THere be Two Passions in the corrupt nature of man, which are most destructive to all hu­mane Societies: the one is from the Spirit of Envy, or evill designing; the other is from the Spirit of Jea­lousie, or evill surmising: The last can see nothing but evill in others, the first begets a hatred against o­thers for the good that is seen in them. They proceed both from the light of self-love and pride, and be­gets in those that are led by them, [Page 2]all manner of distance, division and contradiction as to matters of coun­sell, and all confusion, strife and op­position as to matters of action: whereupon the ruine of all States must needs follow; when in the Mē ­bers thereof these passions become so predominant, that men are not able to entertain any Christian or civill inclinations to mutual confi­dence and charity, without which no common Interest can be main­tained. And although no humane passions in natural men are so incu­rable as these, because they are most deeply rooted in the corruption of nature; yet in two sorts of men, they may be rectified and subdued: namely in such who are not altoge­ther void of the life of true Christi­anity in respect of God; and in such who making use of their Reason pretend to ingenuity and common honesty in reference to men: We say in such men, who are upright in [Page 3]heart towards God, in the kingdom of his Son, and towards mankind in the State wherein they live, these Passions will not be prevalent, a­gainst the bonds of spiritual and na­tural duties, which Christians and Country-men owe to each other.

Now because it is conceived that at this time, nothing can disturbe in humane appearance the welfare of England if these distempers arise not, between the Members of this Parliament and the Governours of the State; therefore it is come into the heart of some who live abroad, persons disingaged from all parti­cular relations to any party formed in the Nations, but well willers to the whole Body thereof; to repre­sent without prejudice in a Christi­an way of love and solliciteousnesse, that which they conceive may pre­vent or cure in men of ingenuity, and of a publick spirit the forenam­ed distempers, if any (which we [Page 4]hope not) should, by weaknes or de­sign, be set a working: lest unhap­pily at such a juncture, the corrup­tion which is natural to all men, turn any of their generous hearts from the aim; and their feet from the way of their chief duty, which is to be helpfull to the State, and faithfully usefull one to an other in their station, that they may with heart and hand concur together, to advance the glory of God in their Gene­ration, and the welfare of the Nation which hath put its Interests into their hands: For these are the two main ends of their calling unto the high imployment, whereunto by God and man they are admitted; because in the last of these the private safe­ty and happinesse of every one is wraped up; and unto the first all other Interests are subordinate. And although Forraigners can take no cognisance of the choice of persons to the places whereunto they are [Page 5]called, yet because they are not a lit­tle concerned in their performing or not performing of the duties, by which the forenamed ends of their calling are attainable, chiefly at this seasonable time when the Com­mon-wealth is acting abroad, and deliberating at home: Therefore they may lawfully and without of­fence endeavour to suggest what they know to be conducible for the attainment of the main Aims fore­mentioned; because such as have a common concernment and may be loosers or gainers together, ought to minde each other of the means and wayes by which their Interest may be advanced. Now it is out of all doubt that much of the temporall wellfare of all Forraign Protestants is involved in the good settlement, well-being and prosperity of Eng­land, to carry on the common cause, which by a speciall providence at this time it hath embraced, to make [Page 6]amends for the former failing in this kind, over which all Protestants had cause to complain and the honest godly souls at home lamented.

It shall then be supposed in this Discourse not only that the Choice is lawfull, but also that the persons chosen are qualified with the en­dowments requisite for their places, that is, with a true sense of Christia­nity, and with the right use of hu­mane reason in humane affaires. To such then this plain motion is made by those who abroad wish well to England.

That seeing their hand is now at the plough, they would not look backward but forward: That is, That they would settle their hearts to settle the State, in a way of carrying on the common Interest of Gods Peo­ple both within and without the Nation; and that they would not intangle themselves in the disputes of times past, and things past reme­dy, [Page 7]which can produce nothing but discontent and distraction between themselves at home, with discredit and disadvantage to the Nation a­broad. And to open this matter a little further; even to the meanest of all mens capacities, though never so much prepossessed with the thoughts of partiality, we shall say that the main Interest of all Gods people every where is twofold. First That in their dayes they may see the manifestation of Gods glory, advan­ced amongst themselves to be deri­ved to their posterity. Secondly, That their own temporal well being may be settled in a durable course, which in humane reason will not be subject to sudden alterations. And to carry on those designes, as the care and faithfulnesse of those that are intrusted with a Parliamentary Power ought in the fear of God to be engaged, so to help foreward the performance of the work it self [Page 8]in our dayes; let it be free for For­reigners to represent their thoughts concerning the means, without which these designs cannot possibly and by which they may infallibly be carried on to some perfection. And to this end, the nature of the main thing aymed at, namely, the glory of our God being made known, the means by which it may be advanced, and in order thereun­to the way to settle the Common welfare of the State will evidently appear.

The glory of God then is chiefly made known and manifest in the fruits of his goodness to his people, where is to be discerned who Gods people are, and what the fruits of his goodnesse are unto them. The People of God are they that know his name in Christ, that own it and will be called by it; that worship him in spirit and truth, according to his revealed Word and Will by [Page 9]Christ, and that through Christ a­lone make him their refuge.

The fruits of his goodnesse to this his people are these.

1. That having revealed himself unto them, and called them effectu­ally to himself out of this evill world, they are set unchangably under the Banner of his love in the new Covenant, and his Spirit, Word and Ordinances dwell with them.

2. That by this Spirit, Word and Ordinances, they are inabled and directed to serve him all the dayes of their life in righteousnesse and holinesse, being freed from the po­wer and fear of all their enemies.

