1. Of Information.

Is there indeed a great respect, reverence, and honour due to Kings and Princes? then surely this Doctrine informes us how much those persons are too blam [...], that deny this reverentiall re­spect, that justly belongs to the Lord's anointed. See who they are in three particulars.

1. Men are too blame, that entertaine dishonourable thoughts of, and disloyall wishes to their Kings and Princes, Curse not the King, Eccl. 10. 20. no not in thy thought. God layeth a restraint, not only upon our words and actions, but even upon our thoughts. Its true, high trea­son consisteth in words and actions, but yet there is a p [...]tty Treason even in thoughts, How long will ye imagine mischiefe against a man? What man doth David mean? surely, himselfe the king. Tis a sin Psal. 62. 4. not only to doe, but to imagine mischiefe against the Prince. Indeed there's little danger in thoughts alone, but yet in thoughts alone there is much of sin. Treason only in thoughts hurts not the Prince its Object, but still it doth hurt the soul its subject; Bl [...]sse them that Mat. 5. 44. curse you, yea that is Christian; yea but to curse them in thoughts, whom we stand bound to bl [...]sse, that is devilish.

2. Men are too blame, that speak unadvised words concerning Kings and Princes. They are not afraid to sp [...]ak evill of digniti [...]s; They are not afraid, but the expression implieth, they should be 2 Pet. 2. 10. afraid. That God who holds our hands, doth also stop our mouths, Who may say to a King, what dost thou? Tis not, who dares say? but who may say! who ought to say? So Elihu interprets it, Is it fit Eccl. 8. 4. to say to a King, thou art wicked, and to Princes, ye are ungodly? Tis not said, is it safe to say? but, is it fit to say? It implieth that in Iob. 34. 18. [Page 10] saying so, there is not only danger but sin, Thou shalt not revile the Exod. 22. 28. Gods, nor curse the ruler of thy people; to speak against the King, is to sin against the Lord. God himselfe hath tied our tongues, and yet alas! how do tongues break out in this particular? Come out, come out, thou bloudy man, thou man of Belial: that is Shimei's lan­guage 2 Sam. 16. 7. to David King of Israel; well, and what hath been our lan­guage to David King of England? Its true, David King of Israel had his sins, and David King of England had his miscarriages too; but yet remember, the spots of Princes are magnified by the person that weares them. That which looks but like an Infirmity in the Subiect, in the King would look like a crimes a freckle in the face is more visible then a scar in the foot. I am perswaded, that day, that England lost the latest of her Kings, that day the world lost the best of its Kings. Tis not easie to say, whether he were more patient in his sufferings or innocent in his doings; Tis not easie to say, whether hee were the better King, or the better Christi­an. Well, what language found our England's David from a­mongst us? Come out, come out, thou oppressour, a way with a Tyrant; Yea, but why a Tyrant? why an Oppressour? surely, since his death England hath stoutly born more heavy burdens then ever; and that looks like an argument, that the King of England had not cracked our should [...]rs & broke our back, Oh no, [...] The Dogs bark at the M [...]on, and why so? the moon indeed hath some spots, but yet the Dogs do not bark at the Moon upon that account, it may be her light offends them; surely, it was not the spots, but the Glory, the honour, the dignity of his late Maiesty, that made the dogs so bark at England's Sun. Alas! alas! such bitter language was intended as his reproach, but it proves our shame; we fought against his authority with swords in our hands, there's our rebellion; we fought against his name and honour with swords in our mouths, there's our Blasphemy.

3. Men are highly too blame that act against their Kings and Princes. If it be a sin to think, what is it then to speak? if it be a sin to speak, what is it then to act? and yet alas, such men have been amongst us! Submit your selves to the King, saith God, rise up a­gainst the King, say men; Honour the King, saith God, reproach the [Page 11] King, say men; Pray for the King, saith God, pray against the King, say men. Surely, men do not well remember that o [...] the Apostle, whosoever resisteth the power, resisteth the ordinance of God: it's true, men make the crown, tis God that makes the King; to melt the Rom. 13. 2. crown, is to destory but the workmanship of man, to make away the King, is to destroy the workmanship of God; 'tis that which we have done both waies, we have made away both King and crown. I read, how tender David was in this particular, God f [...]rbid, that I should stretch forth mine hand against the Lords anointed. David had 1 Sam. 24. 6. now King Saul in his power, but yet he spareth him, and why so? alas! if David had killed Saul, being his enemy, it had been cruelty, and yet that David spar [...]d him, being the King, it was not mercy, but Loyalty and Iustice. The text tells us, that when David cut off the skirt of his Soveraigne's garment, his heart smote him; you will say, why then did he do it? Surely, to evidence, that although King Saul was a persecutour indeed, yet Subiect David would be no Tray­t [...]ur; sure it is, when David cut off Saul's skirt, he might as easily have cut off his head, as we have done; but the Lord forbid, saith David: if David took up armes, he used them not to destroy the life of his Prince, but to defend his own. David well understood, that for him to murder Saul, would be a Treason against his Sove­raign, a sin against his God, a wound to his own soul!

2. Use of Exhortation.

Is there indeed a great respect, reverence & honour due to Kings & Princes? is it that which God himself requires? O then be ex­horted

1. To mourn over and beg pardon for the sad miscarriages of Eng­land towards the Lords anointed ones. We are bound to honour our Kings and Princes; well, and how have we done it? Murder the Father! banish the Son! is this the honour we owe them? are our solemne oaths and covenants come to this? we sware to pre­serve his Majesties Sacred person, and yet we have killed him; when we sware to make him a Glorious Prince, did we intend to make him a Glorious Martyr too? surely, Martyrd [...]m it was upon his account, though murder upon Ours. Alas! to bring a Prince from a Palace to a scaffold, from a Throne to a block, is this the duty that God requires from Subiects? shall I shew you the foulnesse of that act in 4 Particulars?

[Page 12] 1. Twas an act of high Iniustice. You will say, against whom? I answer, against God and Man.

1. Against God. Kings are Gods Deputies, and is it just with man to remove them? Kings are God's Vice-ger [...]nts, and is it just for man to pull them down? O surely, Kings are accountable to none but God, who gives them their commission; Reges in ipsos Imperium est Iovis, saith H [...]race, that God alone, who exalts the Prince, hath power to degrade him; for men to depose and execute Princes, is boldly to invade the right of God, the Prerogative of Heaven.

