ARe you not ashamed to see the spirit of Cou­rage and Loyalty, moving so cheerfully in the Country round about you, for the restoring of His Sacred Majesty, and the re-settlement of the Peace and Government of this Kingdom, and you to sit still and say nothing, nor put to the least of your fingers to set it forward? Were you so early and so hasty to be a wretched example unto others, in kindling the flames of Sedition and Confusion in this Nation, to satisfie the lust of your pride and rebellious hearts; and wil no exactions of Conscience stir you up? nor no examples pro­voke you, to bring so much as a bucket to the quenching of them? Have you no regard of the miseries and oppressions of your pi­ous and gracious King, trampled upon by base and unworthy vassals, with more then Turkish and Heathenish cruelty? Suffering so many barbarous injuries and persecutions in his Crowne, in his Honour, in his Liberty, in his Revenue, in his Queen, in his Chil­dren, in his Servants, in his very soul, being not so much as allowed a Chaplain to assist him in Religion, no regard of the sad and blee­ding condition of this Church and Nation, ready to be embroy­led againe in blood and ruine, and to become a prey unto forraign Nations? no sense of the heavy Calamities that hang over your City, which is like to be made the prize of our ensuing contenti­ons? Do you not yet see that there is no way probable upon earth, no course allowable or approveable from heaven, to repaire those ruines which are already broken in upon us, or to disperse those other clouds that threaten us round about, but our returning unto God, and restoring of his Anointed? Are the eyes of the whole Kingdome opened, and are you onely incurably blind? Are the Country people sensible of their engagements, and can your City [Page 2]be so stupid as to think themselves lesse obliged than the rest? Have not your sins as well as theirs, been the sad Factors of our Nationall miseries? Were there no fountains in this City that fed the flood of these publike calamities, that have so overwhelmed the King and people? Was it not a seditious and seduced party in this City, that by their tumults and mis-guided zeale first violated the liberty and freedome of the Parliament, by threatning, and over-awing the loyall and faithfull members thereof? Was it not the undutifull carriage of some unruly people there unto His Ma­jesty, siding against Him with the forgers of Confusion, that cau­sed Him to withdraw Himselfe for the safety and preservation of His Person, to avoid the fury of their popular tempests?

Was there nothing of the wombe and of the nurcery here of this accursed and monstrous rebellion? had it no supply from the strength and riches of this City? Was it not the Mony, and the Plate, and the Thimbles, and the Bodkins, and the Magazines, and the Armes, and the Contributions, and the Forces of this City as well as others, that hath continually supported and kept in mo­tion that ungodly designe that hath brought such desolation upon these three Kingdomes? were there no treasuries emptyed here, to purchase the bloud and ruine of this Nation, and turne this Paradice into an Aceldama? Have there none of your plumes been carryed to the feathering that neast, where the Cockatrices have layed and hatched up their poysonous Issues that have been so venemous and deadly in the destruction of our People? Have none of those Seeds of Schisme and Faction, of Heresies and Bla­sphemies sprung up out of your field, that have since so over-spread the face of this wasted Church of England? Can you say, you are more free then all others, from those oppressions and persecuti­ons, and injustices and destructions, that have seized upon the King and People, to the wasting of so many Families, the utter­undoing of so many thousands of poore people? And is all this nothing to be Answered for? Is there no restitution due from you, for so many injuries you have caused? were you with the first in the mischeif? and can you hope that it will content either God or Man, that you should be the last in the remedy? Were you so active, so busie, so zealous, so bountifull in the work of di­vision, and can you not so much as stirre a foot for peace, for the [Page 3]restoring of your wronged and abused KING, and for the reco­very of your wasted and distressed Country: mistake me not. I lay not this charge upon your whole City, I doubt not but there have been all this while, and are still many loyall hearts that have groaned and sighed to see the growth of these mischiefs. Neither yet would I be so understood, as if I intended to imbitter the hearts of any, against all those that have been heretofore engaged in unlawfull actions; we shall easily admit the fault to have been more in your Leaders, and False-teachers, than in you: we be­lieve you have been seduced and abused, and that your intentions were not halfe so bad as the actions have proved: we presume many of you were cheated with pretences and colours of making the King Glorious, and reforming the Church and State. Though no such aymes had they been never so sincere in those that im­posed upon you, could have justified the actions which they were made use of to countenance, which being in themselves e­vill, can be made good by no circumstances. But now that you see the plaine meaning of this wicked and accursed Rebellion, and that God himself hath begun to shew himself against it: Be not I beseech you still bewitched to side with it. Are you so fast entangled in the snare of Sathan, that you cannot so much as stir to get out of it? consider the gracious dealings of God with you, how he hath provoked you to emulation by the loyalty of others. The good people of Surrey (your neare neighbours) are sen­sible of their Oaths of Supremacy and Allegiance, and that no power on earth can absolve them from them: have you not taken them as well as they? Did not your—Mayor take them at his Installation? Have not all the Officers of your City taken them at their entrance upon their Offices? are they not the te­nure of your Authority and of your honour, of your Charter and Freedome, if you have any of these left? Are these dreadfull bonds become meer formalities and ceremonies with you? or what Pope have you to absolve you of them? But perhaps you have ill memories since you have drunke of that Lethe of your Covenant; it seems you have forgotten those sacred Oaths. But give me leave to remember you a little, and to set the great obli­gation of them before your eyes, that you may examine your acti­ons, and know your duties by them.