3. And that they have a sure hope to possesse a Kingdome that can not be shaken, when the things that are shaken shall be removed. As in the enjoyment of these bles­sings Gods people is made happy; so in the appearance thereof upon [Page 10]them his glory is made manifest un­to the world: He then that will in his place advance the manifestation of this glory, ought to further ac­cording to his abilitie Gods people to stand under the enjoyment of these blessings.

Now if it be asked by what means and how can the manifestation of this Glory be advanced by Men? To this it may be Answered, That no man can advance it otherwise then by setting himself to become a receptacle thereof; and by convey­ing in his place the evidence there­of unto others. From whence it will follow, that if the Members of this Parliament, are men who have in­deed set themselves to be recepta­cles of these fruits of Gods goodnes: if they know the true advantage & how to make right use of their pla­ces for God; and if they really will lay to heart how they ought to con­vey the manifestation of his good­nesse [Page 11]to their own Nation, and the men of this Generation; then we may infer that this Design will cer­tainly prosper in their hand, and be carried on by them in their pre­sent station: but if any void of these thoughts, be enclined to envy and jealousie against his neighbours for private occasions, or against those who have managed the pub­lique affairs of State, if he thinks of quarrelling with them, and how to ravell into their matters odious­ly, making use of his place to carry on some designe against them: let him look to his own heart in the fear of God, let him judge that a heart in that frame is no receptacle of the goodnesse of God; and con­sequently is not upright towards the main aym of a Parliamentary Station and calling: whence will follow, that he who is possessed therewith and led therewith, can never approve himself in the Trust [Page 12]committed unto him, either honest towards God and his people, or faithfull to the State.

Now if such a one (being con­scious to himselfe that he is judged by these words, which discover the error of his way) shall desire to make streighter paths for his feet, least that which is lame in his poore and narrow soul be turned out of the way; let him not slight the plain suggestions which here are to be made, but seriously with a single Christian eye reflect First upon him­selfe, Secondly upon the people of God, and Thirdly upon the present state of the Common-wealth of England.

Reflecting upon himselfe let him be jealous over his own soul; and seek to discerne the frame of that Spirit by which he was ledd, that he may know with what Christian In­clinations towards God and men he stands in his place; for if he cannot judge himself how shall he be able [Page 13](as a parliament member ought) to judge and rectifie others? If he can­not take the beam out of his owne eye, how shall he take the mote out of his Neighbours? If then he is wil­ling to go out of himselfe, and to lay himselfe aside, that he may be ca­pable to serve others through love, if he shall be desirous to receive all to the glory of God as Christ hath received us; and in like manner to be received by all: If in this way of receiving and being received, he hath gotten his minde composed to mannage the publique concern­ments of Christianity without mur­muring and disputing, without wrathfull mallice and strife; being enabled in meeknesse to receive and to hold forth to all the light which he hath received: If he hath been taught in bearing with dissenters to discerne their principles, to make a difference between those that keep the foundation and those that over­turne [Page 14]it; to deal patiently with all that they may recover themselves out of the snares of the devill: and if he hath studied the wayes of Peace, of Truth, of Righteousnesse, to be found not only blamelesse and harmlesse towards all men, as he would have all men to be found to­wards himselfe; but also to hold forth the word of life, and to shine as a light in that life before men. If (we say reflecting upon himselfe) he discern without flattery, in his own spirit, this frame wrought by grace, or a sincere desire and break­ing forth of endeavours to have it wrought: he may entertain hopes to become through mercy service­able and usefull in his place for the advancement of Gods glory a­mongst his people. But if to these thoughts and desires his spirit is an utter stranger, if with these motions and endeavours, he hath not at all been hitherto acquainted; let him [Page 15]judge himself in the presence of the Lord before he be judged and con­demned: let him not play the hy­pocrite to meddle with holy things, and take the name of our God in vain, whiles his heart is far from him: For the Lord will not hold him guilty who taketh his name in vaine. Let him not presume above his line, nor meddle with that whereunto he is not called nor set apart: for no man can be a Vessell of Honour in the hand of the Lord, for the house of his glory to serve therein, whom he hath not endowed with these Principles and inclinations, by which the way of true Christianity is held forth amongst the genera­tion of his children to the rest of the world.

Reflecting therefore in the se­cond place upon the People of God, he ought to discern the duty which by his place with his best abilities he oweth unto them: namely, that [Page 16]he is appointed to bear them as they are the vessels of the Lord; e­ven all the vessels of great and smal quantitie, from the Vessels of cups, to all the vessels of flagons. The cups are the younger sort, the flagons the elder: The Schools for the youn­ger, and the Churches for the elder are to be borne up; and the breach­es of many generations therein to be repared; and that is to be done by so much Publique Authority as God hath given to nursing Fathers, and with so much care and influ­ence, as becometh Elders and Lea­ders in a way sutable to the Gospel, and to the day of Christs power. He that cares not for these Concern­ments of Gods people, to advance in his station the evidencing of Gods goodnesse, unto the seed plots of the Nation, as well as to the plants of full growth, but would have all ingrossed to some one party with the exclusion of others; cannot be [Page 17]said to serve the generation of his chil­dren, and consequently is not found faithfull to the publique trust com­mitted unto him; for if he will be counted a Shepherd or leader of the flock, he ought according to the na­ture, and in the capacity of his place, to carry the Lambs in his bosom, and lead tenderly those that are with young; to oversee the husbandry of mens souls, and to seek the peace and prosperity of Jerusalem; that the beau­ty of holiness by the goodnesse of the Lord, may rest manifestly upon his people, that all wicked doers may be cut off from the Citty of the Lord, in that way which the Lord himselfe hath appointed, and taught the Judges of his people as at the first, and the Councellors as at the begin­ning. For the way of the Lord is plain as well in the streets of natu­rall reason, as in the path of Christi­anity, and they that will see may see the means to be made use of; and [Page 18]find a Directory for the application of the same without difficulty.

