by the vanity of worldly ostenta­tion, but the glory of a great and conse­crated heart. They who gave their bodies to be burnt, by the benefit hereof made their sufferings those harmless (though fie­ry) Chariots, that transported them to joy. This sharpened the faith of the general as­sembly of the first born, enabling them to see their names written in heaven. Holy men, knowing how much this was the or­nament and felicity of the Christian Church, sound Temples and Oratories, where joynt prayers should be offered up for Kings and such as were in authority, that under them we might be godly and quietly governed. And the unwearied exercise and profession here­of wrought upon the hearts of the cruellest Tyrants, and introduced a festival peace in­to the world, making some of the most violent gain-sayers submit to men of so exalted spirits, and cherish such as they before persecuted. And certainly God spaketh how much he is pleased with it by [Page 302] the evident returns of acceptance, those frequent collations of temporal honours and riches, wherewith he graceth such as desire to encrease by his Love only. And this purchase of liberty, wealth and great­ness is the cheapest, easiest and surest that Heaven and Earth afford. Others cost much labour, and deficiency is at length their accomplishment. Hence therefore is the excellence of Obedience commended, that it ascendeth without rub, let, or mo­lestation; it becometh great and glorious without noise, and without either the Au­thors or any ones injury. It findeth joy at hand, and without the wearying exami­nation of the diversity of opinions and manifold directions, where to seek mans Summum bonum, lodgeth it most safety at home. The Obedient mans well fortified heart hath joy therein immoveably fixt and and knoweth the worth of its own posses­sion, which by the Love of God it hath obtained and confirmed. Now if we distract the mind with the inquiry after such goods as like the Rain-bow look afar off rich and promising, our delusions will end in a shower, and our hopes washt away into discontent and sorrow. Or e [...] our joy, which we foolishly sought, and after much [Page 303] trouble unluckily obtained, will prove like to a small tree, which we have some­time seen miserably torn with the weight of its untimely fruit. They who, by civil distractions rise to wealth and power, are so persecuted with innumerable mischeifs that they have onely this comfort left that they may say their desired happiness hath destroyed them. The obtaining such desires bebarreth them the fruition, they being more happy in hope then possession. Riches and honours procured by the vile subtilties of a disobedient industry, must be conserved with more baseness then they were acquired, and bring more dan­gers to the purchasers then the purchase cost. What between their own fears, the envy and emulation of their followers, and the general hatred (not onely of good, but) all men, it must needs be that instead of their proposed exaltation they find themselves grievously depressed, and that the pit hath opened her mouth and swallowed them up. But while the ascend­ing Furies, or rather the descending ven­geance taketh this prepossession of them, Obedient men are in a Pavilion securely rest­ing, and wrapt up in the sweet folds of the celestial mercies. And this their feli­city [Page 304] is not a matter of chance or the disposal of the propitious Stars concurring at their birth, as it were in consultation, how to make them the Sons of Fortune; but it is the work of true Wisdome mak­ing all those happy, who ask counsel at her Oracle, and make it their constant delight to be conversant in her sacred Schools. There they are instructed in those unerring rules, by which they ar­rive at undoubted prosperity. And among many most profitable rudiments, with which they are furnished as necessary for their safe conduct thither, these are some of the chief; That (seeing without holiness no man can see God, (and therefore never be happy) which holiness must not be fa­lacious, because such will not pass the ex­amination of his dijudicative eye) it is a meer abjection of themselves and hopes to attempt the raising themselves high upon foundations of hypocrisie; That it is far better to live in esteem by giving due honor to those, whom God hath set over them, than to become infamous by seeking to invest themselves with those Robes, which adorning the Superior render the inferior the ridiculous object of contempt; That to assist the distressed [Page 305] and comfort them by timely supports is proper to a brave and noble Spirit, but to distress such, whose welfare standing in opposition to the accomplishment of their exorbitant lusts, is degenerous and brui­tish; That the approbation of the Supream Judge, and the real commendations of in­nocency among men (although the blessed Authors sit low) hath an excellency trans­cending the feigned title of the either de­ceived or unwilling multitude; That by the benefit of an unspotted mind not to shun the examinations or fear the counte­nance of the inquisitive Judge bring them home a plentiful harvest of joy, when onely horrors and confusion multiply within those breasts, whose disloyal pra­ctises have rendred the faithful and wise Judge their justly provoked enemy; that to live frugally upon their own (that is bountifully without riot) and to purchase blessings upon it by the prayers of needy souls thereby refreshed and made glad, hath a more plausible triumph then to sit on high in possession of other men dig­nities and estates, which alway bear to the wretched invaders the briars and thorns of misfortunes by reason of the complaints and curses of the oppressed, [Page 306] and are made barren by being water­ed with the brinish tears of the in­jured mourners; That to sail quietly and keep a safe course under that judici­ous Master, whom God hath set over them hath benefit and content, whereas nothing but inevitable destruction attendeth those desperate Lovers of mischeif, who labor contrary to the Masters guidance to drive the bottom they sail in upon rocks and shelves thereby to discredit and ruine him, who sitteth at helm; Or else (and indeed that more properly) they esteem their fare and prosperity to be good and large enough, nay mightily to abound while they sit at home in the most secure harbor of Obedience, from whence they daily see the wracks of such as lanch out into the troublesome waters of Disloyalty. And were there no more, yet to see such mens misfortunes, while themselves live in ease and safety, must needs give a vast in­crease to the pleasure of their mind. But how much more assuredly when they know that Christ their prime pattern be­holdeth them with exceeding delight, pre­paring for them an additional, a supera­boundant joy? He doth indeed from his Throne behold them, intending no less then [Page 307] the deifying those, who for his sake do care­fully obey his glorious (though mortal) God's This honor have all his Saints. He more then great Xerxes at the Sa­laminian battle useth all diligence that e­very act of Christian Obedience, either de­fending the Royal Prerogative, or stoutly resisting the seducing temptations of its Opposers, be richly rewarded, and both in­viteth and helpeth us to a lawrel. Thus with greater ease may we be happy then miserable, and at cheaper rates gain not onely earthly but supernatural treasures then many procure to themselves present and eternal confusion. Without over­turning Order, diverting the course of Nature, searching the abysses of the earth, and ripping up its bowels, overthrowing walls and bulwarks, or defacing the glory of flourishing Cities and Kingdoms, thou, O Christian Subject, mayest find and em­brace happiness. Fear God, and Honor the King, thy work is done. This is the inchoation, and will be the un­doubted consummation of Felicity. A­men.