I Think there be few men so unobserving as not to see, that many are much inclined to stand upon their guards, and by Arms (if it appear unlikely to be other­wise done) to secure themselves, and Religion, in such sort, as may seem most for their own interest, and the ad­vantages of Truth. Therefore it shall be the business of these Papers, to enquire into the Causes and Reasons of such a disposition, together with all Motives and Encou­ragements thereunto.

1. Then, Some conjecture, this is the most probable way we can go to work our own interest in point of Safety, Trading and Religion.

[Page 2]To which I answer,

1. By way of concession, That some indeed plead a fo­reign War may sometimes be needful, and therefore bene­ficial to a Nation, if successfully managed: because it takes away many idle and Vagabond persons; many Cheats, Thieves and ill Husband, who, like Caterpillars, only live on the fat of the earth, and as drones, or Lur­dains, feed on other mens labours. And also as it keeps up a people in the courage, and discipline of War. For hereby a Nation is not only eased of a burden both charge­able, and troublesome; but is also made the more able to defend her self against any foreign Invader. And by the same means other Countreys may be made the seat of that War, which else in little time might have been brought home to their own doors. For by this course, the many and great Evils, that Armies generally cause in de­bauching of persons, in illegitimate offsprings, in wasting of goods, and cattel, are all avoided: the things that would have been consumed by persons thus employed, are saved; and the increase of such evil inhabitants migh­tily stopped, which things soon compensate the charges of an ordinary War.

But in a Civil War the case is wonderfully altered.

For then all debauches, and illegitimate increase, is amongst our selves: then they be our own Shops and Houses, our own Barns, and Stables, that are plundered: then every Trophy is an argument of our own calamity; and all spoils evidence our own losses: and every slaughter is a mischief to the whole body, from which so many mem­bers are cut off and perished. Which things necessarily make a Nation more poor and weak, and consequently a more easie prey to some foreign Assailant.

But certainly we, above all others, have cause to dread such a contest: by reason we are made up of so many [Page 3] parties, who are all acted by different Religions and inte­rests; and amongst whom, on every side animosities are mightily heightned by former occurrences. That if once we fall to pieces, it is not well to be expected that any hu­mane art, or any thing less than a Divine Power, is able to compose, and set us together. Besides which, we have dangers from without, viz. formidable forces, alwayes ready, and watching opportunity of raising their own tro­phies on our ruines. From all which things we may justly fear, that as it hath been the fate of the strongest Empires and Kingdoms, to fall by their own hands, when others could not destroy them; that the same destiny may at­tend our differences.

But in case this last evil, viz. of a foreign force, and to­tal ruine, do not happen; Yet look to the end of such a Contest, and perhaps we may find some reason to su­spect that the concomitant miseries of a War, that is, slaughters, plunders, ruine of families, &c. may prove but the beginnings of sorrow. For, in all probability such resisters will be either the Conquerors, or the conquered. For since mens Spirits are now so heated, that a compo­sure of differences is so difficult, even while peace conti­nues; when the Sword is once drawn, it may possibly appear utterly impossible: as when the late King's Con­cessions were voted satisfactory by some, no Concessions would satisfie others. And let Victory incline either way, resisters must expect far greater evils than what they now lye under. For,

1. If they be overcome, reason will not suffer us to hope escaping the wrath of the Powers resisted. And so much the rather, because such will not be a single offence, but a repetition of like things still fresh in memory, and which Authority so easily passed over. And though cir­cumstances are so much different from what they were [Page 4] before, that it must needs go very hard on their sides, who may thus seek to secure themselves from what they fear: yet because men are much uncapable of receiving impressions from Arguments of this nature, by reason of their numbers (the very thing that emboldned the Jews to enter into a War with the Roman Empire, whereby they ensured and hastened the total ruine of their Place and Nation, that is, their Religion and Properties at once) I shall therefore (since suppositions grant nothing) sup­pose them more likely, than I judge they are, to be the Conquerors. And,

2. If so, they must look to be enslaved either by the Forces which made them Victorious; and then, as the Romans once were, be governed by a standing Army, which made Emperours, and ruled in all points according to their own pleasures; which, if ever it so happen, will, like a Band of Robbers, make spoil and plunder of all they like; and be sure will have good Commons, when they be their own carvers:

Or else fall under the will and power of some cunning head, that shall feed the Souldiery with the spoil of the people, that by them he may be empowered to act his will upon the Nation. By which means the wealth and treasure of the Land, shall be divided between tyrannical Usurpers, and the Forces that uphold them.

If you think this unlikely, reflect a little upon late dis­asters, and you will find, it was the misery of this Nation, that Religion and Property, all went to wrack for the sati­ating an hungry and ungovernable Army. Of which, a late Non-conformist in his Iter Boreale brings in the Nation thus sighing her complaints,

And a little after he speaks of them, as setting up a single Person, after the Death of O. Cr. of whom thus,

Soon after they are dividing the University Lands among themselves, and in fine,

For which reasons men sorely repented, that they were ever thought to petition they might be put into a posture of defence: for by this means they became utterly unable to defend their own Persons, Estates, or Religion.

And do the people really think they may become vi­ctorious, and that the Army, by which they are made so, will not be proud and insulting? or that the Commanders [Page 6] will not turn the Victory to their own advantage? Can they think men are become so honest now, to what they were of late, when all the talk of Reformation ended in the dividing Crown and Church lands, and great mens estates amongst themselves? Can they expect better deal­ing than then, when the liberty of the subject, so much talk't of, miserably sunk into a perfect bondage? Of which the same Non-conformist thus,

And I am sure that War began with as fair and plausible pleas, as any can possible be in time to come: viz. only to take away the wicked from before the King, that his Throne might be established; to bring the King to his Parliament: and with solemn engagements to make him a great and glorious Prince: To reform Religion, and to ascertain the [Page 7] liberty of the Subject. Our concerns were in the hands of the Parliament, and the Army under the Command of persons we thought we might trust. But we see whi­ther a few running heads, and the power of the Sword did carry things! Alas! even beside and beyond the intenti­ons of the [...]rst actors, who were themselves enslaved, as well as them, they first exposed. And certainly we must expect that another War, alike prosperous in the success of the Sword, if any such shall ever be, will prove as unsuccessful in regard of the ends it first aimed at; so long as the like Policies and Lusts remain in the World. Nothing is more easie than for men to sit still, and frame fine Idea's and Chimera's of Government to themselves: but nothing more difficult, than to constitute a Govern­ment according to them, when the power is in the hands of other men.