First, they will see that the word revealed in the Law and Testimony, ought not to be concealed from Gods people: That the Ordinan­ces ought to be countenanced and upheld: that the faithfull Teachers ought not to be removed into a corner and thrust away from the faithfull of the Land, either by subtilty or vi­olence: That the Office of the Mi­nistry should not be made contem­ptible, and become an object of strife and contradiction. That fit men endowed with Ruling and Prophe­ticall abilities, should be set a part to dwell before the Lord, and attend­ing the charge of his house without distraction, they should be counted worthy of double honour, they should not want sufficient food nor durable cloathing, nor the respect due unto their faithfullnesse in their places.

Secondly, they will see further [Page 19]that the liberty of the Saints should also be maintained: That none should be suffered to assert or at­tempt to have dominion over the faith of Gods children; nor to put a yoak or snare upon their consciences: yet that this liberty should not be suffered on the other hand to run out into li­centiousnesse by the dissolution of all rule; or the neglect of the or­derly wayes of mutuall edification, under a pretence, that Christ is the sole Lord and Ruler in and over the conscience, and that in the latter dayes all shall be taught of God, for al­though Christ doth by his power rule the whole world, yet he rules his Saints within his Church, and hath never exempted their consci­ence from the rules of his word and Spirit, nor promised to teach any without these as held forth in his Church; nor purchased a priviledge to any, not to stand under the dire­ction of his revealed will in the [Page 20]Law and Testimony given to his Church; nor limited the power of his vicegerents over the society of men so, that it should be unlawfull for them to see the rules observed, which he hath given to mankind, and to the assemblies of his Saints (which they are commanded to protect) whereby the glory of his goodnesse unto them is made mani­fest.

Thirdly, they will see also that not onely in civill Administrations, but in the Assemblies of the Saints God hath appointed distinct cal­lings: That these are regulated by him, because he is the God of peace and good order, and not of disorder and confusion: That the limits of these callings should be discerned and observed, and that men who in humane affaires have no rule over their own spirit, and yet take upon them to rule all Spiritual matters, onely by the unruly motions of [Page 21]their private fancies; should not be hearkened unto, but be brought to know their bounds in speaking and acting, and consequently that wo­men should be made obedient to the Apostles Law, which is, that they should keep silence in the Church, know­ing that it is a shame for them to speak in the congregation, 1 Cor. 14.34, 35. 1 Tim. 2.12 or to take upon them to teach and to usurp Authority over men.

Fourthly, they will furthermore see, that the Saints ought to be in­duced and walk in love; to owne one another in that whereunto they are come, to agree in the clear rules of mutual edification and removing offences, which dishonour the Gos­pell: To bear one anothers burdens, and to make manifest their agree­ment and brotherly union in the way of Truth and Peace, till God bringing them unto a compleat growth in Christ, and their modera­tion being made known to all men, they [Page 22]may attain unto the measure of the sta­ture of the fullnesse of Christ, and be no more carried up and downe as Children with every wind of doctrine.

By the use of these means and the discreet setting of them a foot, the reproach which hath been cast upon England by their adversaries with much industry and artifice, shall be taken off from the face of the peo­ple of God, in the course of their vi­sible observing of Ordinances; and the obloquie of the ignorant, which by this occasion hath been raised a­gainst all the Reformed Churches a­broad shall be silenced, and then the communion of Saints with Forrain Churches may be set a foot and hopefully continued till the prayer of Christ be fullfilled; Joh. 19.10, [...]. wherein he desired that all who shall beleeve in his name by the word of his Apostles, may be one as the Father is in him, and he is in the Father, that they also may be one in them, to the end that the [Page 23]world may beleeve, Joh. 3.16 that the Father hath sent his only begotten Son into the world, that whosoever believeth in him, may not perish, but have life everlasting. For this is the great testimony of the love of God and of his goodnesse towards his people; and this is that which is to be made manifest unto the world, and who­soever in his place of trust in Eng­land or else where, hath no sincere aim to glorify God in the manifesta­tion of this truth, whereunto all the forenamed duties by the Spirit and Word are made subordinate, in hol­ding it forth unto the world by his people; he cannot approve his con­science to be upright towards God for the concernments of his Saints and the truth of Christianity, not faithfull to the Commonwealth whereof he is a member, because it is knowne that no Commonwealth of this world shall henceforth sub­sist long or finally prosper, but in [Page 24]order to the Kingdome of Jesus Christ; as grounded upon this, and upheld by this way of settlement, Isa. 60.11, 12.

Therefore in the third place, if he will reflect upon the present state of the Commonwealth of Eng­land, and doth know that Christ by his kingdome doth uphold the pillars of the Earth, till he shall inhe­rit all Nations; and that the Com­monwealths of the world have a being only till his Elect be gathered out of them: and that in seeking the kingdome of God first and his righ­teousnesse, to be settled in a Com­monwealth, all other welfare will be added unto it: If these Maximes are known and presupposed, then the temporal concernments of a State may and ought to be laid to heart in the next place; and therein the duty of a faithfull Patriot and good Commonwealths man seri­ously considered: whereby every [Page 25]one who is not void of all reason and honesty, will be taught in such a juncture of time, to lay aside in his publick place, all private inte­rests and grudges, and look to the present common concernment wherewith the Parliament is intru­sted in respect of men: Which we conceive is briefly this.

To preserve the safety and to conti­nue the peace of the Nation at home.

