The beginning and progress of a needful and hopeful reformation in England with the first encounter of the enemy against it, his wiles detected, and his design ('t may be hop'd) defeated.

To the King.

SIR,

THAT I have written so plainly as I have done, of Matters so much concerning your self and your own Actions, was not for any want of Affection either to your Person or Cause, nor yet through any insolent Humour; but from great Affection to your Per∣son, great Concern for the happy Success of your Majesty, in your not only justifiable, but commendable and honorable Ʋndertakings; and above all, Fidelity to God, who, I was satis∣fied, had raised you up; and whom I desired you might follow Faithfully and Fully, as those happy Captains of old: But I soon perceived you, to my great Grief, to be in great dan∣ger to be mislead, and I took the most effectual Course that I could to prevent it, that you might be sensible of it in time.

This I did as an Honest Man, a Loyal Subject, and a Faithful Friend to my Country: But now I can with some Assurance and Confidence say something more; that the Hand of God was in it; I have had Experience for the time of four Apprenticeships, of the unhappy Consequences of such a Miscarriage of my own, in a Case, wherein few or none, that I know, were likely to have directed me better. And I have been trained up for near as long in such Ex∣ercises of Fidelity to my nearest and dearest Relations and Friends, which were at the time no less troublesome to my self than ungrateful to them. But these are things I little thought on, till not long since, knocking at one of their

Doors, (where I had been once an intimate and a welcome Guest, but upon such an occasion for many Years after a Stranger,) all this matter was very clearly opened to my mind; and ever since I have been very sensible that there was a special Hand of God in it all, from my first speaking to your Highness (as then it was) at Dorchester, my drawing the Declaration after at Henley, and all that I have done since; though I knew it not; only I had the Comfort of my Since∣rity and Fidelity to God and Man. And what I wrote at first, but conjecturally concerning the Persons and Counsels, which have mislead you, Time and the special Providence of God, have since confirmed, and given me clearer Evidence of it.

This Age is thought by many to be as Learned and Know∣ing as ever any was: for my part I know none that I think more conceitedly Ignorant: Learned in Languages, in Books, in Notions and Opinions of Men, in Sophistry, and the super∣ficial Ornaments of Learning; Skillful in dishonest Craft, which they call Policy; and experienced in the Anatomy of Sublinary Creatures; I easily grant: But for the Interiora Rerum; intimate Acquaintance, and Spiritual Sensation (as one calls it not amiss) in the Great things of Religion, Profound Ʋnderstanding in true Wisdom, and Knowledge of the Powers of Nature, in these I take it to be very short. And for particular Persons, I doubt there are few equal to some who have lived in Ages reputed the most Ignorant and Ʋnlearned. As for Religion I know very well, and can say it with Confidence, that both the Conformists and Non-conformists are all inexcusably Faulty in the External part of it; and I doubt will be found as defective in teaching and inculcating some of the most important Doctrines of it con∣cerning the Internal. The Reformation was a necessary. Work, and the Work of God; but Men have carried it on with too much of a Humane Spirit of Opposition; which hath, indeed, cast out many Abuses of the Church of Rome, but seems to have left them divers excellent Virtues, and

other good things to themselves. This hath caused the Fruits of the Reformation in all parts to be so Mean and Barren, and every day more and more dwindling, till almost all was, by degrees, over-run with Ambition, Covetousness, Sensu∣ality, and at last with Atheism, Infidelity, Prophaneness and Debauchery, and Contempt of all Religion. And for the great and important Matters of Religion, many great and learned Men of this time, seem no better to understand and use the New Testament, than the great Doctors of the Jews did the Old in our Saviours. And where Religion is so defective and superficial, I am certain there can be little of Profound Wisdom. Nor do I admire at this at all; for I see very few, who take the right way to attain it, but most many ways run from it: First, in pursuit of the Profits and Preferments of the World; and when they have ob∣tained them, by the use they make of them: And besides all this, the vulgar Learning of the World, as it is used and pursued, is as great a Diversion as any thing I know: Inso∣much that in those Matters one may more easily meet with sound Advice and Direction from a sincere, religious, expe∣rienced Christian, that is well acquainted with the Sacred Scriptures, and a Book or two of Devotion, and no more, than from any of our Pharisaical Doctors, who look Huffing and Big, and with empty Oratory and Sophistry, draw igno∣rant conceited People after them. And I dare confidently affirm, that diligent Study, and conscientious Observance of the Canonical Scriptures, the Books of Wisdom and Ecclesiasticus, and Tho. à Kempis his Christian Pattern, shall make a Man not only a better Christian, but a wiser Man even in the Management of Civil Affairs, and the Business of the World, if he apply himself to it, than all the Systemes of Divinity, Ethicks, Oeconomicks and Politicks, and all the Learning besides, that this Age hath produced, without the true Power and Spirit of Religion. I value Learning and learned Men, as much as any Man doth, if it be joyned with solid Virtue: But among learned Men, I