[Page 4]The Oath of Supremacy is this:

I A. B. Doe utterly testifie and declare in my Conscience that the KING'S Highnesse is the only supreme Governour in this Realm, and of all other His Majesties Dominions and Countries, as well in all spirituall and Ecclesiasticall things or causes, as Temporall: and if he be the only supreme Governour, there is none upon earth either above Him to correct or limit him, to regulate, or interrupt His Power and Authority, or equall to Him to encounter it or justle with Him in it, or that can require any duty of subjection from you but only in order to and subordination under His power, and with reservation and maintenance of, and without any prejudice to that obedience and subjection that we owe unto Him immedi­ately under God, who onely is higher than the highest, and above the supreme upon earth, whoever they be whether Houses or Armies, you are sworne to acknowledge His superiority above them. It followeth, and that no forraine Prince, Person or Prelate, State or Potentate, hath, or ought to have any jurisdiction, power, su­periority, preheminence, or authority, Ecclesiasticall or Spirituall with­in this Realme: and therefore I doe utterly renounce and forsake all forraine Jurisdictions, powers, superiorities, and authorities, granted or belonging to the KING'S Highnesse, His Heires and lawfull Suc­cessours.

The first clause of this Oath is in generall termes, and doth clearly exclude all superiority or equality of power either in Par­liaments or people, either domestique or forraine, to the power and authority of the King, and that in all causes both Ecclesiasti­call and Civill. This part doth particularly exclude the power of the Pope, or forraine Princes, in Ecclesiasticall and Spirituall mat­ters. If any shall aske why intestine, as well as forraine power is not mentioned in this clause? I answer, first, it is abundantly pro­vided for in the former part of the Oath, and Tautologyes be­come not an Oath, which ought to consist as of clearnesse, for the judgments, so of brevity, for the memories of those that take it.

Secondly, that the reason hereof might be something like that which was auntiently given for the omission of the expresse pro­vision against Paricides: that it was an offence so great that it was supposed that none would be so wicked to commit it, so it may seem to be the candour and charity of this law not to seem [Page 5]to admit of any such thing as possible in this Common-wealth. That any domestique members of this body should forget so clear and so evident a duty, or fall into so high and so heynous a sin as to violate the power and authority of their own King.

But yet if any thing be wanting here, it is supplied in the last clause, which is generall also, and runs thus, and I doe promise that from hence forth I shall bear faith and true allegiance to the KING'S Highnesse, His Heires and lawfull Successours, and to my power shall assist and defend all jurisdictions, priviledges, preeminences and au­thorities, granted or belonging to the KING'S Highnesse, His Heires and Successours, or united and annexed to the imperiall Crowne of this Realme.

Where note, first, that you have bound your selves to keep faith & true allegiance to His Majesty, His Heirs and lawful Successours, that is, That you will faithfully performe your duties of allegiance, obedience and subjection unto Him, and them after Him.

