ENGLAND'S BACKWARDNESSE Or a lingring PARTY In bringing back a lawful KING, DELIVERED In a SERMON at Waltham Abbey Church in the County of Essex, at a solemne fast.

By THOMAS REEVE D. D. Preacher of Gods Word in that Parish.

Aegrè facimus, facimus tamen.

LONDON, Printed for William Grantham, at the black Bear in S. Paul's Church yard, near the little North Door, 1661.

To the Right Honourable THOMAS Earl of Southampton, Lord high Treasurer of England, and one of his MAIESTIES most Honourable Privy Council, length of dayes, and increase of Honour.

Right Honourable and admired Peer,

WHat is man, if but meer man? where grace doth not sanctifie, what is natural wis­dome, but a subtil Cacodaemon? we may see it in this Synopsis of Davids troubles; what variety was there of strange prodi­gious Wits? the Prototype was in Davids time, the Antitype hath been in our time. There was an Absalom that took up arms against his natural Father; and what have we had, but Absalom amongst us for these many years? Subjects (which are political Sons) ap­pearing in an hostile manner against their natural Sove­raign, the true Father of the Countrey? we have had the chariots & horsmen prepared, & men (persons of servile spirits, and complying dispositions) to run before the De­signer; yea, the trumpets of sedition have been blown, and the popular perfidious cry hath been heard, Absalom reigneth in Hebron; and our Land hath been filled with as many Spies, Intelligencers, Face-triers, Speech-latch­ers (the vermine of corrupt Commonwealths) as ever Is­rael abounded with in Absaloms dayes. And as Absaloms rebellion began with glorious pretexts of religion, and [Page]reformation, so have not we been sprinkled with the Rebels holy Water? what was there in this Nation for a great while, but paying of vows in Hebron, Lectures, Fasts, Self-denying Ordinances; and telling the people, that the Form of Government in this Nation was di­stempered; but if any had a cause, or suit, and they would repair unto them, they would do them justice. Thus all the engines of execrable policy were set on work. And as in those dayes there was a Zibah that betrayed his dear Master M [...]phibosheth, so, have not we had many a Zibah? Yes, what have we had but infinite treacherous servants and supplanting neighbours; which, to gain the estates of renowned Noblemen, and worthy Patriots, have used all manner of undermining practises, and ble­mishing informations? Si sat sit accusasse, quis erit inno­cens? If a bare accusation be enough to make a man guil­ty, who shall be innocent? yet a meer aspersion was e­nough for a Sequestration; if this stratagem hath cost me three thousand pounds, how many Millions have there been drained, by these hellish contrivances, from many innocent and eminent men in this Land? And as there was a Shimei that cursed David, and had no better terms then bloody man, and Son of Belial, and telling him that the justice of heaven did pursue him, and that he was taken in his mischief; so have not we had as cur­sing a generation? Yes, what was the spittle of many mens lips, but sirnames, and nicknames, Malignants, De­linquents, limbs of Antichrist, hellish Fire brands; Cypri­anus was called Caprianus, and Athanasius, Sathanasius? no scandalous names they thought were ignominious e­nough to avile us, revile us, and reproach us to the peo­ple, and this by men that professed the spirit of meekness, and knew that it was not lawfull to say unto a brother, [Page] Racah; and did they not pronounce upon us, and say that we were taken in our mischief, judged from heaven, and that the hand of the Lord was lift up against us? Oh what adoe was there with the righteous cause! and of venge­ance printed upon our brows by the stigmatizing finger of God Almighty. These were a people of high revela­tions, and seemed to be Secretaries of State to the hid­den Councils, and Decrees of the great God. That party carried it in that height, as if it had been Master of the Ordinance to the Lord of hosts, or been the very Coun­cil of War in heaven, by authority to sentence poor Ma­lignants (as they called us) to be shot to death: And as Ahithophel was the busie active man in that rebellion, so have not we had an abundance of Mercurial brains, and dangerous Craftmasters in this Insurrection, such as have advised Absalom to lye with his Fathers Concubines in the sight of all Israel; I mean, to counsel our State. Masters to do the most nesarious, detestable, abominable things, wch ever the Sun beheld? yea, to plunder; rifle, imprison, gibbet, to make their own countrymen Vagabonds at home, to sell them for Slaves beyond sea, to break in pieces the great Seal; nay, the Crowns, and Scepter, to rase Palaces, to demolish Castles, to set up Eunuch Parliaments, Her­maphroditical Committees, Cyclopical High Courts of Iustice, to seiz upon Church-land, to expel the most reve­rend Churchmen out of their just Cures; Oh how have we had Anabaptistical and Phanatick principles of State delivered, as the fundamental Laws of the Kingdome? these Ionadabs, these wily men, these Ahithophels, were accounted as the Oracles of God in those dayes? And did this rebellion go on onely with a State-vapour? or a daring bravado? no, as in Absaloms dayes, the battle was scattered over the face of the whole Countrey, and there fell twenty thousand men, and the wood of Ephraim de­voured [Page]more then the sword; so our treason, was it not a most satal and destructive attempt to the Na­tion? how many pitched battels were there fought? what horrid slaughters were there committed, as if here, and elsewhere, there had been nothing but slaughterhouses to be seen? What corner hath not been sprinkled with bloud? how many mournful Families hath this war cau­sed? we might justly be called Acheldamah. The losses of precious treasure is grievous, but the losse of mens precious lives is an astonishing, dismaying Spectacle. Now (my honourable good Lord) what shall the result of this hideous passage be, but to conclude with Samuel, that Rebellion is as the sin of witchcraft, 1 Sam. 15.23. For if men had not been bewitched, it could never have en­tred into the hearts of men, or Christians, or especially such Christians as seem to defie Iesuites for treason, and rebellion, to perpetrate such barbarous things upon their natural Country, and Countrymen. Some say there are no Witches, and some say there are no Rebels; those that are called Witches, there are that say, they are but Vene­sitae, Poysoners, or Ventriloquae, Speakers through the belly; so those which some call Rebels, are but such as have a rare art in a new way to take away the enemies of State, & can speak through the belly in a mysterious way, to cry up the liberties of the people; or if they be Witches they are to be called but Sagae, the prime Wits of the time, or White-witches, that do more good then hurt. But I doubt they will be found Maleficae, black Witches, and their very practises will declare it; 1. as Witches are discontented people, so these are Malecontents; 2. as Witches for the most part look ill, so these have a bad physnomy, they look with glating eyes, and ominous countenances; 3. as the Devils sucks a pap in Witches, so those have their consciences sucked; 4. as Witches deny [Page]their Christendome, so these have denied all the ancient principles of faith and morality. 5. as Witches enter into league with the Devil, so these have their covenants, and engagements; 6. as Witches are fair, and plausible in speech, so these have their inchanting language; 7. as Witches are pernicious, they destroy cattel, and li­ving souls; so these consume the estates, and lives of men. 8. as Witches seldome repent, for it is a rare thing to hear of a Witch to be a true penitent, so these seldome have remorse for their most wicked, and wretched a­ctions, it is a rare thing to hear of a Rebel to turn true convert, some of the Paradoxes of their old Witch­craft will a long time sticke in their consciences; what a do had David with his Witches? they had cast him out, and they would keep him out, it was a tedious thing unto them to bring back their King; so what a do had we with our cunning people, they had expelled a King, and how backward were they to reinstate him in his known, and antient rights? we had much strife with them to get them leave their old sorceries. Some would not have had the King brought in at all, and some would have had him brought in upon conditions: when they did it, they did it after an irkesome expectation, yea the Text may justly be applied unto them, Wherefore then are ye the last to bring back the King?