Therefore all that the people are like to gain upon this supposal of becoming victorious in such a way, is only this, viz. the putting their Persons, Estates, Liberties and Religion, into the hands of fellow subjects, who, when they come to Government, are ever more proud, greedy and tyrannical, than those who are born in high places, and on whom the Government devolves by legal and ex­pected descents.

But in case this Storm pass over, we yet see another Cloud arising, that will most certainly break down in Thunder, and Lightnings, and an horrible Tempest. For though now all Parties embody, and jointly endeavour to shake off Superstition, and every evil work; yet if they once shall be able to do this, they immediately fall to pieces among themselves, every one endeavouring to esta­blish his own way. For it is not the ultimate end of any one Party meerly to ease himself of the burdens he now is under; this is but the means, and way to his last inten­tion, [Page 8] which is, every one to establish his own methods. Therefore after all the contest and bustles, which we must certainly expect among our selves, upon the suppo­sition of success, which perhaps may prove destructive to the whole, if any one get into the Chair, all the rest will combine to pluck him out: and if they gain this point, and any one of the rest crouds in, all the other, together with him pulled out, will again combine to beat down that. By which means nothing but confusions, and endless disturbances, are like to follow, till all become a ruine to one another.

These things de facto have been so: and that they will be so again, if ever matters come to that state, is evident beyond all dispute, from the very Opinions and Senti­ments of all Parties now combining against the Church. For the Presbyterian is for a Government by a Classis or As­sembly of Divines, instead of Bishops, and to have all per­sons and things kept strict and tight to their methods. But the Independent is really for no Government at all, but would have every one a Bishop, and Supream in his own Parish: and is against Episcopacy and Presbyterie, not as such, but as they lay a restraint upon his own actings. The Anabaptist differs from both. The Quaker would have no Law, nor Rule, but the Spirit: And the Fifth-Monar­chy-man will endure no Ruler, but King Jesus. There­fore would every Party speak his own sentiments, they must own, they will by no means sit contented in any way but their own. And that their embodying, and joint cryes for Liberty, are only to shake the present yoak from their neck, that they may be in a capacity of strugling every one for his own way: And that they would not thus combine, were they sure any one of them to change the present establishment of Religion for any way but his own. Therefore should the King be pleased to pass [Page 9] a Comprehensive Bill, or grant a boundless Liberty to all Protestants, it would please none any farther, than as it layes open the Church, takes off a present restraint from the people, and gives every Party hopes at last to gain its own establishment: whence the fore-mentioned Confusions must necessarily follow, if men can ever get rid of the present establishment.

But some may plead, All this mischief may be pre­vented by this, viz. That one Party may become too strong for all the rest, and keep them from being able to make such disturbances. To which I answer,

1. That if so, no man can divine which Party that may be. For the Presbyterian was baited, and utterly beat out by other Parties. And I fear will be less able to stand than before, by reason Independents are encreased abun­dantly, and have gained more from the Presbyterian than men imagine; our Mr. Crofton in his Preface to his Saints Care of Church-Communion, argues, that a great body of Presbyterians are of late sunk into Independency. Or if otherwise, we have little ground to expect he should pre­serve himself against the joint endeavours of all others. And if we should ever fall under Independency, or a Li­berty of Conscience, can we think the change worth any little part of our pains we are, or may be at? Can we think of being contented in that condition, which of late years was the anguish of our souls? Can we make that our choice, which not long since was our burden? Some men indeed are apt to reach after any thing but what they have, and hope to gather Grapes of Thorns, and Figs of Thistles, till they try, and prick their fingers.

2. Suppose the Presbyterian should be uppermost, this is no more than he had before, but could not keep it. For truly they are for Government; they talk't, and preach'd, and wrote all they could against Liberty; they decryed [Page 10] the forsaking their Church, as an unwarrantable Schism: and would severely have bound up all to their own me­thods: for which cause the Independent spoke him worse than the Pope. For Mr. Sterry in a Sermon at White-Hall, Nov. 5. 1651. tells us, that our deliverance from Popery is not so great a mercy, as our deliverance from the black plots, and bloody powers of the Northern Presbyterie. For the same cause the Anabaptist disputed against, and the Quaker disturbed him in the Pulpit, and every Party de­clared more against them, than against the Church of England: and never rested, till they had worried and run them down. And if it should be in the power of the Presbyterian to give Laws to others; however as a means thereto, they may yield to Indulgence, Compre­hension, Liberty, or any thing; they will then lay a suf­ficient restraint upon the tongues of all Sectaries, and stop the mouths of error and folly; else they lose the end and fruit of all their care, pains, dangers, prayers, tears, and whatsoever they have done for the service of truth and the Gospel. They cannot suffer that woman Jezabel, which calls her self a Prophetess, to teach, and to seduce—which was the great sin of the Church of Thyatira, and for which Christ said, he had a few things against her, Revel. 2.20. And if ever they come to esta­blish a Rule, and oblige all others to it, every Sectary will cry persecution, and never cease, till they have undermined the Church and the Truth, and thrown all again into utter confusions. Should any man flatter himself into expectation of better fruit, if it ever come to tryal, the issue will confute, and fool him to his face. What a crop then must we expect from the seed of Sedition and disturbance? What an harvest, when so many hands are sowing Tares among the Wheat? Surely whatever men do hope, this will be the end of all, that they that sow the wind, shall reap the whirl-wind.

[Page 11]2. Another cause or reason of mens being disposed to a resistance of the Powers, is this, that they think it is their bounden duty, as it seems to make for the glory of God, and propagation of the Gospel of Christ.

This indeed hath been the mistake and fall of many honest and well meaning men, and my self formerly have much stumbled at it. But I took the course which the ingenious Cartesius advises in order to the finding out any truth, which is this, to strip our selves of all former No­tions and Sentiments, or rather of all Opinions and Per­swasions formerly imbibed, and so, as far as is possible, to bring our selves to doubt of every thing; and then without prejudice or prepossession, to apply our selves to the consideration of the point we would understand. In this way I came to be fully satisfied, that this point of resisting lawful Governours, let them be what they will, is a grand and most dangerous mistake, and hath no foun­dation, or any the least colour of encouragement from the Gospel, or any Epistles, or part of the New Testament. And as every man is bound upon his Salvation, to come to the light, and use the best means he can to come to the knowledge of the truth: so I doubt not, but if any man will lay aside his prejudices, and set himself to the impar­tial consideration of these following heads, he will sub­scribe to this as an undoubted truth, That a resistance of lawful Governours, let the reasons or inducements be what they will, is no way our duty, nor by any means lawful. For,