Secondly, that you will to your power, that is, as much as you shall be able by strength, counsell, personall service, intelligence, supply by your estates, or otherwise, Defend (first) all the Jurisdi­ctions belonging to the King and His Crowne; such is the Jurisdi­ction of the supreme Government in this and all other His Kingdoms and Dominions, with all the Branches thereof. The generality and fulnesse whereof is set downe in the Statute of the 24 of Hen. 8. ch. 12. where this Realme of England is declared to be an Empire governed by one supreme head and King, and the Body politick, com­pact of all sorts and degrees of people, said to be bounden, and to owe and beare, next to God, a naturall and humble obedience: and sure the Houses of Parliament in the most perfect and uncorrupted constitution thereof are yet no Gods, and therefore can challenge nothing of the subject before, or in prejudice of, or in competi­tion with the King; and the King is there said to be institute and furnished by the goodnesse and sufferance of Almighty God, with ple­nary, whole, and entire power, preheminence, authority, prerogative, and jurisdiction to render and yeild justice, and finall determination to all manner of folke resi [...]s, or subjects within this Realme, &c.

The severall branches of this Jurisdiction of His, you may see declared in the severall Laws of this Kingdome,See Parliament Writs. 1 K. Iam, c. 1. as the power to Call, prorogue, and dissolve Parliaments; of making Lawes by His [Page 6]royall and free Assent, 25 H. 8.19. and his Negative voice; of Calling Convoca­tions or Assemblies of the Clergy; of Pardoning Treasons, Murders, Manslaughters, 27 H. 8.24. Felonies, &c. of making Justices in Eyre, Justices of Assize, Ibid. Justices of Peace, and Justices of Gaole-delivery, by Letters Pattents under the Kings Great Seale, in his Name and by autho­rity of the King's Highnesse, and His Heires Kings of this Realme, in all places of His Dominions, at their pleasure and wills. The power of raising Armies, 7 Edw. 1.11 H. 7.18 & 19 H. 7.1. f. 42. Stat. at large. 4 & 5 P. & M. cap. 3. and making War, and concluding Peace; granting Commissions to Commanders and Officers, &c. The power of all Ci­ties, Castles, Forts, &c. within His Dominions.

Secondly, You have sworne, that you will defend all His Privi­ledges, preheminences and authorities.

Such is sure the Liberty of His Person, that He ought not to be made a Prisoner by His Subjects.

Such is His priviledge, to come when He pleaseth and to sit in Par­liament.

Such is His exemption from all Judiciall proceeding against His Person or Authority. See Iudge Ienk. p. 11.

The power to dispose of His owne Estate.

To choose His owne Counsellours and Servants.

The Conferring of the great Offices of the Kingdome.

The making and disposing of the Great Seale, See Iudge Ienk. pag. 45. & 25 Ed. 3. &c.

And all these you have promised to assist and defend to your power, binding your selves with that dreadfull and sacred bond, So help you God, and the Contents of the Gospell; so that your wilfull failing herein is a renouncing of Gods help by the Gospell, and so of the salva­tion of your souls.

And now Consider this all ye that forget God, lest he pluck you away, and there be none to deliver you. Assure your selves this Oath of yours is upon Record in the Court of heaven, and will one day be produced, and you called to a reckoning for it. Con­sider how you have behaved your selves in order to this sacred Oath, and the Contents thereof, for these seven years last past, and repent, oh repent, London.

Consider what this Oath requireth of you now. Doe you not clearly see, that all the Jurisdictions and Priviledges, and Prehe­minencies and Authorities of His Majesty are invaded, and spoiled by the insolencie of wicked and ungodly Rebels? You have sworne [Page 7]and engaged your soules to defend and assist them to your power, and you have pawned your salvation for it; how doe you per­forme this when you see His Crowne ravished from his head? His Sword wrested out of His hand? Himselfe robbed not one­ly of all His Kingly Power, but of the liberty and comfort that belongs unto the meanest Subject? of the liberty of His Person? and the liberty of His Conscience? and you sit still, and will not so much as stirre in His defence and assistance? Oh how will this be answered at the day of Judgement? Doe not say you have not power to doe it; if you would make use of that power that you have, by Gods blessing and the assistance of the whole Kingdome, (which is even ready to joyne with you, and so ma­ny whereof have begun before you to your shame) you may quickly make an end of the businesse, and prevent the shedding of much blood, and the ruine and destruction of your selves and this whole Nation.

