Υπερηφανιαζ Μυζηριον OR, Machiavil Redivivus. BEING An exact Discovery or Narrative OF THE Principles & Politicks OF Our Bejesuited Modern Phanaticks.

[...]. Menander.
Idem facere, quod plurimi alii, quibus Res timida aut Turbida est, Pergunt turbare usque, ut ne quid possit conquiescere. Plautus.
Quod non praevalet Sacerdos efficere per Doctrinae Sermo­nem, Potestas hoc imperet, per Disciplinae terrorem. Isid.

By J. YALDEN Esq;

LONDON: Printed for Will. Cademan, at the Popes head in the New Exchange. 1681.

TO The Right Honourable Thomas Earl of Ardglas, Viscount Lecale, And Baron of Okeham.

MY LORD,

HAD I no other grounds whereon to warrant this Intrusion into your Lordship's Patronage, no o­ther pretence to court your Protection, than barely by Prescription from your Lord­ship's accustomed Favours, (which are the common effects of your uni­versal Goodness) I should not have presumed, especially in thisW [...]en e­ [...] one t [...]t in­t [...] [...]s C [...]try's [...], is ei­t [...]er [...]ate [...] or m [...]d [...] ­ [...]. Cri­sis, to offer this Dedication: But 'tis from and under Principles, and those most eminent and invincible. [Page](like refulgent Attributes) your Lordship's Loyalty and Courage, that I presume to crave shelter: And the world knows the exube­rous current of your inexhausted Virtues cannot be oppugn'd, even by the strength of the greatest ma­lice; nor can the strongest Venome either hurt or prejudice amidst the glowing Beams or Sun-shine of your Lordships Excellence, but must, like the unwholsome Foggs, yield and flie before the vigour of the rising Sun.

Though (my Lord) I could plead my Innocence, and both justifie and cry out, Qui nihil injustè agit nullà opus habet lege, in bar to all the ma­lice I must expect to meet with; yet that alone is not of force sufficient, but I must have Recourse to your Lordship for Succour and Defence. And I finde by common Experience from the Methods of Fanaticism, that by how much the greater my Innocence is, by so much the greater is the Danger I am to encounter; [Page]and that not so much from the knowledge I have of my own weak­ness, but much rather from the strength of Malice and Revenge, which are of the Leaven of Popery and Presbytery. However,Sir Ed­mund-bur. Godfrey. The Archb. of St. An­drews. I shall not fear under the defence and con­duct of so good a Patron, being fortified with Truth and good De­signe. The damnable practices of some men now-a-days, and the ac­cursed cruelties of former times, are but Emblems of those insupportable Miseries which these Kingdoms (di­vided into Schisms and P [...]ies) have too evident grounds to [...]pect and dread from the devouring jaws of Ambition, Self-interest, and Fa­ction.

I have endeavoured in the Sequel of this, to represent unto your Lord­ship and all good men, the arcana Ambitionis, by giving you the pi­cture of a person over-covetous of Glory. The Piece is coarse, but yet ad vivum pictus; 'tis the vera Effigies or Expression of that which [Page]was the life of our late abortive Troubles and disastrous Miseries. But here I meet with the mighty Objection of that Party which were either active in the late Rebellion, or are now about to act over again and revive that bloudy Tragedy, (viz.) The Act of Oblivion, which is strongly pleaded in bar to all discourses of this kind; and is so strangely wrested by some men of these times, even to anticipate our Oblivion to what they are now a­bout to act.Qutre. But I would fain know, whether it be an offence against the Clemency of his Majesty and that Parliament, so to remember the old Rebellion,An. 1641. as a caution to prevent the multiplied Oppressions and Mi­series that must necessarily happen upon a new; when (alas!) 'tis too evident, that men act now-a-days upon the same principles with those of Forty One; and it can never be intended, but that this Act ought to bury both theTot Fa­c [...]ions of t [...]e times t [...]d t [...] a Rebellion. Offences with the punishments due to the demerits and guilt of the Offenders.

'Tis true (my Lord) that trans­cendent Act of Mercy, the Act of Oblivion, did for some while rake up the Ruines of our Late Times; and we rested quiet, till some of wretched and restless principles (who are always busie for the sake of Strife and Contention) did first begin to spread abroad those Embers, to search for old matters to work new Mischiefs: But I hope the all-discerning Providence of Heaven will surprize them in their own Snares, and so direct the prudence of our Governours, that by their wise Counsels they may timely crush the Cockatrice in its shell.

Shepherds of People had need know the Kalendars of Tempests in State;Bacon's Essays, Tit. Sedi­tions. for as there are certain hol­low blasts of wind, and secret swel­lings of Seas, as the certain signes of a following Tempest; so are there in Kingdoms and Commonwealths.

—Ille etiam caecos instare Tumultus Saepe monet, Fraudés (que) & operta tu­mescere Bella.

Libels and licentious Discourses a­gainst the State, when they are fre­quent and open; and in like sort false News, often running up and down to the disadvantage of the Government (and hastily embraced) are amongst the signes of Trouble. Virgil giving the Pedigree of Fame, saith, She was Sister to the Gyants.

Illam Terra Parens ira irritata Deo­rum,
Extremam (ut prohibent) Caeo En­celado (que) sororem
Progenuit. —

As if Fames were the reliques of Seditions past; but they are indeed no less than the Preludes of Seditions to come: However, he noteth it right, that saith, Seditious Tumults, and seditious Fames, differ no more but as Brother and Sister, Masculine and Feminine, especially if it once come to this, That the best actions of a State, and the most plausible, and which ought to give the greatest [Page]contentment, are taken in an ill sence, and traduced; for that shews the en­vy great, as Tacitus saith, Conflata magna invidia, sen benè, sen malè, gesta premunt.

Private Cabals.There is no Kingdom but hath a Race of men, that are ingenious at the peril of the Publick, that are bu­sie and at work always to undermine that Government that is uppermost; such whose shoulders are so gauled, as they cannot endure the least touch of Obedience: So that as one said of Galba (in respect of his withered crooked body) Ingenium Galbae ma­le habitat; so may I say of these, in regard of their crooked use, That Wit could not have chosen a worse Mansion than where it is vitiated, and made a Pander to Wickedness. There is, I say, a Generation of men that are born to be the plague and disquiet, and scourge of the Age they live in; that gladly sacrifice the pub­lick Peace to private Interest; who when they see all fired, with joy warm their hands at those unhappy [Page]flames which themselves kindled; tuning their merry Harps, when o­thers are weeping over a Kingdoms Funeral.

Your Lordship is of another stock, so that whosoever contemplates your Actions, must conclude, that Nobi­litas est sola atque unica virtus: Your Family hath stood against the Waves and Weathers of Time, im­movable, fixt, and always loyal. Je feray mon devoir, is the Motto of your Lordships Coat; which I can­not better understand than in allusi­on to that excellent Axiome of the Roman Orator, Omnis laus virtutis in actione consistit. And now, my Lord, I humbly beg that your Lord­ship will be pleased to own me for such, as I am obliged in all Gratitude to render my self,

Oct. 5. 1680.
Your Lordships most devoted humble Servant, J. Yalden.

THE PREFACE.

HOw horrendous are the Times? And how monstrom, and to be bewailed and hated, are the Principles of s [...]e men, whose greatest aims and con­stant practices seem to endea­vour at the very roots of Piety and Christianity; and to turn moral Honesty topsie-turvis, taking the antipodes of every Virtue for their Paths, as the nearest abode to the bottom of their end­less Ambition? 'Tis that alone is the abyst of mans perpetual tortures,The dis­mal effect of ambi­tion. the wrack of his mind, and the wings of his restless desires: Sometimes 'tis dark and envious, and cannot en­dare the luminous irradiations of anothers peace and happiness, and is always ready for destru­ction. In fine, it is that door of Hell which opens to all the disastrous miseries of mankind; it is that hand which directed and plunged the Knife of Cain into the throat of his Brother [Page] Abel; it nearly resembles those Birds of blood and prey, which live in the unfortunate Islands near the North-Pole, and devour one another even in their Nests. Ambition carries conti­nually in its hand Glasses of a thousand Faces, and coloured with as many Passions; which causeth Fire frequently to be taken for Smoak, Black for White, and all Beauties for Defor­mities or Deceits.

Let us look about us, and see it aptly decy­pher'd in the present State of Europe, which has sufficiently felt the dismal consequences thereof, in the miserable effects of unnatural and bloody Wars: Which most influencing and malignant Plan [...] of the Passions, will be always Regent, until Kingdoms and Commonwealths are steered by honest and good Coun­cils; until Princes make Justice the Herauld of their Demands, and make no other use of Wars,The true use of Wars. than as the last Appeals to Heaven, when Wrongs cannot be removed on Earth.

There is certainly now no Heaven upon Earth; the Devil is broke loose, and that Master of Mis-rule has set the World together by the ears; his Engines are now abroad, his Poli­ticks onely practised, his Machiavil is now be­come Redivivus, and his Disciples preach the ensuing Doctrines. Nothing that's Sacred, can binde Mankinde to its good behaviour, [Page]the Decalogue, and all sacred Ordinances, are but weak Restrictions where Ambition holds the Plow, and Faction or Self-interest drives it. Hence spring the general Calamities of all Nations; and the two great Enemies that now seem principally to threaten Europe, are, either Ambition abroad, or Faction at home.Forreign Ambition, and dome­stick Fa­ction.

As for the first; Do we not see how frivo­lous are the Pretensions of France? With what violence he has carried on a War, and with what injustice; how all Europe burns and consumes by the Flames he kindled and begun? Can we not see that his Ambition has out-stretcht a greater distance than betwixt Dover and Calice? Or do we imagine our Strength andSee the Character of the French in Heylyn's descripti­on of Italy, parag. 38. sol. 57. Courage to be greater and more formidable than the Emperour and Con­federate Princes? Or have we so mean thoughts, as to think his Majesties Dominions not worth his pains? Or is the French King's love so great (and that entailed on the Crown he wears) that he will not hurt us? Can we be secure in Fools Paradise? Safety lies not in Imagination, but in Judgment: And the tyranny of that Prince is such (prompted by his Ambition) as will admit of no Coun­sels that shall be safe either for us or others. His Ambition is that Soil on which nothing can grow, to advance the interest of another: He hates all Superiours or Equals; and with [Page]restless pains and Labour covets and pursues u­niversal Monarchy.

Then secondly,Faction. Let the State beware of that Bufie-body, Faction at home; an enemy of a more horrendous shape than Ambition; the int­ter being but as the Stirrup by which the for­mer mounts into the Saddle of Rebellion.

Virgil 1. Aen [...]id. Ac veluti in populo cum saepe coörta est Seditio, saevitque animis ignobile vulgus, Jam (que) faces & arma volant, furor arma mi­nistrat.

'Tis that Vulture which gnaws out the very howels of Government; it begins with Order (the more immediate Tye of smaller, but the fir [...]st obligation of greater Communities) by setting Particulars together by the cars; and afterwards proceeds to greater mischiefs, by engaging Parties and dangerous Cabals; and rarely ends but in the ruine of the Common­wealth: Ambition is its Fathe; Policy its Mother, Ignorance is its Nurse, and Rebellion is its Brother, What cursed Fiend engendred so foul a Monster! What Bowels of Hell en­wombed thee! What Darkness gave consent to thy fi [...]t conception! O more than Spider-like Malignity! Dire Serpents Veneme, that turns all Honey into Poyson! It pretends Religion, but shuns the Practice: It is a Devils in an [Page]Angels plight; most artificially it insinuates the evil of all its actions in shew for the pub­lick Good. It exclaims against Popery as the Whore of Babylon, when it aims only to sup­press Episcopacy; and if Monarchy stands in the way, the Diadem shall be destroyed with the Mitre. In fine, it makes the deepest im­pressions on popular easiness; and by sounding in the ears of the unwary people the pleasing clangors of Liberty! Liberty! hurries them into at state of the most abject Slavery.

But (alas!) when I have been told that theThe Je­suit and Fanatick. Clergie have been in the highest degrees ac­cessory to the Civil Distempers, Animosities, and Contentions that have every where shaked the foundations of Church and State, I grieved. I then searched Evangelical Records, wh [...]re I found nothing but milde and soft Do­ctrines; I enquired into the breathings of the Spirit, and they were pacificatory; I wondered from what Presidents and Scripture-encourage­ments these men deduced their practices, and at last was forced to conclude, that they were onely pretended Chaplains to the Prince of Peace: Those Tor [...]bes that should have been for saving Light, were degenerated into Fire­brands; those Trumpets that should have sounded Retreats to popular Furies, knew no other Musick but Martial All-arms.

My designe in this is onely to detect the Po­liticks of wicked men, to expose their Principles to every mans view: This is that Key that must open and at once expose the cancered breasts of evil Ministers: 'Tis this that will dilate the close designs of Tyrants; and if duely ob­served, both opens to the view of all, and for ever shuts the back-doors and by-ways to Gran­deur: This is for bringing all above-board, and playing fair: This will instruct us how to prevent the dangerous consequences of Ambition abroad, and Faction at home: This will put us on our guard against the designes, and pre­vent the Surprizals of France: This will re­minde [...]s of Forty One, and if well un­derstood, will undeceive many true Protestants, whose judgment now as well as then have been hood-winked and perverted (much against their own dispositions and Loyalty) by the false News and Impostures of the Jesuits and Faraticks, into evil conceits, destructive in their consequence both to themselves and lawful Go­vernors, in the ruine of their Lives, Religion, and Liberty. And I dare appeal to many so­ber Gentlemen, If they have not too lately found themselves by such means deceived? I need not mention such who have been too lately drawn in by the Faction, and have since prot [...]sted against all sorts of tumultuary procee­dings.

And to let you see that our Fanaticks, even of these times, are of the same Stamp with those of Forty One, read but the two Speeches of John King and John Kid, Ministers;Executed at Eden­burgh, Aug. 14.1679. where, in the very hour of death, they both bear testimony to the Solemn League and Covenant, and against Antichristian Prelacy, as a thing that calls for divine Vengeance; and in their judgments declare, They thought their Rising in Scotland to be no Rebellion, because they en­deavoured to support the Cause. How many hundred instances are there to be offered, where­in they have openly expressed their implacable Malice and Hatred to the present establishe and Liberty. And I dare appeal to many so­ber Religion and Government?

But before we proceed, it will not be imperti­nent to over-rule the Presbyterian's Plea of In­nocence in all matters of Blood and Cruelty: The Lord knows (says he) who is the searcher of hearts,King's Sp. p. 4. that neither my designe nor practice was against his Majesties Person and just Government, but always studied to be loyal toThey count no Authority lawful in the Lord, but what allows them Li­bertty. lawful Authority in the Lord. Which are the very dying-words of Mr. King, having in the words immediately foregoing, justified the Rebellion as necessary for the sup­part of his poor afflicted Brethren: Therefore it was, said he, that I joyned with that poor Handful, meaning the Rebels.

The Presbyterians were not concerned in the Murder of our late martyr'd Soveraign! No, not they! But let us see what the Independent tells them (who was joyntly concerned in that Rebellion with them) going about to convince them of the danger of this King's Restauration. Consider (says our Author) the animosity naturally inherent in the Royal Party and their Head against you;Fol. 12, 13. they will never leave buz­zing in his ears, that the interest of your Party was in its infancy founded in Scotland upon the ruine of his great Grandmother, continued and improved by the perpetual vexation of his Grandfather, and at length prosecuted to the Decapitating of his Father. Be not so weak as to so [...]th your selves, that you shall fare better than others, because you never opposed this young Gentlemans person; it is ground suf­ficient for his hatred, that you bandied against his Father, and the Prerogative to which be conceives himself Heir. It is the common sense of the Cavaliers, that you prepared his Father for the Block, and are incensed at others, because they took from you the honor of the Execution. And in a Fast-Sermon preached upon the news of his death, before his Son then at the Hague, Dr. Creighton told him, That the Presbyte­rians pulled his Father down and held him by the hair, while the Independents cut off his head. And after him, it was more elegantly [Page]expressed by Salmasius in his Defensio Regia; Presbyteriani Sacrificium ligârunt, Indepen­dentes jugulârmt. Nor will be count your Part any whit the less guilty for your hypocri­tical protesting against the death of his Father, seeing in Sermans printed several years before, you declared him over and over to be a man of Blood. The Scotish Ministers printed it, That he had shed more in these three Nations, than was shed in the Ten Christian Persecutions: And upon the same account Mr. Love proclai­med in the Pulpit at Uxbridge-Treaty, That no Peace ought to be bad with him. In short, you brought him (as it were) to the foot of the Scaffold, whoever led him up. And now try the Cavaliers courtesie, if you please, you that have both fought and preached against him; but remember this (though I trust ye shall never have occasion) that when time s [...]r [...]es, the Philosophers Maxime will prove good Logick at Court, Qui vult media ad fi­nem, vult etiam & ipsum sinem: Ergo (will the Courtiers say) seeing the Presbyte­rians did put such Courses in practice as tended to the Kings ruine, they certainly intended it, and are as deep in it as others. I wish (says our Author) you may understand rather than feel, what Conclusions will be drawn by them against you, from that Act of Justice, in out­ting off the King.

Here is a Charge fairly drawn up by one of their fellow-Labourers, who because they joyned in the Murder of King Charles the First, doth from thence endeavour to perswade them to keep out King Charles the Second, lest they should be brought to Justice. That they have acted heretofore even in this very manner, they can­not deny; but I hope they will have more grace or less power for the future, and let their Loyalty and Allegiance be as e [...]inent for the time to come, as their Insurrections and Rebel­lions have been notorious in times past: But I must suspend my Faith in these matters, and cannot believe they are come to this pass, till I hear of no tumultuous Petitions or Associations, till I meet with noA dam­nable Li­bel against the Go­vernment. Appeals, and other sedi­tious Pamphlets and Libels. To rebearse even these matters, may seem somewhat harsh; but to see them repeated by that Party, would be much more terrible. I know the old Rule, which saith, That Truth is not to be spoken at all times, doth not deny but that there is a time for mourning as well as laughing, and seems to intimate, that the severest Truths may be told at proper seasons. That we may tell his present Majesty what his Royal Father suf­fered, when the same Engines are at work for his destruction, is surely no Crime, but an act of Loyalty, a seasonable Memorial, and a Du­ty incumbent upon every Subject.

This Treatise designes not to derogate from the true esteem and dignity of any sober, honest, and judicious Polititian: Wholsome and good Policy is not to be exposed to irreverence, by pro­stitution to every vulgar judgment; that Science is ever built upon Piety and Prudence: On these foundations the wise and honest Statesman makes it his endeavours to raise the glorious Superstructure of a well-establisht government in a Prince, which will effect the most willing Obedience in the People; by which the interests of both are so mutually interwoven, that the good or bad fortune of the one, cannot occur without the necessary consent or means of both together: That the Prerogatives of the Crown may shine forth and be preserved in their due lustre, and the Subjects Liberties rest without Injury or Violation.