2. Against man: I mean both King and Subiect.

1. Twas an act of high Injustice against the King himselfe. Alas! our King lost his pretious bloud, as no Subject can ordinarily lose a penny: what a subject loseth, he loseth by law, he must lose by the judgment of his Peers; well, and by what law did our King lose his life? not by the law of heaven, that commands an honour; not by the law of England, that requires obedience; well, but was he judged by his Peeres? surely, Kings have no Peeres at all; but how­ever, was he judged by his Nobles? surely no, of all the Nobles, Ba­rons, Earles, Marquesses, Dukes of England, I think, there was not so much as one among the Iudges of the King: O no, those stars hid their faces, and would not see their Sun eclypsed. It was the Shrub that pull'd our C [...]dar down; they were but whelps that tore out our Lyons throat; it was the dirty foot that kickt off England's royall head; Our Gracious Prince, that died without a law, without a Legall Iury, died with as much injustice as innocence.

2. Twas an act of high injustice against the Subiect: when England lost her King, subiects as children lost their father; wee have smarted under the lash of step fathers ever since: when Eng­land lost her Prince, subiects as sheep lost their sheepheard, and have not the wolves devoured us ever since? when England lost her So­veraigne, subiects as members lost their head well, suppose England deserved this losse, yet what have our n [...]ighbour-nations done? had it been just for English men to kill the King of England, yet was it iust for us to kill the King of Ireland, the King of Scotland too? if we must needs behead our selves, yet must we behead our neighb [...]urs too? O dismall stroke! O act of injustice! an act that renders three nations fatherlesse at one blow. But

[Page 13] 2. Twas an act of the greatest cruelty imaginable. Had the death of the King been just, yet it had been cruell too; indeed, Judges must be just, but still Judges must not be cruell; as to the act it selfe, Iustice was but pretended, but as to the circumstances of the act, the Cruelty was Reall: tis resolved, the King must die, but when and where?

1. Wh [...]n must he dy? why, the third day after his sentence: A short time, you will say, for a King to set his house in order, to di­spose of three Kingdomes; but as to that, his enemies resolve to do it for him, hee needs no longer time on that account; well, but the King must die the third day, alas! a short time of repentance for so notori [...]us a sinner as his enemies made him; had not the Kings in­nocence been greater then the mercy of Rebels, they took the spee­diest course to turne his body into the Grave, and his soul into Hell, the same moment: tell me, what though Iustice must be done [...] the body, yet is there no charity to be shewed the soul? if the King be unfit for earth, yet let him have a little longer time to prepare for Heaven: O no, there is no reprieve, no not for a day, though the Saints of God beg'd it with Teares. But blessed be God, our King was fit to die, and upon that account, had no more need to desire, then his enemies had will to grant, the least delay.

2. Where must he dye? alas! at his own door. When he was dead, he might not be buried in his own proper grave; but when he is to dy, that is to be done at his own gate. Poor Prince! the place of his Royalty must be the place of his Execution. Well, and was there no place could serve but this! Surely, tis that which must needs imbitt [...]r his death the more; at one view he is forced to behold his f [...]rmer Glory, and his present Calamity; did not the very place minister an occasion to the King of such thoughts as these? alas! I was once a King, there stands my Palace! I am now a condemned prisoner, lo, here is my Scaffold! I [...]nce lived as a Prince, yonder is my Throne! I must now die as a Malefact [...]ur, lo, here is my bl [...]ck! I once lived as Englands lawfull Sov [...]raigne, yonder my N [...]bles were then about me! I must now dye like a Tyrant, behold my Exe­cuti [...]ner! Alas! Poor Prince! but O cruell Subiects! before he shall dy, he must be minded in what P [...]mp [...]e had lived: at [...]nce he must see the axe and the Scepter; to make him a compleat, not [Page 14] only man, but Princ [...] of sorrowes; he must not lose his head, till he once more view his crown, that adorned it.

3. Twas an act of scandall to the Church of God amongst us. That blow, that struck off our Princes head, did even strik [...] [...]ut our religi [...]n's breath; when our King lost his life, our religion lost her Glory too. The deposing, assassinati [...]n, murder of Kings is a doctrine which we condemne but practise; 'tis a doctrine that Protestants fa­ther upon Rome, but now have found in England. The Primitive Christians never owned it, Rogamus, Auguste, non pugnamus, that is their language, O Augustus, we do not fight with swords, but beg with teares; and why so? surely, not for want of pow [...]r, but for want of will, so Tertullian, Vis nobis non deest vel numerorum, vel nummorum, we want neither money nor men, we might rebell, but out of conscience dare not. Had our Gracious Soverai [...]n been a reall Tyrant indeed, yet he was a Protestant still; we should have spared him, if not upon his own, yet upon Gods account; for doubtlesse, it had been more honourable to our Religion, for us to have suffered under him, then for him to suffer under us.

4. 'Twas an act, that brought a further Guilt of Bl [...]ud upon the Nation: alas! there had been too much bloud spilt on English ground already; Subjects had lost their bloud, the Kings might well have been spared; wee had opened veines enough, That V [...]na Basilica might have been let alone: surely, the guilt of bloud is guilt in Graine; 'tis no easie thing to wash it off: Deliver mee from bloud­guiltin [...]sse, O God, saith David: David was guilty of Adult [...]ry, as Psal. 51. 14. well as Murder; yea but 'tis this Murder, this Bloud, which hee had shed, that dogs him, and sticks upon his conscience: well, and whose bloud was it? why, the bloud of Ʋriah, the bloud of a Sub­ject: now, if the bloud of Ʋriah did so torment King David, O how would the bloud of David have tormented some poor Ʋriah? if comm [...]n bloud be pretious, how pretious is bloud Royall? surely, England can give but a sad account for the bloud of Martyrs in former ages, for the bloud of Saints in latter times, and how then shall we account for the bloud of the Lord's Anointed? but O that every eye, that saw this horrid act, could bleed! that every eare, that heareth it, could tingle! that every heart, that doth but thinke of it, could mourne before the Lord! But

[Page 15] 2. Be exhorted to give respect, reverence, and honour to our So­veraigne Lord the King: and that upon a threefold account.