By thus doing, you may satisfie the duty of your Oathes and of your Consciences, and make some recompence unto your Sove­raigne and your Country, for those great injuries and mischiefs that they have suffered by the meanes of your City-disturbers. They expect this restitution from you, without which, how can you ever look that your sins should be forgiven you?

Doe not bring an incurable odium from your King and Coun­try upon your selves; it may have heavy consequences hereafter: At least doe not heape Gods wrath upon your selves, by continu­ing in perjurious leagues with bare-fac'd impieties. Reade the 17. Chapter of Ezekiel, ver. 11, 12, 13, 14, 15, 16. and see what a severe revenger God is of perjury, of perjury unto Kings; me­diate seriously upon that question of God, it is a threatning que­stion, v. 11. Shall he escape (saith God) that doth such things? or shall he breake the Covenant and be delivered? he meanes not your Nationall Covenant, but the Covenant of fidelity made unto a King; it amounts to thus much, and will come home to you, if you take not heed. They shall not escape that doe such things, if they repent not, if they continue in them. Read your Oath of Al­legiance, I cannot stand now to set the whole before you here, much lesse to enlarge upon it; only let me mind you of that one clause in it, I will bear true faith and allegiance to His Majesty, [Page 8]His Heirs and Successours, and Him and them will defend to the ut­termost of my power, against all conspiracies and attempts whatsoever, which shall be made against His or THEIR PERSONS, (note that) their Crown and Dignity, &c. Oh, this hath been bravely kept by some, let no mans false glosses deceive you, equivocations and eva­sions, and secret reservations are all excluded by the very expresse words of the Oath.

In truth I am loath to remember you of the Covenant, I wish it may be forgotten to all purposes, but repentance, lest it prove a perpetuall Seminary of blood and ruine to these Nations. I am sure it cannot abolish the force of your oathes formerly ta­ken, nor make void any duty that was due from you to His Ma­jesty. But where it joynes with your former oathes and duties, it may aggravate both your sin and punishment, if you performe them not. And did you not there Covenant to maintain the Kings Person and Honour?

I am not ignorant of that wicked loope-hole that was left you there to take aime at his destruction, through that deceit­full mound that was pretended to be made for His preservation. But let me tell you, that deceitfull Collusions in the framing or taking of Oathes, will prove no abatements to our duties, nor to our condemnation in the neglect of them. Those are your sins, and will not be your excuses.

If there be any amongst you that have not taken any of these either Oathes or Covenant, yet the generall duty that they owe to God and his Ordinance, is sufficient engagement to binde us to the King, as to obey him, and submit unto him, not to resist him, and that under paine of judgement or damnation, so to preserve Him, to defend Him, to relieve Him and succour Him, to vindicate Him from the vile oppression of Traitors and Rebels: And if you doe it not, here I charge you with all the farther mischiefes that may befall His Sacred Person, and with all the blood and ruine, and destruction and desolation that shall succeed in this Church and State, and shall break in upon us for want of your concur­rence: and remember that you have been admonished. Reade the 26. Chapter of the first Booke of Samuel, at the 16. verse and see what comfortable newes David there tells Abner and the peo­ple for neglecting the defence of the Anoynted of the Lord, though [Page 9]a wicked and ungodly tyrant: and see what our Saviour saith un­to Pilate, Joh. 18.36. and consider how you will answer unto God for your disorderly carriages to your pious and gracious So­veraigne. It was a question that the hard-hearted Iewes could not answer, that Pilate asked them, Joh. 19.15. Shall I crucifie your King? They were not grown so impudent in wickednesse, as openly to admit of so great an impiety, and therefore they evade it, by denying him to be their King, crying out, We have no King but Caesar: and when in the title of his Crosse they saw written, JESUS OF NAZARETH KING OF THE JEWS. They seem to look upon it as their shame and dishonour, as a charge of im­piety and horrid treason upon them, that he should suffer so much disgrace and misery though but under the name and title of their King, and therefore the chief Priests of the Jewes make it their request unto Pilate that their honour might not be crucified thereby upon the Crosse of Christ: Write not (say they) the King of the Jewes, but that he said I am King of the Jewes. But the City of London can be content to see their King trampled on and op­pressed, and imprisoned, and abused, and trodden under foot by those whom they have hired, and to give countenance and en­couragement, and protection to those that doe it.