That Statesman is not unaptly stiled the Atlas of the sinking State, which hath Reme­dies against every Maladie, heals it when sick, easeth it when opprest, and meets it in its several pressures with suitable reliefs. Such was Philip de Comines, of whom one said it was a measuring cast, Whether Lewis was the wiser King, or Philip the wiser Counseller. Such was Butleigh to our late Queen Eliza­beth, whose Counsels most effectually produced, or contributed to the prosperity of that Queens [Page]Reign, which was so eminent, as I believe few Ages can parallel; and Posterity shall read her happy Annals like Xenophon's Remarks on his Cyrus, Non ad historiae fidem, sed ad exemplum justi imperii.

Facticus and ambitious Spirits (that al­ways take their measures of what is just and right, by the probability onely, and not by the honesty of the means) have too frequently sul­lied the Glory of this noble Science by impious Glosses (like the common Blasphemers of the most divine Oracles) and by wresting the true designes thereof to contrary and wicked ends, have made it truckle under the Slavery of their hellish actions, according to the emergency of their own occasions; like the Laws that were made in Causinus his Babel, to be ruled by Manners, and not Manners by Laws. These are the men that can vex true Policy by tradu­ctions and false glossing; they erect in their hearts Diana's of Hypocrisie, which they al­ways adore and worship in the subtilty of their actions.

The following Principles, there are few so silly as to make them the Articles of their Creed, tho' too many now-a-days so wicked as to pra­ctice, and not only so but by a daring impudence, to perswade and justifie the wickedness of their actions by the goodness and necessity of these [Page]Principles. These men raise the billows of the Commonwealth; these turn all calm Se­renities into blustering Storms and Tempests: Where these Monsters come, there's nothing but lamentable Outcries, occasioned by Rapes, Rob­beries, and Murders. From which,

Good Lord deliver us.

ERRATA.

PAge 53. line 15. read justified. p. 54. l. 24. r. they had. p. 61. l. 10. r. those Rebels.

MACHIAVIL REDIVIVUS.

PRINCIPLE I. Religion is the best Cloak for our Po­lititian; he must have it in shew and pretence, but▪ not in Consci­ence and Practice.

ASqueamish stomach is not fit for sowre sawce; but he that hath an Appetite to every Relish, and is not offended at an evil Object, is Madam Na­tures best friend, and de­termines the indifference of the Aphorism, in being the Physician, and not the Fool. As in Physick, so in Politicks, a man must not stick at any means to compass his ends; and in both, there is no Superstition more dangerous and to be avoided, than to stand too much upon Niceties and Scruples: A desperate Disease must have a desperate Remedy.

He that will dig for Gold, must resolve to go through the Dirt; and he that aims to set up the Idol of his own ambition, (and resolves to worship that alone, till he findes it established on the summit of Gran­deur) must dive as deep as Hell to fix the foundation, lest the elevated and endless height thereof render it liable to tumble for want of a profound fixation. True Piety exercised in obedience to the com­mands of true Religion, is most obvious to the aims of a subtle Polititian; but if he makes a right use thereof, and has it onely in shew and pretence, and not in practice, it is the most necessary Tool he can work with: and therefore Machiavil split an Hair, when he determined not absolutely and openly to renounce Conscience, but to insinuate an opinion of his regard thereto by the plausible methods of his close de­signes. He notes it from Papirias in Livy, who sleighted the Pullarii handsomely, and was rewarded; whereas Appius Pulchre did it grosly, and was punished.

Nothing can so fairly gild and cover the deformity of Rebellion and Innovation, as the beauty of pretended Holiness and Reli­gion. 'Tis an excellent art to make the people Saint us even in the most hellish En­terprizes, by managing them with a dissi­mulate Piety, when we act most vigorously [Page 3]against it. Herod would feign Worship, when he means to worry.

— Ipso seeleris molimine, Tereus
Creditur esse pius.

And Oliver Cromwel seemed most fervent in Prayer, when his Zeal tended onely to win time of the General (by the prolixity of his Devotion) for his wretched Accom­plices to finish the great work of murdering the late King.

This is that which leads the credulous Rabble by the nose; for the common peo­ple (which are the [...]) never see be­hinde the Curtain; an hand some Gloss is with them as good as the Text: They are many times so easily caught, that although they perceive the Snare, they will greedily swallow the Bait; their affections (being always transported with the gilded delu­sions) are the strongest line by which our Polititian draws them on to their ruine, and his purpose; and new Projects are the dish on which he feeds their wavering ap­petites, without the least danger of a rela­cting surfeit.

Pliny was not much mistaken, when he called a Deity a jolly invention,Plin. l. 1. c. 7. Irridendum agere curam rerum human arum, quicquid est summum sed eredi [...] usu vitae est. Let Religion [Page 4]be my friend in helping me to the Blessings (the pleasures and advantages) of this life, and let others expect from, or use her as they please in the next; let me but use her as a Cloak for my practices here, and let others expect from it a Crown hereaf­ter. I like the humour of the Samseans in Epiphanius, that were neither Jews, nor Gentiles, nor Christians; preserving to themselves a commodious correspondence with all. As the Mountebank personates the Physician, so our Polititian does the Christian; whatsoever he acts in reference to Heaven, is meerly theatrical, and done in subordination to some other interest. Let me be a superficial, let others be funda­mental Christians; like the River in Athe­naeus, Cujus profiuens aqua dulcissima, quae vero in imo salsa. Lycurgus could never have ingratiated his Laws so effectually, had he not pretended a conference with his Goddess. No more could that grand Im­postor Mahomet have infected so great parts of the world with the venome of his Blas­phemy, without the help of his Pigeon. Nor could the Faction of our late times have carried on their own designes for their peculiar benefit, without the specious pre­text of a thorough Reformation.

'Tis to me indifferent (says our Politi­tian) what the doctrine and principles of [Page 5]my Religion be, whether true or false, so it be but Popular; and if the people I mean to juggle with, erre fundamentally, or prove obstinate Schismaticks, I can by no better means wed them to my interest, than by suitable compliances with their obstinacy and delusions: and when I have drawn them by slye insinuations into a credulous faith of my worth and abilities to maintain their Cause, there remains then nothing to further my projections, but to convince them of the necessity to arm in the defence of themselves and their righteous Cause; which is done in a trice: for men are ever ready to support that which they would be glad to set uppermost; and therefore I commonly lead the Van, and appear in the head of the Faction. I sanctifie their pro­ceedings with the old charm of Jure Divino, though I never found them registred but a­mongst Hells blackest Canons, signed with the dismal paw of Legend.

He that can privately act his Villanies, and neatly hocus his worst Impostures, is a man of parts; by which means he shall ap­pear as pure and innocent as the most exact Christian. It is of excellent use, for our Polititian to hallow his designes, by saying Grace before his impious actions, and to thank heaven for the Event, be it never so foul and bloudy. How comfortably the [Page 6]Pope and Cardinal conferred notes, — Quantum nobis lucri peperit illa Fa [...]ula de Chr [...]sto! O the rich Income and glorious Results of a well-managed Hypocrisie! This! this! our subtle Pharisce must with all diligence study, and throughly practice.

Horace.
— Da justum sarctum [...]ue videri,
Noctem peceatis, & fraudibus obj [...]ce rathem.

There is no greater hinderance to gene­rous Actions, than a coy and squeamish Conscience; which, as some tell as, vents its greatest force, surdo verbere, which can never be heard amidst the noise and bustle of a clamorous world. The Judgments of the Almighty threatned in Holy Writ, and what else may seem to terrifie the exact Christian, must not at all affright our po­litick Heree; nor ought he to distinguish betwixt good and evil, but by the bala [...] of Self-interest. Had Alexander boggled at invading other Princes Dominions, he had never wept for the scarcity of worlds. Had your mighty Conquerors listened to, and guided their Actions by the Rules of a righ­teous Conscience, their Faine had never been so felly great and they had died and been forgot like other men. But I'll live, and be great by any means.

Flectere si neque [...] Superes, Acheronta m [...].

The ALLAY.

Beware, beware, fond Man! methinks I hear a Vae vobis pronounced against thy Hy­pocrisie: Remember, that although thou mayst deceive thy fellow-creature by thy crafty and subtle dissimulations, thou canst never be able to juggle with thy Omnisci­ent Creator. 'Tis but in vain to put Ironies on the Almighty; for his terrible venge­ance will certainly meet with thee in the end of thy projects. Be not deceived, God is not mocked. Put away this cloak of Re­ligion, and clothe thee in Sackcloth and Ashes, these Garments of Humility will better become thee in the sight of Heaven and good men than all the pompous Vanities this world can afford thee. Thou mayst possibly feast thy exorbitant Lust and Am­bition here, but thou wilt never be able to satisfie or quench the least draught thereof hereafter. Though thy Hypocrifie may help thee to walk in masquerade, and con­tribute much to the service of thy impious designes, yet there is nothing that God's pure and undeluded Eye looks on with greater hatred and abhorrency; and a coun­terfeit Religion shall be sure to finde a real Hell.

Over and besides the horrid wickedness of the Impostor, how grievous is it in the sight of Heaven and all good men, to be­hold the most divine Oracles, and sacred Ordinances, enforced even to obstetricate to the most impious and irregular designes? Cur tu non desinis, virtutis stragula pudefa­cere? quoth the Cynick to the coward in Arms▪ which may be as aptly applied to thee, who dost at the same time both use and abuse the whole Armour of a Christian to contrary and wicked ends. Base wretch! thou truckle [...]t under the servility of every Sin, and wadest through the filthy mire of the most loathsome Jakes, to gratifie thy lustful Appetite with that which, after all thy pains and travel, may prove but gilded Poyson, or at best but silly Trash. God created thee for other ends, and made thee a Creature after this own Image: He de­sign'd thee for glory, greater than that of Angels; but thou hast rendred thy self fit for shame and confusion, beyond that of Devils: He made thee capable of eternal Happiness, but thou hast chosen everlasting Misery. Yet know, cursed Caitiff, Heaven shall be glorified, though in thy damna­tion; for the most desperate sinners by their greatest crimes, can but change the attribute they should bring honour to, and but oppose the glorifying of the Almighty's [Page 9]goodness, to occasion that of his Justice.

See to what a pass Religion was brought by our Pretended Reformers of the late times, as it was delivered in a Speech in the House of Commons, by a worthy Law­yer. Mr. Speaker, I would not be mistaken, June 23. 1647. I say not my own words, but I speck what the Malignants say of us, and my Lord Say:A thorough Reforma­tion. They say that we have in our Religion an outward Garment or Cloak of any colour; which none do wear amongst us, but Secrataries, Fools, Knaves, and Rebels; the said Cloak being, with often turning, worn as threadbare as our publick Faith, full of Wrinkles, Spots, and Stains; neither brushed, spunged, nor made clean; with as many Patches as Beggars coats. And (they also say) that our Prea­ching or Pratling is kept by Coblers, Tinkers, Taylors, Weavers, Wyredrawers, and Hostlers; so that all Order and Decency is thrust out of the Church▪ all laudible Ornaments and indif­ferent bes [...]eming Ceremonies, are cryed down, trampled under foot, and banished, under the false and scandalous terms of Popery; and in the place thereof, is most nasty, filthy, loathsome, and slo [...]enly Beastliness or Doctrine, being ven­ted in long and tedious Sermons, to move and stir up the people to Rebellion, and traiterous Contributions; to exhort them to Murder, Ra­pine, Robbery, Disloyalty, and all manner of Mischief, to the confusion of their Souls and [Page 10]Bodies. All these damnable Villanies our Adversaries say are the accursed fruits which our new-m [...]ulded Linsey-wo [...]lsey Religion hath produced: for they say our Doctrine, is neither derived from the Old or New Testament; that all the Fathers, and Testant Doctors, and Martyrs, never heard of it; that Christ and his Apostles never knew it.

He that hath, by an inveterate wicked­ness, subdued the aversation which the Al­mighty did once seat in his heart against the ugliness of sin, may possibly be said to consult well for his present advantage and greatness; but to have utterly supprest the thoughts, as well as hop [...]s, of any future comfort. No man in his right senses did ever yet combine with his Enemy, or wil­fully go about to murder himself; but too many have been so nonsensically wicked, as to confederate with the Devil in their own destruction, and have yielded those points which otherwise he c [...]uld never have gained upon them.

Some there are who hate down-right Honesty and true Religion; who, by be­ing Disciples of the Prince of the Air, and inspired with his Spirit of Darkness, have at length gained of the Devil himself, and out-done their h [...]llish Master in the mystery of Deceitfulness. Such are the Devil's choicest Engines, and are able to do him [Page 11]the greatest service in the accursed methods of g [...]lling their f [...]llow-creature, by how many degrees they stand neerer in relation to Ma [...]kind.

PRINCIPLE II. The deformity of all his Actions he must cover, and that in pretence for Liberty, Religion, &c. and o­therwise endear himself to the People by Adulation, and the most slye Insinuations imaginable.

THe Multitude must be cultivated with perpetual Soothings and Encourage­ments, [...]ntil they grow immeasurably lu­xuriant in our Polititians gilded Delusions, and as absolutely believe he designes their good, as be most certainly does his own. He must transport them so far, even to the credulous faith of all he says and does, to be as sacred towards them, as their Persons and Estates, Religion and Laws are to them­selves; or rather as much esteemed by him, as they are useful to the furtherance of his designes. He must always accommodate himself to the matter he has to work upon; he must have his R [...]medium in omne morbum. [Page 12]The simpler sort of people he must busie with his horrid Plots and false Alarms; amuse the timerous with Tumults and for­reign Invasions; and deceive the factious by Covenants and Associations: In fine, his Party must be the Refuge and Receptacle for all sorts of Libertines and Malecontents.

Thus qualified, let him first possess the Rabble that the Government is become a Monster, and hath already devoured a great part of their Liberties; and make the hi­deous Out-cry throughout the Kingdom, of Breach of Priviledge, Priviledge of Par­liament, Magna Charta, &c. for our Poli­titian well knows, that Corruptio optimi est perniciocissima Pesti [...].

Then secondly, strike at Religion, worry her with the name of Heresie; re-establish and issue forth Writs De Haeretico comburen­do; build Piles in Smithfield; commit Mas­sacres; murder a King at his own door: And it you cannot abolish the Principles, be sure to sacrifice the persons of such as stand most eminently engaged in opinion opposite to those of the Faction. Serve up a John Baptist's or a Bishops head in bloud, that certainly will be grateful to the longing appetite of a Godly Sister, when perhaps her sq [...]eamish stomach (being lately surfeited) cannot so easily digest the coarser Diet of the common Shambles. Cry [Page 13]out against Popery with the thundering voice of Forty One. 'Tis the best way to destroy the Church of England, if your can handsomely insinuate her to be leaning that way, under the notion of Arminianism. And let all this and ten times more be done, our Polititian knows he may warrant his Actions fromThe late Times. approved Presidents, espe­cially if he act by the specious pretext of a tender Conscience, and get the Underta­king once to be christened God's Cause.

His Coat must be of divers colours, and his Shape as alterable as that of Proteus; he must look through the eyes of Argus, miss no opportunity, fit all seasons, and neglect no means: for 'tis most certain, that the prosperity of Innovation depends upon the right knack of kindling and fomenting Jea­lousies and Dislikes in the people, and craf­tily wielding those Grudges to the favour and advantage of private ends; for the va­rious humours of the Rabble are like the different Tools of the Mechanick, necessary to produce one and the same effect.

And if our Polititian aims either to alter the Government, or to ingross the Suprema­cy, he must first assault the people with false Alarms of imminent dangers, invent horrid News, and ply them with such fictitious perils, as may make them believe Religion and Liberty and all are at stake, and that [Page 14]they are the Geese which must save the Ca­pitol. And when by these methods he has cajoled them into Fears and Jealousies, they begin then to be [...]it Instruments for the boldest and most unwarrantable Under­takings, and so soon as they are once toucht in the Noddle with these Conceits, 'tis but sadling their Noses with a pair of State-spectacles, and you may perswade them upon Newmarket-heath, that they are tumbling down Dover-cliff. After all this, it will not be difficult for our Polititian to conjure them into Petitions, Tumults, As­sociations, Oaths, and Covenants for the common Safety; and when by such means he has made them stark mad, he need not doubt of being chosen Governour of the Bedlam.

Secondly, he must compose his very garb and gesture: 'Tis an excellent gift, to tell a lye with a boon grace. And if Religion be in vogue, he must pretend mightily to the gift of the Spirit, and call his Followers the people of God. He must be well skilled in the impressing art of Canting and Whi­ning, and must deliver his Tales and Sto­ries with Ardour and strong Affection, and zealously knock his breast, call Heaven to witness, and invoke all manner of Im­precations on himself, it he fails to do that which he never intends, or so much as [Page 15]thinks on, with the least inclination to per­formance.

Thirdly, he gives them good words and bad actions: he ravishes them with the ap­prehensions of Liberty, into the strongest chains of Oppression and Slavery: Nomina rerum perdidimus, & licentia militaris Liber­tas vocatur, saith the Roman Orator: And Plautus in Truculento, sings excellently well to the same purpose:

In melle sunt linguae sitae ve [...]rae, atque orationes,
Lacteque corda felle sunt sua, at (que) acerbo aceto.
E Linguis dicta dulcia datis, at corde amarè facitis.

Fourthly, he observes that they swallow Probabilities, wisely offered, with greater greediness than naked Truths. Our subtle Crafts-master is therefore very curious in gilding his Impostures, and never reveals his designes, but at fit seasons and conve­nient opportunities; and that by piece­meal too: for the prodigious view of his monstrous Projects (intirely delivered) would greatly amaze and look big, even beyond all hope or possibility of digestion: whereas the same thing delivered by par­cess, and at proper seasons is swallowed with greater ease, and will produce the same effects.

But further,S. M. p. 12. to give you a more concise [Page 16]touch of our Polititian's principles, we can­not better do it, than by setting forth the admirable harmony and consort that ap­pear'd (in the Rebellion of our late Times) betwixt the Lay-Cabal and the Ecclesia­stick; both agreeing in the same method, in the same steps, in the same cause, and in the same opinion: Onely that which was matter of Policy in private, was made matter of Conscience and Religion in pub­lick. First, They finde out Corruptions in the Government, as matters of Grievance, which they expose to the people. Second­ly, They petition for Redress of those Grie­vances, still asking more and more, till something is deny'd them. And then, Thirdly, They take the Power into their own hands of relieving▪ themselves; but with Oaths and Protestations, that they act onely as Trustees for the common good of King and Kingdom. From the pretence of Defending the Government, they pro­ceed to the Reforming of it: which Re­formation proves in the end to be a final Dissolution both of Church and State. Then! then our State-Chymist hath brought the Elixir of his Machinations to perfection: He may now apply his stron­gest Remedies to the feeble State, and work upon the peoples weakness what projects he please; but must always take heed that [Page 17]the recovery of their strength does not out­run the growth of his power.

