CHAP. I.
Who may be said to be a Good Subject?

IN these very confused times, I find, no Title more generally assu­med by all sorts of Men in these Dominions of Great Bri­tain and Ireland, then that of a Good Subject; Insomuch that if the Neighbouring Princes would be as easily Cheated with the noise thereof, as many of our Fellow Subjects would per­swade themselves able thereby to impose upon their Own, we should be secured from Forreign attempts, by the Veneration of our Kings Majesty, and Fear of his Strength, supposed to be in the Peoples affections. But our too too apparent disorders are sufficient evi­dence of Notorious Fraud in many Mens Pretentions, and that this great Name, which includeth Religion and Prudence, is by more Men injuriously Usurped, then honestly desired to be appropriate. Now although this Title be such, that the Community thereof lesseneth none, but rather disposeth each particular Man to better Fortunes and Enjoyments, yet this is only so, when it is the due Character of what it is affixed to, the consequences of separating Duties and Names, being alway very unhappy, especially the more eminent the concerns of any Duty are. When therefore so many Men of contrary Tempers and Practices, do even with clamour and fury, arrogate to themselves the credit of being Good Subjects, and as violently complain of wrong, [Page 2] if so much as suspicion seem to assail it; and yet the vastly different inclinations and passions of the Challengers hurry them on to as diffe­rent Actions, it being impossible that all, who lay hold of it, can merit it, yet that none can enjoy it except he merit it, the right of pos­session is the more strictly to be enquired into.

A Good Subject I conclude him who submitteth to the Higher Pow­ers, under the Regiment whereof he is placed, as to the Ordinance of God for Conscience sake. And in this, be their ways and Opinions never so discrepant, they all agree with me, at least I have not met with any denying it. Now the Higher Power, this Ordinance of God among us is the Regal Authority, which the Authors of Reformation whether Church or States-Men, have justly cammanded all Persons within these Dominions to own as Supream in all Causes, as well Ec­clesiastical as Civil, under God. Accordingly the Church of England, by so Praying, doth Teach as that the Obedience we pay unto the King, is in God, and for God. And indeed all the Prescriptions of Government how Subtil soever, find no Bonds so firm as those of Subjection for Gods sake, which Unite Men to their Governors by a delivery of their Hearts into Custody; So long as they believe God, they will obey their King. If any obey for other reasons then for God and Conscience, they are not by this Obedience good Subjects, because their Subjection not being Founded upon Religion, but In­terest and Fancy, must be as the Foundation is, mutable. But such as are Loyal and Obedient for his sake, by whom Kings Reign, are in their Obedience constant and indefatigable as the Cause is. There are good Men, Stable and preserving in their Duty; The others are either cunning Men, Timeservers, or Foolish Man, led about as Asses with a Bridle, which way soever those cunning Timeservers manage them: They are either Tame Beasts for the Publick Service, or unruly and rapacious to the General Annoyance, as their Guides use the Word of Command. Now, nothing is properly to be Termed Good, but what is well directed to a good End, and to benefit all that are therein concerned. The Publick Actions of Inferiours then, that they may be well directed to a Publick Good, have their cer­tain Rules, whereby the design of them cannot Fail; But if they are done according to those Rules, are certainly of General advantage. So that a Good Subject is one that is Regular and constant, that knoweth his Place and Duty prescribed, and persisteth in maintain­ing his Station, and so becometh useful abroad, happy at home. His good Acts are not a Distemper, which after extremity of chilness, [Page 3] Fly out into a High Feaver, and relapse again into the former Shiver­ing condition; But are promoted by a considerate Vigour of mind, which compelling him to be dutifull for Gods sake, sheweth him withall the Divine Wisdome, which has mixed Obedience and Profit most inseperably. While his Ingenious Subjection is of concern to others, it is cheifly so to himself. For as his strict observance of Duty conduceth to his Princes peace, and is his Neighbours Example and Tranquillity, so is it of much more advantage to the Authour then others, who as a Member of the Body, shares in the Publick Good; and moreover (besides the satisfaction and joy thereof) hath from the Treasures of Divine Bounty an unconceivable reward. In fine, he is justly to be Termed Good, because his Sole aim is to please God, and imitate his communicative Property of Goodness, he readily Executing the Good which he desireth or commendeth, ei­ther by himself or his Vicegerents; And this he doth so joyfully, that he accounteth Submission and Obedience no Yoke or Burden, but the most August assertion of his Liberty and Propriety.

CHAP. II.
What Peace it is, which a Good Subject would Obtain and Settle.

WE commonly observe that nothing is so Universally desired and despised, as Peace, earnestly longed for upon the least absence, and welcomed frequently with full Testimonies of grati­tude and admiration, but scarce enjoying the entertainment so u­sual to things of least consequence and easier Purchase, a nine days wonder. The want of her, is wont even to Murmuring to be La­mented, the return Admired, Magnified, and (the short Solemni­ties thereof over) a suddain forgetfulness overwhelmeth her Fa­vours. But this is no other then the common course of Mankind, to prize what is Courted, and Villifie the same grown Familliar; as if we longed chiefly for disatisfaction, or Loved a short enjoy­ment only in order to long abstinence. But that an ill Trouble of any thing wanting in Substance or Value possesseth us, is cer­tainly an affliction proceeding from our selves, and is the want of [Page 4] discretion and Piety, which makes the most desirable Goods, first un­easie to us, and quickly intollerably. Our continually Whirling fan­cies make us suppose Changes in what continueth most the same, and when we will not see our own Folly, we must be Sensible of Misery. And truly dissatisfaction is a weighty one; But it is in our own Pleasure to Lighten or Aggravate it, no Mischief being more easily Contracted or Removed. For if we set our selves Industri­ously to look into the Causes of things, begining first with our selves, we shall Seldom see any reason to search any farther. The wanton undervaluing the Blessings of Peace, is alway the first breach of Peace, ingratitude being the Root of disorder, distempering the Mind with Groundless Jealousies, and the Brain with extravagancies. But this Mischief befalleth no discreet or good Man, who by put­ting a true estimate upon things, is inoffensive to himself and others. The way to preserve Peace is for each Man Seriously to enquire whether himself hath been constantly just in his esteem of her, and by Rectifying the apprehended Injustice every Man in himself, lost Peace is restored. And thus we remove disatisfaction without that Tumult and amusing Agitation, wherein our Pollititians are at this day so much concerned. By being considerate we are either in it, or soon reduced to a true State of happiness, and need no Labori­ous Care or desperate Councels to keep or repair that which is so much in our own Power, which cannot be wanting nor rendered infirm without our being Foolishly unthankfull. By keeping his thoughts quiet, every Man contributeth to the Publick Peace; and the Private perfecteth the Common Security.

But the diversity of Dispositions, causeth a diverse construction of Peace, which too too frequently is not given according to what it self is, but what the Speaker would have it thought. As was be­fore observed, the desire of being accounted Good Subjects, is great even in those, who run Courses contrary to the Rules of Obedience; so is the name of Peace Coveted as a Reconciling Ornament by those, whose affections are Monstrously inform and Brutish, whose Sanguinary perverseness makes them the Scandal of Mankind. For so Numerous, so Delicious, Rich and Weighty are the benefits, which Peace brings, so Amiable and Divine those minds, wherein she resideth, and such a Flourishing Beauty encompassing her Habita­tions, that he who is her Professed Enemy, must by reason of the general hatred abandon humane Society. Thence it is that the very affronts and Injuries, which compel her to seek Heaven for Refuge, [Page 5] walk under the Disguises of Peaceable designes, and Peaces Vindicati­on and promotion. And because there is Visibly a breach of Con­cord, the Authours thereof not able to bear the blame with a mis­cheivous industry Shift it upon such as are most jealous of at­tempts against Peace. So that upon cautious Vertue, which by prudent Love and Innocence seeks to retain her, are thrown the imputations of Treachery and Discord. And in the mean time be­tween those, who on one Side aloud plead her Cause, and on the other hand Act according to her Discipline, Peace is lost and Union dissolved. Now the Cause is in the credulity of unwary Men, (who are the most of any Age) who by Turbulent Men imposed upon, think many things wanting to them, and most of what they enjoy Deficient; that Supplies and Stores would abound were not the Care of them committed to heavy and unseeing Men; More­over, they are affrighted with a Puppetry of dangers represented as Real and Gigantine, which the Drowsiness of their Protectors suffer­eth to invade them without endeavour of prevention. At the be­ginning of Conspiracies and Disorder the wisest desires of Peace are only called Neglect and Stupidity, and the People intoxicated with Plenty, are perswaded to believe themselves Poor, Wretched, and in danger, and by Mutinous Clamours, to awake their careless Gover­nours, and animate them to diligence. But if their insolent behaviour be repressed, and Fortitude (the blest Guardian of Peace) appeareth to check the contrivances of Sedition, presently this is Termed War, Oppression, and Tyranny, and the Peoples condition becometh Lamen­ted, as if they were immediately to be Subjected to Slaughter, be­cause required to be Quiet and Prosperous. And here nothing can be allowed to be Peace; but what an impracticable Lenity shall per­mit to the impudent requests or (rather) demands of Men desti­tute of Sobriety. But such requests being a Manifest Violation of Peace, the consenting and yielding to them is no other then an invitation of disorder; and every Subject, which appeareth pleased either with the gravity of pretentions or the way of promoting them, recedeth from the Office of a Good Subject by assenting to what establisheth no safety. And the excuse of being ensnared by the specious assurances of Publick good is not to be admitted; For mis­understanding freeth him not from guilt, who ought to know cer­tainly what he doth, before he moveth out of the Rules and Ways appointed to him, and Antiently observed by Men of Eminent and Fortunate Obedience. Neither is it the proper design of Peace, [Page 6] which some so much extol and call Moderation, whilst they comply with all [...] actions, and think their cold indifferency interposed be­tween the diverse extremities of heat, will in time reduce all to a convenient Temper. For this is either a Cowardly Submission to the Practisers against the General good given under a Fairer Title only, or a Foolish presumption concluding Success in the Vnion, it would form before acquaintance had of the Nature of the Sub­jects of the work proposed. The first of these hath alway proved an unfortunate and Fatal endeavour of prevention, which the Au­thours of mischief so easily discern, that nothing more encourageth them, and is commonly the sharpest Spur of their Galloping Fury. And the latter advanceth it also by believing it self Prosperous when most deluded. For unquiet Men together with Viperous affections, have a creeping and soft way of Guile, whereby they insinuate hopes of Submitting to reconciling Proposals, when they least Harbour such intentions. And the easiness of these In­dulgent Pacifiers; they use to carry on with more Security and less observance whatsoever their devices and conspiracies. But besides this Evil of being Instrumental and assistant to the Contrivers against Peace, he is himself a breaker of it, who without License obtained, shall upon any pretence, recede from the Station, to which he is ordered. Let what Prudentials or Fancied Polliticks soever possess him, they are no Warrant, for his indifferent Demeanor in respect to Obedience; but whosoever is not Strictly Obedient, is partly Factious, and so far Strengthens the ill Designer as he hath with­drawn himself from his exactness of performance of Duty. For this taketh some Liberty, the other doth but take more, not to do what he ought; but the latter hath as Lawfull a permission as the former. In any part to move towards or shew a compliance with unruly Men, is not a promoting Peace; for although it may seem for the present to abate their Madness, it is alway found in the main more violently to excite it.