1. Consider, 'tis that wee owe Him, Suum cuique tribuere, To give every man his owne, is but common justice, Render to Cae­sar Mar. 12. 17. the things that be Caesars: You will say, what are Caesars things? Surely, if the Apostle be a competent Judge, Honour is one: Render Honour to whom Honour is due: well, and whose due is it? Rom. 13 7. Pet. 2. 17. Honour the King: Honour is the Kings due, and the Subjects debt. We can make some conscience of other debts, why then not of this? Money wee pay where Money is due; Rent wee pay where Rent is due: why then should wee not pay Honour where Honour is due? Sure I am, if wee owe any debt in the world, this is one: 'tis a debt which wee have promised to pay; nay more, wee have entred into bond to pay it: tell mee, are sacred▪ Covenants bonds or no? are sacred Oaths obligations or no? if these things be obliging, is not England bound to pay this debt of Honour? Wee stood bound to pay this debt to our former Prince, and doubtlesse, what wee left unpaid to the Father, wee are concerned in justice to pay to the Son and Heir: if wee formerly missed our day, and for want of pay­ment forfeited our bonds, we are now concerned to pay both Prin­cipall and interest.

2. Consider, our Soveraigne Lord the King is a fit object of Ho­nour, I mean not onely as a Prince, but as a Saint; not onely as a King, but as a Christian; not only as a Christian, but as a Protestant: 'tis said of all hands, and believed, that a person he is of Choyce en­dowments; that God, who now hath made him Great, wee trust, long since hath made him Good; God hath given him, as a Crown, so an Head fit to wear it; as a Scepter, so an Hand fit to manage it; Heaven crownes His Head with Gold, but his Heart with Grace: His Honour, His Life, His Soule seems dear to God; 'tis little lesse then a miracle, that in England, I mean, at Worcester, God preserved His Life: 'tis little lesse then a miracle, that in France and Spain God preserved his Religion: you will say, our Prince in England could not want for dangers, who aimed at so much as Hee? again, our Prince in France and Spain could not want for temptati­ons to Popery: O no, Hee had enough and strong ones too: now may we not say in truth, the preservation of his life, in the midst [Page 16] of so great dangers, argueth a strange providence of God about Him? but, the preservation of his Faith, in the midst of such temptations, argueth the speciall Grace of God within Him? Tell mee, doth Hee not seem settled in the Protestant religion, that could not bee shaken either by the temptations of Papists abroad, or the discouragements of Protestants at home? Had our King turned Papist, 'tis probable, that the Pope had brought him in through a S [...]a of Bloud. but through mercy, our Prince continueth a Protestant still, and as a reward of his Faith and Constancy, God brings him in, in peace; Now, can wee doubt our Princes Religion still? Surely, if the regaining of three Kingdomes could not remove him, there is nothing else that can: nay more, if the strongest temptations could not shak his faith; doubtlesse they have confirmed it: if storms and tempests cannot blow d [...]wn nor break the tree, they are wont to root it faster. Con­sider our Prince as a King, as a Christian, as the great Confessour of the Prot stant Faith, you will find him every way an Object fit for Honour.

3. God himselfe seemeth in an high degree to advance our Gra­cious Princes Honour. Surely, where God honours, there man must honour too: it is our Soveraign [...]s present case; that God, who re­quires an honour for him in his Precepts, doth now seem to cast much honour upon him, in his Providence. Do you aske mee, how? I answer,

1. God hath now wonderfully wiped off that reproach, which some unadvised persons had cast upon His Royall Name and Fami­ly. It was said by some, doubtlesse, God disowned His Maj [...]stie's Person: Surely, God had laid aside his Maj [...]sties Family: and why so? Why, his Armies were still beaten, his designes prevented, his Friends worsted and undone, his cause overthrowne, himselfe ba­nished from Nation to Nation: nay some observed, that wh [...]re [...]re he went, the judgments of God followed him close at heels: nay, it was made an observation in Print, that the King of Spain never prospered, after he had once been civill to the King of England.

But consider, are not poor wormes somewhat bold, that dare ad­venture thus dogmatically to interpret the mysterious providences of God? Surely, the particular dispensations of Providence are Texts so hard, that scarce one of a thousand can certainly tell [Page 17] what comment to put upon them: Particular Providences are not plain rules, but obscure riddles: 'Tis more safe to adore the wisdome, then interpret the will of the great God in his various acts of Pro­vidence. Yet notwithstanding, it hath been strongly asserted by some, & believed by others, that God had utterly cast off the King of England, and the Royall Family, and that upon this account, God suffered them to be still overthrowne, and at length banisht, and driven away. I answer.

1. In Generall, the defeats of Armies, overthrows, banishment, are all but outward crosses; and so no argument that God disowneth any person whatsoever. No man knowes love or hatred by all that is be­fore him. Outward mercies do not alwayes argue love; nor do af­flictions Ecc. 9. 1. alway argue wrath. God may severely punish, when yet he hath no intent to destroy: God may thunder aloud over that mans head, whom yet he doth not mean to strike dead in the place, God's Iudgements are not alway swords to kill, but rods to correct, and that in mercy too. Ipsa Dei indignatio non aliunde est, quàm de misericordiâ, Saith Bernard: God would not sometimes look as if he were angry did not his very mercy move him: There is some­times as much love in a frown, as in a smile from Heaven; there may be as much friendship in God's harder blowes, as there is in his gentler strokes: Surely, the viper upon Pauls hand did not argue him to be a Murderer: No more doth God's lash upon any man's back argue that man to be a cast away. And as it is with persons, so it is with causes too; want of present successe is no convincing argu­ment that God disowneth a cause: Israel flieth before Ai, and yet the cause was Gods. The Turks have prevailed often against poor Christians, and yet their cause is the Devils. No man can truly judge of causes barely by their successe or miscarriage. There are severall reasons, why God may suffer the better cause for some­time to be worsted, as

1. God, it may be, doth not like the instruments; the work is good, but the tools are naught; the work shall lie, 'till God provide some better instruments to effect it. Or

2. God's time possibly is not yet come. The cause indeed at present is Gods, yea but the present time is not his. It was God's purpose, that Iericho should be taken, yet not till the seventh [Page 18] day be come: It is Gods purpose, that such and such a cause shall prosper, yea but it shall not prosper yet. The Iewes have a pro­verb, Ʋvas n [...] comede ante tempus, eat not Grapes before their sea­son. Indeed, Grapes will appear to be sweet and [...]uscious, yet not before the time of Grapes is come. It shall appear that God ow­neth such and such a cause, as holy and righteous, but not till the appointed time be come. It's true, Israel must come out of bon­dage, but Israel must not come out yet; now shall we say, that Israel was ever the lesse the Israel of God, because so long in Egypt?