But doe we not heare some (I hope not many of you) ready to cry out now, in opposition to all this, if we forsake the Devill, the Devill will forsake us, and then what shall we doe? we have gone so farre in wickednesse against God, and committed such intole­rable insolencies against our King, and given such provocations to the loyal & honest Party, that we can scarce hope for the mercy of the first, or pardon of the second, or of reconciliation to the third. This was, indeed it may seem, in part the case of Judah, 2 Sam. 19.11. They are noted to have been the highest Actors in the Re­bellion with Absalom, and therefore they were slow in entertai­ning the thoughts of bringing the King back, when all the people of the land besides were earnest in the businesse: and is not this the very case upon the matter of London at this time? of such a clammy and engaging nature is this kind of rebellous wickednesse, that when men are gotten into this net of the Devill, it is too hard a matter to get out againe. The old trick of Sathan, first to engage men in wickednesse by presumption, and then to hold them in it by dispaire. [Page 10]Such difference is there between the logick & argumentations of the flesh and spirit; the flesh teacheth men to conclude from wickednesse to wickednesse. I have committed so much sin, that there is no hope of mercy; that it is to no purpose to returne. We have done so many and so great injuries to our Soveraigne, that there is no way for us but to commit greater, because there is no likelyhood that He should pardon us. But grace and the spirit argues thus, We have been the first and most active in Re­bellion and wickednesse, in chasing away the King, and in causing the ruine of Him and of the Kingdome, therefore we will be first and most active in repentance, the first and most active in making amends for our miscarriages. This former is observed to have been the case of Judah there: Viros Judae (saith one) Domi contine­bat conscientia sceleris & perfidiae, quâ prae reliquis tribubus peceâ­rant, & fortè primi rebellionis Absalomi fautores ac sequaces fue­rant. Ʋt qui perdito Juveni propius frequentiusque asseverant, the men of Judah were kept at home by the conscience of their wic­kednesse and perfidiousnesse, wherein they had offended more than the rest of the Tribes, as having been perhaps the prime fa­vourers and followers of the rebellion of Absalom, and having had more neer and frequent commerce and intimacy with that desperate young man; Look, looke into this glasse of Judah, and see thine owne face London; examine your consciences and deale sincerely with your selves, are not the secrets of some of your hearts here laid open unto you? He that deales plainly with you loves you best. Oh, the wonderfull searching power of the word of God! how it laies open the treacheries of mens hearts, that falling downe on their faces they may worship God? Is not this your very case? the men of Israel, that were not so deeply engaged in the rebellion, they are forward and ready to bring backe their King, their eyes are opened by the strange judgment upon Absa­lom. They begin to acknowledge now that they were seduced and abused by his glosing promises, and false entertaiments. They re­member now the goodnesse of David, and the manifold benefits that they received by his Government, and they were at strife throughout all the Tribes of Israel, saying, the King saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistims, and now he is fled out of the land for Absalom, and Ab­salom, [Page 11]whom we anointed over us (not God, but we) is dead in Battle; now therefore, why speake you not a word of bringing the King back? and is not this now in the hearts of all the people of the Land upon the matter at this time? but Judah sits still, being bound like some of you in the fetters of their evill conscience and high impieties. But what does the good King? his heart yerneth after Judah, all their wickednesse could not extinguish his love unto them, and herein he was a man after Gods owne heart. He sends to Zadok and to Abiathar the Priests, saying, speake unto the Elders of Judah, saying, Why are ye the last to bring the King to his house? seeing the speech of all Israel is come to the King, even to his house. Ye are my Brethren, ye are my bones and my flesh; wherefore then are ye the last to bring the King back? He takes this unkindly & no doubt the King will take it unkindly: But yet Judah is perswa­ded, for so it followeth, he bowed the hearts of all the men of Judah, even as the heart of one man; so that they sent this word unto the King, Return thou and all thy Servants: so the King returned and came to Jordan, and Judah came to Gilgal, to go to meet the King, to conduct him to Jordan. They get the honour of it at last from all the men of Israel; oh, let your hearts be bowed also, let this bles­sed example worke upon you, let one that heartily wisheth your good, that longs for your preservation prevaile with you. Come, though I have been perhaps a little irksome in searching your wounds, yet I have balsome for you if you will be healed. You have highly offended God in violating that Authority that he hath set over you. Yet despaire not, he is ready to forgive, if you be but half so ready to seek it at his hands. Humble your selves, and re­turne, and you cannot faile of mercy. It is his glory to passe by great iniquities.