To procure the prosperity, and to maintain the Credit thereof abroad.

Therefore his faithfulness will be to imploy his abilities, industry, and authority, to make use of the means and wayes, which God and Nature hath fitted, and put in his hand, to further these purposes; of which means our thoughts, we hope may be offered here; and as they are without partiality; so they will be received without prejudice, by all that are intelligent.

To preserve then the safety, it is [Page 26]absolutely necessary, that some ap­parent and allowed form of Go­vernment be settled therein: be­cause the experience of all ages a­greeable to sound reason doth shew that nothing doth ruine a people so suddenly, and so absolutly as Anar­chy, which is a state wherein no Go­vernment being visible, it is free for every one to do by himselfe in private, and towards others in pub­lick, whatsoever his own fantasie or his unruly passion doth suggest unto him: which needs must fall out when there is no common Rule to walk by, nor any due respect had to any superiour. Now how farre the Government settled in a great multitude of men (whose humours and capacities, being by nature, e­ducation, and custome, many wayes different, and in some things op­posite; yet have all alike an equall hand in the Government of a Nati­on) doth naturally tend to a per­petuall [Page 27]unsettlement of all rule in a Commonwealth, and consequent­ly to an unlimited permission, for every leader of a party to get power and thereby to oppose and disturbe the way of such as dissent from him, or for every member of a party to do for himself what ever seemeth good in his own eyes (we say) how far a Government so constituted in the hands of such a multitude, doth naturally tend to a perpetuall unsettlement of all bonds of hu­mane, spirituall, civill and natu­rall societies, we shall not set our selves to lay open; it may be seen daily abroad in all meerly popular Governments, nor will it be need­full, nor is it expedient in this dis­course for proof hereof, to make any observation upon the changes lately fallen out in England, by rea­son of such a way of Government; but it will suffice to take notice, that no Forreigners ever could perceive [Page 28]any ground of safety or settlement in that Commonwealth, till it hap­ned that the Assembly which in the year 1653 was called, and acted as a Parliament, perceiving its own in­sufficiency (by reason of its divisions within it self) to settle matters in a right frame; did resigne the pow­er of Governing into the hands of a few, over whom a Head was set which hath since given sufficient proof to the world, both of his faith­fulnesse to his Nation, and of his A­bilities to Govern, with Diligence, Courage, Foresight, & Moderation; and it is believed abroad, that as long as he shall continue in the fear of God, and not be lifted up in his heart, his course will not be inter­rupted; and as long as this course which by him and his Counsell is taken shall continue without inter­ruption, that the State will be more and more settled in a flourishing condition, and not only remain safe [Page 29]within it self, but become daily more and more formidable to all that are enemies unto it.

Upon which consideration, as all Forraigners, who wish well to Eng­land (for the Interest which in the Common Cause of Protestants, by this Mans conduct it hath begun to embrace) do stand amazed at the wonderfull hand of God in raising him, beyond all mens thoughts, and in keeping him against so many de­sperate plots: so they hope that the faithfull in the land, and the Patriots of the Commonwealth in their su­pream Assembly, will no lesse be sensible than Forraigners are of this strange Providence; and in this their Meeting set their hearts to concur with it and carry it on: not only by a confirmation of the Au­thority (with the limitations alrea­dy agreed upon) but by an additi­on of that respect thereunto, which will make it more considerable, and [Page 30]unquestionably receivable, (accor­ding to the Fundamental Statute laws of the Nation) by all as well at home as abroad. For by such a set­tlement of the Government, the saf­ty of the State will be in all humane appearance henceforth secured from all dangerous commotions and conspiracies, which otherwise will never be wanting so long as the Pretenders to an absolute govern­ment, have power or can conspire with the enemies of the State, to di­sturbe the quiet thereof, and repos­sesse themselves of their pretensi­ons. Thus then the safety of the Nation may be secured at this time from many dangerous plots; namely, by this addition of Authority to the Government; and consequently by this means, the Peace thereof at home, will also be continued and confirmed; because the quietnesse of a State depends upon the Autho­rity of the ruling Power, which can­not [Page 31]rest long setled in the hands of a Multitude, chiefly when there is a necessity of managing a War a­broad, whereunto the united strength and Counsel of a Nation must concur, to make it successefull: And how far the government of strength and Counsel can be mana­ged by a multitude successefully to continue, is not easily conceivable in notion, far lesse approved by ex­perience. Solomon hath indeed said, That in the multitude of Counsellours is safety, because a multitude can suggest all manner of difficulties and dangers to be avoided, and expedi­ents to be followed, whereof the choice may be made by a few: but we believe not that ever any wise man said, that the power of Gover­ning in a multitude was safe, or could be well settled: Therefore a multitude may be heard in the way of consultation, but the result of the deliberation, and the Power to go­vern, [Page 32]the execution must be intrust­ed to a few, chiefly when the State is in a war abroad, and the peace thereof at home is doubtfull.

But concerning the continuance of peace and quietnesse within doors, the chief meanes thereof is not so much the settlement of the Governing power in a few, as the unity of those who mannage the publick counsels in their aimes of administring Justice to all without partiality, and of permitting a due liberty to all who refuse not to be Governed by lawes, and are not tur­bulent nor under the blame of any accusation, for Justice is the foun­taine, and liberty well ordered, is like unto the Channell wherein Peace, and quietnesse followes in the hearts and assemblies of men: the counsells then which we enter­taine without partiality, to settle Justice with freedome to all, being unanimusly persecuted by the foun­dation [Page 33]of Peace in a Nation. Now the great Councell of a great Nation convocated for extroardinary oc­casions cannot be constituted of a few; and although in an Assembly of many Counsellors, when men come together as men, that is to speak their own sense, there must needs be a great variety of opinions especially in circumstantial matters, concerning the manner how to car­ry on a businesse; yet if their mean­ing be honest towards one and the same aime, they will find a way jointly to concur to some conclusi­on in the main, leaving the circum­stantial manner of doing that which shall be judged fit to be done, unto the prudence of those who are in­trusted with the administration of the Government.