2. In particular; the banishment of a King from his Throne is no sure argument, that God disowneth him. Indeed, it may argue some present displeasure, but not an implacable anger, to be in God. If God banish a Prince, it is a likely signe that God intends to scourge him at present, but tis no sure signe, that God intends to cast him off. I read of persons dear to God, and yet for a while banisht too, Get thee out of thy country, Abraham the friend of God, Gen. 12. 1. and yet commanded from his country. Flee into Aegypt, Christ Jesus the son of God, and yet scarce sooner born then ba­nisht. Mat. 2. 13. David was, not only a man, but a King after Gods own heart, and yet this David is forced to fly; you'll say, why so? surely when God turn'd David out of his Kingdome, he did not turne him out of his favour too; when David had lost the hearts of his Subiects, he had not lost the heart of his God too; O no, there are other reasons why God is pleased sometimes to suffer his Davids, the choicest of Kings and Princes to be banisht from their Courts and Kingdomes: see why in 3 particulars.

1. God doth this to correct them for sin. This was David's case, David had highly sinned; upon that account, David is thus se­verely punished. David enters upon Ʋriahs bed, there's his sin; well, Absalom must enter upon David's throne, there's his punish­ment. At David's command, Ʋriah must lose his bloud at God's command, David must lose his crown, yet still God doth this in mer­cy; he corrects indeed, but doth not reiect; David is banished, but yet restored.

2. God doth this to punish the sins of subiects. Indeed 'tis said, I gave them a King in my wrath: but surely, God doth not Hos. 13. 11. [Page 19] alway give, but sometimes takes away Kings in his wrath. Kings, if evill, are sore judgments, Princes if good, are signall mercies. Tis an argument of wrath, when God is pleased, either to s [...]nd the one, or remove the othen. Tis as great a judgment to have a David banisht, as to have a Saul sitting upon the throne.

3. God doth this in mercy to his banisht ones; the banishment of a Prince may look like a losse, and yet may prove his signall ad­vantage; see why in 2 particulars.

1. The banishment of a Prince doth sometimes tend to secure his person. David is banisht into the wildernesse, and why so? alas! there was no fafety for him at Ierusalem: when David could not be safe among men, God secures him even among beasts; tis more then probable, that David had lost his life, had he not left his Throne. And hath it not been thus with our David too? Had not our Gracious Soveraigne been [...]ut of England, doubtlesse he had long since been our of the world; had not he left his crown, surely he had lost his head; when God was pleased to banish his person, he did then but secure his life; the place of his exile was the place of his safety too; God indeed commanded him into Egypt, yea but he kept him there, only till Herod was dead.

2. The banishment of Princes makes them more fit to govern. You'l say, it is good for men to be fit for their own employment: things, though good, yet if not fit, do scarce content us▪ robes of scarlet, if not rightly proportioned, do rather trouble then adorne; a straight shoe, though made of Gold, doth rather pinch the foot, then grace it; surely, the crownes of Princes are mercies only then▪ when God sits their head to wear them. Government is not an honour, but a burden, that is too heavy, except the shoulder be first prepar'd to bear it; well, and what is it that fits a Prince to rule▪ surely, nothing better then affliction, and no affliction better then banishment▪ Tooles are not fit for their worke, till they have been put in the fire; the axe is not fit to cut, till it hath been upon the Grind-ston [...]: a Prince is then most fit to rule, when he hath first learnt what it meanes to suffer. It is good for me, that I have been afflicted: good for David a Saint, good for David a King; you'l Ps. 11 [...] 71. say, why so? I answer,

1. Banisht Princes, when once restored, will likely prove re­ligious [Page 20] Princes: the more religious our Princes are, the more fit they are to rule; if we discerne Grace in the Princes heart, we need not fear the power that is in his hand. Blessed will be the govern­ment of that nation, where God ruleth not only over, but in the King. Well, but what Princes more likely to be religious then Banisht ones? No King more afflicted, no King more holy, then Da­vid. Manasseh, when banisht into Babylon, went a notorious sin­ner, but Manasseh, when restored to Ierusalem, return'd a Saint. No School for young Princes like affliction, it is good for a man to bear the yoke in his youth; surely, if it be good for a man, it is much more good for a Prince; Kings, that have greater temptations to Lam. 3. 27. sin, do the more need Antidotes against it. And surely, no Antidote like Affliction, it expels the poyson already drunke, and prevents the future draught. It is not only the holinesse, but will be the prudence of Kings to banish those sins from their Courts, which have already banisht them from their Kingdomes; we trust, tis thus with our Gracious Prince this day: God hath thrown his crowne into the fire, not to be consumed, but purisied; to refine the Gold, and purge away the drosse; God hath shewed him Davids troubles, that he might give him David's heart, and David's mercies.

2. Banisht Princes, when once restored, will likely prove righteous Princes. Surely, it is hard for Princes to keep exactly within the bounds of justice, tis naturall for mountain [...]s to crush, for milstones to grind to powder. When power is exercised with­out controll, it is too apt to degenerate into oppression. He, that meets with no interruption in his Government, is a rare man, if▪ being a King, he proves not, in some degree, a Tyrant too. David, one of the best of princes, becommeth an oppressour, as well as Ahab, one of the worst. Well, God, for David's injustice, driveth▪ him from his throne, and what then? why, David, who, before his ba­nishment, durst murder an innocent Ʋriah, at his returne, refuseth to execute a blaspheming Shimei, Discite justitiam moni [...]i. If a Prince once lose his power, upon a recovery, his interest as well as his conscience bids him take heed how he use it. A King, once banisht, seeth by sad experience, that there is a King of Kings above him. It is true, God sets the crown upon the Princes head, but he doth not naile it there: Crownes are not on so fast, but God for sin can [Page 21] take them off at pleasure; now, if God shall wrest the sword cut of a Princes hand, and yet restore it back; me thinkes such a Prince will hardly draw the sword to kill, where it should but defend; O no, The Kings throne shall be established in righteousnesse: we trust, that's Prov. 25. 18. our case this day we trust, that God, who at length restored our banisht Soveraigne, doth now intend to establish his throne in righteousnesse for ever.