1. There is no Precept of resistance in all the New Testament; I never heard the man, that was so hardy, as to plead there is: and if any think there is such a Text, let him find and produce it, that we may consider it. For Mat. 10.34. I came not to send peace, but a sword, speaks only an accidental consequence; an evil proceed­ing, [Page 12] not from the nature of Religion, which breathes no­thing but on earth peace, and good will towards men: but only from the wickedness of the world. And there­fore shews us not what ought to be, but what will be, viz. differences upon the account of Religion: as in V. 15. — a man at variance against his Father, and the daughter against her Mother. And Luke 22.36.— he that hath no sword, let him sell his garment, and buy one. Only gave the Disciples an hint of the dangers and evils, that were now ready to overtake them: and did not in the least authorize them to make the weapons of their war­fare carnal. This appears undeniably from our Saviours reproof of Peter, who could best expound his own mean­ing, when he cut off Malchus's ear: of which under the next head, which

2. Shews that we have no example of resistance in all the New Testament.

For when Peter, Matth. 26.51. took the Sword, and cut off the ear of the High Priests servant, Jesus heals the wound, and saith V. 52. Put up thy sword—for all they that take the sword, shall perish with the sword. Where the Margin points us to Gen. 9.6. Whoso sheds mans blood, by man shall his blood be shed. Thereby asserting, that to kill any man, that comes from a lawful authority, to apprehend even the Person of Christ, is murder. Therefore to kill any sent from Authority, though (as they think) in defence of the Gospel, is murder too. Un­less they make Christ's Gospel more worthy of defence, than his person, which certainly they will not do, that talk so much of Imputative righteousness, of the personal excellencies of Christ; and the pretiousness of Christ. But if any do so, yet still there is no example of resisting the Powers for defence of the Gospel.

Therefore this instance is an instance only of Peter's [Page 13] weakness and error; and gave an happy occasion to let the World understand, that no Plea from the defence of Christ, the propagation of the Gospel, or the glory of God, can justifie a resistance, or excuse them from murder, who kill any that are in, or come from Authority, in any manner, or to any end whatever. For if Peter's case was not justifiable, I am sure none is.

Now some men reject Infant Baptism for no other reason but this, viz. that there is expressed in the Gospel no pre­cept or example of any one Infant baptized. And certain­ly a precept or example is at least as necessary in this case, as in the other. Therefore since there is none, by parity of reason a resistance upon the same grounds ought to be rejected too. For the matter comes to this point, viz. either Infants must be received to Baptism, though the Gospel affords no precept nor example that way: or else such resistance must be rejected, because the Gospel gives no precept nor example, this way. Else men are humorsome, and do not square their opinions and judgements by Scri­pture; but bend that sacred Rule to the obliquities of their own humours: or at least use, or not use it, according as it may serve, or not serve their own perswasions, or resolves.

3. The Gospel abounds in precepts of obedience to Go­vernours simply as Governours, and not as such, and there­fore to all Governours, whether good or bad. And what­ever distinctions are made use of to restrain obedience on­ly to such, or to some Governours, are

1. Groundless and unwarrantable: for God saith, Let every soul be subject to the higher powers: and that there be no powers, but what are ordained of God. What warrant then have any to gainsay the Spirit, and plead that some are not ordained of God, and that some you ought not to be subject to? God saith, Whosoever resists shall receive to [Page 14] himself damnation: what reason then have any to affirm that some resisters shall not receive damnation? We ought not to bring restrictions, and limitations, unless truth, or the nature of the thing so require: and if it doth so in this case, where have you that truth? where is it written? produce your warrant, that we may see and be instructed by it.

2. Such distinctions, or limitations are as serviceable to the Papist, as the Protestant. For, because there is no Text, that saith we may resist, much less any that set forth for what causes or reasons men may do it, and that consequently this Doctrine is gathered only from illogical inferences, sound of words, and misapplication of Phrases, therefore there is no Text, that ever was, or may be pleaded, for such resistance by one party, and for one reason, but it may as well be so pleaded by any other party, and for any other reason. For instance, why may not a Curse ye Meroz — because they help not the Lord a­gainst the mighty, be pleaded by a Papist, as well as any other: Since each may, as indeed each do, speak them­selves the people of God, and their cause the cause of the Lord, and those they oppose the mighty, and then full cry Curse all, that do not help them against 'em?

The very reason indeed of such distinctions and limi­tations, must be fetched from humor, interest, or ambi­tion, which make every party willing to be a Rebel it self, but denyes that freedom to any other.

4. All the behaviour of Christ, and his Apostles, to­ward Governours, are but fair lessons of obedience for us to learn and practise. Christ taught us to give unto Caesar the things that are Caesars, he paid Tribute and Customes himself, he was obedient before the Consisto­ry of the Jews, before an Heathen Herod, and Pilate, [Page 15] and that even unto death. The Apostles taught obe­dience not only by precept, but example too: Paul appealed to Caesar, whereby he owned that power, though Heathen, and persecuting too: they were persecuted al­most in all places, scourged, imprisoned, and killed, and yet never medled with Civil Governours, or Govern­ment: never spoke evil of Authority, nor did any thing, that tended to the working in men low and cheap thoughts of them. But contrariwise, taught us to ho­nour the King: and to be subject not only for wrath, or fear, but even for Conscience sake.

Therefore all the arguments for resistance drawn from the Glory of God, and propagation of the Gospel, are false, and unchristian. For,

1. Practices contrary to the commands of God, and example of Christ, and his Apostles, cannot be for the glory of God. Nor can sins against the Gospel tend to the propagation of the Gospel. But they that teach such things, are like those in Rom. 2.23. who make their boast of the Law, but through breaking the Law, dis­honour God.

2. Such things are against the very nature of Christi­an Religion, which is peaceable, and quiet: therefore the Prophet Esa. 7.6, 7, 8, 9. tells us that under the Gospel the Wolf shall dwell with the Lamb, and the Leo­pard lye down with the Kid: the Cow and the Bear shall feed —and the Lyon eat straw like an Ox: they shall not hurt nor destroy in all my holy mountain. By which is meant, all the bestial qualities of men, whereby they devour, and destroy one another, should be changed into meek and gentle tempers. Therefore those, that are not thus transformed from evil to good, from rough and cruel, to kind and gentle, are no true subjects of Christ King­dom here, they are nominal, but no real Christians. [Page 16] Therefore Lactantius observed that while all the precepts of Philosophy had but little influence on the minds of men, wherever the Gospel was really received by any, it made such visible alterations as of lustful it made them chast and continent; of covetous, kind, and liberal, &c. that they were hardly known to be the same persons. This is to become indeed a new Creature: and where men are not so, but remain quarrelsome, ungovernable, and upon distaste, and cross Providences fly to the Pike and Musquet, it is plain that the Gospel of peace hath not had its work and effect upon them.