And although all division of so­cieties into parties, whereby some men joyn to drive on some special designe as distinct from others, doth [Page 34]proceed originally from selfwil and some predominant lust; yet parties are not formed in great or small Assemblies, otherwise then by the breaking forth of strife and contra­diction, when in consultations about common concernments diffe­rent opinions are held forth and de­signs formed; or when in the same design different wayes are set a foot to proceed therein. This rock then is to be avoided, for the Unity is commonly split thereupon: and to avoid it we conceive, there are but two wayes; the one relates to the Persons who are imployed to give Counsell, the other relates to the Manner of consulting which may be set a foot. As to the Persons, they ought freely and conscionably pre­pare and set their hearts to abjure all purposes and thoughts of fram­ing or following a party, for any particular designe, by cleaving only to the common aime of publique [Page 35]safety, Peace, Prosperity and Credit of the Nation; for so far as any doth begin to break to the particular ad­vantage of this or that party; so much he deviates from the true aim of his calling to his publique im­ployment: therefore in order to this resolution he ought in manag­ing publique Counsels to avoid carefully all passionate disputes, personal touches and contradictory debates: and proposing his own advice with the reasons thereof in a serious, grave, single hearted way, as discharging his conscience in his place, leave the judgment thereof unto others: but because all men chiefly those that are quick and wit­ty, have not such a restraint upon their own spirits, when they per­ceive the weaknes of others, as not to run out upon by matters, and play upon them, which is to trifle [...] waighty matters; therefore this in conveniency which breeds di­vision [Page 36]with open or secret discontents can hardly be avoided when Coun­sels are mannaged by extemporary discourses: Another course then may be set a foot in the way of con­sultation, by which personall refle­ctions will be avoided, and the oc­casions of discontentment prevent­ed, which we conceive is this. That the manner of proposing advi­ces should not be extemporary but premeditate, wherein the matter to be advised on being foreknowen; every one should be obliged to pro­pose his sens positively in brief writ­ten. Aphorisms or Articles concern­ing the means which he doth judge most fit to be followed or avoided in prosecuting the thing aimed at in the deliberation. And although in this way different means will be of­fered nevertheless all advices being positive & directed more or lesse to one main end; they will for the most part be found either coordinate or [Page 37]subordinate one to another; then the means on all hands offered be­ing laid together by way of compa­rison, such as in substance agree most, and have least difficulty, may be taken up and made use of by those who are intrusted with the execution of the worke.

Thus in the multitude of coun­sells will be safety, when all opini­ons are heard, when the partiality of designes, the passion of debates, and the trifling in proposals is avoided, and the real advices so farr as an a­greement is found in them, are put together, to make up one determi­nation, nor ought any to be so selfe conceited of his own judgment, as to disallow the consent which will be found in many, although his owne opinion is not followed.

How farr this way of consulting may be set a foot in a Parliament; we know not, we leave it to the pru­dent consideration of those who [Page 38]without partiality minde the pub­lick good rather then a private de­sign. But it is knowne that elswhere in great counsels, this way is practis­ed, & that it is practicable amongst ingenuous men is out of all doubt.

There is one difficulty more by which the mindes of men are some­times devided and resolutions stop­ped, it relates to the Publique Bur­dens whereof a Common-wealth stands in need, chiefly in times of warre; namely how to raise suffici­ent contributions to maintain the necessary charges thereof. Here the naturall right and freedom of a peo­ple to dispose of their own sub­stance, comes in competition with the necessity of a State: Where then is to be considered; how farre every one is bound to suspend, or give up his private right in his possessions towards the preser­vation of the Publique wel-fare. Now we finde that in most Na­tions [Page 39]of Europe this freedome is ut­terly lost; the Subjects being made slaves to the will ef their Rulers, not only in warre but in times of peace: But in England the people by their Representatives in Parliament taxe themselves: Their wisedome and generosity being made acquainted with the dangers whereinto the Nation is brought by the attempts of Adversaries, doth induce them, freely to part with some, to preserve all; and rather to give up all to be managed for a lawfull defence, then to loose all for want of courage and resolution. In this case then a cleer Demonstration of the Necessity arising from without, when all Neighbours are in Arms; when no common ordinary charges can secure the State, and when the pro­viding for publick safety can suffer no delay, will sway the Resolutions of reasonable men to provide for themselves and their posterity: and [Page 40]how far at this time the War with Spain, and the uncertain friendship of other neighbours, may bring such a necessity upon the state, we need not to mention; it is no doubt bet­ter knowne to those that mannage the publick in England; and can be better insinuated to the members of the Parliament then we are able to suggest. But herein certainly is the faithfulness of a good Patriot seen to­wards his native Country, that he will do his utmost endeavours to u­nite all honest hearts in Counsels and affections, and all the strength that may be had at home, when imi­nent dangers are abroad; not suffe­ring private discontents to grow up to the disturbance of the publick at any time: but least of all then, when by their increase all may be hazard­ed; or the successe of necessary un­dertakings interrupted: which gives us some cause to wonder at the Motion which is made in a little [Page 41]discourse, called The Healing Questi­on, propounded & resolved, &c. and said to be made by a man of parts: Wherein we perceive a new design, as it were made in the ayre, and which in substance is onely this:

That a party which is said to have stood up for an Ʋniversal Liberty both in their civill and religious courses, being now divided within themselves, by the emergencies of the way wherein they were; should be united again, and endeavour to meet in a military po­sture, to frame a new constitution of Government unto themselves, and im­pose it upon the Nation; without any other principle or rule of Righteousnes presupposed or agreed upon amongst themselves, for future safety and Peace; then their own growing light.