A Peace therefore, which being obtained, hath no firm hopes of establishment, is not that, which so strongly engageth the thoughts and care of a Good Subject. A Peace patched up and composed of uncertainties, and dawbed over with the fallacious promises of Men by experience known to be insincere, maketh Wise Men fear, and Good Men mourn, being rather then a Peace to be accounted a time of respite for wickedness to gather Strength, which should be crusht in the infancy. But a Good Subject, is Studious of the same, [Page 7] he Prayeth for, that the Peace obtained may be such an one, as is without danger of Leading into Captivity, and when there is no com­plaining in the Streets; when there is Security from Forreign incur­sions, and enjoyment each Man of his own, a general Satisfaction at home. That force from without may not Allarm the People, Duty and reason directeth the Subject by Prayers and ready aids both Pecuniary and Military to give his Prince strength and Repu­tation. Duty enjoyneth this; and the reason of Self preservation adviseth it, because neither Money nor Arms afford the owners defence whil'st altogether retained in Private Hands, but are their best Guard and most their own when cheerfully resigned to their Princes disposal. The Splendor of his Sceptor rendereth his Sword formidable and most usefull; and we best keep and enlarge our own Fortunes, by a Generous contribution of Jewels to the Beautifying of it, the Glory and Benefit being certainly more the Subjects then the Kings. But there must be a farther Care of being every Man Religiously just at home, the great ones not oppressing the lesser, nor the lesser joyning into Parties and conspiring again the greater, if they begin to think him for his Neighbourly behaviour and meek­ness meet only to be cullied and undermined. These things done on either hand occasion complaining in the Streets, which a Good Subject industriously Laboureth to prevent and cure as opportunity and the place he standeth in permit him. Injuries stir Men up ei­ther to mutual Revenge or Publick Clamours for satisfaction, which if Craft or Power hinder, the Innocent Government is Caluminiated, and Private abuses frequently grow into open disorder. And by these means pernicious Examples are Multiplied, Men loose their Liberty and have no free enjoyment of Property. For Liberty is not (as some in our days would have it esteemed) a sufferance, such as the Holy Text mentioneth of Israelites, when for want of Government, Every Man did that, which was right in his own Eyes; but is an Exemption from a Forreign Yoke, and a priviledge of Subjection to our own Natural and Lawful King. Neither doth the enjoyment of Property consist in using our own at any rate after our own will, but in using our own according to the prescriptions of Religion and Justice. So that to be able, every Man according to his qua­lity and in his proper place of Subjection, freely to Act that, which is good and praise-worthy, and to Reap the benefits of so acting, is to enjoy Liberty and Property. To endeavour as he may his own and his Neighbours good, is Religious and Just; but to go beyond [Page 8] these, is not what we usually Term to take Liberty, but is usurping upon Liberty, and becoming Licentious. And to repress all Licen­tionsness is the part of a Subject Practising Peace; notwithstanding he must warily keep within the Lines of his Office or Power allow­ed, because even the repression of Evil by other means and Per­sons then those duly appointed, is a breach of Peace. All Irregula­rities, as they are greater or less, do more or less tend to her Annoyance both in consequence and Example; therefore by good and Wise Men are carefully avoided, that She may be the more entire and indissolu­ble. So that by advancing their Princes Power and Glory, and pro­moting by piety and Integrity the Common Interest, they endeavour both to obtain and Settle Peace; which is then only firm, when our Defender is Glorious abroad and Honoured at home, and we all detest to do to each other the things that is Evil. Good Subjects are not for Innovation, nor can they bear with such as Clamour for Peace, and pretend to Settle it by Faction and Seditious Tumults. They very well know the vast Latitude of their expositions of Peace, and the narrowness of their intentions to her, whose obtended Zeal is so Loud and Fiery; and in short, that the People have no other Rules for happiness but those of Obedience to their King, and a dis­creet Government of themselves.

CHAP. III.
The distinct Offices of the Prince and Sub­ject, in the concerns of Acquisition and Settlement.