And we find our Saviour taught us rather to suffer wrong, than to right our selves by much noise and di­sturbance: Matt. 5.39, 40, 41. Resist not evil: but who­soever shall smite thee on the right cheek, turn to him the other also. If any man sue thee at the Law, and take a­way thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. And John 13.35. By this shall all men know that ye are my Disciples, if ye love one another. These were the ancient marks of Christianity, and not Drums, and weapons of War: Christians then gave one another a kiss of chari­ty, and not reproofs on the point of the Sword. It was said by the Gentiles in the time of Tertullian, See how the Christians love one another! Not, as in these dayes, Behold how they slaughter and destroy! Therefore though our Saviour's rules, and precepts, are so admi­rably suited to the prophecies of the Gospel State, yet the Jews seeing so much of division, enmity, evil speaking, censoriousness, unruliness, oppositions, wars, and mur­ders, among them that are called Christians, are migh­tily prejudiced, and hardned in their unbelief, looking for a Messias, who shall bring into the World such times of peace and love, that Swords shall be beaten into Plow­shares, [Page 17] and Spears into pruning hooks. Nor will consi­derate Christians believe, that the spirit of meekness, pa­tience, faith, &c. delights in Alarms of War Therefore though the Devil carries on many great actions as an Angel of light, hiding sin under the gilt of religious pretences, as revenge under colours of Justice, cruelty under zeal, rebellion for propagation of the Gospel, and ruining of Families and Countries for the Glory of God: yet nothing is a greater dishonour to God, reproach to Christians, or hindrance to the Gospel; nothing makes more A­theists, infidels, and loose professors, than for the strictest pretenders, and mighty zealots, who would be thought the only Christians, to act contrary to the very nature and design of the Gospel, as this is one, To kill, instead of loving one another. To resist, instead of submitting to the powers. To contemn and act in despight of, instead of sub­mitting to, every Ordinance of man. To make Songs, Libels, and invent all manner of evil on, and against, in­stead of not speaking evil of our Rulers. It was anciently observed that the glory of God was more advanced, the Gospel more propagated, and the number of believers more increased by sufferings, than Arms: whence that ancient, and common saying, The blood of the Mar­tyrs is the seed of the Church. It was three hundred years after Christ before the Christians used any Armes, unless in the service of the Emperour, who was, through­out those three Centuries, a Gentile, unless charity will allow a plea for Philip. But all that while the Sword of the Lord was not in the hand of Gideon, but in the mouths of his Prophets: and yet then the Church enlarged her­self, and gained upon the Gentile World in such wonder­ful measures, that some persecutions were raised purpose­ly to stop its farther progress, lest of a suddain the whole World should become Christian. But when the Spani­ards [Page 18] cut a way for the Gospel into America with the sword, and seeking to conquer Soul and body at once, taught them by the mouth both of their Priest, and the Cannon, though they boast of the numbers baptized, yet I fear, scarce one became Christian any farther than in name; since they presently flew off, and would endure neither the persons that acted, nor the Religion that suffered, such slaughters amongst them. The soft breath­ings, and whispers of the Spirit, are soon drowned by the thundrings of Drums.

Later ages have experienced the same truth, for the patient sufferings of the Protestants under Queen Mary, increased the number of Protestants; and God soon remov­ed the rod, and rewarded the Faith and patience of the Church with more outward prosperity, and greater glo­ry of the Gospel, than ever was in this Nation before, or since. But when in the time of K. Charles the I. men made the Pike and Musquet the weapons of their warfare, in­stead of the Sword of the Spirit, and the Shield of Faith; when they pleaded they had more wit than to burn in Smithfield, calling the Martyrs Fools, as some have done Abraham, because, when called of God, he left his own Country, not knowing whither he went; the Protestant Religion immediately suffered her decayes, and that glo­rious body, which drew the eyes of all Christendom upon it, hath ever since been in the wane, till now it is almost lost in the Fogs and mist of opinion and disputes. And the Protestant Church of England is become like another Babel, wherein there be almost as many Tongues as men, who, instead of brick and Lime to raise the work, bring axes and hammers to beat it down.

Which together with mens falling from one error to another, and dancing all the rounds of opinion, and sink­ing at last into levelling principles; to own no governour [Page 19] but King Jesus; that dominion is founded in grace, and that therefore the Sts. shall rule the earth, and take to them­selves the spoils of the wicked: which are tenents de­structive of all Government, both in Church and State: we may judge a curse upon the new methods, that men have taken, whereby to secure Religion amongst them.

The Pope was the first that ever preached this do­ctrine of non-allegiance of Subjects, it was therefore from Rome that some Protestants took these measures: and con­sequently this is more truly Popery, than a Cross in Bap­tism, and such other things that have not like the other any intrinsick evil in them, and were in the Church long before the Bishop of Rome claimed the title of Ʋniversal. We may therefore say of such, while they damn the Papists for plots, and evil intendments on Governours and Govern­ment, as St. Paul Rom. 2.3. Thinkest thou this, O man, that judgest those that do such things, and doest the same, that thou shalt escape the judgment of God?

Search into all Religions in the World, and perhaps you shall find no other but the Alchoran, that seeks its propagation by the Sword. For which very thing as well as others, it hath been condemned by all honest and judicious men. And doubtless without being censorious, we may say it is self, and not the things of God, that is sought in such wayes.

Now if interest cannot perswade, nor the Gospel teach, I am sure our Laws cannot allow such a resistance, which is the

3. Thing, some may think to justifie such practices by. For our Laws make all resistance a capital crime; without any limits, or exception; if it be not so, let anyone pro­duce but any one single Act, or any clause therein, that allows such proceedings. And whereas some plead we [Page 20] ought to be governed in such and such wayes, that Kings are not absolute by the constitution of our Government, these pleas do not reach the point. For in case Gover­nours do not rule according to Law, but beside or against them, Governours are accountable to God only, but not to their Subjects, who are taught only to obey, or suf­fer. And I presume that no man is so daring, and wick­ed in his argumentation, as to undertake to make out, that in the first constitution Subjects have any power of resi­stance upon any account whatsoever. And I doubt not but that the wisdom and loyalty of Parliaments will evi­dence the same sentiments themselves