'Tis [...]idst the Divisions of the people, our Polititian wrests the Sword into his own hand; and 'tis through the flood­gates of their Disser [...]tions, he rusheth to the summit of Grandeur. The Power once obtained, the Scene begins to change; and he that of late made the most servile com­pliance with the humours of the Rabble, begins to sing, Tempora n [...]tamur! — and resolves both to awe and force them into a state of Bondage. He that courted them before, with all the adulatory terms that Ambition could invent, or they receive; as if he had been vowed their Martyr, and ready to sacrifice his dearest enjoyments up­on the Altar of publick Liberty and Free­dom; as if his veins know no other blood, but such as he would be proud to spend in their service; having now served himself of them, he forgets the bosome that warmed him: They hear from him now in a Pali­node; he curles up his smooth Comple­ments into brief Laconicks, and changeth his Courtship for Command. He is now at liberty, and repeats all his Villanies in open view: He had long since purchased an habit of doing ill, and hath now acqui­red a daring impudence to maintain it; which in a politick wisdom makes all things [Page 18]good and lawful. Having so unlimited a Power, his passions are now become indo­mitable, his Will's the Law, and his Hand the Executioner of all his Arbitrary Deter­minations; according to that of Grotius, Jus dicitur esse id quod Validiori placuit, De Jure Belli. l. 2. c. 6. ut intelligamus fine suo carere jus, nisi vires mi­nistras habeat. And our Polititian sees now that (to justifie his greatest Tyranny) he may impose the greatest hardships on his conquer'd Vassals, as just and legal; since that onely which it pleaseth the stronger Party to ordain, is said to be Law; since nothing can accomplish the end of a Law, except it be attended by force and power to constrain Obedience.

The ALLAY.

Flattery is indeed a collective accumula­tive Baseness, it being in its elements a compound of the most sordid hateful qua­lities incident to Mankind, (to wit) Lying, Servility, and Treachery; each of which, being most detestably deformed in their own natures, must certainly in conjunction make up a loathsome monstrous guilt. And first, we may take Lying for the very cor­ner-stone of the Fabrick; for without that, the mighty projects of our accursed Poli­titian [Page 19]cannot subsist; and unless he deceive the people by his horrid falshoods, into a resolved hatred of the Government he in­tends to destroy, 'tis utterly impossible for him to work his ends; because, though the Rabble affect change, yet every Individual loves to be quiet, if he can be secure. It is therefore the practice of our devilish Impo­stor to worry the Government by his Hell­hounds of Scandal and Calumny; whereby to insinuate pannick fears, and groundless jealousies of imminent dangers, into the minds of the ignorant and unwary Com­mons: and all this to be done in pity and devotion to the publick good, accompanied with the most artificial blandishments, and subtly dissembled piety in all his actions to every particular Member of the Commu­nity. But to the more Ingenious▪ these tricks and impostures are the less dange­rous: so that our Merchant is constrained to trade with the more ignorant Chapmen, the Plebeans; for with them his counter­feit Wares are most easily put off. Our most eminent Practitioners (in these sort of Politicks) of the Late Times,The me­thods of the Late Times to destroy the Government. did not fall point-blank upon the Government it self, but began first with the Redress of Grievances, both in Church and State; a­musing the people, that Popery and Arbi­trary power were breaking in upon them; [Page 20]and that unless evil Ministers, &c. were re­moved from about the Kings person, his sacred Life, together with their Lives, Re­ligion, and Liberties, must all perish and be destroyed; which they had vowed them­selves always ready to support and main­tain, according to the Remonstrance of December 15. 1641. wherein,The Parlia­ments Re­monstrance, Decemb. 15. 1641. after many protestations for the good of the Kingdom in general, they further declare and protest to this Nation, and to the whole world, in the presence of Almighty God, for the sa­tisfaction of their Consciences, and the dis­charge of that great Trust which lies upon them, That no private passion or respect, no evil intention to his Majesties person, no designe to the prejudice of his just honour and authority, engaged them to raise For­ces, &c. Of the damnable falshood of all which, fatal experience hath convinced the world, in the bloudy consequences of their after-actions, to the scandal of mankind in general; but more particularly, to the eter­nal infamy of the English Nation, who to this day continually bear the reproach there­of from other Nations in their Travels a­broad. And we have too much grounds to believe, that from hence it is, Turks and Infidels refuse to give Faith to Chri­stians, since they can trifle with the greatest bonds of Religion, and so solemnly protest [Page 21]before God and the World, what they ne­ver intend to perform. And all this for God's Cause, for the sake ofPresby­terianism. Religion; to purge her from Popish Ceremonies, to root out Antichristian Prelacy, and to com­pleat a Thorough Reformation.

Tantum Religio potuit suadere malorum!

Such is his Servility too, (and that im­plicitly involved in Lying) that he must not onely truckle under the basest and most wicked designes, but even yield himself up a slave to the vilest humour of the worst of men: And accordingly the nobler Heathens accounted Lying the vice of Slaves and Vassals, below the Liberty of a Free-man. It was once the Character given to Chri­stians, (even by their Enemies) Behold how they love one another! But God knows we may now be pointed out by a very dif­ferent mark, Behold how they deceive and de­lude one another! And we shall one day finde, that the Violation we herein offer to our Religion, will not one jot allay (but much rather mightily aggravate) the im­pious baseness of our Double-dealings.

Lastly, to compleat our State-Sycophant,Treachery. Treachery comes in; a crime so odious and ugly to the view, that it hath been held all one, to name and implead it: Of this [Page 22]there are such crouds of Examples in Sto­ry, that it would be impertinent to single out any; especially in an Age that is fitter to furnish presidents for the future, than to borrow of the past times. But yet further to discover him amidst all his Cheats and Impostures, we may be assured that there is no greater Index of Ambition, than an affectation of Popularity; which appears in meek Addresses to the people, wooing and familiar condescentions, bemoaning and bewailing their Sufferings, and com­mending a more vigorous sense of their present, and a necessity of resisting their fu­ture Calamities: And all this covered with the specious pretence of the Common Good.

'Tis Friendship that is the Cement,Friendship. which onely really and effectually combines Mankind; all other natural or civil Tyes, take their greatest force from this: And therefore we may observe, that God, rec­koning up other Relations, illustrates them by several notes of Endearment; but when he comes to that of Friendship,Deut. 13.6. 'tis the friend who is as thine own soul: Nothing below the highest instance, was deemed expressive enough of that Union. What a Legion of Fiends then (says a modern Author) possesseth men, that can break these Chains, nay, that can forge them into Daggers, and [Page 23]shape their Friendship into the unnatural Engines of Ruine and Destruction? This is certainly the blackest colour wherein we can view a Parasite. As the Ape hath a peculiar deformity above other Brutes, by that aukward and ungraceful resemblance he has to a man: so surely our State-pro­digie is infinitly the more hateful, for being the ugly counterfeit of a Friend; and that aggravated too by being abused not onely against particulars, but also in the destructi­on of Kingdoms and Commonwealths: In fine, that which should [...] the Balm, our damn'd Impostor turns to the bane of all Mankinde.

PRINCIPLE III. He that aims at Soveraignty, must be sure to beat down the Bulwark of Government (the Prince's Cre­dit) by the powerful force of irre­sistible Calumny.

THis part was most curiously plaid by our subtle Gamesters of Forty One; and from the Chronicles of that time, our Polititian may furnish himself with the most effective Instances and Examples; and [Page 24](besides that which is requisite for his purpose) he may leave enough for the greatest Tyrants, both to imitate and ad­mire, even to the worlds end. First they fell upon the Kings Reputation,So they be­gin now-a­days. Wit­ness the false News, Libels, &c. then they invaded his Authority, after that they as­saulted his Person, then seized his Revenue, and in conclusion, most impiously usurped the Supream Power, by taking away his sacred Life.

It cannot easily be imagined of what singular importance the aspersing and blot­ting of a Prince is, to boyl up popular Dis­content and Faction to that height, which is requisite for a Rebellion: And therefore in our late times of Apostacy, our then Re­forming Bigots having extreamly discom­posed the people, upon the apprehensions of Popery and Arbitrary power, and shaken them in their Allegiance upon a belief of a strong Designe in the Government it self to introduce it, well knew how to build upon this foundation. And first they invei­gle the people into strange and unreasonable Petitions,Popular Petitions. (which are the most compen­dious method of attempting a Commotion, being the gentlest of political inventions for feeling the pulse of the people) Prote­stations, Associations, and Covenants, for the common defence of themselves, for the safety and preservation of their Lives, Re­ligion, [Page 25]and Liberties; and into a favoura­ble entertainment of any plausible pretext, even to the justification of Violence it self; especially the Sedition coming once to be baptized God's Cause, and supported by the Doctrine of Necessity, and the un­searchable instinct and equity of the Law of Nature: And all this recommended to them by the men of the whole world,Private Pastors. upon whose integrity and conduct they would venture their very Souls, Bodies, and E­states.

How to make a Traytor lie a Martyr.Our Polititian must further remember, by art and eloquence to extenuate the crimes of such that have suffered by the stroke of Justice for the Cause, and so cry out upon their hard measures, and bewail their loss with an abundance of sighs and tears; that by such tricks old Traytors may be propounded for new Martyrs. This hath been the ordinary methods of Ambi­tion, as you may finde it noted by a great Scholar in these words:Barclay contra monarch. 30. Fuit haec omnibus Saeculis, & adhuc est ad occupandum Tyranni­dem, expeditissima via; Dum summo se a­more, ac pietate in patriam esse simulant; Principum vitia, & Populi miscriam; apud suos primùm, deinde palam quaeribundâ voce lamentantur: Non quò Plebem (cujus solius commodis inservire videri volunt) ab illo Ser­vitutis jugo asserant in libertatem; sed quò [Page 26]populari aurâ subnixi, additum sibi & januam ad eam ipsam dignitatem, nequiora aliquando ausuri patefaciant. And therefore if the Prince be severe, he gives him Nero's brand, a man kneaded up of Dirt and Bloud; if he be of Parts and Contrivance, he calls it pernicious Ingenuity; if he urge Unifor­mity and Decency in Divine Service, he then rails at his Superstition and Idolatry: And because there is no such equilibrious Vertue but hath some flexure to one of the Extreams, he is very careful to publish the Extream alone, and to silence the Vertue; and his words are full of imbitter'd Sar­casms.

Methods to be used a­gainst Loy­alty.And if after all this, he cannot utterly crush the power of his Prince's Reputation, being too firmly rooted in the hearts of his Loyal Subjects, he has a Remedy for this too; either by Bribery with ready Money, or promises of great Rewards and Prefer­ment; or else by subtle Insinuations expres­sed in a most seemingly sensible Zeal for their infatuations, and want of sence to ap­prehend the danger, and so most affectedly he seems to lament and bewail their sence­less stupidity. And if these means prove ineffectual to trepan them into the Faction, he has yet others left which more power­fully does the work; which is, to draw the whole Party on their backs, by putting [Page 27]on a Saint-like Indignation, and giving them sharp and open reproofs for their wilful blindness. And if after all this, they prove inflexible, he must then be sure to cry out against them as Enemies to God's Cause, and haters of the common Good, to combine in the horrid Conspiracy; and so render them to be meet partakers in the same destruction which he has before de­termined to bring upon the Government.

'Tis a figure in Politicks, to make every infirmity a fault, and every fault a crime. And because there have been Plots in France, henceforward no Embassadour shall go, without making the people believe that his business is to contrive their ruine, and bring upon them everlasting Slavery. And if you can by any means (though never so wicked) dress up a King, and represent him in the odious habit of a cruel Tyrant, and transport the people into passionate desires of Liberty and Self-preservation; it will become a matter then very easie to dis­pose them either to murder or depose him: Which sort of practice is both warranted and commended by the excellent Orator— Graecos Deorum bon [...]res tribuisse iis, Pro Mil. qui Ty­rannos necaverunt. And by the Tragedian,

Hercules furiens.
Victima haud ulla amplior potest,
Magisve optima mactari Joci,
Quam Rex iniquus.

And Buchanan complains that there are not some glorious rewards appointed for Tyrannicides.

And the better to render these plagues of Government epidemical, our subtle Poli­titian must be sure not to suffer his Do­ctrines to be immured within the single compass of the Metropolis, (whose bowels were onely fit for its first conception) but to transmit them into the Country, where the innocent and unwary Rustick (who because he contrives, expects no harm) being bewitched by the beauty of its out­ward figure, and partly for the sake of its novelty, will be dotingly fond, and cherish this Viper, till he be throughly infected with its venome. And thus (like the Bear in the Fable, which for the sake of imaginary Honey, was seduced by the crafty Fox to his own destruction) are the credulous Rabble, by the delicious baits of our State-Impostor, sweetened into their own Ruine, and hurried (by the stimulations of ground­less jealousies) in the [...]ager pursuit of an imaginary Liberty, until, like the Dog in the Fable, they catch at the shadow and lose the substance.

And notwithstanding our Polititian aims at Soveraignty, he must not think to per­swade the people to put that Crown on his head which they were sick to see upon a­nothers; [Page 29]but must compass his ends some other way: And to draw them the better to his Lure, he must be sure to cry out a­gainst the sinking State, and pot stick to devolve the personal faults of each Minister upon the Monarchy it self. He must strongly urge with Machiavil, Ʋpon Livy, p. 22. That they are the most suitable Guardians of any thing, who are least desirous to usurp it, and must seem himself to be that mo­dest man. He must now play the Hypo­crite, dissemble Piety, and cover his Ambi­tion with the greatest Humility, that so the Rabble (whilst he is the most scrupulous and careful in finding out a fit person) may pitch upon him to be their Protector.

The ALLAY.

It is a general conclusion, that no man loves to be deceived; and I think (if pos­sible) fewer to be undeceived. It has been a Task extreamly difficult (even next to an impossibility) to convince some men of the iniquity of our Late Times; inso­much that when I have urged the horrid impiety of murdering the late King, (and the wickedness of those that usurped the Government after him, expressed in the most arbitrary Cruelties on the persons and [Page 30]estates of his Majesties Friends and Adhe­rents) they have so far allowed that cur­sed Fact, and concluded with the Regi­cides, as to charge the Royal Martyr with being guilty of some faults; or else have past those matters over wholly in silence: and such memoirs have served them onely to revive their ancient malice against the present Government; and instead of a sincere Repentance to avert the heavie Judgments of the Almighty for those cry­ing sins, they have usually replied, That truly they do not know whether Oliver were a Rogue or not; but this they were sure of, that they had much better times then than now; Drunkenness was not so much encouraged, and Whoredom was out of fa­shion; Trading was much better, and they did not pay so many Taxes, &c. And if all this were true (which we cannot al­low, because we know the contrary) will it one jot extenuate the guilt of such who shall go about, either directly or indirectly, to approve and justifie the prodigious Vil­lanies of those cruel Usurpers? No; let such men know, that an Act of Mercy and prudent Oblivion in the State, will rather aggravate than obliterate their monstrous Crimes in the Court of Heaven. I have urged this so plain, because the dangers are now so great, when the smallest Errours of [Page 31]the Minister are cast, as the greatest Crimes, in the very face of Majesty; and people seem to tread in the very same foot-steps now, as, then.

What admirable methods the restless spirits of some men finde out to delude the people!I wonder who gave him autho­rity to print that Address, which w [...] never pre­se [...]ted to the King: but I know whither [...] tends, e­ven to Se­dition [...]d Rebellion. how they come with Honey in their mouths, and never miss of having Stings in their tails! See a late Libel enti­tuled, The Nations Aggrievance; which be­gins with a God be praised for his Majesties deliverance from the late horrid Popish Plot: And yet I dare be bold to say, the princi­ples of that Libeller are as dangerous to the Government, as those of the rankest Jesuit. That as a Free People (says he) we request in all duty and submission to your Majesties Royal Command, we may have our free Votes in the Election and Choice of a free Parliament, for our Representatives; What [...]t th [...] but to charge [...] Majesty with over-awing loy­al Subjects, to please [...] enemies? and that be has not se [...]ce [...] ­nough to know the out from the other. and that those your most Loyal Subjects shall be no ways over-awed, threatned, or bribed, to pleasure the wills and humours of such whose interest (though it be to complement and flatter your Majesty) runs counter to all true service to their King and Country; and it being contrary to the consti­tution of the Government under which we live, and the Priviledges that a Free People may expect to enjoy, under so noble a Prince, to have any thing u [...]equal or unjust, [...]d violently im­posed or forced on them, &c. What is this [Page 32]but to infect the people with a belief of his Majesties Misgovernment, and to stander his Actions and Counsels? to render the best of Princes mean and contemptible, and so (under the pretence of Reforma­tion) to work his and his Kingdoms ru­ine? But the best on't is, we know whence he is; the Devil was a Lyar from the be­ginning, and so is our Author: He calls his Libel, The Nations Agrievance, by way of Address to the King: It was none of myThe whole matter of it is a demnable Lye ti [...] ­ding to crate Di­strust, and to set [...] to either by the ters. Agrievance, nor did he ever confer with me (and many thousands more) about any such matters. So that which was but just now The Nations Agrievance, is now be­come an impudent Lye; and I dare say the Address too is another: for 'tis a Rule in Law, That the King cannot be un­just. And our Friend had certainly met with some notable Reward, either one way or other, if his Majestie had ever seen him. But whereas he calls his Libel The Nations Agrievance, I verily believe he had spoken more truth, if he had named it a Whelp of the Good Old Cause, or a Spawn of out late Green-Ribbon-Club. R [...]bellion in expross terms. Another puts a Quere, Whether it be not high time for all the Protestants in England to resolve as One man, that they will stand by and maintain the Power and Priviledges of Parliament? 'Twould be endless to tell you how many [Page 33]Monsters of this hue (like those of Forty One) dayly creep abroad, even in these times: And these seem to be like Night-Ravens to the health of the Government, whose ugly Screetchings always foreboad approaching death and destruction.

And as to the charging the faults of a Governour upon the Government, 'tis cer­tainly a grand Delusion; nor can there be a more gross abuse, than [...]. And Grotius, Isocrates. in his Book de Jure Belli & Pacis, saith, That the faults of the Minister must not be cast in the face of Majesty: Omnis facultas guber­nandi quae est in Magistratibus, summae Pote­stati ita subjicitur, ut quicquid contra volun­tatem summi Imperantis faciant, id defectam sit ea facultate, ac proinde pro actu privato ha­bendum: Which will be the more pat to our purpose, if we compare it with that of Bracton, Rex Angliae hic solum non potest fa­cere, quòd non potest injuste agere.