Which to us seems so wilde and uncertain a foundation of Govern­ment, and of consultation in State affairs, that it is to be admired any rational man should ever imagine [Page 42]that any settlement can be procured thereby, either to a people divided into parties, such as now are in great Brittaine, or to any one party divi­ded from it self, whiles each sub­division, according to its growing light wrestles for the mastery with the other. For in the whole discours there's no common ground of unity offered, nor any rule or character of true light suggested, whereby their aims should be fixed, or their Counsels and actions directed to a publick good; but the meer notion of a popular liberty which hath no bounds. If it be said that the prin­ciple and rule of self abasement and self denial before God is proposed as the onely means of their agree­ment, by which God will appear a­mongst them. We Answer, that if this rule be truly followed, men will indeed be kept from presuming a­bove their line. But first, how can any assurance be had, that a conside­rable [Page 43]part of three Nations coming all of them voluntarily (that is acci­dentally) together, will truly intend to deny themselves? Who shall dis­cern this frame of spirit in them? Who shal separate the vile from the precious, if false brethren privily come in to betray and divide their thoughts? and if it is not imagina­ble, that either they all, or the grea­test part of them, will be such as deny themselves truly; or that those who are truly such can bediscerned: then they are not like to agree, but a new breach will fall out amongst them, and all will be again in confu­sion. But secondly, supposing this to be possible, that men comming together to setle a Soveraignty in themselves, and that in a military posture (as is supposed should be done) can whiles they intend this, intend also at the same time to deny themselves in the use of their Sove­raignty and Power (we say) suppo­sing [Page 44]this to be possible, which seems neverthelesse to imply a contradi­ction of intentions; the question then will be; What can they by way of Counsel settle, or put to exe­cution in humane affairs? How shall they practise their self deniall? shall every one who pretends to a grow­ing light, be obliged not to use it? or in his soverraign capacity not in­tend to bring others under the rule of it? for if he presumes to do this, how shal he be said to deny himself? and if he doth it not, where is the soveraignty, and how shall ever any thing be settled in the way of Go­vernment? Thirdly, Suppose a ge­neral Councel of honest well mean­ing men come together as is sug­gested, who all walk by the princi­ple of their growing light; and have none other cōmon rule but the aim of Liberty; can it be supposed that they will all have the same measure of light in their understanding, and [Page 45]latitude of liberty in their will? No certainly & if so how shal they agree? Can it be conceived that every one wil deny his own light or his aim of liberty, to submit it to the will of an other? If so, why will they not ac­quiesse in the will of those that go­verne? If not so, what possibility will there be of any agreement, ex­cept there be some common rule by which they may agree and be u­nited in Counsels? Certainly it is not likely, chiefly if what we hear be true; namely that it is found by experience that the men who pre­tend to talke most of their light (they are called Quakers) are so drunck with their owne imaginati­ons, that least of all men they deny themselves in any thing. Nor in­deed can they do it if their liberty be only this, to admit of none o­ther Rule in humane and divine af­fairs, but their owne light necessari­ly to follow it, as it doth grow up­on [Page 46]them: And what confusion this will beget to unsettle all Humane Societies, and what division in Con­sultations, we need not to mention: nay indeed with such there can be no use of any consultation, where none is free to follow any reasoning with others, and is bound up only to his owne growing light which he counts infallible; and which all ra­tionall men will count a kinde of frensie. Therefore from the suge­stion and by the principle offered in the Healing Question, there cannot possibly any Healing be, or ground of safety and peace be laid unto a wavering State. And truly the Que­stion as it is there propounded and resolved, (if we may speak our sense of it) tends only to the unsettle­ment of all that is now established, and to cast downe that which hath been built upon former ruines, by the more stayed and sounder part of the Nation; which hitherto hath [Page 47]with good successe preserved the whole in peace and safety, by keep­ing the opposit parties at home from oppressing each other; and Foraigners from invading and de­stroying them all. Therefore we shall leave that notion of liberty, set forth and clothed with good lan­guage, as a destructive Notion to all peace and safety in the Nations, and fitted only to raise the spirit of a discontented party to move to­wards some change or other; al­though it cannot know either where to rest or what course it would shape to come to a setlement.

Thus having expressed our hear­ty wishes towards that which we conceive to be the fundamentall well-being of the State and Nation, we shall not need to extend our thoughts much further to speak of the Superstructures of Prosperity and Credit, how they may be built thereupon: For these will natural­ly [Page 48]spring up as branches out of a fruitfull tree well rooted and well planted. The State being the Tree, the root thereof is the honesty of the heart of the Rulers towards God & their Nation, for to advance his glory & their welfare. The body or stem thereof, is the frame of Laws to settle the Government, in a way of Justice to preserve peace and en­joy freedome well ordered. The main Branches that grow up from hence are the Prosperity and Cre­dit of a Nation; and although these two branches take their growth commonly together, so that the one is seldome without the other; yet in the Notions of their nature they are distinguished; and the means whereby each of them is maintain­ed and procured, are neither imme­diately the same, nor so nearly link­ed together that they cannot be separated; otherwise all the wayes and meanes of outward prosperity [Page 49](suppose the Spanish massacring of poore Indians contrary to faith gi­ven) to gain Riches and Power; would be counted honorable: But to speak briefly our sense of the na­ture and means of these two, we of­fer it thus: That Prosperity in our motion is nothing else but the flou­rishing condition of a people by the increase of Riches and Strength; and that Credit or Reputation is nothing else but the honorable esteem which others have of a peo­ple in respect of their Vertues, namely Piety, Justice, Truth, Faith­fullnesse, Constancie, Courage, Wisdome and such like; whence it appears that although it falls out in the world; that a rich and strong people are cōmonly in esteem with their neighbours; and such as are in good esteem with all may grow in riches and strength; yet the pro­per and direct wayes and meanes of procuring true Credit and Reputa­tion [Page 50]are different from those which procure and uphold Riches and Strength.