I would fain know, whether such reachings, and dis­putes of restless and unbridled Nature, do not drive at the same thing, that our Saviour charged as a very heinous sin upon the Pharisees, Mark 7.13. that they made the com­mands of God of none effect by their traditions. The word is [...], which properly signifies to weaken or spoil of its authority, or obligatory power: which is done by pleading any humane constitution, tradition, or custom, against the Laws and Commands of God: by which means the matter is brought to this point, Whom shall we obey, God or man? The thing is clear in the instance our Saviour gives. The Pharisees by their Corban, which was an Inven­tion, and Doctrine of subtile and covetous Hypocrites, ab­solved children from honouring their indigent Parents with necessary supplies of food and sustenance: so such men by such pleadings of our Laws, would acquit sub­jects from the great obligation of honouring their Father (by which, even Presbyterian Writers, Mr. Dod in parti­cular, understand not only natural Parents, but Kings) with the natural and indispensable duties of tribute, cu­stom, fear and honour, Rom. 13.7. We may yet further observe, that the Jewes had really such a Tradition, which [Page 21] our Saviour there overthrows: but we have no such Law, therefore these Pleas run upon a false presumption, and have no foundation, and therefore are false in themselves, and need not the authority of a Divine command to the contrary, to put them to shame and silence.

I wish such men would consider that by such corrupt discourses, they utterly destroy that argument, which themselves are ready enough to use, in order to the per­swading Princes to beat out Popery, and to establish the Protestant Religion in their Dominions, drawn from their own safety among Protestants, and dangers among Popish subjects; since resistance is favoured, justified and pra­ctised by both. Where was the safety of King Charles the First among Protestants? What is the difference be­tween an Ax and Poison, or a Pistol? What is the difference between the Popes absolving some Subjects from their Alle­geance, and your teaching, that no Allegeance or duty is owing to some Princes? What difference between the Popes disposing of Crowns, and your setting up an Usur­per? Here is no room for any, unless a School distinction, which is sometimes so nice, that the difference is not to be found. But you will say, that Princes are secure enough a­mong Protestants, when they rule well: but I pray who must be Judge of that? Even your own selves: and then the meaning is, they are safe, while they rule according to your own minds, but not otherwise: and so much safety there is for them amongst the worst Papists in the World. Therefore resisters utterly destroy this argument, and lose the great advantage they might otherwise have made of it.

It is then neither our interest, nor duty, nor the privi­ledge of our Laws, to make resistance against Autho­rity.

[Page 22]But there are doubtless divers motives and considera­tions yet remaining, from which the fondness of some men, and the subtilty of others, raise a fancied necessity of such proceedings, else they think they are all undone, Horse and Foot; Soul and body: for else say they, Po­pery will come in; for nothing is now likely to keep it out, but the Sword.

To which I answer.

1. When the Heathen Emperours commanded the Christians to deliver up their Bibles, and by confiscation of Goods, imprisonments, deaths, and all possible artifi­ces, and cruelties, endeavoured to root the name of Chri­stians out of the World; might not they have said, no­thing but standing on our guards can save us? Yet in the time of Tertullian, they told the Emperour, that they had Christians in his Armies, in every Town and City, that they wanted not Arms, men nor courage, to defend themselves from persecuting hands, yet they dare do no such thing, because their Lord and Master Christ Jesus had left them no other weapons but prayers and tears. And what was the issue? God carried them through all those fiery Tryals, and increased them, as he did the Is­raelites of old, under the very means used for their extir­pation. It is God that rules over all, and his providence extends to the meanest creatures, not a sparrow falls to the ground without his will: be sure then that his Church shall not be left to the will of his enemies, any further than serves the wise ends of his providence. The Jews when few and weak, were preserved in the midst of a world of enemies: the Christian Church upheld in the bosome of an Heathen Empire; who patiently submitted to all seve­rities, and waited milder providences, till he pleased to bring them forth to the light, and shew them his righteousness, Mic. 7.9. These all trusted in God, and were delivered. [Page 23] Why then should we be faithless, as if the Lords arm were shortned, that he cannot help us? This in Rev. 13.10. is called the Faith and Patience of the Saints, that they suf­fered, and would not resist persecuting Governours. And indeed such resistance most plainly evidences the want of Faith, and Patience both: for men first doubt God will not deal well by them, and then resolve, right or wrong, to carve for themselves. And for this reason God is more glorified, and Religion more advanced in unjust sufferings, than in unjust resistance, because in such sufferings men shew their Faith, their Hope, their Patience, Fortitude, and other graces, which evidence the excellency of the Christian Religion, by which they wearied and overcame their fiercest persecutors: and moreover the wisdom, goodness, and power of God is more clearly seen in their preservation and deliverance, when men sit still and see the Salvation of God, than when they seek by humane poli­cy and strength to save themselves: for this speaks both their weakness, and derives a reproach upon the Religion they profess, and also disposes themselves and others, to attribute what safety they have, not so much to God as to themselves.

2. The doing evil that good may come on it, never ends well. Where I pray, is all the fruit and gain of the last Civil War? What is the Protestant Religion the better, or Protestants the safer thereby? Nay what have not both suffered since then, and (as we may undoubtedly af­firm) for that very cause? For are not the confusions of our Religion, and the danger of us all (both occasioned by our present differences, and these differences occasioned by that resistance, and the lawless liberty it took to it self) greater now than ever? God commonly payes men in their own Coyn. Thus upon the Babylonish captivity God told the remains of the people, Jer. 42. that in case they would continue in their own Land, he would build, [Page 24] and not pull them down, v. 10. But if they would go into Egypt for fear of the Sword and Famine, which they afterwards did do, then v. 16. The Sword which you feared, shall over­take you there in the Land of Egypt, and the Famine whereof ye were afraid, shall follow close after you in Egypt, and there shall ye dye. Divine Justice overtakes men in their own wayes, and snares them in the works of their own hands: making those very courses whereby they would keep off judgments, to prove their ruine. I am sure the Jews found it so, for John 11.48. they plead the necessity of crucifying our Saviour in order to the preservation of themselves, and their Religion. If we let him thus alone, all men will believe on him, and the Romans will come and take away our place and Nation: and for that very sin God brought the Romans upon them, who indeed took away their Place and Nation too. And if these things are writ­ten for our example upon whom the ends of the World are come, we cannot in any reason think we may run in­to those great sins of Rebellion and murther, which are a breach of so many Gospel precepts, and so contrary to the example of Christ, and all his Apostles, out of a de­sign to secure our Religion, but we must expect a curse upon our proceedings. Did men but seriously consider, that the last war which was pretended purposely to keep out Popery, proved so mighty and suddain an inlet to it, that it had almost overtaken us, and the reasons of men cannot think of any thing, which in those circumstances was like to have kept it off, but his Majesties restoration; they must needs see the finger of God in that judgment: and own it exactly parallel with the two instances just be­fore us, unless in this only, that it did not proceed to an ut­ter ruine. And if men shall use the same methods, not only condemning things for Popery which are not so, as the Church of England, and Church-men, who have done an hundred fold more to confute, and bar out Popery than all [Page 25] the parties in England besides can pretend to; but shall actually oppose the Powers too, which were the two instances of the madness and error of the late times, I shall expect the sin shall breed and bring forth that judgment which they fear, and which shall destroy the Actors of it. Truth needs not our lie, but abhors it: nor will Religion be supported by the hand of sin, any more than the wrath of man can work the righteousness of God.