3. Banisht Princes, when once restored, will likely prove mer­cifull Princes. Mercy is one of the choicest Iewels in a Princes crown; No prince like him, that hath power in his hand, and pity in his heart. Tis said of Caesar, Dando, sublevando, ignoscendo, gloriam a­deptus est, Caesar got his glory by giving rewards, by for giving in­juries. The Princes power makes us fear him, but his compassion makes us love him. Now, the more a man's sufferings are, usually the more is his mercy too; who pitieth the hungry more, then he that hath been ready to starve himselfe? Tis said, the Kings of Israel are merci­full kings, and how so? alas, their afflictions were sore ones, Non 1 Reg. 20. 31. ignara mali miseris succurrere disco, it is naturall for men to pity that in others, which they have groaned under in themselves. Surely, afflicted Princes cannot but pity afflicted subjects; if the head have aked it selfe, it will find an eye to weep, for the aking of every mem­ber. David returneth from his banishment; his life, and his crown were saved; well, what followeth? why, here's his mercy, if David hath scaped, Sh [...]mei shall not die: well, is not this our case this day? We have a Prince of affliction, and we hope, a Prince of Mercy too; 2 Sam. 19. 23. that God, who now puts a Scepter into his hand, hath laid the rod upon his back, and why so? why surely, as God now puts the sword into his hand to execute justice, so he hath laid the rod upon his back to teach him mercy; God will not enable him with power to punish, till he first teacheth him pity to spare; sure I am, it is a King of Mercy, that England needs; and we trust, it is a King of mercy; that England doth now enjoy; doubtlesse, it is an Argument of mercy, that a Prince, so highly iniured, should so freely offer a Pardon, even before the Offendours aske it, we tast of his Goodnesse, before we see his Person: our King Proclaimeth his Mercy, before we Proclaime his Soveraignty; our Prince confirmes an Act of Ob­livion, before our Parliament can prepare it▪ we are not yet upon [Page 22] our knees; and yet, behold, our Pardon is in our hands! 'Tis a Gracious Prince, that pardons even at a distance, that sends his mercy before him, as if he were more ready to spare then rule▪ more ready for a Seat of Mercy them a Throne of Majesty▪ it is not easie to say, whether is greater, the King's mercy; or the Subjects guilt.

4. Banisht Princes, when once restored, will likely prove Humble Princes. Manasseh humbled himselfe greatly where not in Ierusalem, but in Babylon; not in his Palace, but in his prison. Tis not easy 2 Chron. 35. 12. for a King, that sits upon his own Throne to lie low at God's foot­stool; for Mountaines to become as Vallies! for men rich in purse, to be poor in Spirit! for a King that weares a Crown, not to lift up that head that weares it! Surely, tis almost as easie for a King to part with a Kingdome, as not to pride himselfe in it: It not this great Baby­lon? Dan. 4. 30. Tis infinite mercy, if the thoughts of Princes be not as high as their Condition: they have need of something to keep them hum­ble, [...], remember that thou art a Man▪ Philip a King, is yet but Philip a Man; if Philip the King be proud, yet let Philip the man be humble. Agathocles, once a Potter, becomes a King; upó his cup-board he hath his vessels of Silver, and vessels of Earth: the vessels of Silver speak a King, the vessels of Earth speak a Potter; his vessels of Silver mind him, that Agathocles, now a King, must be noble; his vessels of Earth mind him, that Agathocles, once a Potter, must not be proud. Doubtlesse, Kings and Princes need some Memento or other; the finest of Metall stands most in need of some allay to temper it. God seeth fit, that in the Dia­dems of Princes there should be Thornes as well as Iewels; Thornes to prick their veines, as well as Iewels to make them swell; God seeth fit, that in the Crownes of Kings there should be a weight, as well as a Lustre; the head must ake as well as shine. But now, if lesser afflictions will not Humble, greater shall; if rods will not serve, Sc [...]rpions shall, when God will humble a King, if the crosse of his Crown will not do it, the l [...]sse of it shall; that Prince must part with his kingdome, rather then keep his sin; and may not this be our case this day? God hath dealt severely with our Gracious Prince, and why so? we trust, to make him Humble.

5 Banisht Princes, if once restored, may likewise prove Great [Page 23] and Glorious Princes: you know, if men build high, they lay their foundation low: 'tis thus with God; Ioseph must be made the Se­cond man in Pharaoh's Kingdom, yea but Joseph must first ly a Pri­soner in the Gaol: Daniel must be made Ruler over all the province of Babylon, yea but Daniel must be made a Captive first; Christ Iesus ascends into the highest heavens, yea but first hee must down into the lowest hell: 'Tis said, Hee, that humbleth himselfe, shall be exalted: wee may also say, hee, whom God humbleth, shall be exal­ted: Mat. 23. 12. it is God's usuall Method, whom he intends to advance, he first degrades: as for sinners, that of the Poet is true—tolluntur in altum

Ʋt lapsu graviore ruant.—God mounts them upon high, that their fall may be the greater; but as for Saints, God layeth them low, that their rise may be the higher. Well, and who can tell, but this may be God's design this day in England? who knoweth, but God hath kept our Gracious Soveraigne low, on purpose, to mount him higher? It's true, it may be our Prince, till now, was not fit for his Throne; yea and it may be, till now, his Throne was not fit for him. Some persons, in their Minority, grow but little▪ yet af­terwards they shoot up apace; our King, in his Minority, hath been at a stand; but now, who can tell, but God intends to adde many cubits to his stature? Diam [...]nds, soundly rub'd, shine the brighter: Spices, soundly bruised and pounded, smell the sweeter: never doth the Sun seem more glorious then after an Eclypse: and who can tell, but God hath kept England's Sun under clouds of obscurity, that at length his beames may breake out with greater lustre? what Israel's David saith of himselfe, wee trust, may be said of Englands David too: Great is his glory in thy salvation! The greater his suf­ferings were once, the greater his Honour now: the heavier his Ps. 21. [...]. crosse, the brighter his Crowne.

6. Banisht Princes, when once restored, will likely prove be­loved Princes: Never did David see more of his peoples affection, then at his returne from his banishment: David was now the more in the heart of his Subjects, because he had been out of their eye. That of the Roman Oratour is usually true: carendo magis, quàm fruendo, bona intelligimus: wee see and prize the goodnesse of things rather in their want, then in their Enjoyment: never did that wo­man so highly rejoyce over her little piece of Silver, till it came to [Page 24] this, I have sound the piece, which I had lost. Never did that Luk. 15. 9 Father so much rejoyce over his Prodigall son, as when it came to this: This my son was lost, and is found things of any value, if once Luk. 15. 24. lost, are valued higher, upon a recovery; to want their possession is the best way to raise their Price.