However, this I presume, That the most exact Puritan can in no wise boast of such an absolute Saintship,Was here­tofore an exact Re­bel. but that there will now and then some actions fall from him, which must confess Humanum est errare, and require Candour. There are some Leaves in the volume of the fairest Life, that are legenda cum venia: Princes Frailties. If this be a common frailty, why do we fix such rigid Censures [Page 34]upon the Miscarriages of Princes? Or ra­ther, why do we deny to give them the same grains of allowance which we use when we commiserate the Infirmities of o­ther men? 'Tis yet much more dis-inge­nuous, to revive and pore upon a few bad actions, which it's possible have been long ago attoned and recompenced with many good. Take this from no mean Statist, Iniqua in omni re occusandâ praetermissis bonis malorum enumeratio, vit iorúmque Selectio; nam ne villus quidem isto modo Magistratus vituperabilis non crit. As Greatness gives a lustre to the Vertues of a Prince, so it ought to mitigate his Vices: for if we look upon him as circled with Honour and all out­ward Enjoyments, and consider that men are most easily corrupted in the supreamest fortunes, where Lusts may have the advan­tage of being armed with Power; we may easily believe the violence of his tempta­tions to be so much the stronger, by how much he is greater than Subjects; having no other shield or weapon to resist their force, than his meer Vertue. We are some­times defended from a sin by our very Im­potency,Impotency a defence from sin. (or else I fear our streets had long e're this, been filled with Mourning and Lamentations, by the bloudy Swords of the Spirits of Popery and Fanaticism;) it may be above our sphere, or out of our [Page 35]reach; we do not, because we cannot. How frequently do we transgress, even to the most horrid guilt, in our Wills and Af­fections, when our hands remain innocent? We are checked from without, and rendered good by the bonds of Necessity, because unable to be otherwise; but Princes have no other means to oppose their immode­rate desires, but what proceeds purely from themselves: for who can say to his Sove­veraign,Eccles. 8.2, 3, 4, 5. What doest thou? This is that which enhances the goodness of a Prince, and sets an extraordinary lustre upon his person, according to the eminence of his extraordinary Vertues.

It has been the constant practice of U­surpers, to delude the people by the false lustre of their subtle Impostures, even into a concatenation for the drawing on of their wicked ends: Such an one even loads the people with the bare notion of imaginary Liberty, till he breaks their backs with the most intolerable tyranny and slavery: and when Success atttends the Tyrant's Enter­prizes, it is not the indulgence of Heaven to the Usurper, but much rather the indig­nation thereof, on the people for their folly.

It is no lessening of this execrable Popish Plot, to say,L'Estrang. Narrative, fol. 11, 12. That subjects ought dutifully to acquiesce in the Resolutions of their [Page 36]Superiours; and that all clamorous Ap­peals from the Magistrate to the Multitude, are onely so far pardonable, as the abun­dance of Good will may help to excuse the want of Moderation and Discretion: So that a great part of those fierce and un­mannerly Transports that have been em­ployed upon this unhappy Occasion, and without any regard either to Quality or Sex, or, in truth, to the very foundations of Christian Charity, might have been much better let alone; since they serve onely to inflame the Vulgar, without any sort of avail to the Cause in question. It is no better than either a translating of the Judicature from the King and his Courts of Justice, to the Rabble; or else a Com­plaint to the people, brought in with a Side-winde against the Government; which are two dangerous points, striking at his Majesties Soveraignty the one way, and at his Reputation the other: And yet all this is tolerable, if it goes off so, and without blowing up a Passion into a Designe. But alas! 'tis the practice of wicked and ambi­tious men, to translate a Popular Odium from the Papists to the Government, and so they mount by degrees from a Zeal a­gainst Popery, to a Sedition against the State.

And whither all this tends, we may well [Page 37]conclude, if we do but consider the mise­rable consequences that inevitably follow­ed the prodigious Impostures and Delu­sions imposed on the people of our late Times: Poor England was then frighted out of a dream of Dangers, into Cutting of Throats in earnest; out of a fear of Popery, into a prostitution even of Chri­stianity; and out of an apprehension of Tyranny, into a most despicable state of Slavery.

PRINCIPLE IV. To render the Contagion epidemical, our Politian must always have some dissenting Pastors, or merce­nary Jesuits, to justifie and appland his Designes and Actions in the Separate Congregations.

NOthing more abundant in Examples! nothing more notorious in History! than this, That there has been no Innova­tion so gross! no Rebellion so hideous! but hath had some Ecclesrastical Fomenters! for such as want Worth enough of their own to reach Preferment in a regular way, are most apt to envie the just Honours and [Page 38]Promotions of other men; and despairing to obtain their ends by Learning and Piety, they aspire to it by the crooked means of Faction and Schism. These men mainly support the pretended Piety of our Politi­tian's Designes; they never fail to carry him through the greatest Dangers, and are able to retort the most pernicious Events: for the keenest Sword in our Polititian's Army▪ cannot vie services with a subtle Quill.Aristoph. Concuti­unt Popu­los, vexant Regna, Sol­licitant Bella, Di­ruunt Ec­clesias. Dr. Oates's Narrative printed by authority of Parl. p. 63.67. proves that the Jesuits herd a­mongst the Dissenters: And how shall we discover them, but [...]y their Fruit, their Do­ctrines? You may see his business in the Comick, [...].

The Jesuit accounts it in the number of his Merits, if he can by any sinister means ruffle and disorder Heretical Kingdoms, encourage weak and unstable mindes to sleight the Magistracy, irritate Divisions, Tumults, Rebellions, absolve from Oaths and all sacred Tyes: so that it is hard to finde any tragical Scene, or bloudy The­atre, into which the Jesuit hath not intru­ded, and been as busie as Davus in the Co­medy; contributing in a very high mea­sure to every Fanatick Outrage, whose a­ctions dayly approve the old Lemma of Lojola's picture▪ Cavete vobis Principes. And so we finde Father Faircloth, in his Sermon on Josh. 7.25. preaching Rebellion; To you of the honourable House of Commons, Ʋp, for the matter belongs to you; We, even all the godly Ministers of the Country, will be with [Page 39]you. And likewise Father Call, in his Speech at Guild-hall, Octob. 6.1643. quoth he, Here is an extraordinary appearance of so ma­ny Ministers to encourage you in this Cause, that you may see how real the Godly Ministry in England is unto this Cause: And if I had as many lives as hairs on my head, I would be willing to sacrifice all those lives for this Cause. And you shall read, Numb. 10. that there were two silver Trumpets; and as there were Priests appointed for the convocation of their Assemblies, so there were Priests to sound the silver Trumpets to proclaim the War. And Deut. 20. when the chil­dren of Israel would go out to war, the Sons of Levi, one of the Priests, was to make a Speech to encourage them. But hearken to what the Provincial says,Baxter's holy Com­monwealth, p. 72.459, 460. The real Soveraignty here in England, was in King, Lords, and Commons: and those that conclude, That the Parliament being Subjects, may not take up Arms against the King, and that it is Rebellion to resist him; their Grounds are sandy, and their Super­structure false. And the same worthy Au­thor, in his Cases of Conscience,Theses 137 181. An. 1659. casuistically resolves (upon the point of his Majesties Restauration, then in hope and prospect,) That the King himself could not (in that state of things) justifie the resuming of his Government, nor his [Page 40]People the submitting to it.Jenkins's Sermon be­fore the Commons, Sept. 25.1656. p. 23 Worthy Pa­triots (says another of the same Order) you that are our Rulers in this Parliament! 'Tis often said, we live in times wherein we may be as good as we please; praised be God for this, even that God who hath delivered us from the imposition of Prelatical Inno­vations, Altar-genuflections, and Cringings, with Crosses, and all that Popish Trash and Trumpery. And truely I speak no more than I have often thought and said, The King's murder ju­stified. The removal of these insup­portable Burthens, countervails for all the Bloud and Treasure shed and spent in these Distractions. Nor did I as yet ever hear of any Godly men that ever desired (were it possible) to purchase their Friends or Mo­ney again, at so dear a rate as (with the re­turn of them) to have those Soul-burthening Antichristian Yokes reimposed upon them; and if any such there be, I am sure that Desire is no part of their Godliness; and I profess my self in that to be none of the number. Good God! says a modern Author, that any thing in humane shape, that glories in the murder of his Soveraign, should make a face at a Ceremony! And Father Cockayne, in his notable Sermon before the Com­mons,The King's murder per­swaded. November 29. 1648. both urgeth and perswades the murder of that Royal Martyr, by comparing him to Benhadad [Page 41]King of Assyria, whose life Ahab King of Israel had spared, against the Will of the Lord. And Mr. Baxter says as much (viz.) That having often searched in his heart,Holy Com­monwealth, p. 486. whether he did lawfully engage in the War, and encourage so many thousands to it, he tells us, That he dares not repent of it, nor forbear doing the same, if it were to do again in the same state of things. The Scotish Ministers printed it, That our late martyr'd Soveraign had shed more Bloud in these three Nations, than was shed in the ten Christian Persecutions. And upon the same account, Mr. Love proclaim'd in the Pulpit at Ʋxbridge-Treaty, That no Peace ought to be had with him. And Father Calamy says,Calamy's Sermon, Dec. 25.1644. p. 18 Those that made their peace with the King at Oxford, were Judas­ses of England; and it were just with God to give them their portions with Judas.

These are the methods of murdering a Prince with a tender Conscience; and these are the men that can act the basest Villanies under the shadow of Religion; nothing can resist the force of their holy Violence: These are Sampson's Foxes, that have always Fire-brands in their tails; the Forge and Bellows of Sedition, infernal Emissaries, the Pests of the Age: These are the men, who by their Life and Doctrines prove, that In nomine Jesu incipit omne ma­lum.

There was never yet any Kingdom or Country without some turbulent Spirits of its own,False Pro­phets. the dishonour of the Gown and Pulpit, the shame and sometimes the ruine of the Commonwealth. You would think they had their Text much rather from a Gazette, or Domestick Intelligence, than from the Holy Scriptures, their whole Dis­course being but a continued Narrative of invective Fables against the Government.

Nevertheless, to render these wholly fit for our Polititian's purpose, they must be throughly skilled in these requisite Qualifi­cations. First, They must be well verst in that most excellent gift of wresting the Di­vine Oracles, by vexing and urging the holy Text, and constraining it to patronize the most barbarous and bloudy Designe. The great Apostle expresseth this in three very emphatical terms: [...]. First, Cogging the Dye, making the Word speak what they list. Secondly, Crafty Applications and Expositions of it. Thirdly, All the me­thods and arts of Cousenage, [...], gilding and vamishing rotten Doctrines. And this must be done, First, In publick vomiting out Flames and Sul­phur from that sacred Pegma, where should be delivered mild and soft, none but Divine and Evangelical Embassies. Secondly, In private, at Parlour-Sermons and Meeting-houses, [Page 43]where he is listened to as an Ora­cle; and here commonly he is more En­thusiast than Scripturist, and his Auditors believe his Dreams to be as canonical and infallibly sacred as the Revelations; like those Melancthton speaks of, Quicquid somni­ant, volunt esse Spiritum Sanctum; or those that the Father chides, when he tells them that every Whimsey is not Prophesie, [...]. Thirdly, He ought to be of some abilities in Dispute; and what he wants in Logick, he must supply with Impudence and Garrulity: for what­soever he affirms, the interest he hath in his seduced Hearers, improves into a Syllogism. If you ask after his Topicks,S. Hierom. Ex officina Carnificium argumenta petit; if after his weapons,Strada. Armat se ad latrocinium per Christi nomen: and the Wound he makes is Fa­ction: Which is so putrified with occur­ring variety of malignant Qualities, that Nature her self cannot afford a Cataplasm to work its Cure; and in spight of the most skilful Artists, it will fester into Rebel­lion; which admits no other Remedy but what is extracted from it self, by the dis­mal effects of a fatal and long Experience.

The ALLAY.

How lamentable it is, to see Ʋrania, di­vine Ʋrania, inrolled in Blood! The Stars and Luminaries of the Church, to shed no­thing but black and malignant Influences, in lieu of pious Documents! And instead of the Gospel of Peace, and Doctrine of Charity, to hear none but furious Incen­tives!

Papirius.
Ite alacres tantaeq, precor confidite Causae.

The Cause they serve, is the Doctrine and the Use, the Egg, the Apple, the Head and Foot of all their Discourses. See a piece of their Sermon in Barclay, to this effect:Cont. Mo­narch. p. 23 Se Evangelii libertatem praedicare, nullam Christianis animis vim inferre, suam cuique conscientiam liberam relinquere, verbo ducere, non vi quenquam adigere: Eam esse Evangelii Doctrinam, ut omnes Conscientiae fruantur libertate; sibique ut id liceat votis omnibus postulare.

Christ the Son of God, our blessed Re­deemer, reproved St. Peter for drawing his Sword, though in the defence of his Lord and Master: And we nowhere read that we should offend even our most malicious [Page 45]Enemies; but on the contrary, we are in­joyned to forgive, and pray for them; by which blessed means we shall be able to heap coals of fire on their heads, not to burn and consume them, but much rather (to thaw and disperse those frozen quali­ties which both damp and benum their Brotherly Love and Charity) to enkindle their affection. We are not to arm our selves Cap-a-pe (and preach Rebellion) to assail a lawful Magistrate, but much ra­ther to put on the whole Armour of God, that we may be able to resist such fiery as­saults of the Devil. We are to struggle and fight with all sorts of Temptations, but not to plunder, sequester, or murder our Neigh­bour. We are commanded to be obedi­ent to our Superiours, for the Lords sake, and yet (under the Mask of Religion) we have murdered a Prince for God's sake. We are commanded to preach Peace in the Name of Jesus to all Nations; and in the same Name we have raised and fomented Rebellions, Massacres, and Murders in our own native Country:Aug. And thus Ecclesiae nomine armamini, & contra Ecclesiam dimi­catis. Thus under the pretence of a Tender Conscience, we cannot bow towards the Altar; but for the sake of God's Cause, we will cut the throats of the Bishops, to root out Antichristian Prelacy.

Diagoras first set up for an Atheist, be­cause the Gods did not immediately strike a perjured person dead, as he desired. And Cato, when he saw the Roman State decay under Pompey (whom he esteemed a Pa­triot of his Country,) and beheld Caesar prospering in his Tyranny, he professed that he saw a fallacious Instability in the Government of the Gods. And what shall we think? shall not the ignorance of these Heathens (who erred barely in opinion for the sake of Virtue, and yet nevertheless lived up to the Rules of Morality) arise up in judgment to condemn these Dregs of Humanity! these mouths of Hell? Yes, the very innocence of a Devil shall rise in judgment against these Wretches: for in all that he does, he acts but his Devilship's part; but these do more: He can but tempt, not compel; these do both, and the former with more subtilty: The Voice of God can make the Devils believe and tremble, but the Word of God has not power enough to convince these Apostates; yet they have impudence sufficient to give the Lye to the Almighty, by wresting the sence of his Holy Word, to obstetricate to the service of their impious ends. Good God! bless us, good God! What is Reli­gion, if this be Religion? and what is Re­ligion good for, if these be the fruits? If [Page 47]these be the Mysteries of their Religion, let every good man say (as Jacob of his bloudy sons) Oh, my soul, come not th [...] into their secrets: unto their assembly, mine honour, Gen. 49.6, 7. be not thou united; Instruments of Cruelty are in their habitations. Cursed be their anger, for it was fierce; and their wrath, for it was cruel.

These are the men that invert the de­signe of our blessed Saviour, and abuse his holy Gospel, by pretending his favour to unwarrantable and impious actions: And thus is the Prince abused by alienating the affections and allegiance of his Subjects; the Church abused by shattering it into Rents and Schisms; wounding it with a feather from its own wing, and snatching a coal from the Altar, to fire both Church and State. But alas! that which justly heigh­tens our grief, is the sence of our own folly, which wholly brought these Calami­ties on us: for such is the easmess and cre­dulity of the Vulgar, such the subtilty and dissembled Sanctity of the Impostor, that he commonly meets with as great a proness in the people to be cousened, as he brings willingness and abilities to deceive them.

How they deal with the Devil, and con­jure, I cannot tell; but I am sure they had very lately poysoned a great many of his Majestics good Subjects, and by their tricks [Page 48]and devices, had wrought them into Su­spitions and Jealousies. 'Tis true, there has been of late an horrid, hellish, Popish Plot discovered;The Popish Plot. and I hope (by the hand of Providence, and wisdom of the Govern­ment) the same is now in a great measure prevented, and will ere long be fully disco­vered, and the wicked Confederates brought to condign punishment: Yet at first (by the affrighting terrours of which, subtilly managed by some ill-affected Brethren) people were so strangely amazed and stupi­fied into the old Spirit of Faction, that the whole frame of Government (in the judg­ment of many sober men) stood in very great, if not in equal jeopardy, from the mischiefs likely to arise from the hatred of Fanaticism, as from the malice of Popery it self: And it was come to this pass, that no man could undertake to defend the Go­vernment from Reproach and Calumny; nay, every man that would not side with the Faction, and do as they did, was sure to be branded with Popery, or at best with being Popishly affected. To lay more stress upon the Oaths of Allegiance and Supre­macy, than the solemn League and Cove­nant; to advance the King above the two Houses; to deny the Soveraignty of People; to speak reverently of the Bishops and Or­thodox Clergy, the Ministers of State and [Page 49]Justice, the Service-book, the Rites and Appointments of the Church, in opposition to the Assemblies Directory, with the pra­ctice of their slovenly Conventicles; All this is to be Popishly affected.A cursed Invention, to suppress the hellish Popish Plot and ruine the Church of England And thus the Faction, by a Metamorphosis of the late Popish Plot from the Papists, into a Popishly affected Plot against the Friends of our Government, have endeavoured to in­sinuate on the one hand, that the Bishops and English Clergy are leaning towards Popery, and have a strong designe to bring it in; and that Arbitrary Power must ne­cessarily follow, to support and maintain it.

Nevertheless, we may possibly discover the jugling of these Religious Cheats, or Pious Frauds, and preserve our selves from the venome of their Doctrines, if we right­ly observe these following Directions and Cautions.

First, We ought to distinguish betwixt Divinity and humane Policy. I should suspect a Clerical Statist; I mean, such an one as in the dispensation of sacred Ora­cles, tampers with Secular Affairs, unless it be in case of high concernment to his Au­ditors Souls; and that in preaching down, rather than exciting a Rebellion, by ren­dering Tribute to whom Tribute, Honour to whom Honour, &c.

Secondly, I should believe him a Juggler that sprinkles his Sermons with Murmurs against the lawful Magistrate, whether Ec­clesiastical or Civil, unless he hath some better grounds for his dislike, than barely a thwarting his opinion or humour in things meerly controversial and adiaphorous.

Thirdly, I should more than doubt his knavery, that should wrest or suborn the holy Scriptures, to attest or incite to illegal actions, as standing neerest in relation to that which Salvian calls Religiosum Scelus.

Fourthly, [...]. I may safely conclude, that all news in Religion, whether in Doctrine or Discipline, is the common Skreen of private designe;Apud Dion. Cass. Let Maecenas tell it, [...], which is noted by the great Causabon in his Epistle before his Baronian Exercitations, thus: Cupiditas novandi haec secum mala semper trahit, Christi inconsutilem tunicam lacerat, Sectas novas parit, & statim multiplicat, Ecclesiam & Populum concutit, &c.

Lastly, We ought to distinguish betwixt Reason and Clamour, Truth and Calumny; betwixt the Acts of Authority, and the Li­cense of Tumults; betwixt the just and temperate Deliberatio [...]s and Resolutions of Government, and the violent Heats and Partialities of the Common People. Nor [Page 51]is it any lessening of this Execrable Popish Plot, but much rather a ready way to a full discovery, to say, That Subjects ought duti­fully to acquiesce in the Resolutions of their Superiours: And that all clamorous Appeass from the Magistrate to the Multitude, (for those are the Tribunal of the Faction) are onely so far pardonable as the abundance of good will may help to excuse the want of Moderation and Discretion.