TO Speak a Man to be a true Lover of Peace, is to affirm him a good Christian and very Wise. A Fool neither knoweth its Value, nor how to compose himself to the Study thereof. Even those in diverse Ages so much Famed for Policy and the Ruine of Crowns, did at the best but Act that Incendiary, who not capable of other­wise attaining a Name, procured it by the destruction of a magni­ficent Temple, whereas his unfurnished Brain could have contributed nothing toward the Erecting of a meaner Fabrick. At the same rate do I Judge of the exalted Men of our times, who so cunning­ly Scatter Discords with an undiscerned Artifice. To this Malice Leadeth them as a ready Guide, inspiring them with Councells suit­ing [Page 9] with their proposed ends, but the way of Peace have they not known, nor are they capable of Instructions how to find them or Demean themselves in them. But as the Arts of Government do excell all others; (the rest being only attendants to them) so of all Regal Excellencies; a thorough conversation and intimacy with the Arts of Peace is undoubtedly the Sublimest. And those Sub­jects, who in their Trusts and Stations, sedulously apply themselves to the Execution of Kingly Dictates, and to be fit Ministers of Injuncti­ons of this sort, are questionless the most nobly aspiring; and the more nearly and immediately they are concern'd in discharge of this Office, the more delicately fine and polite their frame and temper ought to be. All men indeed have their executive parts to act and account for, but they are for the most part different, and the most accomplish't (because Subjects) are but subordinate. In which condition to do well, is their true Glory, but to attempt their own Promotion, to set them­selves forward out of Self-confidence, is the greatest forfeiture, and most manifest discovery of Infirmity of judgment. For although the Love of Peace is an admired Virtue in both Prince and People, yet the Offices are not the same; The Prince is as the Head directive, the Subjects partly executive, partly passive. Even those whom the King from his observations of them, receiveth into the recesses of Consultation are, if not altogether, yet in this very point, for the most part Executive, their advises being Insignificative, until they have his approbation, and are by his Will formed into a Law, to which even they are to yield a ready obedience. Now the Counsels of Peace are Kings peculiar Skill, a Mysterious and God-like Faculty, into which Subjects are not to pry any farther then the admissions of Royal Grace. To attempt upon them is a Sacrilegious breach of their Peace, and a great interruption of the Subjects own, which nothing destroyeth like Suspition, that em­boldeneth this sawcy scrutiny, and overthroweth in order to outward disturbances our best Peace, even that of our Minds. What therefore the Prophet spake in Gods cause, I may to the People inoffensively speak in the Kings, In rest shall ye be Saved, in quietness and confidence shall be your Strength. This is the Subjects safest course, although they are sometimes taught the contrary, that Question being reiterated with ostentation of judgment in the Speakers, at what time this duty and counsel is pressed upon them; What, shall we all lye still, seeing such ap­proaching dangers, and suffer our throats to be cut like fools and cowards? And here, alas! how quick-sighted we would needs be, when the Dreamers of Dreams have somewhat awakened, and told us their [Page 10] dreadful Visions? Whereas, were we throughly awakened, we could not but see more clearly, and above all, plainly discern, that our watchful Pilot, who sitteth at Helme, doth naturally (as bred up to Specula­tions) and judiciously (as having all the accumulative advantages of knowledge) foresee any tempest, which being like to arise, may en­danger the Ship of State. We that lie below too much fear sinking by every high Blast, and hearken foolishly to envious destractors Sail­ing in the same bottome, to whom our Masters wisdom and greatness are a grief and Eye-sore. Thence, when there is really a time of need, help is mutinously (I had almost said, Rebelliously) denied, because our Commander doth not to the certain ruin of all, direct his course by common advice in an extraordinary case. At the beginning of a Storm they'l not be under his Command, because they are told, that they know not what perilous Rocks lye hidden in such a Tract. Inso­much that in the want of due assistance, if all be prosperous beyond expectation, the success is miraculous, and to be ascribed only to Gods immense goodness, and our excellent Conductors judgment and experi­ence. But all this while, what probability can we have, that our Prince either doth not, cannot, or will not see mischief drawing on, nor protect us, and by so doing, preserve himself? Of the eminence of his abilities, hath been enough, if not here spoken, yet every where known; What reason then that his own safety should be so cheap in his own estimate? Doth he it out of hatred to himself? Or are his Subjects so odious to him, that he becometh contented to ruin himself, that we may all certainly Perish? Having no reason to conclude the first, we Answer the second with an Enquiry; What have we done? How have we behaved our selves towards him, to excite in him an Indignation so Prodigious, that taketh away all care and respect for himselfe? And such an Indignation there must be by our undutiful de­meanour, or else it is manifest, that our Consciences accuse us of Evil in the height designed and endeavoured, which meriteth such an one, although he harbour it not in his Sacred Bosome; For we cannot fear that which is not, or which hath not been deserved. But inno­cence is free from suspition, especially where the concerns are vastly more his, then any particular Subjects, and at least equal to all. But the fears are raised, and the suspitions somented by men, who (not­withstanding their Professions, and the peoples opinion of them) hate their King, and have no desires of their Countrys tranquility. And where ever such appear, the King in his Rules of Peace cannot but see a necessity of taking them off by violence, (if other means procure [Page 11] not a speedy Remedy) because the Publick Peace is preserved, when disorder is prevented; and such Victims are very satisfactory to her. Nay, so far are they from being in the least offensive to Peace, that those Princes who have too long Tampered with other Medicines be­fore they set upon this way of Cure, have offended against her Laws by too much delay. For when Busy Men have been permitted to goe on too far in dispersing their Mallice under specious pretences, rather then they would strike off the Cancred Member to the general preservation, although this forbearance proceed meerly from compassion, the Authours have been (unwillingly indeed, but) Ac­cessaries to the Calamities which followed. It is (I know) a much applauded discourse; That for the King to please his Subjects, to Rely upon their Love, and cast himself wholly upon their affections, are the only means for him to establish Peace, and attain to the height of Formidable Grandure: No Prince being so powerful and Rich as he, that winneth and so Ruleth in the Hearts of his People. But while they urge this to him, what in the mean time do they make their King, whom they would suppose not to know this, and how far it is true? For if the constant exercise and practice of Religion, Justice and Clemency, be not Princely Obligations sufficiently command­ing all dutiful and grateful returns from reasonable and good Men, Subjects who are not these, will never nor ought by any endeavours to be otherwise wonne; because the Prince, who would gratifie un­reasonable Men, in so doing knoweth himself to offend against the Rules of Peace: God is thereby made angry and good Men to mourn, and innumerable must the mischiefs be, which will of necessity fol­low. If those Acts of Magnanimity do not Influence them, a descent from his Majesty, which will render him less Honoured, will not purchase him more Love. Those bold Men from whose ill represen­tations the most Heroick Vertues are Traduced, need not much use of Art to bring compliances under contempt. For they must either be assented to through want of Judgment or Tumultuarily Forced: And in either Case new Breaches will be made, and former made wider. Subjects, who shall find the advantage they have gotten o­ver their Prince, cannot (as I said) Love him the more because they will less Reverence him; neither can they think themselves safe, who must alway expect Revenge either of the Blemish left upon re­putation (then which nothing hath a deeper impression) when disco­vered, or the undutiful carriage, which hath presumed to take his Throne lower then his Ancestours.

But still the thoughts of Religion seem to urge an extraordinary [Page 12] care, by reason of the manifest dangers said to threaten it. And indeed, the concerns thereof are so transcendently high, that they justly de­mand all our skill and utmost vigilancy to be employed for its pre­servation, Peace with present, and the hopes of our future welfare, being all enjoyments, which are Religions Blessings. Neither can any man truely love his Prince, his Neighbour, or himself, who liveth in­different, and carelesly contented with any thing that beareth that Name, whether true or false; because such an one hath somewhat, which he prizeth at an higher rate, in the enjoyment whereof, if disturbed, or in danger of disturbance, he will not scruple as he shall be able to act to the violation of Vnion. Nothing certainly more conduceth to Peace, then an earnest Zeal for Religion, which seeth the State enervated by every Faction that maketh Eruptions in the Church, and dareth object all its powers to its exclusion. Neverthe­less, this Zeal must be according to knowledge, and the power it useth must be lawful, otherwise when it is erroneous and blind, it is also head-strong and outragious, and so is an adversary to Peace; and when it transgresseth the limits of the power the Law prescribeth, it undertaketh to defend Religion by Impiety. And how acceptable that persons services are, who bringeth to the Altar Offerings of Abomi­nations, is easie to judge. Now the most undoubted powers of con­tending against Faction and Innovation, which every man is allowed and enjoyned equally to use, are devout Prayers and Innocence of life. Which if duely practised by the professed Children of the Church, would alone make her Victorious, and prevent all solicitous Counsels of disappointing her Adversaries. And it is to be feared, that the greatest difficulty is in daring to use and confide in the successes of these best defensive Armes; yet if these be not chiefly relyed upon, other means afford little or no help. When therefore I hear so much daily said of Religion and its Preservation, and see these most neces­sary coercives of attempts upon it so altogether slighted by them, who seem most Zealous, I cannot sufficiently admire why they un­dertake so great a work, who are most ignorant how to effect it. Espe­cially, strange it is to observe so much action and fury, both condemn­able, the first for want of Commission, the later as contradictory to the Principles of Christianity. And to all that are serious, the event is foretold when these Agents for Truth are considered; for they are either men destitute of Piety, having not so much as the Form, or else such as proceed to exalt her in the very methods, which they condemn in others as tending to her depression. By the joynt assistance of most Atheistical Debauches and notorious Hypocrites, we are great with ex­pectation [Page 13] of a glorious Church. I confess I do not so much wonder at the impudence of the principal Conductors, as that many pretending to be and fortunately esteemed Men of Sobriety, should be led aside with an opinion and hope of these Mens counsels, notwithstanding ap­parently pernicious. For neither Peace nor Religion can stand upon these frames made up of materials unlawfully and unskilfully cast together and disagreeing from what they are to support, Religion is not to be modelled by every man, who fancieth himself a Workman for that purpose; nor if that established by Law happen at any time to be er­roneous or deficient in some parts, may Subjects without especial Com­mission for that very end attempt alteration or amendment. Every man is bound to be well satisfied of the Truth of what himself professeth; but must abstein from what is the Office of Supream Authority only, un­less that be pleased to impower him to inquire into and correct what shall merit a rectifying inspection. Otherwise, although they should be never so urgent, Religion tolerateth not a relief of her necessities, by private mens invading the Kingly Power and Prerogative; It is Dis­obedience, from which she will not own assistance. Subjects may desire and pray, and some few of the wisest and most remarkably Loyal, may modestly and privately Petition their King, that he would graciously remedy and prevent such evils as the Church susteineth or feareth. But in either case they ought evidently to shew the complaints to be of in­conveniencies really incumbent, and their jealousies to be just and weighty, otherwise they give him just suspition of their either Wisdom or Integrity, that they are themselves ensnared by ill designing men, or would ensnare him. No Assembly of men, although met together in Council by his Majesties especial Command, are to meddle with mat­ters of Religion (more then concerneth Piety in the practise) any farther then their Master recommendeth it to their care to consider of it, and report to him the results of their Consultations. To Act, Vote, or Re­solve herein, without his leave and direction, is to disown his Autho­rity in matters Ecclesiastical, and make themselves a Supream Consti­tutive Power. If some very meek Addresses be (as I said before) mo­destly and privately made of their apprehensions of His and the publick Danger, by mischiefs threatning the Church, and some humble over­tures of Prevention submitted to his Princely Judgment, they have gone as far as Good Subjects dare. But if their Prince see more sharply into his own affairs, while they will needs suppose him to oversee, it is utterly incoherent with the Office of Religious and good Subjects, to use any violence or ill Arts to compel him, forasmuch as they can but bare­ly justifie their most humble Entreaties. Some have exceeded their [Page 14] Commission, and extended their Priviledges from Just and Honourable, to Vnwarrantable and Rebellious, under pretence that their Prince did not see, neither would be advised how imminent his danger was. In­stead of Faithful and Loyal Subjects assembled, to offer him their Lives and Fortunes, against Forreign or Domestick Enemies, they have first fallen to other Debates, and more trifled out time about Eye-sores and harmless Wens in the Body Politick, then to apply themselves to the cure of the Distempers so much complained of, to endanger the Vitals. And then to pare the Nails of his Power, and shave the Excrescencies (as they call them) of his Prorogatives, at the time of greatest need (as themselves confessed) when supplies should have been freest, were the onely means they found to restore health to these Kingdoms, and exalt above his Neigbours their Princes Scepter. At length when his acute Judgment saw, and great Spirit disdained their Counsels, they resolved as Guardians of a foolish or mad Pupil by Fetters to perswade, and most horrid indignities to lash him into compliance, and (had not Divine Providence, as his Shield, diverted their aims) would no doubt have accomplished their promised Glory and Grandeur, by the before practised course of rendring their King Immortal.