You have committed great offences against a gracious King, this aggravates your sins, but withall, it is an encouragement to your conversion, He is a gracious King: He that is so glorious in patience under obdurate Rebels, cannot but be abundant in meek­nesse to relenting Offenders; and if he had the liberty as David had, doubt not, but he would send to you as David did unto Ju­dah. Imagine you heard him expressing himself unto you out of the bowels of those tender compassions that are in him. Ye are my Subjects; ye are my children, ye are my bone and my flesh, so [Page 12]deare and precious are ye unto me. I long for your good, I am ready to pardon all. I pity your errours, you have been abused as well as I. My armes are open to receive you, let not your armes be engaged against me. I am willing to forget all former miscar­riages, let God be glorified in all; only persist not now, now you see how both I and you have been wronged. I never meant you ill, your jealousies were your oppressours, not I; why then are ye the last to bring back the King?

Feare not but that you may more oblige him by your returne unto him, if you doe it speedily, and doe it heartily, then ever you dis-obliged him by your departure from him. You have been the occasion of many oppressions, and of great ruines to the Loyall people, and to your Country; but you may now (if you please) make amends for all, and our Christianity engageth us to accept it from you.

Be not jealous of your friends, let not vaine feares affright you from your share in so glorious a work, as is the restoring of your King and Country, the re-establishing of Religion, and Peace in this Church and Nation.

Do that which God requires, and leave consequences to him; Nourish those Serpents no longer in your bosomes, that have returned so many Stings for the warmth you have afforded them: when they are in need of your help, then they fawn upon you; but when they can but think themselves able to subsist without you, or to main­tain themselves against you, then they scorn you, and oppresse you, and affront you, and destroy you; take heed of those friends that are held unto you onely by the chaines of their owne necessities; when they are made strong enough by you, to break those chaines, they are like enough to find other chaines to hamper you withall.

Consider well what it is that makes them flie unto you now; is it not to hide themselves under your gownes, from the present storme that they know not how otherwise to avoid? let them not buy their safety, by engaging you unto ruine.

Remember how you have been paid for your former services; whilst they had their dependence upon you, then you were their White Boies, their Darlings, their Patrons; then you had the Mi­litia, the Tower, and all: But when they thought themselves strong enough without you, to deale with you; what then? then [Page 13] that Army which you fed, and nourished, and supported, is brought against you. Then your Works are demolished. Then they ride in triumph through your City. Then they scorn your Presents. Reject your Remonstrance, making enquiry after the Authours of it to bring them unto punishment. Then they deprive you of the Mili­tia and the Tower. Imprison your Lord Mayor and Aldermen: Slaughter your Apprentices: and most wickedly solemnize a day of Thanksgiving for their Murders. Take away your Chaines, to ex­pose you to the rapine of the Souldier.

Remember the instability of their Votes; one while when they are low, putting power into your hands: and then upon a small sha­dow of success, ready to retract it again.

Remember the Affidavit you had lately of the pious resolutions at Windsor against you, and the worthy repair you have had for it.

Consider well the fallacies and the reserves of their late Ordi­nance, and how little trust they repose in you therein: rest not your selves upon such false friends, that change their Adherences as the weather changes.

In their Adversity they are for you, in their Prosperity they are a­gainst you.

If you make them prosperous, then is it not to make them your enemies? and yet they say, your Common Councell hath taken them into protection: well, are you resolved to make them your Masters? if you are? I doubt you will find them costly ones.

Let me ask you seriously, will you be content to maintaine them in a Warre against the whole Kingdome? against the Scots, the Welch, the Irish: Take heed, you are like to find it a chargable undertaking: you know what it cost you, when you had many more to contribute with you; you will find it something more to maintaine it alone, when your enemies are multiplied, and your friends and assistants have left you, and are decreased. Beware you engage not your selves to an utter ruine. It will be much cheaper, and easier for you to recover your peace, then to procure your destruction; and which doe you think is the better merchandise?