see many, who are meer Drudges for the Wise, only they gratifie their own Humour; and those I pitty, to see them so near Wisdoms Gates, and not to find the Entrance: But others, who are Cheats, and having first corrupted and de∣ceived themselves with the Shells and Superficials, or some mean part of Learning, or Skill, are very dangerous to be relyed on for their Judgment, in Matters which require the best Advice that can be.

I have once before touched upon this by way of Caution, when I did only, though strongly, suspect that your Majesty might suffer some Inconveniencies by some mistaken Counsels. But I now write more Freely and Confidently; because now I know that it hath been so; and I should be heartily Sorry that it should continue so longer. I know the Affairs of your Majesty have been from your first Access to the Govern∣ment here, greatly prejudiced by the Evil Counsels of some Men, and I know the Men, some of them at least. I know your Affairs have been greatly prejudiced both here and be∣yond-Sea; and if you remove not some Persons further from you, and cast some ill Mem from your Favour, you will meet with many Rubs and Difficulties, and your End will be Inglorious. You have been mislead into the rough and crooked Ways of the Wilderness, (which I understand very well by many Years grievous Experience;) and led out of the plain and happy Way of Abraham. You came into this Land under the Hand of Divine Blessing; but you have fallen from that State, and since been only in a State of Mercy and Pro∣tection. The Work of God indeed hath gone on, and must go on, and you may be made use of in it, but you will meet with many Crosses, and miss of your Aim, in what concerns your self, unless you can recover your former State; which though not Impossible, I have found to be very Difficult, and intelligent and faithful Guides in such cases rare to be met with. The great Doctrine of Repentance is corrupted, and abused by the Papists; and it is imperfectly, nay and falsly, taught amongst the Protestants: (I make no diffe∣rence,

whether Conformists or Non-conformists.) There is a necessary and an indispensable part in many cases, and many times when the Sin is secret, that is, Giving Glory to God, which I have hardly ever known mentioned, but never treated by any to purpose. The Ancient Christians under∣stood it well; the S. Scriptures express it by doing Works meet for Repentance, and Judging our selves: But the Spirit of Opposition hath almost suppressed it amongst us, and thereby betrayed many Poor Souls; so that the Neglect thereof causeth them to lye long, it may be all their days, under the Judgments of God; which might be avoided, if this Doctrine was truly taught, and Wisely and Faithfully Practised.

Such a Judgment I have mentioned in the following Tract upon your Majesty; the mention of which to the Counsels of Flesh and Blood may seem to expose your Majesty, and strengthen the Hands of your Enemies; but the Truth is not so; for it will have a quite contrary effect, unless the Fault be in your self. It was mentioned for the Glory of God, and for a necessary Admonition for your own Good; for the Conviction of those who have mislead you, that seeing their Error, they may be so much the more concerned that you may be set right; and for the Consideration of those who desire to be Faithful to you: And if you humble your self under the mighty Hand of God, give Glory to him in owning his Hand in it, and apply your self resolvedly to Works meet for Repentance, he will certainly raise you up above all your Enemies: Nay, your Humiliation and Ac∣ceptance of his Correction, is the first step of the only ready way to recover your self, and gain an Augmentation of your Honor. We all are Spectacles, not only to Men, but also to the Angels, but such especially as are called or lead to any special Service; and if They do not actually Glorifie God in the Works to which they are called, there are those Ministers of his, who will secure his Glory in the Execu∣tion of his Judgment upon them, until they know that the