Well, and hath not God raised the Price of Kings this day in England? I am perswaded, our Gracious Prince is not more wel­come to the house of the King, then to the hearts of his Subjects; do not ours soules stand as wide open to receive him as his own Gates possibly can do? God hath given him the command, not of our purses onely, but of our affections too; tell me, who can, whether England hath shed more Teares of sorrow for the losse of the Fath [...]r, or Teares of joy for the restitution of the Son? Sure­ly, never did any King of England die more lamented then the father; never did any King of England come in more desired then the Son; and why so? alas! England hath sorely wanted her King! Sometimes Anarchy hath been our Grievance, and what wonder then, if Monarchy prove our joy? we have sometimes groaned under the Tyranny of a Common-wealth, and what won­der then, if wee rejoyce under the Government of a King? I am perswaded, if God had not removed our King, wee had prized and loved him lesse, the Advantage is his as wel as ours; what, by his Banishment, he hath l [...]st in his Revenu [...]s; by his returne, he hath gain [...]d in the affections of his people. Now, the result of all is this; when God banisheth a King, he may intend him mercy; and consequently, a Kings banishment can be no Argument that God disowneth him.

2. God hath remarkably owned our Gracious King in the dispen­sations of his Providence: indeed, it is no easy matter to understand the voice of God speaking by his Providence; yet so far as man can rationally become Gods interpreter, this voyce of his Provi­dence seems to whisper this language, Namely, that the King of England is a King in favour with God▪ see how God seemes to own him in two Particulars;

1. God seems remarkably to own our Gracious King in the pre­servation of his lif [...] ▪ Surely, when God is pleased wonderfully to interpose for the preservation of a Person, it looks like an an Ar­gument, [Page 25] that God hath something more then Ordinary to doe for and with that Man. Now, that this is our Kings case, I shall evidence by these two Particulars;

1. God did Wonderfully preserve the life of our King in the day of battel. But, you will say, for a person to escape in a battel, is that a Won [...]er? I answer, our Kings escape that day was more then Ordinary; for

1. The Army that pursue [...] and sought the King, I mean, at Worcester, was much more numerous and stronger then his own. His own Army, though consisting of some thousands, yet compared with the Rebels army, looked but as an hand­full of men. Poor Prince! he is encompassed round with men and malice, with strength and hatred, and yet behold, he scapes!

2. Our Kings own army was quite broken to pieces, his men generally routed and taken. Alas! what humane helpe had our King that day but his Army? under God, his de­fence lay only in his men about him; but alas! his strength is quickly gone, his Army scattered; the King left, as a lamb in the midst of W [...]lv [...]s, and yet secure!

3. Multitudes of men were slaine round about the King. It is said, many hundreds of subjects fell that day; and yet the King, who ventured himselfe in the battel as well as o­thers, must surely scape: doubtlesse, God who is the Lord of Hoasts, had given the sword a charge concerning his Sacred person; the bullets had no Commission to touch him, who was the Lords anointed.

4. There were but a few p [...]rsons of Quality escaped that day besides the King. When others are slain, the King is alive: when others are taken the King escapes; God preserveth his Person from the violence of men, his life from the stroke of Death; his Majesty becomes a Prisoner neither to a Gaol nor to a grave.

5. It was the Kings person that was chiefely aymed at. Sub­jects slain and taken were but a petty booty, the great prey [Page 26] desired, was the King; to overthrow his whole Army, and to misse of his own Person, was not counted halfe a victory. His great Enemy aimed at the Kingdome, and consequently, at the King; but surely, the Kings Personall escape was a great Allay to the overthrow of his Army; it was but a cold con­quest to get the day, and misse their prey; to win the field and lose the King, but however, as the Kings escape did lessen the joy of his enemies, so it doth magnifie the mercy and providence of his God; tis next to a wonder, that he, almost alone, should escape, who almost alone was struck at; doubtlesse, had the King that day been a conquerour, God had been lesse seen in his vi­ctory, then in his escape; lesse seen in the field then in the wood; It was a more wonderfull Providence for God to secure him in a defeat, then to save him by a Conquest.

2. God did wonderfully preserve the life of our King after that fatall day of battel. Indeed, through mercy, the King quickly scaped from Worcester; yea, but he could not so quickly scape from England; he had scaped the sword of open enemies, yea but he might easily have fel into the hand of trea­cherous friends; one man might have done him that mischiefe, which an whole army could not do: an army could not kil him, & yet a single Person might have betrayed him. Poor prince! go whether he will, dangers attend him stil; but now, here is the Providence of God; he, that saved him upon the Mount, faved him in the vally too; that God, who preserved him in the field, preserved him in the city too; and surely, the Pro­vidence of God was seen as much in preserving the King in the day of his retirement, as in the day of batt [...]ls

See why in four Particulars,

1. Consider how hard a thing it is for a King to be con­cealed. Alas! Kings and Princes are Publique Persons, more Generally known, especially in a time of warre, then other men. 'Tis an easy matter for the low shrub to lie hid, but the tall Oak will be visible; you may pull off the l [...]aves of a Cedar, yet its own height will discover what tree it is; so here, [Page 27] there is that Grandour, that Majesty in a Prince, that is apt to betray him, even under a disguise. If a Gentleman may be known by his face, much more may a Prince be known by his Majesty.

2. Consider how strict a search was made after the King, when he had escaped. It is true, the prey was now got out of sight, yea, but how many packs of bloud-hounds were immedi­ately sent to pursue? there is no safety for the King in Eng­land, but alas, how shall he get beyond the Seas? it seemes a thing almost impossible, and why so? why surely, because there is a search in the City, a search in the Country; not a port­town in England, but a trap is set to catch him! tell me then how can that Prince scape, for whom it seemes as Impossible to be safe upon the land, as to get to Sea? surely, our resolve must needs be this, it was digitus Dei, the finger of God was in it. But

3. Consider how dangerous it was for any m [...]n to entertaine and conceale the King. It is true, to entertain the King in his low estate was every man's duty, yea but it was every man's danger too; to conceale the King was then an high act of Loy­alty, and yet not to betray him was proclaimed an high act of Treason; a subject could not do his duty without the Imputa­tion of sin; we could not endeavour the Preservation of the King without the hazard of running upon our own ruine; and yet notwithstanding all this, Persons there are of Gods Pro­vision, who to save the Kings life, resolve to v [...]nture their own, now, here is the Providence of God, God saves both King and them; both are in danger, yet both escape.