How rationally these and the like actions conclude the Peace of Church and State designed, and the Authors meriting the Name of Good Subjects, is so unfit to be enquired into, that I wonder even Fools and Madmen, who take almost any thing upon credit of the Delive­rers, have no Stones to hurl at these grossest of Pretenders. But the Lovers of Peace are excessively ashamed, and our incomparably Refor­med Church scandalized, to hear and observe the most reproachfully distracting studies of men, who seem to envy all others the Fame of Religious and Loyal, all their expressions proclaiming their restless care of Gods and the Kings Honour. But we see that smooth words tend most to the breach of Peace, when there is War in the Heart, and that no Crimes are so odious as those over which the Name of Holiness is superintended. To prevent the excess of which Debauchery of the Mind, and the Calamities which inseparably attend it, we must wari­ly avoid the creeping Folly at the beginning, which admitted, open­eth the passage for what is most monstrous and prodigious. To that end we must reserve no patience of the ear for them, who by the mag­nitude of danger (whether fictitious or real) perswade men that they may divert themselves somewhat from the exactness of duty. This once received, presently confineth and enlargeth Obedience at will, allowing it no proper bounds or assigned station, nor indeed any thing more then a bare Name to serve the basest ends. The strictness of Duty towards our [Page 15] Prince well observed, is the greatest assurance of Peace, because the firm­est Bond of Religion, being in God, and for God performed. This calmeth all thoughts in us, by begetting a due and seasonable Confidence in our King, trusting him with our selves and fortunes, which he cannot injure so long as we Love and Honour him. And suspition removed, we shall be generously executive Ministers of Peace, either in our common Employments, or the particular charges, with which he vouchsafeth to honour us, leaving the grand care thereof upon him, with whom God hath entrusted it. This is virtuous, noble, and consentaneous to Religion, being the Ornament of that Profession. While we know our Duty distinguished from our Superiours, and act Christianity more than discourse it, we need not fear our tranquillity to be over-whelmed by force, or undermined by Subtilty. For our care of Peace and Religion, will make us watchful over our selves to continue Inno­cent, and over Pretenders to keep them from Sacrificing to their Malice and Ambition our most glorious and dearest fruitions: And by dutiful re­turns of seasonable provisions, in token of gratitude to our King, and the better to enable his Love and Care of us, reciprocal affections will alway abound, and Gods Blessing will manifest his approbation, that this is the onely right course of obteining, that Glory may dwell in our Land.

The Disturbance of the Princes Peace, is the same of the Subjects.

OF this, much needeth not to be said to such as are apprehensive what is the Duty of Good Subjects in the acquiring and establishing Peace; their griefs shew them also sensibly knowing how much what ever is matter of vexation to their King, is perplexity to them, and their labouring thoughts are restless, until relieved by assurances that he hath overcome the difficulty. Others less sensible of the reason, are not by their ignorance the more ex­empted from Sufferings; although they too too frequently impute them to contrary causes, and so render them heavier and sharper to themselves and others. Under Pagan Kings and Magistrates, without their Peace and Prosperity, a quiet and peaceable life in Godliness could not be presumed to be obteined by the Primitive Christians; therefore was it enjoyned as the first work of Piety, that Intercessions and giving of thanks should to that end be made for them. Certainly the Case is not now altered, nor will disor­ders of Christians greiving a most Christian and Gracious Prince, promote Peace and Religion. But now the King is become the Churches Defender, his Troubles are the Subjects more direct wounds, and his Griefs more ge­nerally [Page 16] afflicting. Sometimes men are troubled and augment their trou­bles, by causlesly accusing their Prince of mistakes, when it was their own perversness first disturbed him, and that continuing, is his farther vexation, and much more both theirs and every Mans. It happeneth to them as to a reasty Jade, which without cause is sullen, and winceth against its Rider, discomposing him, but Galling its own Back, and Bruising its own Heels; and being severely Spured and Whip't is the more angry, but altereth not its Quallities; Nevertheless can have no Remedy but alteration. The weakness of many Mens Judgments frequently proceedeth to Insolence, and if their Governour go not the way, which they prescribe, Kick, Mur­mur and Rebell, and by disquieting him, Gall and Torment themselves; Whereas his only desire is that with them he may be quiet and Prosperous. The Vexations are great and Spreading until they are reduced to good Discipline, but his compliance is most Fatal to all. We have an instance in Sacred Writ, which will sufficiently evidence the Calamities befalling Prince and People, when the Prince is overuled by a Clamourous Multi­tude. Saul being possessed of the Israelitish Diadem, was sent by God with an especial Commission to lead an Army against the Amalekites and utterly destroy all that they had, Man and Woman, Infant and Suckling, Oxe and Sheep, Camel and Asse. But after Victory obtained, the People Murmur that so chargeable an Expedition of two Hundred and ten Thousand Men should have no Recompence; That the Spoils of a Rich Eastern Country, and such Plenty of Fat Sheep and Oxen, Younger Fatlings and Lambs, should all (while they had neglected their Farms, Flocks and Herds at Home) Perish to no Mans benefit; That at their return there must be Publick Thanksgivings, Sacrifices and Feastings, with their Wives, Children and Re­lations at Home; which they judged would prove a Lean and Barren joy, if the Sacrifices and Beasts to be Slaughtered, must be fetched from their own Folds and Stalls: These or the like, were the Voices of the Multi­tude, and were specious Arguments used by the Nobles, Rulers and Chief-Captains to perswade the King to neglect his Duty towards God for the good of the People. They all concluded that the present Interest was the best Re­ligion, and that the shew and noise of Sacrifice would Silence Heavens De­cree pronounced for the Contempt of its Laws. Neither was this easily obtained of the King, who, although a Valiant Man, was forced to yield, for the Murmurs and Mutiny had proceeded so High, that he was put into a great fear, such as Subjected him in the meanest sort to the Ra­ving Populacy; for (as he saith of himself) he Feared the People and O­beyed their Voice. But thus the King pleased the People to his own and their Ruine. For God immediately commanded the Kingdome to be Rent from him. And although some Years Intervened between the Sen­tence [Page 17] and Execution, yet the rest of his Reign was but improsperous, and at length upon Mount Gilboa, the King, his Sons and People fell down grie­vously Slaughtered by a Forreign Enemy and Invasion, and the Victory o­ver them was used most Savagely and Insolently. Such are the usual Harvest which Subjects. Reap from their undutiful behaviour, wherein the more Successful they are, the more inevitable is their destruction. Mis­carriages in any such attempts are most happy, which instruct them what should have been forborn, what practised, and convince them of a necessi­ty of renouncing all Rude and Irreverent thoughts of their King, in order to the establishment of Happiness. But that so powerful an Example set down by the Holy Penman must needs be prevalent with Men so much professing Religion, I should not have gone farther for one, then the so fresh and Sadly memorable of our late times. Then were seen the Tides of Popular Fury to Swell to such an excess, that they Swallowed up all Go­vernment both in Church and State, our Kings, Princes, and most eminently Pious and Loyal Churchmen were either Murthered, Banished, or driven in­to Corners; and in short, after the discontented Rabble had taken the mat­ter into their own hand (to which frequent Royal Condescentions did but the more embolden them) to Repair, Reform, Cure and Settle all, their miseries and dissatisfactions did even infinitely abound. And then to find what they sought for, they were compelled to retreat, to acknowledge their folly and distress, supplicating him whom they most rebelliously and ignominiously dispossessed of his Crown and Dignities, Return thou and all thy Servants. Until his Peace was restored, theirs was in excilement; none other with their Boasted Sciences of Government could after a long and wretched experience give any hopes of effecting the publick safety, but the same they had rejected. Whom with accumulative Honours they Petitioning to return acknowledged that nothing but want of confidence in their lawful Monarchs virtue and judgment, had so miserably enslaved them under Anarchical Ty­ranny, nothing but that confidence could revive the Sinking Kingdoms Glory.