PRINCIPLE V. Our Polititian must urge every pro­sperous Event, as sufficient to prove the Justice of his Cause.

THis is the Doctrine of all Impostors, by which they must charm the com­mon people into a credulous belief of all they say, and a sure approvement of every thing they do. So cunningly were the projects of our late Usurpers carried on from time to time, and with that success, as it became a matter extreamly difficult to distinguish the iniquity from the prosperity of all their actions, especially for such who either affect novelty or change. And as the surest means of rendering their delu­sions palliable, the Faction were well aware [Page 52]of that excellent use of hallowing their Designes,The use of publick Fasts by the Faction. by appointing days of Humilia­tion and Fasts, immediately to precede the birth of any notable Enterprize; as like­wise publick Thanksgivings for every E­vent, whether luckie or unfortunate: for such was their Cunning, that the people should be sure to hear nothing of ill, nei­ther understand or perceive any thing, but by reflection from the imaginary Brightness of the Cause.

There is no Argument more popular, than to urge and perswade the Justice of the Attempt, as a most certain conclusion from the goodness of the Event: for the Bulk of Mankind is not able to distinguish the Permission of the divine Goodness from his Approbation: And yet notwith­standing the pernicious subtilty of this Ar­gument is both perceived and understood by some, yet the insupportable miseries of the Conquered, deny them the opportunity to dispute the Justice of their Sufferings; and that which they might possibly have prevented by a prudent foresight, serves onely now to strengthen and increase the Fetters of their woful Captivity; and the most sacred and usual pleas of Liberty or Magna Charta, can now neither resist or one jot allay the rigours of their greatest slave­ry: They shall now learn to know that [Page 53] Inter arma silent leges; they must now look upon the Conqueror with the greatest re­verence, and behold him in glory; they must yield themselves Vassals to his usurped Arbritary Power, who but of late courted them with the most servile compliances, and seemed to be a slave to their interest. [...].Philo. The Souldiers in Plutarch wondered any man would be so impertinent as to preach Laws and Mo­ral Reasons to men with Swords by their sides;In Pomp. [...]; as if Arms knew how to descend to rational Enquiries, and are not enough junified by an odde kind of necessity of their own creation; like those in Livy, In armis jus ferre, & omnia fortium virorum esse: Such are now the proceedings of France; and I fear, whenever time serves to give them opportunity to play their pranks,French procee­dings. and us occasion to examine the justice of their Doings, they will give us onely pretensions for the just necessity thereof, and convince us of the rest (as our Neighbours have felt by sad experience) with knocking Argu­ments. Numberless Examples likewise of this kind, our Polititian may meet with from the History of our late Rebellion, suf­ficient to direct him in the most desperate Exploits, without further search into for­reign Presidents.

Why Ty­rants pre­tend to publick Justificati­ons.I have often considered with my self, what should move Traytors and Tyrants to offer publick Justifications of themselves even in the most barbarous Acts and Cruel­ties (which I conceive never made any understanding man a Convert, or ever met with a cordial reception in any) unless the abuse of some few ignorant and shallow Be­lievers, be esteemed a triumph worth their pains: I have sometimes thought they do by such Manifesto's please themselves in their abilities to delude; and so gratifie their Tyranny over the noblest part of man, by surprizing the liberty of the Thought, and subduing the powers of the Soul to an implicit coherence with their own Magi­sterial opinions. These were the me­thods that were dayly practised through­out the continuance of our late unnatural Broils, Remonstrance and Declaration, and Declaration and Remonstrance continually followed one another at the heels, till at length (by the prosperous success of all their projects) they have gained the ad­vantage of Power to enforce the compli­ance of such who wanted faith enough to digest their impostures.Men of Parts de­luded by the Doctrine of Success. Yet notwithstand­ding these Baits have sometimes proved so successful, that many, even of Parts and Prudence, have been deluded and surprized by them: Some question whether Diago­ras [Page 55]merited the brand of Atheism (consi­dering the wilde conceits they then had of their Gods) or differed from the common Creed, crying out, O how the Gods favour Sacriledge! when he had a merry gale after a sacrilegious attempt. The best of the Roman Historians calls the Victory, the Impartial Arbitress of the Justice of the Cause, Eventus Belli velut aequus Judex, unde jus stat, ei victoriam dabit. So hard it is to detect this falshood, and convince meer Reason, that the most accursed Vice (being too frequently clad in the glistering Robes of a prosperous success) hath set her self upon the Throne of Vertue, and been adored for a Deity. He was no small Poet, that argued himself out of his Gods, by seeing Wickedness honoured, and Worth sleighted; which he thus expresseth:

Marmoreo Licinus tumulo jacet, at Cato parvo,
Pompeius nullo; quis putet esse Deos?

In English thus:

Licinus doth in Marble sleep,
A common Ʋrn doth Cato keep;
Pompey's Ashes may catch cold:
That there are Gods, let Dotards hold.

There may be some use made of that in [Page 56] Seneca, Honesta quaed [...]m Scelera, successus fa­cit; Hipp. prosperous, Mischiefs are cardinal Ver­tues in the worlds Ethicks; and therefore the Tragedian repeats it,Herc. fur. Prosperum ac foelix scelus virtus vocatur, the prosperity and glory of the Event, is an excellent subter­fuge for the unwarrantableness of the A­ction: We often praise the Macedonian Conquest, but never regard or mention their unlimited and endless Ambition.

The procee­dings and period of a factious People.When (by any means) a People are drawn in to abet a Faction, they seldom square their actions by what is just or e­qual, and never so much as once consider the dangerous effects that must naturally flow from their headstrong proceedings; they become immediately conjured into a Circle for the service of By-ends; and what they seem to pursue (their Liberty) is always furthest off when popular Fury is seen to follow it: But that's the Jewel which they prize, that's the Game they aim at; he that once names that to hit their humour, may work them as he please; the basest Villanies shall then pass for Acts of Grace, and the most unspotted and firm basis of Government, can never stand up in defiance of the peoples hatred. In fine, they matter not what they undertake; if Success attends their doings, they then be­lieve Heaven allows that Blessing to the ju­stice [Page 57]of their Cause. When our Polititian has brought them to this pass, he need not much doubt (by so strong an interest) to remove the greatest difficulties, to finish his designes in the complement of his Gran­deur; which is nevertheless so strangely brought about, that his interest which stood at first upon the same bottom with that of the people, and could never be wrought without their help, must now subsist in their defeat and destruction: And thus that li­centious freedom which they have used in all their actions to the plague of their fel­low-subjects, is now justly retorted on them­selves in the greatest Servitude and Oppres­sion.

This follows too upon that Doctrine of Success, as the strongest Argument to sup­port our Polititian's power,This was urged to keep the King out, and to re­concile the Royalist to the Rump. And may serve now to secure this Go­vernment, if that Party will du [...]ly ob­serve this Doctrine. That if a Go­vernment be altered, and another Power in possession of it, all are bound, as private men, to submit to the present Powers, be­cause ordained of God; (for such the A­postle hath declared all Powers in being, whatsoever, to be;) and that the former Government ceasing, which was the Object of Obedience, the Obligation thereunto must of necessity cease likewise: for no man can be concerned in any respect or re­lation to that which is not; and so when a thing cannot be done, the Obligation to it***** [Page 58]must needs be void, ex impossibilitate facti. And may we not infer from hence, that the prosperity of the Success denominates every action either good or evil? [...].Did.

The ALLAY.

Hearken what the wise man says;Eccles. 9.1, 2, 3. All things are come alike to all, there is one event to the righteous and to the wicked, &c. And it is written in the Prophet Malachi, They that work wickedness are set up; Mal. 3.13, 14, 15, to the end. And cap. 4.1, 2, 3. yea, they that tempt God are even delivered. But those that fear me, shall be mine, saith the Lord of hosts, in that day when I make up my jewels, I will spare them as a man spareth his own son that served him. Then shall ye discern between the righteous and the wicked; between him that serveth God, and him that serveth him not. Hence we may know, that the Wicked have as little reason to exult and glory in a pre­sent prosperity, as the Righteous have to despair because they suffer in the nonfrui­tion of the same things. We are neverthe­less so short sighted, that we cannot see be­yond Time; we value things and men by their temporal felicities; whereas if we put Eternity into the other Scale, it will much out-poise that worldly lustie that so [Page 59]much cheats our Eyes, and abuseth our Understandings. The smoothest Waters are for the most part deep and dangerous; and the goodliest Blossoms nipt by an un­kindly Frost, either perish, or produce their Fruit sowre or unwholsome; which may properly imply, That the visible Kalendar is not always the true character of inward perfection. I nowhere finde in Holy Writ, that God hath inseparably annext Good­ness and Greatness, Justice and Victory: The divine Goodness hath secured his ser­vants of the felicities of a better life, but doth not always defend them from the ca­lamities of this. Christ's Kingdom was not, our Happiness is not, of this world. And St. Paul says, he were of all men most miserable, if his expectations were in this life. Nor indeed doth my Bible shew me any warrant for appeal to Heaven, for the decision of this or that intricacy, by be­stowing Success upon this Party or that Cause, according to its righteousness. The grand Seignior may justly exult and mag­nifie himself in discourses of this nature, if they once come to be admitted and owned by Christians; and I will then receive his Alcoran for Gospel,When to re­ceive the Alchoran for Gospel. when I shall be convin­ced that temporal Happiness and Triumph are a true Index of divine Favour; I am sure our Religion hath something more to [Page 60]invite our closure with it; it proposeth a conveniency on Earth, but the Garlands and Crowns are reserved for Heaven: And yet how strangely opposite to the truth and purity of this excellent Doctrine of our blessed Saviour (even to the scandal of the Gospel of Christ, and to the glory of Ma­homet and his Alcoran) did our divine Re­bels of the Late Times thunder out from their Pulpits (with greater horrour to all good men, than the roaring of their Parties Canon) this damnable Doctrine of pro­ving the Divinity of their Cause, from the imaginary glory of their constant Suc­cess?

So strange and prodigious was the da­ring impudence of our late Usurpers,The Motto of the Re­bels Coy [...]. that at the Close of their many dreadful and bloudy Tragedics, they usually cried out, God with us. And after their many Villanies repeated to accomplish the hor­rid Murder of the best of Kings here on Earth, they raise their Gigantick sins to the very Throne of Heaven, and there openly affront the Majesty of the King of kings, by wresting the attribute of his Goodness to favour their hellish actions; and so in abuse to the most holy and sacred Trinity, as the Motto of their Coyn, they stamp these three words: God with us. But Hea­ven knows 'twas the justice of his Cause [Page 61]which so severely scourged us for our sins; the Almighty did onely permit those Re­bels to plague us, as the Executioners of his provoked Vengeance: It was not the In­dulgence of Heaven to the Cause of our U­surpers, that gave them success, but it was our Rebellions against his divine Goodness that produced those heavy Judgments as the effects of his just indignation upon us. The Cause of these Rebels was indeed no Cause, but much rather an effect of punish­ment on us for our Iniquities; they had no just power to warrant their pretended Re­formation of the established Religion; God used them onely for the reformation of mens manners, by bringing his people to Repentance.

And I wish the miseries of those men to be no greater than their folly,Wilful Slaves. who look be­yond their own freedom and liberties, and shall make it their endeavours to bring themselves into the severest bondage and slavery; that they may feel, I say, as well as their fellow-creatures, the insupportable burthen of the Spanish Inquisition, the Fa­natick Sequestration, Imprisonments, and the like-dismal effects of an usurped, licen­tious, arbitrary Power: that such, and such onely, may be convined of their Errours by fatal experience, who will not so remember as to resist and avoid the miscrable Desola­tions, [Page 62]Bondage, Tyranny, and Oppressions of our Late Times, under which these Na­tions groaned for so many years together. And that we may know from whence those monstrous Deviations came, observe the Comparison which a late reverend Divine makes betwixt the Spirit of Popery and the Spirit of Foppery;C. Meroz. fol. 29. I know not, says our Author, which is worst, they are both bloudy and dangerous; the former by plotting, (but blessed be God their Plots come to nothing) the latter by plotting and acting too: God knows; though the Papists might plot Rebel­lion and Treason, yet the Fanaticks have not onely plotted, but twice been up in Arms (which the Papists never were;) twice, I say, in Arms, and open Field-fights in Scot­land, where our miseries were first brooded, and begun their rise; but blessed be God, as soon de­feated, which was God's goodness more than our deserts; no thanks though to the Conven­ticlers and Field-meeters, they shewed their good Will, and their good Religion, and their tender Consciences in the interim; O true Church-Militant here upon Earth!

The Money-god in Aristophanes pretends a command from Jupiter to distribute as great a largess to the Wicked as to the Good, [...] because if Virtue should once ap­propriate Riches, that fair Goddess would be more wooed for her Dowry, than for [Page 63]her native Excellence and Beauty: Even so if Religion were accompanied and at­tended with those outward Allurements which most please the Senses, we should be apt to follow Christ for the Loaves, and o­verlook the spiritual Charms and more noble ends of Christianity.

There are many Vices which have their operation common with Virtue, being di­stinguished onely by the intent; which be­cause it cannot be seen, is very difficult to be judged; and Opinions of men are not always without Passion, it seldom happens that they judge without Errour. The Heathen could say, Faelix praedo mundo ex­emplum inutile, Happy Pyracy is a thing of unhappy presidency; fortunate sins may prove dangerous temptations: But to say, that the Almighty doth signally own and attest the actions of such a Person, or the justice of such a Cause, by suffering it to thrive and prosper in the world, is such a deceitful falshood as deserves our serious abhorrency. I leave it with Ovid's Wish,

—Careat Successibus opto,
Quisquis ab eventu facta notanda putat.

PRINCIPLE VI. Our Polititian must be sure to turn with the Tyde, and change with the Times.

'TIs the boast of a Dutch-man, That he can sail with all manner of winds: Our Polititian must never sing Tempora mu­tantur, without a Nos mutamur in illis; he must never fail to observe that quarter of the Compass whence the fairest and most propitious Gales of his interest and prefer­ment blow, and be sure to entertain them in the spreading Sails of his endless Ambi­tion.

Nor indeed can the Compass breathe more variety of changes, than the dexterous soul of our Polititian hath correspondent and suitable compliances: He is most ex­cellently well skilled, even to perfection, in those methods which Varro calls Versatile Ingenium, a voluble Wit, like the Changeling derided by Plautus, as more turning than a Potters Wheel, Rotâ figulari versatilier. He is as the Heliotrope to the radiant beams of the glorious Sun of Honour, and can en­dure no Shades: He hath long since abju­red [Page 65]his God, Religion, Conscience, and all that should either interpose or skreen him from those beams that may ripen his Wishes and Aims into fruition: And Satan-like, if his projects be discovered under the bright appearance of an Angel of Light, he can presently transform himself, and ap­pear in another shape, and yet retain the same black, hellish, and devilish designe, seeking whom he may devour. And again, he can assume whiteness; for I often finde him wearing the Vail of Innocence to co­ver the horrid deformity and blackness of all his actions. If Religion be in vogue, you can scarce distinguish him from a Saint; he doth not onely respect and reverence the holy Ministers, but if occasion serve, he can preach himself; and if he fail in Me­thod, he can nevertheless (never heeding Blasphemy) perswade the Rabble that his Whining Cant and Babbling is truely Spi­ritual and Holy, as proceeding immediately by Inspiration from the Holy Ghost. If Cunctation prevails, he acts Fabius; if the Buckler must be changed for a Sword, he personates Marcellus; if Lenity and Meek­ness be useful, Soderini of Venice was not more a Lamb than he; if Severities are re­quisite, the Butcheries of Oliver and Nero are acts of Grace and Mercy, if compared with his. What the Orator esteems his [Page 66]Master-pieces in Rhetorical Harangues, (happily to apply to the various humours and genius of all sorts of men, qualifying his Address with what he knows will most charn the person he treats) that our Po­lititian doth not onely perform most ex­actly with his Lip and Tongue, but also most artificially with his Life and Actions. And like the English Marquiss,Nanton's Regalia. being asked by what means he preserved his Fortunes, amidst the various difficulties of so many Changes he had run through (having successfully served four Princes, and still in the same station of favour) he replied, That he was made ex Salice, non ex Quercu, of the pliant Willow, not sturdy Oak; that he was always of the prevailing Reli­gion, and a zealous Professor. This is notable for our Polititian; and such an ea­siness of Flexibility is indispensibly requisite in the prudent conduct of his Affairs: for those violent methods which are necessary either to resist or abate the force of oppo­sing Interests, are improperly applied to a composed and quiet Government; and so on the contrary. Even as Alcibiades in Plutarch shifted his disposition as he altered place (being jovial and voluptuous in Io­n [...]a, frugal and retired in Lacedaemon) so must our subtle Polititian proportion and [...]pply himself to Times and Seasons, Places, [Page 67]Persons, and Religions, with suitable ad­dresses to the humours of that Faction or Opinion which most prevails; as if he had been born to no other ends, but for the service of that alone. He may so court the Rising Party, as to enamour them with his Zeal and Abilities; and though he seem to espouse their Cause, he must not so throughly engage, but that the departure of their strength and power (which is the life of every Faction) may justifie the se­paration of his interest; yet because the greatest power will somewhere reside, he must be sure to follow her, and both cry up and applaud the Pretensions of that Party, where he meets it next, as he once used to extol the former. Thus like a subtle Proteus, he assumes that shape which is most in grace and favour, which by con­sequence is of most profitable conducement to his ends and purposes; In eo stant Con­silia, quod sibi conducere putat.

Sometimes our Polititian must dive into the very gulph of Hell, and both favour and maintain any Opinion, be it never so pro­digious, bloudy, or extravagant, (as a late Author has it;) I have read, says he,C. M. 34. of a Sect called Cainites, because they praised Cain in murdering his brother Abel; others that have commended Corah, Dathan, and Abiram, as stout Independants and Libertines, that [Page 66] [...] [Page 67] [...] [Page 68]would not be comptrouled by never a Moses or Aaron of them all: Nay, I have read of one Bruno, that writ an Oration in applause of the Devil and his Luciferian pride. Nor will it be impertinent for our Polititian to observe what the same Author says, speaking of the Spirit of Antichrist's continually shifting up and down, sometimes working in the Spirit of Popery, and at other times in the Spirit of Fanaticism; but still with the same mischievous designe. The hellish Po­pish Plot was swom by Dr. Oates and o­thers, to be a designe carried on by the Pa­pists, for the destruction of our Lives, Reli­gion, and Government; but that project at this day seems in a great measure qua­shed: The principal Contrivers of that Machination are now removed, the Jesuits hanged, the Lords in the Tower, and the Great men, secured from action: Yet ne­vertheless the same bloudy Tragedy is still acting,The Popish Plot carri­ed on by the Schisma­tick, or ra­ther by the Jesuit in Masque­rade. and the cursed Designe carried on, by the Popes other Engines; and the Spirit of Antichrist is shisted from the Conclave to the Conventicle. The grand Designe, at first, was carried on by the Jesuits for the destruction of the Church of England, to introduce Popery; and as matters are now managed by the Schismatick, the same Church must be traduced as Popishly af­fected, and strongly charged asA strange Paradox! Parties to [Page 69]the Popish Conspiracy against it self, for bringing about the same ends. This they know is the readiest way to rid the Church of England; and this follows, That what before was a designe in the Papists for the ruine of that Church, is now a project a­mongst the Fanaticks to the same purpose, but to different ends; for as one endeavours to bring in Popery, so the other strives to make way for the Schism.