Restore the King, and you may repaire your Honour, preserve your Lives, secure your Estates, re-inforce your Trade, re-establish your Religion.

If you will play the other game of Rebellion, remember your [Page 14]stakes; all these wil be put in the mouth of danger: and what think you of your souls? will they be safe? And what think you of your liberty? have you not sworn to maintain the Lawes and Liberties of the Kingdome? doe you not see what liberty grows at West­minster? remember the work there upon Tuesday the 16 of May, those vesperae Westmonasterienses, those Westminster vespers, when so much cruelty was used against your Neighbours for but so much as petitioning for Peace. What freedome is left us, if we may not so much as aske our freedome? what security can we have ei­ther of our lives or liberties, under them, who take away our lives for but asking our liberties? Is this the freedome you have fought for and purchased at so deare a rate, with the waste of your E­states and Consciences? (I hope all the Kingdome will be sensible of this liberty) for shame awake and joyne with your Country to redeeme your King, and your selves from slavery.

Let it not be the dishonour of our Nation (by your meanes) that the Scots were faine to be the Redeemers of our KING. Prevent the coming in of forraine Nations, lest they fall in love with your treasures, and make you pay deare for that which you would not have at a cheaper rate.

I must tell you, whoever doth this work without you, you of all men are like to be their Pay-masters.

Well, doe not make your selves uncapable of pardon: do not heap judgments upon your selves. How long halt you between two Opinions? if Mammon be God, serve him: If the Lord be God, serve him: If Fairfax be King, serve him: If CHARLES be King, restore Him.

You know what right the King hath to you; but who made them at Westminster or Windsor to be Kings over us? what title can they plead to Governe us? or how come you or we to be their Subjects? have they it by election? who chose them to be Kings? have they it by succession? where is their royall pedi­gree? have they it by conquest? it's like they would have it so. But (by their leaves) the matter is yet in question, and you and we are the wretchedst slaves alive (for ought I know) if we will admit it, when it is so easie to prevent it.

Give me leave to deale plainly with you as a friend, The truth is, you are look'd upon as the great obstacles of the happy reco­very [Page 15]of this Nation. As the prolongers of the present miseries thereof, the great question hangeth upon your resolutions, Whe­ther this Nation shall be engaged in another bloudy War or no? If you will be honest and Loyall, you may prevent it by Gods grace, and make a speedy end of our calamities, by restoring the KING, and re-establishing the Lawes; it wants but your fiat under God, and it is even done already. And thereby you shall bring honour upon your selves, and endeare unto you the hearts of your Sove­raign and this whole Nation, and procure the peace of your owne consciences by discharging so great a duty unto God.

If you will still persist in your cowardise and wickednesse, not­withstanding all this warning and admonition which you have re­ceived, be sure you be able to answer for all the bloud, and ruine, and destruction that followeth; and that you know how to se­cure your selves from that great share of it, that is like to befall you.

And take heed of the saying of the Prophet to Amaziah, 2 Chron. 25.16. I know that God hath purposed to destroy thee, be­cause thou haste done this, and haste not hearkned to my councell. And remember what message Mordecay sent to Esther, Esth. 4. v. 13. Thinke not with thy selfe that thou shalt escape, &c. for if thou alto­gether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jewes from another place, but thou and thy Fathers house shall be destroyed, &c.

Consider of it in time and be wise; you will in the end find the French saying to be true, C'est la grand finesse du monde d'estre honeste, it is the finest trick in the world to be honest; this is the best husbandry and the best policy. Go therefore speedily in the first place, humble your selves to God for what is past, aske his pardon, resolve upon amendment; Let there be a Common Hall of your City called, it is just it should be so, in a matter of so great and generall concernment, joyn your selves together as one man; send to those at Westminster to require the enlargement, the re­stitution, the re-enthroning of your KING according to the splendour of his Royall Ancestors, and the re-inforcing of the known Lawes and legitimate Government of this Land, together with the Liberties of the Subject, by Disbanding those Forces [Page 16]that tyrannize over all. If they refuse peaceably to doe it, you know what you have to doe. The God of Heaven direct you, and work upon your hearts; to his Glory, and the recovery of this poor Church and Nation. Farewell.