So great a Calamity and unexpected Redemption successively furnishing us with infalliable Rules for prosperous enjoyments, our suddain forgetfulness or careless observance of them maketh us appear the most despicably Sottish of Mankind. We are uneasy and thoughtful by listning to the Authors of our newly vanquished afflictions, who with an ill natured, but most genuine Of­spring instill Poysonous Opinions into the minds of their Fellow Subjects in detraction of the present Government. I should rationally think their very Persons caution enough against any their insinuations, much more when they repeat Rebellion in the same methods, and rush on with more impu­denoe then their former beginnings knew. Nevertheless we have seen divers of them promoted to be of the Grand Council of the Nation, and there Prin­cipals [Page 18] of such ungrateful and undecent Orations, that while they preten­ded to represent Greivances, ought themselves to have been proceeded a­gainst as the most intolerable of all Grievances. We hope that Members of a Sound constitution may by Gods Blessing succeed them to repair in Truth those breaches which the former vitiated ones, have opened to Scandal, Confusion, and the Terrour of our Prince and all Religious People. Other­wise we ought to intercede with God and the King that such Prodigies of State may no more appear among us to Subvert our Peace and Religion with novel and unheard devices of Government and Vnion. What conside­rate Man seeth not the Foundations now stricken at, when by the same cour­ses, and many of the same Hands, they were before Subverted? and when the Nation Sinneth again its old Crimes, after such a Miraculous Restauration, what can hinder the worse thing from befalling it? Or where shall we look for a second Redemption, who have so Idly undervalued the First? In former A­ges the Great Assemblies did indeed what they undertook, support the Nation by Strengthening their respective Kings; but of late they have been so far from treading in the Steps of their Ancestours (as that Blessed Prince delivereth it, who afterward more sharply felt the mischief of such Parliamentary digres­sions) by dutiful expressions in that kind, that contrarily they have introduced a way of bargaining and contracting with their King, as if nothing ought to he given him by them, but what he should buy and purchase of them, either by the quitting somewhat of his Royal Prerogative, or diminishing and lessening his Revenues. This was spoken of Disrespects and Demeanours, inconsiderable in compa­rison of what himself became afterwards Sensible of, and his Royal Son hath lately found too much cause to mention and reprove. And each of these disloyal Practises encrease the consternation, which hath Seized us, and is general, though diversly afflicting Men according to their diversity of Hu­mours. Some are entangled in Labyrinths of Conceits that their Prince is ill advised, and hath no good Councel, as if he wanted their judgment in Choosing, and all of their Choice and Representatives were endued with Infallibillity: some are so fearful of disorder in the State, and so jealous of Religion least Superstition should enter in and corrupt it, that they presently break the Peace, which they only fear may be broken, and most Supersti­tiously Idolize those Oracles of Satan, which against Scripture, Primitive Example and Human Reason, lead and perswade them: Others Piously La­ment their Princes Vexations, and the Churches Reproach and danger in the midst of so many partly Malitiously contriving, partly inconsiderate and Zeal Blind Adversaries; whose infatuations they Pray may cease, and the Smiles only of Fraternal Union in our dearest Mothers Bosome and Em­braces may be Forreign Enemies Envy, and the Worlds Discourse and A­mazement.

CHAP. V.
A Good Subject cannot but grievously Mourn, and be Afflicted by his Princes Adversities.

THat one, who feareth God and his Ordinance, who desireth and en­deavoureth the publick Welfare, and seeth how inseperably God hath joyned the Good of the Higher Power and the Subjects, (for saith St. Paul, He is the Minister of God to thee for good) cannot but grievously mourn and be afflicted by his Princes Adversities, is nothing to be admired by them, that revere Conscience, or truly mind Heaven. For when he, who is the Minister of God to us for good, shall by the Devil, or any of his Agents, have the Channel of his Power, through which our good must flow, stop'd or disturbed, this will be every Wise mans grief. Fulness and Wantonness may at present make many in observant; Pride having made divers to contemn those Blessings, which came not answering their own mode and prescription, may make them merry to observe it and help to promote it; the Rapacity of such as are not contented with what the usual course of the stream brought them, will assuredly by variety of Arts corrupt and trouble the Waters, in hope of more plenti­ful Fishing and Prey. But wise and good men lament these disorderly either hopes or joyes, seeing apparent mischief reigning under the smiles of men of unstable minds. The business of Kings is not to satisfy fluctu­ating humours, but to give Contentment to their Subjects, which can­not be otherwise administred, then by Religion and Justice, and practi­sing the blessed Rules of Peace. The concerns of Religion and Justice, are for the most part within the publick view: But I have shown that the Mistery of Peace is their peculiar Skill, not to be pryed into any further than they are pleased to permit, but that the Subjects Acqui­escence is their best Strength and Safety. And although this be true, yet there are too commonly men Dissatisfied, Ambitious and Malicious, who will not be Happy, who will be peeping, medling with, and Speak­ing evil of the things they understand not. And sometimes it happeneth that these pernicious wretches go on with a Fatal Prosperity, insomuch that (as the Wise man speaks) The City (by which he meaneth the King­dom or Commonwealth) is overthrown by the mouth of the wicked. Some­times the commotions only threaten, and having begun the works of [Page 20] ruine, are not able to finish them, God being pleased to put an hook into the Noses of the Insolent, and to curb the madness of the people. But in any of these Cases, the calamity beginneth at the Head; all the vitious Members blowes and reproaches are at that: Although they are pretensively aimed at something else, yet there they are designed to fall. But then, alas! how sensible is every sound Member of all the Affronts Indignities and Sufferings, which it sustaineth? If it Ake and Grieve, how they languish? If it smart, how speedily do they feel the pain? And its Agonies put all on Trembling? Every injury they feel, each deprivati­on is their loss, every reproach their shame. Then they mourn and cry out as lamenting Jeremy, For this our heart is faint, for these things our eyes are dim. Ordinary troubles observed in equals, create commiseration in those who have not put off Humanity; but Christians have a fellow feeling of their Brethrens afflictions by the greatness of their compassion, bearing one anothers burthens; as if suffering in the same Body, and un­der the same Calamities. If such be the Affection of common Neigh­bourhood, which the general rules of Christian Charity, and peradven­ture some, peradventure no particular Obligations of dependance or communion have enlivened; how boundless must those Passions and Griefs be, which proceed from Charity, enflamed by all that the free exercise of Religion, Temporal Hopes and Dependencies, and the en­joyments of a pleasant Fraternal Communion can administer? By the Injuries and Disturbances of the Kings Peace, the Publick Exercise of Religion is also interrupted; for then when the wicked arise, a man is hidden, then what they celebrated before with open Joy and Thanks­giving, Gods Children being scattered by the Persecutions of the Vngodly, are forced mournfully to perform in Corners. They that will not allow their Nursing Father quiet, will afford the Pious Sons as little Tranqui­lity. And although no other molestation ensue from the impious Au­thors of the Kings Grief, yet the remembrance by whom God hath hitherto conveyed those most Heavenly pleasures to his Servants upon Earth, mingleth even those sweets with Gall, when God's most Sacred Substitute is forc'd to drink of the Cup of Bitterness. Each good man is desirous to undergo in his own person what he sustaineth, and would gladly give his Life in exchange for the Afflictions of the King, who is worth ten thousand of us. David although a King, was so concerned at the death of Abner a reconciled Enemy, that all the People could not perswade him to eat, because there was a Prince, and a Great Man then fallen in Israel; much more Good Subjects, when they see Mischief de­signed against their Soveraign, and carried on with Fury and Insolence, [Page 21] do Fast and Mourn, and when they do Eat, it is the Bread of Afflicti­ons and Tears. And in the next place (although they do not move Pious men with equal affection, yet) our Temporal Dependencies and En­joyments considered, help to add weight to our Grief, when the Al­mighty's great Almoner, by and under whom our Table was prepared, our Head anointed, and our Cup did run over, shall be reduced to streights and anxieties. When he also whose love and care of his People laboureth to secure to each man (as far as humane scrutiny can give judgment) his just rights and fruitions redeeming the Souls of the Poor from Deceit and Violence, and breaking in pieces the Oppressor, when he shall be under distress, or in any danger, by the Conspiracies of Cruel and Blood-thirsty men, so great is the Horrour that surprizeth them, that in the possession of what hath been preserved by past care, there is no comfort, no enjoyment. Love cannot be ungrateful, and Gratitude cannot be forgetful, but the memory of each delight causeth a melting of hearts, and as it were a dissolution of nature, when the Principal Cause is threatned to be taken away or removed out of sight. Neither is this Grief but in the least part proceeding from any fear of Sequestrations and losses of Estates and Fortunes by the violence offered to our Princes Peace. Although there's little need of Remembrancers to mind us how Religious and Loyal men were treated, when Slaves were mounted and Princes depressed, and that so just a fear is cause enough for trouble of mind, and that trouble no way discommendable, yet this least afflicteth any good Subjects thoughts. For should such as move towards our So­veraign's Disquiet never so plausibly and largely promise the same free­dom in Spirituals and as full enjoyment of our Liberties and Properties as we either do or can desire to obtain, nay could they give us cau­tion and security sufficient to prevent all fears of non-performance of thse promises, when it should be in the power of their hands to per­form or change; yet could none of these promises or offered securities remove a good Subjects sorrow. For in the first place Vsurpers account all that they leave in the possession of those, over whom they have as­sumed Authority, to be matter of Courtesy, not of Right and Justice, And the subversion of the fundamental Right, the alteration of Property, although the thing be retained, doth so much abate the pleasures of frui­tion, that it rather appeareth a gently protracted misery. But then by a nearer inspection into things, good and wise Men see an impossibility of performing these promises, although the Promisers would be, what Re­bells never are, exact in these their Covenants. For not to be disquieted in gathering in and eating our own Bread and of our own Flocks and [Page 22] Herds, or sitting and drinking our own Labours under our own Vine, is not Peace nor a Blessing, but a Curse. Every morsel we swallow goeth down with dread and menaces, and our drink chilleth our very Spirits as at Death's approach. For in the midst of all plenty looking up in stead of that glorious and auspicious Star, which God hath alway graciously appointed to influence and be the blessing of our Fortunes, we see black and prodigious Clouds and wandring Stars with flaming denunnciations of Wrath, which cause to vanish whatsoever pretendeth to joy. God will have his Work done his own way, and his Blessings administred by Sacred Hands. Men of impudence, riots and lusts, who are uncapable of well using a private Fortune although too large for them, yet rapa­ciously extend their desires to the State, which is above subjection, can­not at the same time be the Publick Scourges and Blessings. They never appear but for humane punishment; the sight of them admonish us re­pentance and sorrow, which when we religiously abound with, they are designed for the Fire.