most High ruleth in the Kingdom of Men, and giveth it to whomsoever he will. But this is not all, the next step is the Works of Repentance, Eminent Acts of the contrary Virtue to what hath been done amiss, steadily pur∣sued with great Resolution, upon all just Occasions. And such an Occasion is now offered in the Matters related in the following Discourse, which may prove of evil Conse∣quence to be either neglected or lightly put off. It is true, the Honor and Authority of her Majesty, which ought to be as dear to you as your own, is concerned in it; and the Honor of your own Administration no less. But you are to look beyond all this. It is more properly (and indeed indispensa∣bly) your Office to be Active and Magnanimous in main∣taining the Laws, and the due Execution thereof, than in Fighting our Battels. That is the part of a General, this of a King: And this is properly that, wherein you are Gods Deputy and Vice-gerent. And the Faithful Performance of the Charge of this Relation to him, is always to be re∣garded far above all Transitory Honor and Temporal Con∣siderations whatever; and doth often require a greater Mag∣nanimity, than to charge an Enemy in the Field. This may be done by a Brutish Courage, wherein an English Mastiff is equal to the greatest General in the World; but that is peculiar to Man, and to the Noble Creatures above him: And to the Faithful Performance thereof, a generous Magnanimity is so requisite, that God himself prescribed it as a necessary Qualification in his Judges. And to this, if I be not greatly mistaken, your Majesty is specially, and doubly obliged, as Matter of Duty, and as one of those Works I have mentioned before.

But this is but one of them, it is not a bare Execution of the Laws, that those Obligations of yours extend to, but a Vigorous and Magnanimous Prosecution of the Ends of these Laws, which is the Suppression of all Wickedness and Impiety, by all the Means, wherewith by Law you are in∣vested; by which Virtue and Piety may be encouraged, and

Vice and all kind of Wickedness discouraged and suppressed. To conquer the Vices of a Nation is a more glorious Work than to conquer their Armies: And this is to be done more effectu∣ally by resolute and constant Demonstrations of your Favour and Displeasure towards the greatest Persons of the Nation, as they deserve, than by the strictest Execution of the Laws, were they severer than they are, against those of meaner Qua∣lity, without it. And if you have not Zeal enough, nor Cha∣rity enough, nor Courage enough, nor true Wisdom enough, to do this generously and resolutely for the Honour and Service of God, the Good of the People committed to your Charge, and the Satisfaction of a good Conscience, your Religion is vain, your Courage bruitish, and your Wisdom Foolishness with God, (not to say Earthly, Sensual and Devilish) and God will cer∣tainly lay your Honour in the Dust, should you so neglect His for Fear of Man; which always brings a Snare. He is in truth not a King, but a Slave, or hath little Esteem for Ver∣tue, that wants either the Power or the Will to have Vertu∣ous Persons only to attend upon himself, or the Person of his Queen. He is not fit to be a Bishop, or Superintendent of the Congregations of a City, who cannot order his own Family; much less is the fit to be a King, who cannot model his Court according to his own Mind. The leudest of Men even Common Souldiers, may be reclaimed by Discipline; and are thereby restrained from those Enormities, to which they have greater Temptations than to Swearing, and other Sins which Christi∣anity prohibits. And where they are not, Experience proveth it is for want of real Vertue in their Commanders. Much more may those, who often appear in a Prince's Presence, if the Prince hath Piety enough to desire it heartily, and Manly Magnanimity enough to try it to purpose. If in such a Cause as this King James had ventured his Crown, he could never have lost it; for God and Man would have been for him. And this must be done now, if it was more dangerous than it is; some eminent Acts of this nature must be done, before the for∣mer prosperous State can be recovered; And more than this; for there is no such Danger or Difficulty in it, as some vain Politicians would pretend.

The first regard in all our Actions ought to be to God Al∣mighty, from whom we have our Being, upon whom we do de∣pend, and to whom we owe and must give Account of all our Actions, and of the Employment of all our Powers and Facul∣ties and Oportunities for his Service. The next regard, but subordinate to that, is to be to the Good of Man: And this our Gracious God accepts as a principal part of his Service: It is in effect the same which Daniel recomends to the King, as a proper Means to recover the Favour of God and avert the Judgment decreed against him. Wherefore, O King, let my Counsel be acceptable unto thee; and break off thy Sins by Righteousness, and thine Iniquities by shewing Mercy to the Poor. Ambition of Domination, and wilful Encroachments upon the Rights of others, is abominable in the sight both of God and Man, and mightily aggravate any former Offences, especially when under Correction. But when these things are really aban∣doned, and it is manifest by a constant course of Actions, or some sufficient Demonstration, that the Honour and Service of God, and the Good of a People is sincerely and principally intended, this engageth both God and Man to favour such a Person. And this I dare say with great Confidence, and without any partia∣lity, on behalf of my own Country, that there is not a Nation under Heaven that naturally produceth a braver People, or more easily governed by a Wise, Just, and Generous Prince than this; a People more Faithful, more free of their Purse, or more Couragious in any Ʋndertaking. Let them but enjoy their Rights, and they are easily pleased; but they are naturally honest, and plain-dealing, as generous Minds always are; and abhor tricks and underhand Practices, which have been the common, if not only Politicks of the late Reigns. This and maintaining Favourites, who have been the Masters and Instruments of such Policies, have made the Government uneasie to the People, and the People to appear otherwise to the apprehensions of Strangers, than their Natural Genius realy is, when all proceeded from the Imprudence of the Princes, and the Baseness and Corruption of some Evil Men, who most ea∣sily insinuated into their Favours, by such Arts and indirect