Our Polititian must practise in these Disorders, and be sure to cast his Baits when the People swallow any thing; and when he has wrought them into a Disor­der, he may from thence date the rise of his Power, [...],Arist. Ethick. l. 8. c. 12. Regni quidem defectio tyrannis est: And that Pow­er once acquired (being obtained by fraud) must be imposed with the strongest vio­lence, that so the people may not be able to rise up under the weight of their oppres­sions. He must court some, and correct o­thers; he must always remember to pra­ctise his part of the Philosophers distinction, [...].Ibidem. Tyrannus quidem suam utilitatem spectat, Rex subditorum.

The ALLAY.

So detestable were the thoughts of 0233 0844 V 2 change,Change in Religion. especially in Religion, amongst the Heathens themselves, that Cicero condemns him for an Heretick, who shall either differ or dissent from the Religion of his Coun­try: And the King of Morocco answered the Embassadours of King John of England with a protestation (requesting to know how his Majesty liked St. Paul's Epistles, which he had lately read,) That, were he to chuse a Religion, he would be a Chri­stian; but he held it abominable not to live and die in that Religion which he had received from his Forefathers and his Country. These Heathens make Religion their Interests, and not their Interests Reli­gion; these cannot seem one thing, and act another; they are really what they pretend, and will not shift their religious Principles to wrong purposes.

A Parallel betwixt the Pope and Pres­byter.The Jesuit (under the pretence of Re­ligion) exalts the Mitre above the Crown, and the Crosier above the Scepter: The Fanatick plumes himself in his Almighty Pulpit, whilst the Magistrate truckles under him upon the Stool of Repentance: Both of them oppose and exalt themselves above [Page 71]all that is called God: Both of them will, without scruple, do Evil, that Good may come thereof; equivocate, lye, plunder, se­quester, and behead, for God's sake, and the Cause's sake: Both of them agree in that Jesuitical Tenet, That Dominion is founded in Grace: Both of them plot and contrive mischief, where and when they have sway; but always mischief, as much as in them lies: Both of them have for many years been the great Disturbers of the Peace of all Christendom, as well as of the Peace of England: And tell me but of any Massa­cre, or bloudy Wars and Stratagems against the Magistrate, any Treasons and Rebel­lions, but what was carried on, either by Papists and Jesuits, or by Presbyterians and Fanaticks, in the memory of man; and I'll be content to abide the bloudy In­quisition of the one, and undergo the same fate of the Archbishops and Metropolitans of Canterbury and St. Andrews, murdered by the other.

That Alterations and Revolutions in Kingdoms, are the Rods with which God scourgeth miscarrying Princes, is resolved by my Lord of Argenton: Comines. 170. To which may be added out of Aristotle, in the fifth book of his Politicks, Per frandem & dolum regu [...] evertuntur. But let these Instruments of Darkness work as they please, 'tis never­theless [Page 72]the part of a righteous States-man,A good States-man to remain and be inviolably constant to his principles of Virtue and religious Prudence; his ends are noble, and the means he useth innocent; he hath a single eye on the pub­lick good; and if the Ship of the Com­monwealth miscarry, he had rather perish in the wreck, than preserve himself upon the plank of an inglorious Subterfuge: His Worth hath led him to the Helm; the Rudder he useth, is an honest and vigorous Wisdom; The Star he looks to for dire­ction, is in Heaven; and the Port he aims at, is the joynt Welfare of Prince and Peo­ple. This firm Constancy, is that solid Rock upon which the wise Venetian hath built its long-liv'd Republick; so that it is not improbable the Maiden Queen hath borrowed her Motto of Semper eadem, from this Maiden Commonwealth.

'Tis nevertheless true, that something is to be allowed and conceded to the Place, and Time, and Person; and I grant, that there are many innocent Compliances; Vir­gil's Obliquare sinus is observable: There may be a Bending without a Crookedness; we may circumire, and yet non aberrare. Paul became a Jew, that he might gain the Jew; but he did not become a sinner, that he might gain sinners: He was made all things to all men, but he was not made sin [Page 73]to any; that is, his condescentions were such as did well consist with his Christian Integrity. Hence we may see the detesta­ble wickedness of our Chronopantists, the monstrous Impieties and horrid Blasphe­mies of those Beasts of Prey; hence, as in a Mirrour, we may view the Cruelties and Impostures of our late Usurpers, and per­ceive their Snares, though never so cunning­ly laid: Now we may return Religion its stollen Cloak; and having thus disrobed our State-Sycophant, we may at once both view and abhor all his loathsome tricks and devices.

Greatness, and Honour, and Riches, and Scepters, those glorious temptations that so much inamour the doting world, are too poor Shrines for such a Sacrifice as Consci­ence, which our Polititian hath so much a­bused by an inveterate neglect, that it is become menstruous and ephemeral. Such was the miserable condition of the Church heretofore, that (to use the words of Bi­shop Gauden in his Sighs of the Church, p. 202.) the Dilemma and distressed choice of Religion was then,God pre­serve the Church of England now esta­blished, from such a damn'd Dilemma. says he, reduced to this, That peaceable and well-minded Chri­stians, wise, &c. — so long harrassed and wearied with novel Factions, and preten­ded Reformations, would rather chuse their Posterity should return to the Roman Par­ty, [Page 74]which have something among them setled, orderly, and uniform, becoming Re­ligion, than to have them ever turning and towring upon Ixion's Wheel, catching in vain at fanciful Reformations, as Tantalus at the deceitful waters; rowling the Refor­med Religion, like Sysiphus his Stone, sometimes asserting it by Law and Power, otherwise exposing it to popular Liberty and Looseness; than to have them tossed to and fro with every wind of Doctrine, with the Foedities, Blasphemies, Animosities, A­narchies, Dangers, and Confusions attending Fanatick Fancies, and Quotidian Reforma­tions; which, like Botches and Boyls from surfeited and unwholsome Bodies, so dayly break out among those Christians; who have made none other rule of Religion, but their own Humour; and no bounds of Re­formation, but their own Interest: The first makes them ridiculous, the second per­nitious to all sober Christians; Rather than to be everlastingly exposed to the profane Bablings, endless Janglings, mise­rable Wranglings, childish Confusions, a­theistical Indifferencies, and sacrilegious Furies of some latter Spirits, which are equally greedy and giddy, making both a Play and a Prey of Religion. And Calvin himself (on the first of Hosea and the ninth of Amos) saith, Quam multi sunt in Pa­patu, [Page 75]qui Regibus accumulant quicquid possint Juris & Potestatis? Whence King James, in his Basilicon Doron, Epistle to the Reader, saith, Puritans had put out many Libels a­gainst all Christian Princes, and that no body answered them but the Papists. And our late Protestant Martyr King Charles the first, in his excellent book of Meditations, saith, I am sorry Papists should have a greater sence of their Allegiance than many Protestants. And I dare say, that all good Christians grieve at this very day for, and Posterity will read with detestation, horrour, and a­mazement, to the worlds end, the barbarous Villanies, inhumane Cruelties, and impious Actions of those Protestants the good King intends; yet if those Princes had lived in these times, they must (as all the world now do) have cried out with horrour and amaze­ment at the horrible hellish Plots and Con­trivances of the Papists.

Tantum Religio potuit suadere malorum!

PRINCIPLE VII. If Oaths are requisite in the conduct of Affairs, let them be of such ambiguity, as may furnish with a sence obliging to the Design, and yet so soft as the People may not per­ceive the Snare.

TO compose the wavering minds of the Multitude, and to oblige them to the service of our Polititian's most impious ends, there is nothing so binding as Oaths of all sorts and sizes, according to the ne­cessity of Affairs; as solemn Leagues, Co­venants, &c. And though the practices leading to the end propounded be never so barbarous and bloudy, yet the strength of a solemn Oath does so firmly binde them to the seeming Justice of their undertaken Cause, that no Divinity or Precepts (though never so just and holy) shall ever inter­pose betwixt them and their propounded ends; but what is urged against the Cause, shall be taken to proceed from the wicked, and be deemed as Malice and Imposture.

Finge Deum (Belial!) quoties vis fallere Plebem.

Did ever man read of more bloudy Mas­sacres,A pretty Couple. than under the conduct of the Pa­pists, covenanted together in France by the name of the Holy League? Did ever any thing parallel it, except those hellish Con­trivances and bloudy Butcheries in this Island, under the favour and influence of the Solemn League and Covenant? 1 Tim. 4.1, 2. These are your men of seared Consciences; and none but such as these are fit for our Poli­titian's purpose, that can swallow Oath up­on Oath, kill and rob, plunder and steal, sequester and behead, and still their Con­sciences blunt no more than a piece of brass. Hear what a noble Lord said in the House of Peers, December 19. 1642.A Disper­sation for Perjury. They (says he) who think that humane Laws can binde the Conscience, and will examine the Oaths they have taken according to the inter­pretations of men, will in time fall from us; but such who religiously consider that such moral Precepts are fitter for Heathens than Christians, will never faint in their Duty. And in another place of the same Speech, he says, They cheerfully undertook to serve against that Army wherein they knew their own Fa­thers were; Dutiful Sons. and on my conscience (I speak it to their honour) had they met them alone, they would have sacrificed them to the Com­mands of both Houses.

And that our Polititian may see how [Page 78]some even of the Tribe of Levi, have stood up for and maintained these delusions, let him but read the two Speeches of John King and John Kid, Ministers, lately executed at Edenburg for the trifling sin of Rebellion;Aug. 14. 1679. and he may there see how, in the very hour of death, they both bear witness to the solemn League and Covenant: And the words of Mr. Kid are very remarkable (says he) That if ever Christ had a People or Party wherein his soul took pleasure, His Speech, p. 27. I am bold to say, these Meetings (blasphemously nick-named Conventicles) were a great part of them. Oh, that Scotland were a mourning Land, and that Reformation were our practice, according as we are sworn in the Covenant!

The advantage is great which that man hath in a credulous world, that can casily say and swear to any thing, and yet with­al so subtly palliate his falshoods and per­juries, as to conceal them from the conu­sance of most: Our Polititian must never want an handsome Subterfuge to cover the natural deformity of his otherwise-ugly actions, and must be able on all occasions to cure all Miscarriages.

Mankind are too prone, even in affairs of the greatest importance, to advise rather with corrupt and pemicious Ingenuity, than with soundness of Judgment or Con­science. Hence it is (upon that cursed [Page 79]Doctrine of mental Reservation) that the prosperity of flourishing Kingdoms, hath often been transposed into most lamentable Scenes, perspicuous in the various calami­ties of every Individual; but more terrible and notorious in the accumulative Miseries and Disasters of the whole. Our Polititian is never without such means; he has still new Inventions; and amongst all his pack of Delusions,Salvo's to avoid Per­jury. he will be sure to apply Salvo's to the tender Conscience.

First, We are ready to interpret the words of an Oath, and all other sacred Tyes, too kindly, especially if they be am­biguous; and it is hard to finde Terms or Expressions so clear and positive in them­selves, but that they may be cluded indeed, or at least seem to us to be so, if we be dis­posed.

Secondly, There are some, who being frighted into these Bonds by threats or los­ses, or other temporal concernments, please themselves that they swear by Duress, and so conceive and fancy that they are ipso facto disengaged.

Thirdly, There are some who have lear­ned from the Civilians, Gr [...]t. de Jure Bell [...], 245. that though we swear to a thing not materially unlawful, yet if it impede a greater moral Good, it thereby becomes void.

Fourthly, Some take the liberty to swear, [Page 80]because they judge the person to whom they swear, incapable of imposing an Oath. So Cicero defends the breach of an Oath to a Thief, from the imputation of Perjury: And Brutus, to a Tyrant, as it is in Appian, [...].

The first sort of these is most fit for our Polititians purposes, though he may make use of the others as occasion serves; and be­ing throughly skilled in this sort of Meta­physicks, it will not be difficult for him to model his Proposals into such soft and glib Expressions, as will easily down with most; yea, with many that would otherwise con­demn and disavow the same thing in a rougher Language. Let him but observe the Protestation of May 1641. (the world knows what success that met with, by wo­ful Experience;) I A. B. do in the presence of Almighty God, The Prote­station of May 1641. promise, vow, and protest, to maintain and defend [as far as lawful­ly I may] with my Life, Power, and E­state, the true Reformed Protestant Religion expressed in the Doctrine of the Church of England, against all Popery and Popish Inno­vations within this Realm, contrary to the same Doctrine, and according to the duty of my Al­legiance to his Majesties Royal Person, Honour, and Estate; as also the Power and Priviledges of Parliament, the lawful Rights and Liber­ties of the Subject, &c. Now, says a late [Page 81]Author, As the whole Pretext was plausi­ble,L'Estrang. so the Saving Clause in it [as far as lawfully I may] made it go down without much scruple. Which Oath was of subtle policy, contrived for the service of by-ends: for take it as it runs with the aforesaid qualifying Clause, and there is nothing more in it than what every man is obliged to do without it; so that without some mystery in the bottom, the thing appears in it self to be wholly idle and impertinent, and not answerable to the solemnity of ma­king it a National Duty. Was ever any thing in appearance more harmless, loyal, or conscientious, than this Protestation? And if the fellow of it were now in agita­tion, how would the Town ring of any Church of England-man, for a disguised Papist, that would refuse to take it? And yet what ensued upon the peoples joyning in this officious piece of misguided Zeal? when they were once in, there was no longer any regard had to the Grammar or literal construction thereof, but to the List of those that took it, as the discriminating Test of the Party; and every man was bound, upon the forfeiture of his Life, Li­berty and Estate, to observe it in their sence.

But let us see what became of this so so­lemn a Protestation, after it had been swal­lowed [Page 82]by the Multitude: Why, it made way for an Oath of a larger size, the So­lemn League and Covenant; The Cove­nant, An. 1643. which had the same Salvo with the Protestation, and the very same specious pretences for the Protestant Religion, the Honour of the King▪ the Priviledges of Parliament, and the Liberty of the Subject: onely enlarged to the setting up of the Scotish Discipline and Government, the extirpation of Epis­copacy and Popery, and the bringing of Delinquents to punishment. So that from the maintaining of the Government which they swore in the Protestation, they are now come to the dissolution thereof in the Co­venant; and what is this, but to do like the Jesuit, J [...]r [...], Per [...]ra, Secret [...]m prodere nol [...]?

Usurpation hath onely these two Pillars, its own Arms, and publick acknowledge­ment▪ And it is most certain, there is no other Tye of that strength and security, as this of Oaths, and it is scarce worth the Q—Whether when the gross of a Nation is thus bound, the Oath be not as valid, and the Conference as much concerned, as if it had been sworn to a lawful Soveraign. As for the solemn Oaths, Promises, and o­ther Engagements of our Polititian, he puts them into the same bottomless bag which the Poets-feign Jupiter made for Lovers [Page 83]Asseverations. His word is as good as his Oath; for they are neither to be regarded, but for the service of his Interest; and are both Trifles, as it is in Plautus, Pac [...]um non pactum est, non pactum pactum est, cum illis lubet. 'Twas he that first invented that useful distinction of a Lip-Oath and an Heart-Oath; you finde him in Euripides, Jurata lingua est, me [...]e juravi nihil. He makes good use of that in Plutarch, [...], That Children are to be cousened with Rattles; and Men with Oaths.

It cannot reasonably be supposed that a usurped Power can have the same confi­dence in the love of the people, which a just and lawful Power hath: Therefore if our Polititian get uppermost, he must never trust to those ingenuous Guards, His own Goodness, and the Love of others; his best defence is Awe and Fear; and if that will not do, he must apply Fire and Sword, Scaffold and Gibbet: for he that hath no moderate means left to gain a voluntary subjection from the people, must use his ut­most Rigours to compel their compliance, N [...]c quisquam Imperium, Tacitus. malis artibus qu [...]s­tum, bene administravit. The same with G [...] ­zo, where one objecting the Vices of Prin­ces, receives this Answer:De Civil. Converse, l. 2.2. p. 13 Perchè non eran [...] Prencipi per natura, ma per violenza, & era [...] più temuti che amati.

The ALLAY.

Common Swearing.Like our common Debauchees, who stick not to provoke Heaven it self a thousand times to damn them in one hour, and every moment vainly utter (unless it be to pro­cure their eternal misery) those Coeli Sacra which should onely serve to confirm the most sacred Truths, in abuse and defiance of God himself; and all this to verifie the most palpable falshoods in deceit of their fellow-creature, to acquire or preserve the most trivial interest or meanest pittance to themselves:Oatbs of Policy. Even so will every Tyrant and Impostor either insinuate or impose Oaths and Protestations and hundred thou­sand times over and over, upon so many particulars; and value not though he damn the whole world, if he can thereby but carry on the work of his wicked designes, or satisfie the smallest atome of his endless ambition: So that in proportion to that, how many worlds shall we imagine such an one would destroy before he left? It is even beyond all imagination!T [...] rise of common Swearing. Nor shall I be mistaken, if I assert, That these grand a­buses (by such as our State-Impostor) were the original and productive Examples of those first mentioned very great, but much lesser Profanations.

What a [...] Oath is, and the true use of it.Yet nevertheless an Oath is in it self pure and holy, a religious Affirmation, a Promise with God's Seal; and therefore it highly concerns Christians to be cautelous before swearing, to swear liquidly, and to observe conscionably. Will it not rise up in the last day to our condemnation, that such slender Evasions should satisfie us, as have been scomed by Heathens? We are bound says one of them, to the sence of the Imposer, or else we do [...]; we are bound to the performance of what we have thus sworn, or else we do [...]. 'Tis much that a mo­ral Conscience should more check them, than a clearer Light can a we us; as if they more honoured the genius of a Caesar, than we revere the presence of God; or else we should never engage in new Associa­tions, Protestations, and Covenants, that do interfere, yea, and sometimes positively quarrel with the old. Concerning our Loyalty and Obedience to the King,Perjury laid a­gainst the Faction, in a Speech in the Com­mons h [...]st, 1647. it is manifest we have all taken the Oath of Al­legiance to his Majesty; and that we have also taken Oaths and Covenants to make War against him. Our Enemies would fain know who had power to dispence with, or free us from those Oaths; and likewise by what Authority the latter Covenant and Oaths were imposed upon the Consciences of men: And it is reported by them, That [Page 86]if we had kept our first Oaths religiously, and not taken the second most perjuriously, and performed them so impiously, then we had never so rebelliously offended so graci­ous a Majesty, whose words are these: Confederations, by way of solemn Leagues and Govenants, EI [...]. BA. are the common Road used in all Factions and powerful Perturbations either of Church or State.