CHAP. VI.
A Good Subject is so studiously careful and mindful of his Princes Welfare, that in his Princes Dan­ger he becometh unmindful of many of his own nearest private Concerns.

OUr Nation at this time aboundeth with men who please themselves with Religious Discourses; and this inviteth me to head this part of my Discourse with a Scripture Example. Mephibosheth being the Son of Jonathan, David's admired Friend, was after David's Coronation called to Court, made to eat daily at the King's Table, and all the Lands of King Saul restored unto him. After a long prosperous Reign King David's Son Absalom conspired against him; the Conspiracy was so strong and sudden that the King had no time to prepare himself for De­fence, scarce enough to fly. But among all the true-hearted Subjects which lamented the Kings distress, that of Mephibosheth is most remar­kable, who being lame in his Feet, yet had not dressed his Feet, nor trimmed his Beard, nor washed his Cloaths, from the day the King departed, until the [Page 23] day he came again in peace. There was a rare Divine Soul in a weak and informe body; and the grief of the mind was exceedingly the greater, because disabled of corporal assistance in his Princes necessity. But he would not be deficient wherein he was able; therefore he produceth a powerful supply of prayers and tears instead of Arms and Sinews of War. Neither was he afraid in dangerous times to shew his dislike of the publick joy at Jerusalem, or to be a mourner amidst Absalom's Tri­umphs. To shew fear had been to cast out love, and was beneath his large Gratitude, and incomparable Loyalty. These rendred him fearless and regardless of all other misfortunes after the King's departure. He so much saw his Master's danger, that he saw not his own; beyond him he had no hopes, without him no pleasure. Which is easily dis­cerned seeing his lameness being from his infancy, and needing a conti­nual care, yet his sorrow and cares for his exiled King afforded no time for cure or refreshment. He could not mind ease and decency, when the Kingdom was in disorder, nor let his thoughts that were high in con­sultation and suspence for the sick Head and faint Heart descend so low as to be employed about his Feet. Self preservation would have been the first of most mens thoughts, but it was none of his at all, the weigh­tiest concerns taking deepest impression in his great and capacious mind. Mean Spirits would have thought of nothing else, but how to preserve themselves and their Fortunes; let David or Absalom or whosoever could get the Throne much alike to them; so long as they could find ways to Ingratiate and Fawn, no matter by what hand they were fed. But Generous and Divine Souls reject those despicable politicks, which certainly ruine Conscience and Fame, and run greater hazards of Tem­porals then they, who firmly adhere to their Loyalty and Integrity. For Rebellions are seldom prosperous, or not long so: And although con­stant Fidelity doth willingly adventure all, yet it never hath need to Apologize for Desertion, or supplicate a returning Princes Mercy and Pardon. His Peaceable Restauration is the Faithful Subjects Prayer and Fortune; this he chiefly desireth and aimeth at; and if other Fortunes sink in the acquiring, he esteemeth the purchase cheap enough. Those other men of mean Spirits, like Ratts and such contemptible Vermine, if the Building wherein they are threaten a downfal, presently shift for themselves, not caring what becometh of any thing, provided they are far enough from the danger, whether it stand or fall: But Good Men put their Shoulders as props to Sustain the Fabrick of the State, and never move from their undertaken Charge, so long as they have any Hopes of benefiting it by their Endeavours: And rather had they be [Page 24] opprest in the ruine, then not to have endeavoured the utmost, when need so required. And this is certainly the greatest Policy to them, who make any Professions of Religion, or think justly of God. I add this last, Or think justly of God, because it is too well known, that they who in Later times, and in these days, make loudest Professions of Religion, are the first in Seditious and Rebellious practices. But this sheweth their Professions insincere, and that in Truth they do but make a mock of the name of Conscience, and think of God, (as that Royal Prophet expresseth it) that he is altogether such an oxe as themselves, or rather, Do say in their hearts, there is no God. The better sort of Moralists have in all times outdone these Christians, believing their Allegiance to their Prince to exceed all private Interests, whether Personal or Relative; and exhibiting incorrupt Loyalty under the greatest Temptations and durance. Nay even the better sort of Doggs have shewn grateful Fide­lity to their Masters to the extremity of Breath. So far have those other pretenders to the great Titles of Piety, put off even Morality and Nature. But such as truly fear God, and revere Conscience upon each neglect, or injurious act, declare to themselves what David proclaimed to Abner and the People, who sleeping left the King to David and Abi­shai's mercy; As the Lord liveth we are worthy to die, because we have not kept the Lords Anointed. And wise men, who know the danger, will be as careful not to incurr the Divine Displeasure by sleeping when it is time of Action; but rather they hate the Act of Negligence more then the desert, and are so in love with their duty, that no violence can seperate Affections, or hinder their diligence in Preserving or Rescuing from danger the Lords Anointed, the Breath of our Nostrils. And this (although good men in the performance of their duty, least think of a Temporal reward, yet) they know to be the highest part of Prudence too, or Rational Subtilty. They know the Divine Power to be no Fiction, or Dream, but recollect and treasure up in their Memories the Omnipotent Acts of revenge of its dishonour upon the unthinking Contrivers of Treason, and the most frequent Temporal manifestations of his Love and Honour to the Faithful. They see it to be but a Tryal, and being confirmed for their Duty, are sure of being approved, and that when God seeth his time to Turn again the Captivity of his people, for their present Grief, they shall obtain the chief places in the Theaters of Joy. It being Gods promise, That the King shall joy in Gods strength, and that he will prevent him with the Blessings of Goodness, They know, that as the Kings Sorrow was theirs, so shall his Joy be. So that their Trouble, although excessive, hath yet much Consolation; because they [Page 25] Hope always, and their Hope is Rational depending on God, who be­sides Scriptural most delicious Promises and Examples, hath further amply furnished us with incomparable modern Patterns and Observa­tions. In the midst of their Griefs, Sufferings and Endeavours, they seem to hear directed to each of them, as well as lamenting Rachel, Refrain thy Voice from Weeping, and thine Eyes from Tears, for thy work shall be rewarded, and they shall come again from the Land of the Enemy. They are as a Faithful Wife, whose Husband being either in the field ready to engage in a desperate Battle, or at Sea in stormy weather, and a road In­fested by Pyrats; Anxity and Fear make her continually Mournful, she is viduated and neglectful of Ornaments and Food, using but little, enjoying nothing. Yet Hope taketh its vicissitudes of administring Com­fort, minding her of the prevalency of Prayer and Patience, repeating the successes with which God hath hitherto blessed either him or others, who Industriously relyed upon the excellency of their Cause, and which he hath to such promised. This giveth Intermissions of Grief, and often gaineth victory, although subject to frequent relapses. At length his return banisheth Hope and Fear, but both serve to make great the joy, which without them must have remained among the small and disregarded ones. The King is the Soul of his Countreys Joy and Felicity, whose Dangers or Absence cause Convulsions of Spirits in his Faithful Subjects, who are Espoused to him, and sharers in all his Fortunes. And it is impossible while men are under greatly distracting cares for the Pub­lick, but that private Affairs and Pleasures must cease to be respected. But before these Thoughts swell the heart to despair, Divine Comfort appeareth encouraging Fidelity, with Promisses of a Blessed Conclusion. For by the Generations past they are taught, that Adversities may fall upon Kings for their Kingdoms Wickedness, God designing them as Pu­nishments and Tryals for the Peoples Amendment; but in his appointed time is wont to Turn him to the Prayer of the poor destitute, and not to despise their desire. And although God doth sometimes afflict, yet he pa­tronizeth the Cause of Kings, and calleth it his own. And the very suc­cess of the wicked is an assurance of their approaching fall; for it is al­way by them tyrannically and savagely used, and accompanied with such prodigious haughtiness, that the expectation must be inevitable ruine.

These interchangeable sorrows and hopes did once long contend for victory in the minds of the Loyal party of these Kingdoms. The delays and improbabilities of our most Gracious Kings Restauration (after we had seen His Blessed Father exalted to a more glorious Crown) gave grief [Page 26] the longer possession. But our reason (when grief well nigh spent would permit us the use of it) shewed us the impossibility of such sanguinary Pride long continuing, or that those mens insatiable desires, which by receiving were the more extended, till at length they were enlarged as Hell, should wanting supplies abroad not fall to feed upon their own In­struments first, afterward one upon another, and in the end ravingly ex­spire. This reason was strengthened by a firm belief that God would not suffer such and so much blood to cry unrevenged, that the patient abiding of the Meek should not alway be forgotten, but that our God would be plea­sed to shew a token upon us for good, that they who hated us, might be asham­ed. Our fears were more durable, but our hopes by these dependencies and encouragements were more quick and powerful, and in the end vanquishing our fears were themselves lost in the following pleasant and celestial enjoyments. The benefits whereof, I humbly beseech God, we may by our virtues and pious thankfulness make truely our own, and by such patterns leave the possession of Posterities.