4. Consider what a reward was promised to him, who should Discover the King. Surely, considerable summes of money are strong temptations, especially, to persons, whose spirits are as base, as their estates are low; Iudas betrayeth the son of God for thirty pieces of Silver, and might not the bloud of our Gracious Soveraigne have been sold for a thousand pounds? surely, men that would not refuse to conceale him for [Page 28] fear, might yet have been tempted to betray him for gaine: by undoing the King, a man might have made hims [...]lfe: and yet behold, the King is saved! and if so, wonderfull is the Provi­dence of God in his preservation, the King shall not dye by the sword of enemies, nor miscarry through the Treachery of friends. But

2. God hath now wonderfully owned our King in his re­stitution. Surely, that Argument, which some men lately pleaded against the King, may now, upon better grounds, be pleaded for him. If the cr [...]sse Providences of God, which once befell our King, might be looked upon as so many Frownes from heaven, why may not the successefull Providences of God, that now attend him, be looked upon as smiles? it was lately said, surely, God disowneth the King, because he is banisht, and why then may it not now be said, surely, God owneth the King, because he is restored? if former overthrowes were an Argument o [...] wrath, why then should not present successe be an argument of love? and the rather, because the present resti­tution of our King hath in it much of wonder, whereas his former defeats and banishment had none at all: surely, that the weaker army (and such was our Kings) should be beaten by the stronger, that a Prince, driven out of his strong h [...]lds by a more potent Army then his own, should also be driven out of his Kingdome, hath nothing of wonder in it; but now, that a Prince thus driven away, should be thus restored, is next to a miracle; the restitution of our King, as it is a great mercy in it selfe, so it is a mercy wonderfull in its Circumstances. Consi­der it in 3 particulars.

1. The restitution of our King was a mercy long desired, and often attempted, but still all in vain. Surely, the longing de­sires, the frequent attempts of the Nation to bring back the King, seeme to argue, that his returne is looked upon as a choice mercy indeed, but the constant frustration as well of our attempts, as our desires, seemes to argue, that the returne of the King was a mercy not easily to be obteined.

[Page 29] 2. The restitution of our King was a mercy at this time little expected: our desires for our King were great, yet our hopes but little; the nation had more reason to wish, then to expect a King. When we looked upon the greatnesse of the mercy, we could not but beg it; when we looked upon the difficulty of the mercy, we could not but despaire it. Had some Prophet, a few months since, foretold us, that by this day our King should be upon his Throne, Cassandra like, he had spoke truth indeed, but such a truth, as few in England would have believed. To have given Credit to such a Prediction, would have been judged a rash and foolish Presumption, rather then a Rationall Act of faith. For

3. The restitution of our King was a mercy at this time more opposed then ever. You know, the King was formerly opposed by the sword, yea but now he must be opposed by an Oath; men, that formerly had engaged but their lifes, must n [...]w engage their soules against him▪ tis not now enough for men to act with an armed hand, but they must act with an armed Conscience too; that men may forget, that it is Treason to exclude the King, it must be made a sin, a breach of Oath, so much as to own him. Thus, thus did men fortifie against the King their Interest with str [...]ngth, their Treason with Religion.

But alas, what strange transactions are these! that men, who desired to look like Saints, should act like Devils! that men, who once sware to defend the King, should now abiure him! well, is this a time to expect our King? the door seems not only lockt, but barred, and walled up against him, and how then shall our King come in? why now, behold, here is the wonder­full Providence of God! God opens a back door to let in our Soveraigne; an inconsiderable number of men from Scotland must defeat Englands victorious Army, and that without one Blow. Sure, admirable is the mercy and wisdome of God in this Providence of his; to prevent the invasion of a forreine Army, God brings home our King by his own subiects; to prevent the effusion of bloud amongst our selves, God brings [Page 30] home our King in peace. May we not say, O Lord, how wonder­full are thy works in England this day? that God should bring in his anointed one, when they, that opposed it, had least cause to f [...]ar it! when they that desired it, had least cause to hope it! that God should bring him in without the suspicion of his ene­mies, without the expectation of his friends! O surely, it is the Lord's own doing, it is marvellous in our eyes! Sure I am, if the Guilt of high offendours, if the interest of rich Purchasers, if the power of a puissant army, if the fear, malice, and policy of a pret [...]nded Parliament could have kept him out, England had never enioyed him. But, God seeth not as man seeth; God turnes the army out of London, the Grandees themselves out of the Parliament House, and so, not a man openly opposing, to his own Glory and our comfort, brings home our King: we can say in the words of the Text, blessed be God, Our Lord the King is come againe in peace to his own house.

And here I should have put a Period to the tediousnesse of this Discourse, and the trouble of the Reader; only I thought fit yet to adde a few words 1. to his Maiestie's friends, and 2. to his Maiesty himselfe.

1. To you who are, or at least pretend to be His Majesties best Friends, and most Loyall Subjects, a word of advice in two Particulars,

1. Be advised, that you do not Idolize Instruments. God hath now wrought a signall deliverance for this Nation of England in the restitution of his King and ours; God hath given in this Mercy by miraculous wayes and means; Surely, the worke is Gods, and if so, let the glory be his too. Not but that there is a great respect and honour due to our re­nowned Generall, who is indeed a Glorious Instrument, but still in the hand of God; God hath highly honoured him in that work and we should be very unthankfull, if, in his place, we doe not honour him for it; but still though we may look [Page 31] upon the instrùment, yet we must look above it; let us be thankfull to instruments, but withall, let us be sober too; let us give man what is man's; but God what is God's, pay the one, rob not the other.

2. Be advised, that you doe not abuse this signall Mercy of God to us and ours; it is sad to consider, that many Gentlemen and others, who pretend to be the most Loyall Subjects of England, do, upon that account, grow most prophane. Some men's Allegiance is litle evidenced, but on­ly in drinking his Majesty's health; men, never valiant, but when halfe drunk; never more for the King, then when they are not for themselves. Sure I am, such persons are like to doe the King more injury in the Taverne, then service in the field; instead of drinking the Kings health, I feare, they have drunk one Kings death already; they mingled the Kings Bloud with their owne wine. Certaine it is, that many of our late Gra­cious Kings Friends proved the worst of his Enemies; they were the men, that shamed the Cause which they owned, and destroy-the King, pretending to d [...]fend him.

Gentlemen, if you looke upon our present Soveraigne as a Prince likely to encourage prophanes, I must tell you, that you do the King more wrong, then they, which lately looked upon him, as the Common Enemy. It is not easie to say, whether the King suffers more by the pretendly pious Rebell, or by the prophane pretended Loyalist; the sins of a prophane Loy­alist draw that sword, which the hands of Rebels fight with; the rebell kils with a Threatning, the prophane Loyalist wounds with a Complement.