The proper meanes to procure Riches is Industry applied to Hus­bandry and Trade; under the no­tion of Husbandry, we comprehend aswell that Industry which is above ground about the fruits of the earth; and all animate living creatures, which move upon it; as that which is under ground, about Minerals and Stones and such like. Under the notion of Trade we understand all industry used to purchase, to pre­pare, to transport and to put off commodities by Land or by Sea; to which we refer all manner of Manu­factures, which beget all trade; and the Art of Navigation which foments all Trade, and is fomented by the industry of Fishing. All these Advantages England has to inrich it self withall; as much if not more then any one nation whatsoever; [Page 51]if then Industry to improve these advantages be not wanting; no­thing can be wanting to make the Nation flourish in wealth. Now to stir up industry in people not dull, but by nature lively and active is no difficult matter, if their leaders be awake, and lay to heart the way to settle them in a course thereof: which may be done by observing the advantages, which by reason of sloth, or for want of skill being neg­lected by their own, are laid hold of and improved by others. To this effect should be searched into what the variety of native commodities most proper to the Nation is; and what there is of common Commo­dities, which others have also, what store there is of each sort▪ how much of each the Nation it self consumes; how much want thereof is amongst Foraigner: how both sorts of com­modities should be improved by Manufactures; how most advanta­giously [Page 52]brought abroad to the utmost Market: how the trade should be regulated to be just and lasting: how the commodities made most merchandable; the trans­port safe from Pyracy; how the Sea Ports should be made not onely commodious Harbours for Fleets; but Magazins for the transportation of foreign commodities from one Nation to another: Such like mat­ters must be thought upon in the way of a State to make a People industrious and prosper in wealth: and being wealthy there will be means to put themselves in a po­sture of strength, when ever it is needfull.

Yet although wealth helps much to further strength, neverthelesse strength consists not in it; but it consists chiefly in the wayes of rai­sing peoples courage to be fit for action; in the uniting of their minds and resolutions to stand for a com­mon [Page 53]cause & interest; in the training up of youth to hardship, and to the experience of action by Sea and by Land; and to the subjection unto discipline; of all which things we have nothing to suggest but this on­ly that we conceive it belongeth to the wisdom and faithfulnes of those who are intrusted to regulate the State of a Nation, to reflect upon these things for the benefit thereof; and consequently to hear the ad­vices of the most experienced men in every kind either within or with­out the Nation, to put it in a way of more industry then hitherto hath been observed in it: and we wish that the envy of Judah and Ephraim in point of Trade, may not onely cease, but be brought to a Coalition, upon common grounds and rules of profit and pains.

The last thing which we have in our wishes is, that the maintaining of the Credit of the Nation may as [Page 54]well be understood as cared for, by those to whom it is intrusted. It cannot be unknown to any who hath been abroad, at what a low rate the Nation hath been valued at by all Neighbours before this last change is befallen to it: wherein it has gotten a Protector to go before it: it becomes us not to say what we know of this matter; and cer­tainly in regard of this it was in no small danger, both at home and a­broad undervalued, because Nations subsist and flourish no lesse by Cre­dit and Reputation amongst their Neighbours than by force; for the successe of force is uncertain. But God was pleased to give beyond all imagination, that successe unto the Parliament forces under the con­duct of their Generals, which raised to a considerable degree the Repu­tation of the Nations courage, which seemed to be lost. Afterward the excesse of their Courage & Re­solution, [Page 55]begetting unexpected changes, made the world stand in doubt of their wisedome. But now that which was disesteemed is ad­mired. The true Friends (which are none but true Protestants) find cause to glorifie God and looke up­on his hand with hope in the Chan­ges: The enemies (which are all Popish Agents and base Spirited Politicians) are at a stand, and in a maze, not knowing where to find their way concerning England. If from under such a low esteem of the wisedome of the Nation, the credit thereof is thus farre raised again by a Protector, what might be done if it had a King of such an Heroick spirit, and able con­duct? We looke upon the Nation therefore as raised from the dead, and set upon its feet to act in its true interest, from which it was hereto­fore kept back. Formerly the Spa­niard had his snares upon all the [Page 56]Counsells, but these are now bro­ken: And we make no doubt but the Wise and Generous Represen­tatives now assembled will maintain the Credit of the Nation against him. The successe of the warre hi­therto hath not been such as could bring gain: Seldome is it seen that the beginning of a warre is gainfull, but we conceive it hath not been undertaken so much for gain, as for Justice and Reputation; and in this respect we find it very succesfull; both in reference to the cause, and to the event, which may be foreseen by those that are intelligent: The Protestant Cause in Europe is sensi­ble of it; and although in such a vast enterprise, the event cannot be sud­denly apparent to all; yet it may be perceived, that in a short time, be­ing continued, it will certainly ruin the great enemy of the peace of Eu­rope; and drain the fountain of his power, and break the Antichristian [Page 57]yoak which hitherto for the Papal Interest he hath put upon the con­science of all Christians, who have dealt with him: We mean the In­quisition, by which he is an open enemy to all Christian freedom. A Tyrannie of the highest nature that can be imagined; and under which all deserve to lye; whose spirit is so base as not to joyne in opposing it; till the upholders of it be made as contemptible, as ever they in­tended to be eminent by their affe­cted Monarchy: And if there were no more in the quarrel but this a­lone; The Reputation of England will be glorious for ever in the mindes of all men of Piety and Ho­nour; for lifting up a banner against it, when the rest of the world did fit still under it. We see daily that some Nations make warre with their Neighbours, for raising Taxes of money, or infringing the liberty of their Trade; and should not all [Page 58]Christian States become sensible of such abominable taxing of the persons and lives of their Subjects; and of the infringment of the whol liberty of their Gospell profession? it shall therefore henceforth truly be said that no Nation is sensible of true liberty but England; and that all deserves to be slaves that take not up this quarrell with it. And chiefly those who for the love of filthy lucre, either strengthen the hands of Tyrannie by assisting him in his occasions of warre; or with­draw their strength and the assist­ance due to those y ^t do oppose him. Therefore we are confident that the pious & generous Representatives of the highly esteemed Nation of Eng­land will not be wanting in supplies or stick at extraordinary charges. Herein then what ever the event of the warre may be, will the Piety, the Justice and the Courage of the Nation be renowned to all Christi­an [Page 59]posterity, that they alone have stood up, for the freedome of con­science, not for themselves alone; but for all that make profession of the truth, and this should raise the spirits of all honest men so much the more, by how much it is appa­rent, that Christ hath raised a man, as it were out of nothing, beyond all mens expectation to take this worke in hand: Whence the suc­cesse of the enterprise cannot be doubted of; seeing it is the way of God to evidence miraculously his power, and to overthrow the migh­tiest of the earth by that which hath the least appearance, Blessed be his Name for it; and let all that love him in truth say Amen.