But the foul interruption, which ill men have by indirect counsels made, putteth us again upon the rack, and giveth even the name of Joy but an unwelcom reception, until judicious Hope relieveth us with assu­rances that their expectation is but short, and sheweth us the Achitophels politickly contriving the frame and as cunningly erecting the Ladder, from the top of which they may boast their success and give perpetuity to their memories. Each dutiful Subject in the mean time with a lamen­ting care beholdeth his Princes troubles and the fate of those, who so oc­casion them. And (such is the usual course of Divine Rewards descen­ding upon prudent Obedience) although he is least in his own thoughts, yet by all his faculties endeavouring it, he beginneth his own prosperity at his Soveraignes. Being careless of all even life it self, that is, being resolutely willing to expose all that is dearest to him as the purchase of the Kings peace, he best keepeth and secureth his All. By this means his adversity is shortned, his joy rendred more durable and copious.

CHAP. VII.
The Princes Peace and thereby the Kingdoms settled can truely influence with joy none but Good Sub­jects.

WHat good men ask of God according to his Will, and Industriously labour for, in this being obtained they truly rejoyce; but others have not the like joy, although partakers of the same Blessings, having been deficient in the means. For although (as it is in general Blessings) multitudes have had joy by His Majesties Happy Restauration, yet all those could not truly rejoyce in it, that being both the purchase and work of Piety. It was the fruit of incessant Prayer, whereby the Faithful prevailed with God for this Return to His Af­flicted People, according to the wonted course of his Favours, as Elias did after so many years of Drought to the Thirsty Israelites, who all knew the misery they lay under, but not the Cause or Remedy. As it was with them, so with us; the very Authors of the dismal Judgement groaned under it, and lamented the Pressure, not the Provocation. We had men esteemed Crafty, who had wit enough to bring mischief upon others, to derive much upon themselves and put all into disorder, but were unseen in the ways of Feace and Composure. But, Alas! they who are endued with this wit only, are but each puny Devils Fools. Could they judiciously have betaken themselves to the Art of Reconciliation, they had been to be admired. Nothing more common then for a Fool, in one minute to destroy the curious Contrivance and labour of many Months; and without difficulty a Mad man can quickly Fire a most magnificent Edifice, not modelled and raised without vast Expence of Councel, Riches, Labour and Time: And out of his fit this Incendiary may happen to lament the Desolation, and weep into the Ashes, espe­cially if sensible that before its Funeral, that House was wont to be his Hospitable shelter from necessity. All his wishes, either that he had not done it, or that it were rebuilt, ar insignificant without Materials, Judgment and Money; the Resurrection must not owe it self to one possest with a Brain-sick Fury. They who kindled the late terrible Flames, which laid three Kingdoms Wast, claim an equal Interest at least, with Subjects of the most Untainted Loyalty in the Restauration and Joy there­of [Page 28] of as principally their Work and Benifit, (and I would to God it were their due, that the Happiness might be the more compleat) but the Im­modesty of the claim, accompanied with Indignation towards such as find it their duty to mind them of a necessity of Repentance for past Delinquencies, and an undutiful demeanor towards their Master ever since His Return, plead against them, and vacate their pretensions. They who repent not what Injuries they committed against the Father, could not sincerely Pray for the Sons Peaceable Return, as to His Just and undoubted Rights; and what they could not Pray for, they could not cheerfully rejoyce in: And they who use all Scurrilous wayes of shewing a dislike to that Church, whereof he, is pleased to declare Him­self a Resolute Defender, cannot love Him, who Defendeth what they hate: For certainly they, who Threaten and spare not to speak their Hopes of our Churches downfal, must ruine the Defender, before they can fix any fatal Weapon in her. As I confine Joy to Religion, so Joy and Religion to the love of Vnity: It was for Vnity's sake (as knowing none but a King, Gods Ordinance could restore it, and that an Vsurper could not be Gods Ordinance, neither Vnity consist with his Interest) that the Faithful were in such trouble, and Prayed day and night with such fer­vency. When by our Lords gracious respects to their Petitions, the Grand Artificer, Instrument and Means were given, they could not be partners either in the Petitions or Joy, who would not be wrought up­on to contribute to the Vnity, but like so many Sanballats and Ammo­nites, were rather exceedingly grieved that there was come a Man to seek the Welfare of Gods people; as not withstanding their first Pretences, their after Scoffs and Oppositions, and their late practices have manifested. Now these men by His Majesties mild Reign and manisold Indulgentes are Rich, living in Ease and Plenty, wanting nothing that conduceth to Joy, which is within the Immense Power of a King to give: Yet want of Gratitude and Piety makes Contentment wanting; so that in fine, they have, but rejoyce not in the Blessings, which make glad the Hearts of others. If (as they have over-boasted) they were of those, who de­sired and prepared the way for the Kings Return; yet to offer this with Propositions and upon Terms, (which was Disloyalty, as tending to His Dishonour) or upon such Hopes as the granting them was inconsistent with the Splendor and Safety of His Crown, or upon Revenge to an In­ferior Faction, which ungratefully Usurped Authority over those, who Tutored and Nursed it up, had none of the respects and zeal of Good Subjects, nor could they entertain true Joy, who were blindly transpor­ted with divers Lusts and Intemperate Desires. The Joy for the King and [Page 29] Kingdoms Peace restored as the greatest of Divine Mercies, requireth a Serene mind, free from all mists and vapors of Passions, all dreggs of Lust, Envy and Malice, and all whifling clouds of Irresolute Fancy, a mind satisfied with the discharge of its duty, and which by present perceptions hath a fair prospect of greater Benefits, which these beauti­ful ones only usher in to strengthen Faith and cherish holy Expectation.

But while my Restrictions are of this sort, they may seem to exclude from this Joy all Subjects, none having minds so clear and innocent, as never to admit any thing contrary to those prescribed Qualifications. And indeed every admission is a diminution, or weakning of it, indi­sposing mens Appetites to the relishing those admirably pleasant Fruits, which Providence hath set so plentifully before them. And with uncon­stant minds, nothing sooner prevaileth to a dislike than the Plenty, Wantonness making them snuffe upon these unvaluable Delights, whose nourishment is too high for their unrefined Constitutions. But as to what is incident to Humanity, the best of men have suffered under some surprizals of infirmity, and do rather sometimes forget, than com­mit against the strictness of Duty, so that by the abatement of their Sa­cred pleasures they are quickned to it again. Now such as by their Vi­gilance overcome evil passions and condemnable motions, I speak In­nocent and pure from them accounting love and desire of perfection to be the fulness of the vertues required. For it is but reason that as God accepteth them, man should esteem them; and he indeed putteth the full value upon Faithful endeavours. And (as to the present Discourse) the desires of being Loyally obedient is a through Obedience, which will not be misguided by Passions, improper expectations, bottomless con­ceits and suspicions, or revengeful hopes, but rejoyceth in the perfor­mance of its duty making it self its chief reward. An obedient man de­sireth and endeavoureth Peace, and being obtained imbraceth and keep­eth it as studiously as he laboured for it, Praying for its Blessed conti­nuance, loving all that joyn with him in the same Affections, and hating none but as they are its Enemies. Peace is his desire, his delight and glory, the end of all his Actions, the emblem of his Eternal recom­pence, his Heaven upon Earth. And this no corrupt minds can truly re­joyce in; they may peradventure be pleased with it for a time, but are soon glutted with its pleasures and stores, grow insolent and kick at her Blessings. But good men cannot surseit upon her favours, though abun­dantly satisfied with them. For in sound minds the same plenty be getteth desire, which in depraved, groweth to an abhorrency. Neither can Peace be obtained by evil or unstable men, any more then continue [Page 30] by them, when it is in their power to disturb it: For the Sacred Oracle declaring, that there is no peace to the wicked, they certainly can never give that to others, which they cannot procure for themselves, or brook in others. So that to be able to rejoyce in Peace, every man must conform to a Virtuous Life, and be wife with Sobriety. For vitious living enclineth men to anger, suspitions and all sorts of unruly courses, and generally begetteth in them an over-value of their own Judgments and Abilities; which hath been sadly experienced in some of the great Debauches of our times.

Some men again well deserving, and who have been long known to govern themselves in the proper rules of this Joy, have at length become too apprehensive of being useful, and thereby have ceased to become Good Subjects, a proud confidence destroying that Loyalty, which had been admirably excellent, had it continued among the works and la­bours of Love. Because they hear that well doing deserveth a reward, they wrong their judgments in reaching at an immature one, and too much discover a long concealed malignity in their minds, which hath distur­bed their Joy although without publick observation. For where there are illegitimate hopes, there must be sometimes great fears, which (as we see) break out into disorders, and are ever disturbing the contentment of the Soul, which by well doing only should be kept in tranquility. The Pious satisfaction of Gods great favour in hearing the cries of his afflicted people, and restoring to us our Dread Soveraign in Peace, and the virtuous care of continuing this mercy certainly mind nothing but God and the Kings' approbation. If these performances observed pro­duce any further Grace, it is venerably received, not as a recompence, but a Princely condescention and Bounty. Good Mephibosheths Loyalty is an incomparable pattern, who was so truly glad of his Princes Return, that the Joy was to him a Possession; for other things he careth not, but saith Calumniating Ziba, Yea, let him take all, forasmuch as my Lord the King is come again in Peace.