But how ever, if by the restitution of our King, men ex­pect a restitution either of prophanes, on the one hand; or superstition on the other: I do not doubt, but as God hath disappointed the sad feares of his Saints: so also our King him­selfe will disappoint the wicked hopes of sinners; God hath given us a King; a mercy, wee hope, that will prevent the ruine of our Nation: yea but God hath given us, wee trust, a pious [Page 32] King; a Mercy, that will prevent the ruine of our Religion; Gentlemen; if you are for the King, be also for God; O remember to Render unto C [...]sar, the things that are Cesars: but, O forget not that which followeth, Render to God th [...] things that are God's: Be Loyall, but, be not prophane: Honour th [...] King: but withall, Feare God: Why should man part asunder what God himself hath joyned together? But,

2. To His Gracious Maj [...]sty himselfe, a word, 1. of Apologie. 2. of Request.

1. A word of Apology for my selfe: Who am I that I should speak unto the King! but, O my Dread Sov [...]raigne, I am one, though the meanest of those, that love your Majestie's Sacred Person, and shall, to death, obey Your Sacred commands: I have a soul, as well as a Sermon, to welcome You to Your Throne: nay I can yet, with modesty, say a little more: I ever owned Your Majesty, as my King and Father, even then, when your Majesty seemed far enough from recovering your Kingdome. Indeed, I had not an hand able to fight for your Majesty, nor an estate able to contribute: yet I had an h [...]art to pray, a Tongue to Speak, and a Pen to write; that, which was then my hazard, is now my comfort; and, I hope, a sure Testimony of my Loy­alty too; Sure [...]y, Respect to a Prince, when attended with dan­ger, needs no witness [...] to prove it selfe to be right Allegiance. Indeed, duty, when done with safety, may seeme to lose it's Nature and Name: but duty, when done in danger, seemes to be done out of Duty indeed. Allegiance to a King, when it is sure­ly safe, and possibly may be ad [...]antag [...]ous too, may be inter­preted as a bare compliance onely: but Allegiance, void of hope and full of feare, lookes like it selfe, and deserveth it's owne name. That wee, who ev [...]r continued your Majesties Loyall Subjects, did not do our whole duty, argueth the weak­nes of our courage: yet, that wee did do a little, argueth the sincerity of our Obedience: and if so, if our former Respects to your Majesty, in your sufferings, must be acknowledged to flow from Conscience, I hope, our present respect can not rea­sonably [Page 33] be judged to proceed from flattery. I dare not thinke, that the Allegiance of Loyall Subjects shall lose it's name, be­cause our King hath recovered His Crowne. But, I should not at all have mentioned what we have done, were it not my onely argument to prevaile for your Majesty's Pardon for what I have now to say, and that in two words of Request.

1. A word of request for my selfe and my fellow subjects; Dread Soveraign, we have all, more or lesse, had our miscar­riages towards your Majesty; I am Bold, in the name of all, to beg your Majesty's Pardon; to presse your Majesty with Arguments, were to distrust your forwardnesse to mercy; were not your mercy easily obtained, I should intreat some better Oratour to beg it. I cannot more highly magnifie the mercy of our King, then by saying, that it seems as great as the miscarriages of his subjects; surely, England stands guilty of a thousand miscarriages; and yet, I understand, there is with our King, as with our God, But one sin unpardonable: and why that one? Surely, there is mercy enough in our God, and in our King, to pardon even this sin also; but there is not a Capacity in the sin it selfe to be pardoned; it might be pardoned, but cannot.

Dread Sir,

As to the Death of your Royall Father, (now with God) I think, this discourse doth sufficiently evidence, that my soule abhorres the act, as abominable; and the Grand Contri­vers of it, as Notorious; I do not become their Advocate, nor plead for them, who, I hope, have nothing but repentance and shame to plead for themselves: But, Sir, there are some petty Traytours, some Ʋnder-Rebels, who, as they now need, so, I hope, in time, by teares and obedience, may deserve your Majesty's mercy. There are some persons amongst us, I dare not say, men of more religion then L [...]yalty; but I am per­swaded, men of more Conscience then Knowledg; persons, [Page 34] whose blame lieth more in their heads, then in their hearts, persons indeed, who have acted against your Majesty, yet what they have done, they have rather done by other men's heads, then their own hands. It is far from me to excuse the sin, yet would I fain interpose for the Person; when I consider, what these men have done, indeed they look like objects of ju­stice, but when I consider, what they have been and are, persons indeed drawn away, but easily reducible to their Obedience, I would fain recommend them to your Majesty, as objects of mercy. But why do I beat the air? Why do I plead for that which seems already granted? I should rather thank­fully acknowledg, then humbly beg your Majesty's mercy, onely thus, we beg a Pardon, an act of Oblivion, that may be passed, not only in a Parliament House, but in your Majesty's bo­some.

2. A word of Request for God and his Church.

Dread Soveraign,

I have often pleaded with God for your Majesty's Interest; pardon me, if I now plead with your Majesty for the Interest of God. I need not mind your Majesty of that, which, I know, you can never forget; Onely thus; God hath now done great and Glorious things for your Maiesty: and surely, God doth now expect, that your Maiesty, in the sense of his Mercy, your kingdomes necessity, and your own duty, should do great things for God and his Church.

God hath now, we trust, established your Maiesty upon your Throne; And O may your Maiesty exalt Christ upon His: God hath made your Majesty the Protectour of your own sub­iects, and O may your Maiesty be the Protectour of his Saints and Servants! the Church of England hath now too much need of a Prince, (and therefore of your Maiesty) that may not only be stiled, but bee, a Def [...]nder of the Faith. God hath now restored your Maiesty to the Government of Our [Page 35] State; And O may your Majesty restore and settle a righ­teous Government in Gods Church! the want of a Govern­ment hath bred Confusions in our State, and distractions in our Church: for want of a fence, the boar and the fox have got into the Vineyard of Christ: the Bore strikes at the Vine, the Fox eates up the Grapes. For want of hirdles, the poor sheep of Christ have wandred, and fell among devouring Wolves. Now, the Lord make your Maiesty more and more sensible of his Merci [...]s and his Church's Miseries! the Lord make you a Nursing Father to Sion, but a Step-Father to Ba­bylon! As your Maiesty hath been a King of Prayers, so may you be a King of Prayses too! The Lord increase the honour of your Temporall Crown on Earth! but above all, the Good Lord prepare your Maiesty for the Weight of an immortall Crown in Heaven! In the mean time, O may your Maiesty be, the love of Saints, the fear of Sinners!