Means, as the Genuine honest English Genius disdained and could not brook.

And now Sir, If you will follow their Methods, and make use of their Instruments, you must beware how you disoblige this and that Lord and their Parties; for the People seeing you set up a separate Interest of your own against theirs, and to enrich your self and a Party of corrupt dishonest Favourites, make use of the old Arts to pick their Purses and cheat them of their Subsistence, they will be ready to close with any in the prosecution of the means of their Relief; as they did with your self against the like Practices of your Predecessor. But if you be resolved to demonstrate your Vertue and Magnanimity, for the Honour and Service of God; first in constant effectual dis∣couraging and suppressing of all Prophaneness and Debauchery, and encouraging Vertue and Piety (which is agreeable to the English Genius naturally disposed to Religion;) and next (de∣spising those former vulgar Policies, and rejecting those few Vermine and Beasts of Prey, which those degenerate Reigns had fostered and bred up) in acting only upon the plain and easie genuine English Principles of true Policy, Justice, Pro∣vidence, Industry; maintaining the Rights of the People, leav∣ing Delinquents (though otherwise the greatest Favourites or useful Ministers) to the clear Justice of the Laws; ex∣torting nothing by indirect Means, but retrenching needless and excessive Salaries, Pensions, and Expenses; craving nothing but upon just and evident occasions, and imploying it according∣ly, for the common Benefit of the Nation; making those things, which are in truth your proper Charge and Business, your prin∣cipal and greatest Care, Endeavour, and Design; these Means will certainly give you that Favour and Power with God, and that Empire and Command in the Hearts, Purses, and Actions of this People, that will set you far above all Temptations to mean Compliances with vicious Persons, be they never so great and powerful; or any Faction whatever at home; and make you a Terror to your Enemies abroad.

The Direct Way to all this is plain and easie to be found, if carefully heeded and observ'd; but so different from the vulgar

Tract of Policy and Wisdom of the World, that it cannot but seem Folly and Madness to such Abderites. It requires only a con∣stant Attendance to the End, and an Heroick Magnanimity, to walk steadily in it. These two make that Noble Vertue so much extoll'd in Sacred Writ, which overcomes the World. If the Heart be pure, and the Eye fixed upon the End, the Way will easily be dis∣cerned, and then if there be true Magnanimity to proceed, (with∣out which there can be no compleat Vertue) no Monsters of Menor Devils can hinder the Progress, but serve only to make the At∣chievements the more Glorious: Yet such there are which must be encountred and subdued, and the most dangerous of all the very first, that Monster of Self, which is the Devil in Man, and will certainly play the Devil indeed, and confound all, if not throughly cast out, and carefully watched and kept out Other wise it will defile the Heart, divert the Eye, and by some Ignis fa∣tuus mislead a Man out of the true Way, the only Way of God's Blessing; and then he certainly falls into the hands of some of the other Monsters, who are permitted to worry him till he recover the right way again. But if this first be cast out, and constantly kept out, the rest will easily be vanquished and put to slight, and have little Power to hurt him. Of those, some are easily known by their monstrous Horns, Ears, Eyes, Tongues, Talons, Tales, cloven Feet and filthy Odor; and a noble Here may subdue them by his ordinary Retinue: But there are others the more dan∣gerous because, though in truth as very Monsters as the rest, they can pull in their Horns, and so disguise themselves, that a Man may be in danger, and be damnified by them before he be aware: They are of the Nature of Foxes (or Wolves in Sheeps-Cloathing) Syrens and Remoras, and they are to be subdued by the Here himself, or by a Band of select Champions. The subduing of all these at home (which is not hard) would make your Conquest of all abroad easie, your self a Glorious Instrument indeed, and these Nations Happy. Which is the only aim in all this, and the hearty desire of

Your Humble and Faithful Subject