2. Some are further confirmed in the perswasion that no­thing but resistance can save us, from hence, that they see but little execution of Laws upon Papists.

I answer,

That it cannot be denyed but that some Protestants have abundantly outdone the Papists, even in those very things, for which the Papists are condemned. For did the Papists design the murther of the King, and alteration of the Laws and Religion established? and I pray, did not some Pro­testants actually do all this in the memory of thousands amongst us, and that in the most open and daring methods the world hath ever heard? Yet I can find but ten exe­cuted for all those Murthers and Usurpations, and (which is the complement of all) for the murther of the late King, beyond the example of all ages, and the banish­ment of this. Look back to May 1679. when the Scots most barbarously butchered Dr. Sharp, their Arch-Bi­shop; and to the Rebellion, (which it seems uses to be­gin with the Bishops) that broke out in the same month, and their standing a Battle with the Kings Forces; of all whom, and for all which wickedness, which is death by the Law, as well as any thing charged upon the Papists, I could never understand that above two suffered. Where­as about twenty of the Papists have suffered within two years, and three Months last past. Therefore we may with more truth and reason affirm the procedure of the Laws more slow against Protestant, than agaist [Page 26] Popish offenders. What reason then have some Prote­stants to complain of the slow paces of Laws in judgment and execution, when themselves are the greatest sharers in the mercy? And if from hence a party should increase, and their sentiments advance the faster, the advantage is more their own, than those mens whom they complain of. Nor have any among us any cause from thence to conclude the inclination of the Powers, either this way or that, but must impute it to clemency, and mercy, which hath ever been accounted an admirable qualification of persons in Au­thority; and ought to oblige all honest, and ingenuous men, to a more free and hearty love, and obedience.

And that the Lords in the Tower are not yet tryed, is very unjustly made a reflection on the King. For there is no man, that knows and considers things, but must, if truth and honesty may speak, own that the cause is not in him. For no Prince in the World would have left them more freely to justice, than the King hath done, e­specially to the Parliament that sat in October 1680. For that part of the Speech, which relates to them, seems somewhat pressing in this particular: when the Lord Stafford was tryed, and Sentenced to death, he quickly suffered; and that no more of them were tryed at or about the same time, was not in any thing that his Majesty hindred. Therefore, though I do not blame that Parlia­ment, who best knew the reasons of their own Actings, yet I must in justice, and for the cause of truth, as well as the better satisfaction of the people, argue against eve­ry evil surmise and imputation, that in this affair is cast upon the King. Men are very ready to shoot their bolts, and make every thing they fancy a miscarriage, to be the Kings evil, but when men are told, and their reasons pressed upon these considerations, I cannot hear any one so unjust to his own faculties, as to maintain the charge against his Majesty. But indeed we that are subjects, [Page 27] should study to be quiet, and mind our own business, and not meddle with persons and things above us.

Though I must needs confess that some reasons we have no more of settlement yet, is rather from the crys and vogue of the people, than from the Policies of the King: For when men will not hear of the Tryal of the Lords in the Tower, unless they first see the Bishops routed: When they desire not to see Popery excluded, unless they may first see the Pro­testant Religion laid open by a Liberty, a Toleration of all Sects, persons and things: When men would not the King should have four penny-worth of Taxes, till he shall give away eight penny-worth of Prerogatives: When they would not have Tangier, and the Trade of the Nation se­cured, till the King leave himself and friends indefensible: When they would not have the Papists beat down, unless they may be made capable of setting up themselves: When every man must be a Church-Papist, or a Field-Meeter, which is in plain English a bold Rebel; It is no wonder there be rubs in the way, and a great distance between our selves, and that security and settlement, we long since ex­pected. And that the blame is still laid upon the King, is but the old way to blacken his Majesty, whereby to make men, that have more faith than reason, more honesty than wit or knowledge, to become his enemies.

It was indeed the sad fate of the late King, that he was mis-represented by some, and mis-understood by others of his Subjects, as a favourer of Popery: but now all men, that will see and acknowledge the truth, place him in the rank of true Protestants, and the best of Kings. And I doubt not, but the Ages to come will acquit his present Majesty from any such imputation, since the designs upon his Person from the Popish Party have been so many, and so desperate: since he hath so constantly declared for the Protestant Religion, as it is established by Law: and since he hath done so much for the security and preservation of the [Page 28] same; and since he hath condescended to offer any safe and reasonable expedient for the security of the fame under a Popish Successor, in case any such shall be. But it is the unhappiness of most men, that they see persons the least, when nearest them; and understand them best at farther removes. Which must be imputed partly to this, that few know the reasons of other mens actings, especially while masked and clouded in a multiplicity of affairs and things arising from different parties, principles and designs; therefore, in such circumstances, if men judge alwayes according to outward appearance, they must needs sometimes judge amiss. For the wheels of Govern­ment sometimes necessarily run in the deep, and by many oblique motions, windings, and circumferences, come at last to the point they first aimed at. Therefore when men alwayes conclude, that their Governours design what their faces are at any time set towards, they must unavoidably fall into error of judgement, and trouble themselves with needless suspicions and fears. And sometimes the mi­stake is founded on want of good information, due consi­deration, sound judgement, and an over-easiness to be in­clined by the unsteady measures of fame, which repre­sents persons and things, not according to their own na­tures, but according to the rashness, ignorance, ill-will, suspicions, and other unreasonable humours of men. These indeed are the bitter fountains, from whence our present, as well as late fears, jealousies and unsettlements do spring.

3. Many are affrighted into a dreadful expectation of some severe visitation by Prodigies: and therefore think it very requisite to be upon their watch or guard, that they may be ready to receive the shock, or rather to stave the evil off.