There is one thing more wherein the Reputation of England is con­cerned, which although it is not so apparent to the world as the former enterprise, yet in it self it is no lesse considerable; and to the intelligent [Page 60]who have notice of it, is a matter of no lesse rejoycing: We have heard of it, and conceive if it be prosecuted (of which we doubt not) as it is hopefully begun, it will advance the spirituall interest of Saints in one another, and the kingdome of Christ thereby more effectually, then the breaking of the outward tirannical power of the Adversarie can do. It is the Designe of taking away the divisions which are amongst Prote­stants, and setting a Religious cor­respondency a foot amongst them; for the propagating of the Truth wherein they are agreed. At this Designe as the godly on both sides are comforted and raised in Spirit to hope chearfully for a blessed enlarg­ment of the knowledge of the Son of God; so the Adversaries of the Truth are more then ordinarily startled and troubled at the appre­hension of the event: which is no small presage that the Lord is going [Page 61]along with the design; and should be an encouragement to all intelli­gent Men to joyn in the work; be­cause that which the enemies of the Truth fear most; all that have re­ceived the truth in the love thereof, should seek most to bring to passe. This work of a Correspondency between England and Foraign Prote­stants, for the interest of the Gospel, was one of the wise resolutions and proposalls, which the Parliament in the year 1641. in their Remon­strance to the late King made, as to be one of the effects of their Dome­stick Reformation then intended: but the unfortunate Man followed a contrary course to the way propo­sed; and did not only decline the Reformation; but corresponding with the enemies of the Gospel ope­ned a doore unto them to bring in their Superstition into England and Scotland, and to enlarge it in Ireland. But God hath disappointed won­derfully [Page 62]all those designes, as hath been evident to all the world: therefore having begun with them, when they were at the height of their undertaking to overthrow it, we may assuredly conclude that he will also make a full end. For he hath declared his purpose that he will arise for his people to shake terri­bly the earth; and what he hath pur­posed, who shall disannull it? And when his hand is streched out to ex­ecute his purpose, who shall turne it back? Therefore let all that are upright in heart be strong to work with the Lord for the uniting of his Saints, that their light may break forth as the noone day; and the glory of the Lords goodnesse may be seen upon them. Let none look back as Lots wife did to regret the losse of temporal conveniencies; but all look forward to follow the footsteps of the Almighty, who is gone forth of his place to shew himself on the head of [Page 63]his people united in his fear & love, to lead them unto rest; and the ho­nour of England is to march in the Front before all the rest whom the Lord employs in this his enterprise.

These are the hearty expressions of our wishes from abroad, towards you most Noble Senators, and to­wards the Nation whom you repre­sent: that as by the good hand of God upon the Spirit of your leaders you are become honorable among your Friends, and terrible to your Enemies; so you would strengthen his hands in the workes, whereon the Lord hath set him, and with him joyne your Counsell and strength to help the Lord against the mighty: Remembering that it is not alone by outward power, that deliverance will be wrought to the people of God, but by the Spirit of the Lord: By the Spi­rit of love and unity amongst your selves; of Righteousnes and love [Page 64]towards all that erre by ignorance, and are not made the accursed thing: and of faithful confidence and hope towards God. If you entertain the Motions of this spirit, and despise not the suggestions which from a single heart we have offered as the testimony of our affections for your welfare; We are sure the Lord will be with and will go before you, and the God of Israel will be your rereward; & he will make you as a polished shaft in his quiver to peirce through the very heart of his enemies; and that it may so fall out, you shall have with the constant hearty prayers to Almigh­ty God for your prosperity, in due time also, the faithful hands of your humbly affectionate freinds abroad; who are known to the Lord whom you serve; and who know you in him by his service.