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, 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, 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 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, 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, 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, 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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. 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, 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 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.