Over and above the iniquity of these Oaths, how ridiculous is it for every paltry fellow to swear to the doing he knows not what, and the maintaining of the Privi­ledges of Parliament, which he doth in no wise understand! But the Multitude were brought to it by these following train of Thoughts, and drawn in by Oaths and Pro­testations, even to the commission of the foulest sins, which in the end brought them into a most miserable state of slavery. The Lord bless us (say they) we are all running into the French Government, The Delu­sions of the Late Times and Popery; the Courtiers and the Bishops will be the undo­ing of us all: The King is a good man enough of himself, if he had but good people about him; but be i [...] so damnably led away by Popish Counsels! I would to God he would but call a Parliament, and hearken to their advice: But why should we not press him to it, and ferret out all these Caterpillars from about him? 'Tis true, the King can do no wrong, but [Page 87]his Ministers may; and yet the King is [...]nd by the Law as well as we. Had we not bet­ter g [...]t together and joyn to stand by one ano­ther as one man, for the preservation of our Li­berties and Religion, than stand gaping with our fingers in our mouth till All's lost? These Crotchets make the people mad;Plebs aut humiliter servit, aut super [...]è domina­tur. they get together in Tumults, and like the tumbling of great Bodies into a precipice, suo feruntur pondere, they break through all Order, and put themselves out of prote­ction in the rash pursuit of their mistaken Liberty: They run a gadding after Reli­gion, regardless either of moral Honesty, or Christianity. In fine, when men are thus bewitched, they become brute and barba­rous; they then act the most inhumane Villanies, and run into all manner of mis­chief and misery; they then neither think of Heaven or Hell; God forsakes them, and the Devil takes them.

Though we are now sufficiently aware of the drift of out late Usurpers, in imposing Oaths contrary to Law, yet we may look back and view their Impostures, that we may the more detest and shun them for the future. 'Tis their own opinion of the Co­venant, The Walls of Jerico have fallen flat before it; Case on the Covenant, p. 65. the D [...]gon of the Bishops Service-book brake its neck before this Ark of the Cove­nant; Prelacy and Prerogative have bowed [Page 88]down, and given up the ghost at its feet. And again,Caryl's Sermon at the taking of the Co­venant, Octob. 6. 1643. Take the Covenant, and you take Baby­lon; and her seven hills shall move. — It is the Shiboleth to distinguish Ephraimites from Gileadites, page 27. Not onely is that Co­venant which God hath made with us, founded upon the blood of Christ, but that also which we make with God, page 33. We may now see with horrour and amazement, to what a fine purpose they imposed their Oaths; Prelacy and Prerogative, that is to say, Church and State, have bowed down and given up the ghost at its feet!The mise­rable effects of the Cov. By this Covenant, these Kingdoms were made an universal Golgotha, a Purple-gore, an Acel­dema, a bloudy Field, a Gehenna, a den of Devils or infernal Furies; and finally, an Hell upon Earth, were it not for these dif­ferences, That here the best men are puni­shed, and in Hell the worst onely are pla­gued; here no good man escapes torment, nor any wicked man is troubled.

How the Heathens punish Per­jury.The Heathens had their [...], their Perjury-revenging Gods, to whose vindi­ctive powers they referred their Offenders. They punished such as swore falsly by their Prince, with Fustigation; but such as a­bused their Gods, they left to the dispose of their injur'd Deities, as if they were at a loss how to finde a punishment equal to the sin. Hear how soberly Plato mentions it (out of [Page 89]the noble Commentator upon Philostratus) En tantes manieres sà esté un fort belle ordi­nance & institution, de n' user point du no [...] des Dieux Legerement, de peur de Les conta­miner; car le Majesté des Dieux ne se doit imployer, qu' en un sancte & venerable pureté. See what real honour they gave to their counterfeit Gods: Let us have a care that we ascribe not counterfeit honour to the true God.C [...]bon's Exercitat. fol. [...]02. Our God hates every false Oath: It appears in his severity to Zede­kiah for breaking Covenant with the Ba­bylonian Monarch, though a Tyrant of the first magnitude. And were all Christian Subjects duely sollicitous about the weight of this Bond, we should be less prone to take, and more studious to observe every Oath. I remember the Scholiast upon A­ristophanes, Pag. 848. derives [...]. It hedges in and shuts up a man, and tyes his hands behinde him. I know not how some Conquerors may abscind this Knot with the Sword, or how some Sampsons may shake off these Cords, or what gaps the Licentious may make in this Hedge; but such as value God, or Heaven, or Prince, or Peace, can discover it no way better than in a sincere use of so divine an Ordinance.

There can be no certain rule given when [Page 90]to believe, and when not, what such as are, or would be great, please to inculcate to us: and it is no Heresie to affirm, That many have been saved by their Infidelity, since so many Wrecks are dayly cast ashore, that have been split upon the Rock of Credu­lity, commanding at once both our pity and admiration. I commend that of E­picharmas, [...].

PRINCIPLE VIII. Necessity of State is a very competent Apologie for the worst of Actions.

OUr late Usurpers never wanted a pre­tence to justifie their most hellish En­terprizes, and it has been observed, that in all Innovations and Rebellions (which ordinarily have their rise from pretences of Religion, or Reformation, or both) the breach and neglect of Laws, hath been constantly allowed and authorized by that great patroness of illegal actions, Necessity. Hence those of the Late Times metamor­phosed the Common Law of the Land, into the Lands common Calamity; that instead of the common benefit which the Laws in community should yield to all; we have now perverted the same to the private in­terest of some few.

Our Polititian is never without his [...] Sava Necessitas, either to insi­nuate or enforce his ends and designes: He cares not to determine, whether the ne­cessity be of his own creating, or from whence it grows; but for the most part it proceeds from himself, being indeed no­thing else but an Appendix to the wrong he undertakes; and signifies no more than that (by the necessity of such mediums to compass his ends) he is compelled to heap Injury on Injury, and so to cover his past wrongs with renewed acts of Injustice and Oppression; as if the committing a second sin, were enough to warrant or justifie the iniquity of the former. Thus a worthy Patriot (speaking under an Allegorie) ur­ging the doleful miseries of our late mar­tyr'd Soveraign, as they were by degrees, both impiously and severely laid upon him; Mr. Speaker (says he) Our Adversaries do alleadge, Speech in the Com­mons House 1647. That our obedience to his Majesty is apparently manifest many strange ways: We have disburthened him of his large Revennes; we have eased him of the charge of Royal House-keeping; we have cleared him from re­pairing of or repairing to his stately Palaces, magnificent Mansions, and defensive Castles and Garrisons; and we have put him out of care of repairing his Armouries, Arms, Am­munition, and Artillery; we have been at the [Page 92]charge of keeping his Children and most trusty Servants for or from him; we have taken or­der and given Ordinances, that he shall not be troubled either with much Money or Meat, and that his Queen and lawful Wife, shall not so much as darken his Doors; and we have striven by open Rebellion to release him of troublesome life and reign, by hunting him like a Partridge over the Mountains, and by shooting Bullets at his Person, for his Maje­sties preservation, on purpose to make him glo­rious in another world; we have also eased him of a great number of his Friends, Sub­jects, and Servants, by either charitable Fa­mishing, brotherly Banishing, liberal and free Imprisoning, Parliamental Plundering, friendly Throat-cutting, and unlawful Beheading and Hanging, or utterly ruinating as many as we could lay hold of, that either loved, served, or honoured him. All this was necessary to be done for the sake of their Thorough Refor­mation; and in truth they did a great deal more, and never left, until they had undone us all.

Massacres encouraged by the Fa­naticks.Our Polititian may now learn from the Rabbies of Schism and Rebellion, how to justifie the most barbarous Villanies: He may now work on; and though his acti­ons contradict all Humanity, yet shall he never want Vouchers even for the most un­warrantable and horrendous Cruelties. [Page 93]See what a pretended Levite (but a real Priest of Baal) urgeth, both to encourage and justifie such proceedings:Bridges, on Revelati­ons 4.8. Whensoever (says he) you shall behold the fall of Ba­bylon, say, True, here is a Babylonish Priest trying out, Alas! alas! my Living! I have Wife and Children to maintain. Aye, but all this is to perform the Judgment of the Lord; though as little ones they call for pity, yet as Babylonish they call for justice, even to Bloud. Hear another: In vain (says he) shall you in your Fasts, with Joshua,Herle, on Psal. 95.11. p. 31. lie on your faces, unless you lay your Achans on their backs: In vain are the high praises of God in your mouths, without a Two-edged Sword in your hands. Idem, on Gen. 22.5. p. 23. The bloud thas Ahab spared in Benhadad, stuck as deep and as heavily on him as that which he spilt in Naboth. But what says another? The Lord is pursuing you, Faircloth. on Josh. 7.25. if you execute not vengeance on them betimes, p. 48. Why should life be further granted to them, whose very life brings death to all about them?!! p. 50. And again, Cursed be he that with-holdeth his sword from bloud; Case, on Dan. 11.32. p. 44. that spares, when God saith, Strike, &c. Thus our Polititian sees how to father his most hellish Enterprizes on the divine Goodness, and may hence learn to enforce the most sacred Oracles (God's holy Word) to sing Songs of Triumph, and plead his justifica­tion amidst the most barbarous and impi­ous [Page 94]Cruelties, Massacres, and Murders.

Our Polititian must invert that old cha­ritable advice, Benefacta, benefactis aliis per­tegito nè perpluant, into Vitia vitiis aliis per­tegito ne perpluant; that so heaping one Crime upon another, the latter may de­fend the former from the stroke of Justice. He adores that Maxime in Livy, Justum est Bellum quibus necessarium; & pia arma, qui­bus in armis spes est. It were very unnatu­ral to desire that man to leave his Crutch, which cannot walk without it; 'tis no less a Soloecism to invite or perswade him to quit his Sword, whose Life and Fortunes lean intirely upon it.

That designe will certainly seem just and reasonable, which the people are bewitch­ed to believe pious and legal; and the goodness of the end, will at once both le­gitimate and commend the otherwise pro­digious and unlawful means and circum­stances:Victor. de Jure Belli. nu. 18.39. That of the Civilians must be re­membred, Lioere in Bello, quae ad finem sunt necessaria: The divine oracles are too ten­der for Sword-men; and it may be he had wit in his anger, who affirmed, That Mar­tial Law was as great a Soloecism as Martial Peace; Inter arma silent leges. So that if our Polititian can by his Subtilties and Im­postures convince the Rabble that he as much intends their good (in the redress [Page 95]of grievances, &c.) [...]s his aims are just, they will never expect that his methods should be retrenched by the strict bounda­ries of Law; but where that stands in competition with his ends, and may seem, to oppose the project, they will give it Club-law, and cry out that summum j [...] est summa injuria: He manageth that rule very practically, Rem alienam, ex quà mibi certum periculum eminet, citra culpa alienae consider ationem invadere possum: Now he can very plausibly make this Peticulum either Certum or Incertion, as shall best suit with the emergency of his affairs. Hear what the learned Grotius says,De Jure Belli, 424. the liberty that he concedes is very broad, Quare si vitam (inquit) aliter servare non possum, licet mibi vi qualicunque arcere eum, qui eum impelit, licet peccato vacet; & hoc ex jure quod mibi pro me natura concedit: Mach. on Livy, 627. When Life, Liberty, and Safety, come in question there ought to be no consideration had of just or un­just, pitiful or cruel, honourable or other-wise.

When by these Arts our Polititian hath thus wrought the people into a good opi­nion of his worst actions, so that according to his wishes and desires, they have either outlookt the mischiefs, or otherwise suffer­ed them insensibly to slip their understan­dings, and that under the brightness of the [Page 96]delusion; it will then become a matter not difficult, to set all future proceedings (though never so bloudy) upon the score of Liberty and Religion: and if it so fall out, that he be constrained to use means grossly unlawful, he has then, notwithstan­ding, nothing more to do than to sanctifie and make them seem holy in the applica­tion, and all's well: for such are the hu­mours of the unwary Multitude, that when they have once rushed into a Party impli­citly, to prosecute it as desperatly as if they were under demonstrative convictions of its goodness.

In fine, because no Vertue can be indu­ced to truckle under the service of our Po­lititians base designes, he is therefore en­forced to make a vertue of Necessity: she may well favour and smile upon Licen­tiousness, who will be tyed up to and con­fined by no Law. An habit of doing ill, and a daring impudence to maintain it, makes all things in a politick wisdom, law­ful.

The ALLAY.

Libels the foundation of our late Wars.As in our Late Times, when people were strangely agog, and enamoured with Bar­barisms and Cruelty; when every moment [Page 97]produced new scenes of Bloud, as if Man­kind in general were transmogrified into Beasts of Prey, and made for no other ends than to murder and devour one another: which prodigious deviation of Nature from her usual course, cannot be ascribed to any thing more properly than to that dismal and destructive poyson which dayly sprun [...] from the Invectives and venomous Libels of those times, against the then established Government: Even so the same danger is now to be feared, for that there is hardly one day passes without Satyr or Libel a­gainst his Majesties Authority, Administra­tion, Designes, and solemn Resolutions of State and Council; belying the condition of his Affairs, and endeavouring to create Distrusts and Jealousies, both at home and abroad, by false Intelligence; animating and exciting of turbulent Factions, and anticipating of Consederacies, to involve us all in Bloud.

And indeed we have Sedition preached as well as written amongst us,Dr. Oater's Nar. 63.67. and our Con­venticles both instructed themselves, and instructing others in the methods and prin­ciples of Rebellion.

The Old Game seems now to be begun again; and the Dissenters will never be perswaded out of the necessity of a Tho­rough Reformation, nor otherwise be con­vinced [Page 98](though perhaps they believe the contrary) but that Popery and Arbitrary power are breaking in upon them, until once more (as heretofore) they trump up Fanaticism in the room of Episcopacy, and build up their new-fangled accursed Com­monwealth, upon the lamentable Ruines of our ancient Monarchy. See what a stink a late Libeller makes, by raking into the Ashes of that Parliament which first burnt the Rump:A Letter of Advice concerning Elections. Our Grandees (quoth he) do now see, that they did out-shoot them­selves, and are full of Repentance for their rash and hasty dissolution of the late odious over-long Parliament; and are therefore at­tempting to retrieve the Errour, by tiring out the people with frequent Changes, till they can get another to their tooth as manageable and inercenary as the former. Who means he by our Grandees? or who was rash and out­shot himself in dissolving that Parliament, but the King? O impudent Libeller! re­solve me but this Quere, Whether all thy seeming care tends, but to the involving three Kingdoms all in Bloud and Gore? But hold! We may guess what he is, and from whence these Libels spawn abroad, if we look but a little further, and observe how this Whelp of the Good old Cause scratches and claws the Church as well as State: I finde all persons (says he) very [Page 99]forward, The Clergie made Tray­tors. except the high-flown Ritualists and Ceremony-mongers of the Clergie, who being in the Conspiracy against the People, lay out to accommodate their Masters with the veriest Vil­lains that can be pickt up in all the Country; that so we may fall into the hands again of as treacherous and lewd a Parliament, as the wisdom of God and folly of man have most mi­raculously freed us from, These are the common Evulsions of [...]anaticism, and sowre Belchings from the abominable Cove­nant, which lies stinking in our Author's loathsome guts: This a man would think might startle that Subject which has but one grain of Grace or Loyalty left; how­ever this is ugly, yet it cannot be called but a Cub-monster, when we behold the terrible, prodigious, and ugly deformity of what follows; nor can it be said (though Monster enough of all conscience) to be worthy note, in comparison with those hatched and produced out of an universal concourse of Plagues and Curses; upon which the Devil himself sat in Hells blac­kest antrum (fired with malice and envy against our Church and State, and that en­flamed by the vigorous emission of Blasphe­my, Murders, Massacres, &c. from the fla­ming nostrils of Oliver, Bradshaw, Ireton, Peters, and the rest, constantly supplied with Fuel from the Good old Cause Faction, [Page 100]Sedition, and Rebellion, by their Brethren and Confederates here on Earth) to bring forth those two too prodigious Monsters; the one called,Two terri­ble Prodi­gies! An Appeal from the Country to the City; the other, An Answer to the Kings Declaration, concerning his Majesties Marriage with Mrs. Walter, &c. Those who ever read these two, will blame my temperance and lenity in their character, and be concerned that the deepest Hyper­boles cannot afford terms expressive enough of their endless mischief and envy against his Majesty and the present Government. And all this is done to undeceive and satis­fie the people,A strange Dilusion. and in pity and devotion to their good. And were I now to define a Thorough Reformation, I must call it an universal State of Oppression and Slavery, brought upon us by the malice of our Ene­mies, with the concurring help of our own folly.

If once Emergency and Necessity be ac­counted a sufficient warrant or authority for a Thief whereon to ground the lawful­ness of Stealing, it would soon cut asunder the strongest tyes of the eighth Command­ment. But that which our Polititian calls Necessity, is no more than the necessity of convenience, nor indeed so much, unless we expound that to be Convenience which favours his by-ends; and so may seem ne­cessary [Page 101]or convenient in the conduct of pri­vate designes, for the help and furtherance of Self-interest. He useth Necessity as the old Philosophers did an Occult quality, though to a different purpose; that was their Refuge for Ignorance, this is his San­ctuary for Sin.

Pausanius tells us of a Chappel in Acro­corinth dedicated to Necessity and Violence: Those Twin-goddesses may be fit Objects for the Worship of Heathens; yet how great pity is it that Christians should be of the same Communion, and be guilty of such hateful Idolatry! From hence proceed the most lamentable Disasters that can befal Mankind, and from hence arise the greatest Scandals to the very name and profession of Christianity. Let that great and good Rule be received, That no man can be ne­cessitated to sin; our Divines generally damn an officious Lye, and the equity binds from any officious Sin.

This fundamental Errour most certainly lies in a greedy and unwary entertainment of those specious pretences, and seemingly candid propositions, which are at first made to us, before they have passed those Scru­tinies and severe Enquiries they deserve, or have been duly examined by the Test of God's holy Word and National Laws: All the rest are but ugly consequences of [Page 102]that absurdity we first granted; according to the ancient Philosophical Maxime, [...].

Those Civilians which are most charita­ble to this Doctrine of Necessity,Less. l. 11. c. 12. Dub. 12. nu. 70. allow it nevertheless to be no Plea at all, unless it be absolute and insuperable; as, by the Platonick Laws, onely those persons are al­lowed to drink at their Neighbours Well, which before had in vain sought a Spring, by digging fifty cubits deep in their own ground. We approve of and allow the disburthening of a Ship, in imminent peril of wreck; but this will not excuse such who shall, upon a fond or seigned prevision of a State-Tempest, immediately cast Law and Conscience over-board, discard and quit Rudder and Steerage, and so assist the danger they pretend to fear.

PRINCIPLE IX. Because our Polititian's Designe lies deep, he must plunge to the bottom, though in an Ocean of Bloud, for buoying it up.