But some of the great pretender to Loyalty have stained the glorious repute, which they had gotten, at a most foolish rate. For where the King hath been pleased to accept the Services of some Subjects, and to signalize them with grants of eminent Indulgences; they who were pro­fitable Servants, became foolish Favourites, and what they have indu­striously managed to their Princes advantage in an Inferior Station, their Pride hath ruined in advancement. For wanting continence in elated Fortunes, they though their Deeds merit, not Duty; and judging themselves such men of excellence, that the Scepter could not be weild­ed [Page 31] without their councell, they have presumed to act above the condi­tion of Subjects, forgetting their Original and the Humility which gave their Honour a Being. And these were so far from following Mephibo­sheth's example of leaving all for Joy, that they have thought nothing sufficient reward, which accumulative liberality hath laid upon them. And indeed herein the strength of their judgments met with the severest tryal. For they, who could laudably sustain and overcome the sharpest adversities, have been drawn into a snare by the blandishments of For­tune, and their Fortitude being eneruated by her leniments, she hath led them about as the most ridiculous Captives. So easily are heedless men divested of their Joy, in the midst of their Triumphs, by yielding to the beginning of temptations of making reward the chief induce­ment to Loyalty.

CHAP. VIII.
No Considerations of past or ensuing damages, which have or may accrew to him, do hinder this Joy in a Good Subject.

TRue Loyalty is so little swayed by interest, that it is its own con­tentment, and rejoyceth in the King's Peace for God, his Church and Peoples sake, looking for no reward beyond self satisfaction. The excellency of the Example biddeth me again repeat it, and make Re­marques upon the sacred History or Mephibosheth. He was the Son of Saul, (as the Holy Text speaketh it in the relation of that action more observably) yet came down with an unparallel'd Joy to meet King David returning from Exilement. This Mephibosheth was Heir Apparent to the Crown of Israel, as it respecteth the House of Saul, being the Son of Jonathan, Saul's eldest Son. Neither the reflections upon his disinherison not withstanding his Title by a most direct descent, nor Da­vid's preceipitate dispossessing him of his Lands, upon the false accusati­ons of Ziba his servant before he had liberty to answer for himself, did any thing prevail with him to lessen his affections to the King, or his gladness that he was returned in Peace. The King indeed had sent for him to eat at his own Table, and restored unto him all his Patrimony. [Page 32] But the respect to his succession could soon have fitted him with replies; That the specious Kindness of calling him to Court might be both pride, and policy; pride, to render his own Majesty the more awful by so great a Princes attendance; And policy, to keep him near him alwaies in view, that so he might not be able to cause Sedition or Innovation. And then what did an Inheritance (which, his Title to the Crown considered, was but part of his right) in a corner of one of the Tribes signifie to a man thoughtful of the loss of a Kingdom? What was it but an occasion for his Brethren the Benjamites to upbraid him with want of courage and judgment, who should so tamely acquiesce in this as a favour, and con­tent himself with a private Fortune, who was born unto so glorious a Scepter? But piety quasht all these suggestions (so apt to swell and puff up a young Princes mind) and gave him a most sacred Judgment to discern God's Work and Decree, and taught him by meekness to enjoy himself, and all that the King bestowed upon him as truly Royal favours. The same Almighty power, which exalted his Grandfather Saul to be King, had for disobedience to his commands denounced by the same Prophet, who anointed him, the renting away of his Kingdom and giving it to his Neighbour, and soon after the denunciation caused David by the same Prophet to be anointed. That he was ordained King by God, Saul knew and envied him for it, and often endeavoured to frustrate the Divine Decree by killing him; This Jonathan knew and loved him; this Mephibosheth knew, and thence gave him the Honour, which true Ma­jesty demanded and Conscience enjoyned should be given by all Subjects. This being a well weighed ground for him to despise his own Title, he saw as little cause to be angry at the disposing his estate to treacherous Ziba. He considered it to be the King's meer bounty at first, and was thankful for so long a time of enjoyment. And his Joy at the King's Return was only lessened by pity, that the Crown, which taketh away all personal defects, did not as well remove the defects of the mind, and make the King less humane by being infallible. With all wise men a large and ponderous good begetteth oblivion of a small inconvenience or evil, (none but fools bemoaning the loss of trifles, and pursuing them in their thoughts to the contempt of solid pleasures) and with all good men the publick good is the greatest. That vulgar expression, That eve­ry man is nearest to himself, is only true in respect to Neighbourhood and private commerce, but never (that I know or have heard) owned by men of any understanding to extend to the Publick. For those very men, who seek themselves only by the ruine of others placed above them, hypocritically move under the shadow of the General Welfare, [Page 33] because Mankind universally abhorreth any such Position, That Private Injuries are to be revenged by a publick mischief. Therefore discontented Persons we see shunned as pestiferous, there's no coming near them without danger, nor letting them abroad with safety, until they are throughly purged and cured. If once a real wrong done by his Prince (as such may happen to be sustained) shall justifie a Subjects disorders, innumerable fained or supposed ones will continually appear to the de­struction of Peace and Government. Now a wise man considereth, that if by any misresentation of him to his Prince (as was Mephibosheth's case) he hath undergone some damages, by his diligent continuing in his duty and Allegiance he may become observed, and probably repaid with advantage; but if not, that injuries of this nature are more dis­creetly dissembled than reparation prosecuted, which is both difficult, unjust and ill natured. For such is the power of a King, that he that provoketh him is generally seen to sin against his own Soul; his hopes are stronger than his Arms, Wit, or Religion. And withal they are as ill grounded as his Religion, which requireth the Subject in this case above all others (if there should in a King appear manifest intentions of wrong doing) to leave Vengeance to God. By endeavouring to do him­self justice he sacrilegiously robbeth God of his Prerogative. But if his Power be supposed to equal his Soveraigns, yet how barbarously ill­natur'd is he, who by the destruction of multitudes of Innocents aim­eth to arrive at satisfaction, uncertain whether he shall recover, or add his guilty Soul to his other losses? Religion (wherein is contained pru­dence and Mercy) directeth a Subject better, and silenceth him from so much as complaining out of Joy, that his case is singular, that it is no worse with him, and that the rest of his fellow Subjects are pleasant and happy. Nothing with him savoureth more of disingenuity than to de­face the bliss of a general Festivity with Tears, or mix with laments the Peoples acclamations. If by bad Offices his good be maliciously or fraudulently evil spoken of and any thing unworthy his Vertue and Loy­alty doth thereby happen unto him, he looketh upon his Prince as chiefly injured by the approach of Sycophants to his Sacred Person, and only wondring at the Impudence with Indignation hath a short diversion from his Joy by considering that God giveth in his tlife no pleasures without mixture of somewhat sharp, because he will have per­fect Felicity another Worlds Glory, the Fruition of man translated to the state of Incorruption. Immediately from these thoughts he is restored to his usual liberty and improveth his Joy by these accidents. For when the craft of the Devil, and cunning devices of men would [Page 34] put him out of his proper station, and tempt him to resign his internal Peace, he glorieth that it is not in the power of enmity to disturb that without a voluntary surrender, and that God blesseth his sincerity, with resolutions to retain his own, to adhere firmly to his Obedience, and to rejoyce with his fellow Subjects for the common Safety. To do the Will of God is his Felicity, and it is no less to bear it. And although like Mordecai that spake good for the King, he bears Haman's indigna­tion, yet he continueth unaltered; he cheefully waiteth the time of being made known, although not extreamly Solicitious, whether in this Life or another. Neither again will he justify a malignant Detracter by acting, or so much as Speaking to the least Dishonour of his Master, but still pleasantly and obediently intendeth his Peace and Welfare to the utmost of his power, and so putteth te silence the Calumnies of foolish men. He at first prayed for the publick Peace; and God answering his Peti­tions, he is resolved not to break it. He prayed for the Prosperity of the Church, to which the publick Peace chiefly conduceth; his peculiar outward losses are no hindrance to it; therefore his Religion being secure, so is he; the Church flourishing, he is happy; the King in the defence thereof graciously encouraging and promoting the Faithful, and curbing the insolence of Gainsayers, he hath the desire of his Soul; Gods Ser­vants Religiously assembled to thank him for the general Redemption of mankind by the blood of his Son, for the particular Redemption of these parts of his Church among us, and all other his mercies exhibited to us, and to Pray for a continuance and encrease of his loving kindness to us, and to all men; upon the wings of these Devotions is he wrapt up into Paradice. His virtue is extreamly reproached by thoughts that he, who hath such blissful preceptions, can descend from them to the con­siderations of some Temporal disadvantages. His and the common way to Heaven being rendred more open and passable, he joyfully ascendeth, walking vigorously on in the footsteps of the General Assembly, and mul­titudes of Holy men gone before, shewing by his dayly practice that their works do follow them.