Indeed there was one prodigious appearance in the face of Heaven in the latter end of December, or beginning [Page 29] of January last. Things of which nature have formerly been held to be Exhalations kindled in the air; and were be­lieved to be even operative causes of evil: as sometimes of Famines, the Earth being beggered by such vast quantities of such matter drawn from it: sometimes of Pestilence, the Air being poison'd by noxious matter arising from Fens, Bogs, Ditches, Sinks, and other unwholsome places: and sometimes of War, mens minds being inflamed by I know not what influence from thence, and so disposed to quarrels and fighting. But these fancies have long since been hissed off from the Stage. For now most men hold, they are no causes, but only signs and tokens of some ap­proaching evils. But these conceits have no foundation in Scripture: for though our Saviour foretold some no­table appearances, that should precede the destruction of Jerusalem, yet this doth not reach our case: For,

1. That was a calamity, that admitted no parallel; it was a Type of the destruction of the world, and was to carry with it some sensible evidences of Divine displea­sure, not only against that people, but their worship, which was at first established by mighty Signs and Wonders.

2. As we are not to expect any like Visitation, so we have no warrant to expect any like prodigies.

3. St. John in the Revelations threatning a ruine to so many Churches, never mentioned any such Sign that should precede that ruine, nor do we elsewhere read of any such thing observed to have preceded the same; nor doth any Text in the New Testament mention any thing of this nature, unless in those two cases, viz. of Jerusalem, and the end of the world.

4. There were, doubtless, such appearances in the seve­ral Ages of the Jewish Church, and are thought to be men­tioned under the terms of pillars of fire and smoak, yet we no where read, that they ever looked upon them as Signs of the times, as some now take it. The Romans indeed, [Page 30] and other Nations had very sacred regards to these things long before Christ, therefore they seem as much of Gen­tile Original, as the May-poll, or any thing else, that is ar­raigned and condemned by some amongst us.

And if Scripture cannot justifie, I am sure Reason hath no plea for any such matter. For the only inducement to such a perswasion, is the common observation, that they are usually fore-runners of some very sore visitation or re­volution. To which we answer,

1. Sometimes they are owned to be tokens of good, as the birth of Princes, &c.

2. Many notable changes, and heavy judgements have been in the world, when men have not been alarmed by any Prodigy.

3. Come when they will, something remarkable must be expected to follow, because there is little in the world but instances of the frailty of nature, and uncertainty of humane affairs.

4. They do not remain fixed, like the Sword over Jeru­salem; nor do they hover about one Countrey only, as the Armies in the Air about Judaea, but pass over great part of the world. Therefore from these heads it unde­niably follows, that men cannot say whether the Prodigy portends

1. Good, or

2. Evil, or

3. Neither: that is, whether any thing, or nothing.

But suppose it bodes some evil, yet no man can tell, whether it be

1. To us, or

2. To the Dutch, German, French, Italian, or any other, to whom it hath been as visible, as here.

But suppose it portends some evil to us, yet none can guess what evil, whether

1. Any thing from a Popish hand, or

[Page 31]2. Whether it may not be an evil, that some men are disposed to run into, in order to keeping out some other evil they may fear.

There is no certain conjecture then from things of this nature; but they have been often abused to vanity, or wicked purposes: for while they take off mens minds from the more steady rules of Scripture, and reason, which shewmen what they must expect from the works that they have done; they have usually been made an incourage­ment to men of all sides, parties, and causes: And have oftentimes affrighted some, and incouraged others to those disturbances, and other evils, they had not else been like­ly to have run into. Therefore it hath been the policy of wise men of old, observing that no good, and many times great evils befel a Society from attendance to, and conjectures from such appearances, to use all prudent means they could to take off men from such Vanities. There is as much foundation in reason for Palm [...]stry, Augury, and such other Ethnick customes, as for presages from monstrous births, and generations on the Earth, or in the Heavens. And as the Egyptians, and at last the Romans, with other Heathen people, were the great observers of such things; so it was the Nations that lived without God in the world, who gave the first being to these conceits; for which rea­son we may plead, as our Saviour in another case, after these things do the Gentiles seek: which would be argument enough against it, were it an institution, or rite of the Church of England. But admit they are some general Alarms to mankind, yet that we of this Nation should draw from them certain conclusions of evil upon us, when they pass over so great a part of the World, is an humour like that of the late times, which would have the prophecies of Daniel and the Revelations to be accomplisht in England only.

[Page 32]But other Prodigies so much talked of, and still believ­ed by many, there is no truth in them. For the Saddles said to rise out of the Earth, are now as confidently said to come to nothing. And all the groanings of men, and shrieks and cries of women and children, as if under some bitter torments, said by a weekly Intelligence about 17. Months since, to have been heard at Edgehil in Warwick­shire, are notoriously false. What is become of the Army, and the audible reports of Guns, said to have been seen and heard at Hatfield, some time this winter? Where are the Armies reported to have been seen in the air in Leicester­shire? Where is the blazing Star, said to have been visible several nights to people about VVarwickshire, and else­where? I might give in a long relation of Prodigies, that have had no being, but only the fears, fancies, and mouths of the people. I find a whole heap of such stuff raked up together, in a book printed An. Dom. 1662, or 61. where­in we are told of a Drum beating at certain times in a well in Oundle in Northamptonshire, and of the waters turned to blood at the time the said Drum was heard, which conti­nued by fits such a space, that people came many miles, and were frequent witnesses to those things; but when my self some time after inquired of the truth of this relati­on, I found the inhabitants of the place wholly strangers to any such matters. And divers other very monstrous relations, from which nothing can be learned, but the va­nity, falshood, and religious frenzies of some great zea­lots. By which wild extravagancies they would per­swade men to believe that even Heaven it self gives appro­bation to their cause, that the Stars fight in their courses for them, that even Nature goes out of her common paths to make way for them: that all the Elements, and whole Juries of the creatures, give in their verdicts for them: whence it must needs be concluded that they are ‘ [Page 33]Chara Dei Soboles—’ the people of God, and the offspring of Heaven. Though I know no greater evidences of an overgrown hypo­crisie, and pride; yet it is strange how wonderfully those devices take with the people: for whilst every party are of so different interests and Religions, yet they all re­ceive these things with such religious regards, that they will undertake to spell out of them the fall of Princes, the revolution of Government, and the advance every one of his own party, though as inconsistent together, as the present establishment, and themselves.

Now whilst it is made a very heavy charge upon the Church of Rome, that they uphold their Religion by offi­cious lies, and pious frauds: all parties amongst us do the very same thing. For by these stratagems men gather, keep and increase their parties; for poor well-meaning people seldom question the truth of such pretended Prodigies, but receive them as signs from Heaven sent to condemn what they dislike, and approve what themselves espouse, and as assurances that in little time God will appear for them. Whereas would men speak truth, all those spread­ing parties would soon shrivel to a little substance.