WIthout doubt Mr. Kid, the Scotch covenanted Presbyterian Jesuit, [Page 103]told a great Lye, even in the very hour of death, when he asserts in the 25 page of his Speech at the Gallows, That a publick Spirit in contending for God in his matters in substance and circumstance, according to ourThe Co­venant. Vows and Obligations, is much wan­ting amongst us at this day: And surely he might have asserted his innocence, since he had forget the matter for which he came to be hanged: might assert, did I say? He does at the same time both confess the Fact, and with the self-same breath justifie the Rebellion. The Jesuits did ground their Plea of Innocence upon a peremptory de­nial of the Crimes laid to their charge; but this man doth proceed upon the merits of his Cause, and strive to enervate his guilt by a down-right justification of theThe Re­bellion. matter of fact. As concerning that for which I am condemned (says he, page 18.) I magnifie his Grace, that I never had the least challenge for it; but on the contrary, I judge it my honour, that ever I was counted worthy to come upon the Stage upon such a consideration. But because he's dead, I'll rake no further into his Ashes, but leave his Disciples and Fellow-labourers to exult and glory in his Martyrdom, as he himself did in his Trea­sons and Rebellion. Another of the same Cabal, without doubt he is, and, did time serve, would prove an excellent Example [Page 104]in our Polititian's present case of bloud; but however, he helps forward and preaches good Doctrine in the interim; which will in the end do the work (unless Heaven prevent) and make our streets serve but as so many channels to convey that bloud, which he thinks fit to shed for the satisfa­ction of that execrable gust which still lives in the prodigious womb of their ac­cursed Covenant. Observe his Doctrine: When Rehoboam (says he) had prepared a great Army to reduce the Israelites, he was forbidden by the Prophet. Thus saith the Lord, Ye shall not go up nor fight against your bre­thren, for they are from me. Mark (says the Libel) he calls them Brethren, not Re­bels. And farther adds, That passive obedi­ence is therefore simple, and fit for such that know no better.

Such as study to be great by any means, must by all means forget to be good.In Apolog. Am­bition knows neither Law nor Limits; nothing so sacred but it violates; the Gods themselves must bow and yield to it, as Tertullian, Id negotium sine injuria Deorum non est, eadem strages moenium & Templorum, tot Sacrilegia Romanorum, quot de Diis, quot de Gentibus Triumphi. And again, Crescit in­terea Roma albae ruinis, begins one of the Decads. That the Walls of Rome were ce­mented with bloud, is both known and [Page 105]commended by Machiavil; although the superstructure was brave,Ʋpon Livy, l. 2. c. 3. Thebe ma­ritum Ti­mole [...]m fratrem, Cassius fi­litum hoc jure inter­ficere. yet if we search the foundation, we shall finde it laid in the red ruines of her wasted Neighbours. That the first Founder became a Fratricide upon reason of State to guard his new Conquest by freedom from a Competitor, is not one­ly vindicated from cruelty, but otherwise applauded and maintained for a piece of meritorious policy: Nor did this happen to that City alone in its Structure, but after in its Reparation, when the Sons of Brutus were sacrificed to the designes of their Fa­ther. So that Rome did not onely suck and thrive upon bloud in her Infancy, but likewise at her full growth and maturity she supported her self and lived upon Magna & Sanguinolenta Latrocinia: So that from this City, and from the Barbarisms of our Late Times, our Polititian cannot be with­out most effective Instances and Examples, both to commend and warrant the most bloudy Tragedies that Ambition can in­vent. He must not so much as wink or startle, where horrour may justly terrifie and amaze a tender Conscience, but must perpetrate all manner of Villanies, and be­hold the miseries of such as dayly languish under his severest cruelty, as the common objects of his sport and derision.

He both admires and applauds the gene­rosity [Page 106]of Nero's Mother, who is reported to have said of her Son, [...]: Let my Son be my murderer, so he may thereby become a Monarch. According to the advice of an high-spirited Fury, Pro Regno, velim Patriam, Penates, Conjugem flammis dare; Imperia pretio quo [...] bet constant bene An Empire cannot be purchased too dear, though it cost the bloud of millions. This Lesson was well learnt and put in pra­ctice by some; yet such was our misery, that we may boldly challenge the world to produce but one instance of any Tyrant that ever ruined and wasted his People at that bloudy rate as we butcher'd and destroyed one another.

The immi­nent dan­gers of these times.And again, it is now high-time for our Polititian to look about him; he hath got­ten his Tools at work, and the Sword of the Spirit of Fanaticism is half out, looking onely for his help to quit the Scabbard: People now again speak evil of Dignities, both talk and justifie themselves in acts of Treason and Rebellion, and in down-right terms disown and disavow the present Go­vernment. The most contemptible Mem­ber of the Rabble doth now-a-days act the part of a Privy-Counsellor; and the most discreet and sober determinations of Law and State, are dayly censured and traduced by the Vote of the Multitude: No Power [Page 107]owned but that of the People, and their force seems wholly bent against the safety both of Church and State.A new Co­venant. Witness to all this, the draught of the new Covenant, which we have very lately heard of from Scotland, surprized in the possession of Mr. Donald Cargile a Preacher in the Field-Conventicles, and Mr. Hall (who were both actually in the late Rebellion there;) by which they swear to advance the King­dom of Christ and the true reformed Reli­gion, to extirpate Kingly Government and Prelacy, &c. This a man would think had been sufficient to express their meaning; yet they proceed more plainly to remove all doubts of what they pretend. After a so­lemn procession and singing of Psalms, they published and affixed on the Cross at San­chaer, a certain Paper, wherein they declare, That for themselves, Presbyte­rian Decla­ration, June 22. 1680. and all that will adhere to them as Representatives of the true Presby­terian Church and Covenanted Nation of Scot­land, They do disown Charles Stuart, who hath been reigning or rather tyrannizing on the Throne of Britain these twenty years past, as having any right or title to, or interest in the Crown of Scotland, or Government, as forfeited several years since, by his Perjury, and breach of Covenant with God and his Church, and usurpation of his Crown and Royal Prero­gatives therein, &c. This is but like Thun­der [Page 108]afar off, which ere long riseth up against the orderly course of the Wind, till it break out with its terrour over our heads:The con­founded methods of Fanaticism This fiery Exhalation is from the over-warm Zeal of Fanaticism (the same here as in Scotland) and the Government is that Cloud which would contain it within the happy bounds of Peace and Tranquillity; but the connatural fury of that Zeal being hot and violent beyond all moderation, cannot be contained by a well-tempered mediocrity, but is still bustling from place to place, and hurries about, until it break out of all order into horrour and confu­sion.

A mischie­vous Comet to the heaith of the Govern­ment.But hold! the Clouds gather, and the Storm is already rising; and we may now guess, since we perceive the disposition of the true Presbyterian-Church of Scotland, from whence proceeds those terrible Thun­der-claps against the Kings most sacred Ma­jesty, expressed in that Libel which is en­tituled, An Answer to the Kings Declaration concerning his Marriage, &c. Which in a most horrendous impudent manner, giveth his Majesty the Lye, and urgeth the same and such matters with the Scotch Declara­tion, in reproach and scandal of his most sacred Person and Government.

Presbyteri­an Zeal.These are terrible! hideous! execrable! prodigious! lamentable! and malicious [Page 109]Belchings or Evulsions! from the burning Aetna of Presbyterian Zeal!!! These be­ing incessantly supplied with fuel from the Good old Cause, (constant Libels, and false News,) will in the end involve us all in bloud, and bring us to ruine and destructi­on, unless the wisdom of Heaven so direct our Councils, to prevent their designes by anticipation from the Sword of Justice.

The great Turk rivets himself to the Imperial Chair with the bones of his mur­der'd Brethren: Aspiring desires are not onely insatiate, but admit of the foulest sins. See Basianus murdering his brother Geta in his mothers arms; Andronicus strangling his Kinsman Alexins, lest he should have a part in the Empire, which had a right to all. See Caesar slighting the Oaths by which he had obliged his obedience to the Roman Senate. But to come nearer home, see how the Tragedians of our Late Times laid their very first Scene in theThe King signed t [...]at Bill to [...] please the people. bloud of my Lord of Strafford; and so they proceeded by degrees, till they had enveloped three Kingdoms all in purple Gore. On this crimson Torrent did our lateOliver. Usurper waft his Ambition, and seat himself on the Throne of our Murder'd Soveraign.

The ALLAY.

Religion! True Religion (says our blessed Saviour) like a Tree, is known by its Fruit. Consult all Histories both an­cient and modern, view the present posture of Affairs, and you will finde, that for these last hundred years, there has been no Re­bellion, Massacre. Tumults, or Treasons, Bloud, Rapine, and Murder; but either Papist or Fanatick, or both, had the great hand in it.C.M. f. 22. To look no further back (says the Author of Curse ye Meroz) than the reign of King James: Who dethroned his Mother, and made a slave and property of him in his Infancy, but that bloudy Knox, Buchanan, and the rest of that Paritan Pres­byterian Brood? By woful experience he tells his Son (our Royal Martyr) in his [...]. That under the pretence of Religion, he should finde (alas! alas! he did finde it by sad experience) no such barbarous and bloudy Villains in the world. And had his Majestie taken this course, per­haps he had missed their fatal Block; Quod non praevalet Sacerdos efficere per Doctrinae Sermonem, Isid. Sent. l 3. c. 15. Potestas hoc imperet per Disciplinae terrorem: or done as Constantine the first Christian Emperour did with the factious [Page 111]Conventicles of his time; he prohibited them by Edict, he burnt their Books, and proscribed the Authors, P [...]stium illarum an­dacia Ministri Dei, hoc est, nua executione c [...] ­ercebitur: Those bold pestilent fellows, which dare offend in defiance of all Law, I'll make bold to punish their Insolence by my Authority.

The Popes Discrimi­mination from J [...]k Pres [...]yter.These are the men that have most ex­actly performed their parts in the bloudiest Tragedies: Nor will it be wholly imper­tinent if we observe by the way how the Pope himself discriminates his honesty in comparison with Jack Presbyter: Was it from any of the Papists books (says a late Author of theirs) you have drawn these vile Maximes, Advocate of Consci­ence-liberty p. 124. viz. That the Authority of the Sove­raign Magistrate is of hu [...]ane right? That the People are above the King? That the Peo­ple can give power to the Prince, and take it away? That Kings are not anointed of the Lord? That if a King fail in performance of his Coronation-Oath, the Subjects are absolved from their Allegiance? That if Princes fall from the grace of God, the People are loosed from their Subjection? And again, fol. 128.See the disposition of the French Clergie, in Heylyn's Cosn [...]grap. 176, 177. During the time of the late King of France, there was proposed by an Assembly of Catho­lick Divines and Bishops, this Question: If it were supposed the King of France became a Mahometan, and by his Power endeavoured to [Page 112]force his Subjects to that Infidelity, whether they might lawfully, according to the princi­ples of There is a great dif­ference be­twixt Po­pery and Christi [...]ni­ty. This might be true, if the Jesuit would leave off plotting, & renounce the Popes Supremacy. Christianity, by Arms resist him? To which (says our Author) the unanimous consent of the Assembly was, That such a re­sistance would be unlawful, since Christian Re­ligion allowed no other way of maintaining Faith against lawful Soveraigns, but by Pray­ers, Tears, and Sufferings. And fol. 129. When shall we finde such a Result from a Sy­nod of Presbyterians? Compare these Primi­tive Doctrines (says he) with the Evange­lists, and we shall finde them quite contrary to the Rules of Wicliffians, Waldenses, Paraeus, Knox, Buchanan, the Jesuits, &c. who teach, that Subjects may not onely defend by Arms their Religion, but offend also. And lately Baxter in Lib. of Rest. p. 258. saith, We may fight against Kings, if it were for cause of Religion, to purge the Church from Idolatry and Super­stition. The Geneva Notes on the Bible, 2 Chron. 5. allow the deposing of Queen Macha.

The Italian Polititian seems to intimate a scruple, when he says, Si jus violandum est, regnandi causâ violandum est: His [if] dictates an uncertainty; and if we appeal to the bar of nature or Divinity, though possibly the intire assertion may have some­thing of truth, yet we shall finde that wic­ked [if] absolutely banished.

'Tis true, we may more justly pity him that swallows a Bait fair and beautiful, than such an one who even tempts Temptations to deceive him; because in the first case a greater reluctancy is required, and the Dart may possibly be so sharp as to pierce through the Armour of a sober Resolution: But all this will stand him in little stead, who knows it to be a Bait, and hath before­hand design'd its external lustre to apologize for the foulness of the sin: for in this case the bulk of the Temptation will not at all ex­tenuate the grossness of the Crime, no more than he mitigates the guilt of his Robbery, who shall plead that he stole nothing but Gold and Jewels.

'Twill now stand our Polititian in no small avail to look about him, and remem­ber, that however some false and flattering Sycophants may seen to indulge his Ambi­tion, and urge the justice of his pretensions from unheard-of, false, and obscure Testi­monies, that he knows not but the Impo­sture may be retorted upon himself. The world is much mistaken in the value of a Scepter or Crown; we gaze upon its brightness, and forget its brittleness; we look upon its lustre and glory, and neglect its frailty; we respect its colour, and take no notice of its weight: But if all those gay things which we fondly fancy to our [Page 114]selves, were really to be found in Great­ness, yet still he pays too dear, that pawns his Heaven for them: He that thus buys a short Bliss, or temporal Felicity, gives not twenty or one hundred years purchase, but (if Mercy prevents not) Eternity it self; and will be forced at last to cry out, Omnia vanitas!

The Example of a Roman, Turk, or Christian, will be of little advantage to warrant the unlawfulness of any action: such presidents may perchance baffle the easie Vulgar (in whose Creed you may in­sert what you please) but will prove very cold and insignificant Answers, when we appear before an Omniscient, Just, and Omnipotent Judge.

It will now much rather concern us to observe how Ambition claims kinred with every other Vice, stoops and takes up every sin that lies in its way; and if upon en­quiry we finde it to be such a complicated mischief as herein before is represented, it will then certainly become us (as men and Christians) studiously to shun it our selves, and seriously to detest it in others.

Let us never forget the tottering and feeble state of such, who when they have arrived to the very summit of Grandeur, have from thence tumbled into the dismal Abyss of Miseries and Misfortunes,

Altius evexit quam te Fortuna, Ruinam
Majorem timeas. —
Juven.

And now give me leave,The Dan­gers of Change in Govern­ment. Faulkland. as a caution a­gainst changes in Government, to repeat what was long since told us by an ingeni­ous Lord; That all great mutations are dangerous; even where what is introduced by that Mutation, is such as would have been very commodious and profitable up­on a primary foundation: And it is none of the least dangers of change, that all the perils and inconveniencies which it brings, cannot be foreseen; and therefore no wise man will undergo great Dangers, but for great necessities. And again, my Lord Ba­con says,Bacon's Essays, Tit. Innovati­ons. It is good not to try Experiments in States, except the necessity be urgent, or the utility be evident; and to be well a­ware, that it be the Reformation that draweth on the Change, and not the desire of Change that pretendeth the Reforma­tion; and that the Novelty, though it be not rejected, yet be held for a Suspect: And as the Scripture saith, That we make a stand upon the ancient way, and then look about us and discover what is the strait and right way, and so to walk in it.

How to re­dress Grie­vances.And if it so fall out that there be some Grievances in the State which are proper [Page 116]for Redress, let it be attempted in a fair and legal manner, and not so much as once offered at by the Sword of Violence: for I never read that Illegal, or Tumultuous, or Rebellious, were suitable and proper Epi­thets for Reformation.

And now, Reader, let us mix our Pray­ers, That God would for ever banish this cursed Policy out of Europe and the whole Christian world; and damn it down to Hell, from whence originally it came: and let such as delight to abuse others, think of that self-cousenage with which in the in­terim they abuse themselves. Let us also consider, whilst we are busie with politick Stratagems and tortious Arms to invade the Rights of others, that this is not that violence by which we may expect to fight our way to Heaven. Let it be a piece of our dayly Oraisons, That the Almighty would guard our Pulpits from such Boute­feus, as, like Aetna and Vesuvius, dayly vomit out nothing but flames and fiery-discourses, using the holy Scriptures as pre­posterously and impertinently, as some Pon­tificians, who (transported with the vehe­mence of Hild [...]brandian Zeal) think the temporal Monarchy of Popes sufficiently Scriptural, from the saying of our blessed Saviour to St. Peter,Pasce Oves. Far [Page 117]be it from us to entitle the Spirit of God to exorbitant Doctrines; it is easie to distin­guish the Vulture from the Dove. The miscarriage of the Clergy have a deeper stain from the Sacredness of their Functi­on, as probably he that envenomed the Eucharist [...]as the more to answer for his Triple Crown.

Let Heaven now bless the King with a­ble and faithful Counsels, and bless these Kingdoms with an happy and lasting U­nion betwixt him and his People, without which the dangers seem now to be so great, as beyond removal. Let the horrid Con­spiracies and Machinations of wicked men be brought to nothing; let their Secrets be discovered, and their Counsels laid open; that so the Subtle may be caught in their own Snares: And let all true Protestants pray for a full discovery of the late horrid Popish Plot, and a sure prevention of the Devices of Forty One. And with the Psalmist,Psal. 61.6. That the Almighty will prolong thè Kings life: and his years as many generations. For the King trusteth in the Lord, Psal. 21.7, 8 and that through the mercies of the most high he may not be removed. But that his hands may finde out all his enemies, and his right hand those that hate him.

FINIS.

THE CONTENTS.

  • PRINCIPLE I. REligion is the best Cloak for our Polititian; he must have it in shew and pretence, but not in Con­science and Practice. page 1
  • PRINCIP. II. The deformity of all his Actions he must cover, and that in pretence for Liberty, Religion, &c. and o­therwise endear himself to the Peo­ple by Adulation, and the most slye Insinuations imaginable. page 11
  • [Page]PRINCIP. III. He that aims at Soveraignty, must be sure to beat down the Bulwark of Government (the Prince's Cre­dit) by the powerful force of irre­sistible Calumny. page 23
  • PRINCIP. IV. To render the Contagion epidemical, our Polititian must always have some dissenting Pastors, or merce­nary Jesuits, to justifie and applaud his Designes and Actions in the Separate Congregations. page 37
  • PRINCIP. V. Our Polititian must urge every pro­sperous Event, as sufficient to prove the Justice of his Cause. page 51
  • PRINCIP. VI. Our Polititian must be sure to turn [Page]with the Tyde, and change with t [...] Times. page 6 [...]
  • PRINCIP. VII. If Oaths are requisite in the condu [...] of Affairs, let them be of suc [...] ambiguity, as may furnish with [...] sence obliging to the Designe, an [...] yet so soft as the People may no [...] perceive the Snare. page 76
  • PRINCIP. VIII. Necessity of State is a very competent Apologic for the worst of Actions. page 90
  • PRINCIP. IX. Because our Polititian's Designe lies deep, he must plunge to the bottom, though in an Ocean of Bloud, for buoying it up. page 102
FINIS.

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