And that we may not be overtaken with the error of the times, and the strong delusions the Scripture mentions, we should be careful not to make Prodigies the touchstone, whereby to try the truth of a Religion, the lawfulness of a Government, or the goodness of a cause. Nor should we receive the reports of any Prodigies, till we see suffi­cient confirmation, and good reason to do so. By which means we shall exclude many of those fears, that other­wise may terrifie and discompose us. For as peoples at­tendance to such things is the greatest evidence of unsetled minds, and reaching after some new thing; so it is the ready course to hurry men into rash Counsels, and those precipitant actions, they may afterwards have all the rea­son [Page 34] in the world to repent. But we should bottom our selves upon the best foundation, which is a good life, and a clear conscience from all forbidden things and works of darkness, and then we need not be much concerned what colours may be hung out from the battlements of Heaven, but may compose ourselves into a faith and confidence that whatever comes, it shall be well with us, and there­fore not fear though the Earth be removed, and the mountains cast into the sea.

4. Many men are mightily moved to such sentiments, viz. of the necessity of a resistance, by evil reports raised on Governours. For while we should not revile the Gods, nor curse the Ruler of the people, Exod. 22.28. it is be­come the humor of the times to blast their names, and be­spatter all their Actions Were they never so vile, this can be no part of our Religion, but is the work of him, who is an accuser of the brethren: and therefore is called the Devil, from [...] to calumniate, or slander. But we may observe that all the Actions of Governours are backwards and forwards turned to evil. For while any part of the Army raised for Flanders were in Arms, they are said to be kept up to secure our ruine: when they are all disbanded, the design must needs be to leave us naked, and exposed to slaughters. This time was two year, there was no Fleet out, the reason of which was said to be, that we might lye open to Forreign Invasions: when the King would have set out a Fleet in April 1679. the design must then be to impoverish the Nation. These two in­stances may mind the Reader of many others of like na­ture, from which it is most palpably plain, that a Spirit of jealousie in some men, and evil intendments in others, make dangers where they cannot find them; and where there is no Bear nor Lyon in the way, will affright fools with their own shadows. But where men know no more than what is told them; and easily receive whatever is [Page 35] offered, it is no wonder that the ignis fatuus of pretended Prodigies, and the black representations of Governours and Government, bring them to their wits end; and make them think there is no safety left, when the greatest dan­gers may be of their own making. It is from hence, that (as I have often observed) the same times have two faces, the one blear-ey'd and alwayes weeping the other more fair and comely. For go amongst the common peo­ple of the Town, hear their stories, and you will think the world is at an end: for you shall see nothing but Signs in the Sun, and in the Moon, and on earth Goblins and Furies, distress of Nations, mens hearts failing them for fear, and for looking for the things that are coming on the world; but discourse with men that are more wise and observing, who fetch their knowledge from the things themselves, not from the reports and sentiments of others, and we find a place still left for hope, and a comfortable enjoyment of our selves: and what evil circumstances we are in, we there see not only the evil it self, but the true Origin, or cause, and therefore can the better compose and quiet our selves, than under the monstrous shapes and false ac­counts that are given to men in the dark. Therefore men must of necessity either better inform themselves, or not be over credulous in believing others; else they shall never clear themselves from this evil, but shall alwayes lye harrassed under false fears, and be in danger of taking wrong methods for their own safety.

Before we dismiss this Head, it will not be impertinent to observe, that though men matter not what they say of Authority among men of their own perswasion, yet some are so wary, that when they would impoyson others, and are not willing their own tongues should paint the King in those ugly colours they would represent him in, they have a cunning device of doing it by the tongues of others, viz. by little stories, as one between the King and the [Page 36] Cobler, being this, That the heel of the King's Shooe coming off, he steps incognito to a Cobler to set it on, which done, the Cobler is paid so well, that he sends for Ale to make his Master drink: the King drinks the Duke of York's health, which the Cobler refuses for this reason, that he is a Papist: then his Majesty drinks the King's health, which the Cobler refuses too, for, saith he, the King is little better. Which in their canting, looks like a Meiosis, whereby more is understood, than exprest. Now because themselves dare not say too openly that the King is a Papist, therefore the Cobler is made to do it, and that not as from himself, but as speaking the common senti­ments of the people: which is the most wicked way of slandering in the world, because the voice of the people makes a much deeper impression, than a single opinion. The story thus ended, it is pretty to observe, that this Cobler is made to follow the King where ever he goes. At first this was done at Westminster, then Windsor, sometimes in the way between both, and anon about Newmarket; and now at last at Woodstock. Nor are the places more, than the times in which it hath been said to be done: For I heard it first about two years since, yet now it is told afresh, as if done this March, when the Court was at Oxford. The story, it seems, is like the Cuckow, that comes once in the year, sings a while till she is hoarse, and the story stale, then lyes scab'd a while in a corner, and of a suddain comes flush't abroad, sings brisk, and gains the peoples ear, as if it were some new tale she tells.

These are the great disturbers of our peace, and the Thieves that rob us of our our best Jewels, in a quiet and a setled mind. And whilst they talk of want of Trade, themselves by such courses hinder it: it being the com­mon way of men, first to make an evil, and then charge it upon Authority; Kings and Judges being made the Scape-goats, to bear the peoples sins.

[Page 37]As there would not be many Thieves, were there no Receivers: so the mouth of wickedness would not be so open, were mens ears stopt against their evil whispers. Therefore the best expedient both to compose our minds, and to check this spreading leprosie, is to follow Solomon's advice, Prov. 24.21. My son, fear thou the Lord, and the King: and meddle not with them that are given to change.

In fine, men of hot heads, or desperate fortunes, or such as have fed on Crown and Church-lands (the sin truly lying in those estates, not in the persons) may reach this way. But the people under a resistance, are like to prove the miserable hands, that shall only minister to the ambition and interest of others. For what gains can you expect, but hard marches, hungry bellies, field quarters, frequent alarms, bloody battels, wounds, and death?

If you come off with life, loss of limbs, scars, pains, aches and poverty, are like to be all your trophies! For when the Parliament Army broke up, the main Body being by Arms put out of a way to live, some returned Shabs to their own Countreys, others sought for death in foreign Service, and some turning Robbers, took up their last Quarters at the Gallows. Therefore though you may hear fine stories of Liberty and Reformation, which are al­wayes the Pleas of Rebellion, 'twas so in the matter of Corah, 'twas so lately with us, and so with Mahomet, who in the end only purchased a Kingdom by his Souldiers blood; yet it is good for men to consult their own safety, and not run out of Gods blessing into the warm Sun.