But (peerelesse Peere) in the midst of this Tragical pas­sage, this was the comfort, the honour, the happinesse, that when so great a part of the Nation was under (as they use to say) ill hands, yet some were free from the Witchcraft; for as in Davids time some stood firme to him in them midst of the rebellion; as Zadok, and Abia­thar the Priests, Ittai the Gittite, that great States-man; Hushai the Archite, that renouned Countrey worthy, Barzillai the Gileadite, Shobi the son of Nohash of Rab­bah, [Page]and Machir the son of Ammiel of Lodebar, &c. So there were amongst us some stable, and invariable to the King, and the Kings cause, who were true Mour­ners all the time of his absence, and never quiet till they saw him brought back; amongst whom I may reckon your Lordship One, and a conspicuous One, you need not my pen to Characterize your worth, wisdome, in­tegrity, fidelity, constant affection, and unshaken loyalty to your lawful, precious, and pious Prince, the whole Land is filled with the Bruit, and fame of your high en­dowments, and your unspotted obedience to your dread Soveraigne; and truely (honoured Lord) this is the motive of this dedication; Had the Duke of Somerset been living, I should have made bold to have made you two the joint Patrons of this worthlesse piece; but He (to whom I was so infinite obliged, though I never saw his face) being translated to the glorious presence of God Almighty, Let me humbly intreat your Honour (to whom I am as much unknown, as I was unto him) to be the sole Shelter to this way-faring Pilgrime, which must travayle through the whole Nation, and perhaps into some neighbouring Countries. I love to choose Patrons by fame, aswell as familiarity, and report as acquaintance. Accept of your Suppliant Servant; who doth devote himself to the honouring of your high per­fections, and doth prostrate his inconsiderable self, and these his unpolished labours at your Lordships feet. Thus beseeching God long to preserve amongst us, such an invaluable Patriot, and prizelesse Peere with all reverence to your Graces, and ardent desires for the increase of your honour, submissively I take leave and rest

My Lord,
The vowed servant to your Honours person, and the high admirer of your rich and pretious qualifications THOMAS REEVE.
2 SAM. 19.12.

Wherefore then are ye the last to bring back the King?

HEre is a King to be fetched home, and a people to be fetched out; the King may come home, but, there are come that will not in­vite him home; no, when others shew their forwardnesse, they shew their backwardnesse; averse, per­verse they are. Some are eager, and passionate to have him return.

acrius omnes

Incumbunt generis lapsi sarcire ruinas; Virg. 4. Georg. their hearts have sent Messengers to him, their desires have prepa­red Charrets to convey him: if longings, and yearnings, could have brought him home, he had been there long ago; their breasts are full of nothing but pantings, their lips are full of nothing but earnest cryes for his Return, they wish him among them.

Et gemitu, Ovid. 1. Met. & lachrymis; & luctisono mugitu, With groanes and teares, and dolefull plaints: saying, Oh that we could see the Kings face! oh that the Royal Throne had the Royal Gemme to adorn it! oh that we could behold David in as much lustre and Majestie as ever! we could leap out of our houses, and leap out of our Tribes to take a solemn journey about such an happy oc­casion. This Party hath filled the Land with suffrages to set forward the work,Virg. 9. Aeneid.oneravitque aethera votis, and laden the Ayr with Votes: But

Quid prodest coelum votis implesse Neaera? Tibul l. 3. What matter if one Party be forward, and another be back­ward? some were not so propense as others were op­posite. Mulciber in Trojam, Virg. pro Troja stabat Apol­lo. The Tribes are at a difference, they cannot agree upon the design.Martial. Alia voce pscittacus, alia coturnix lo­quitur. The Birds have several notes, and tunes. What love, and loyaltie was there in the ten Tribes? How did they consent together, and even contend one with another, that the work might be concluded upon: nay, hastned to regain the sight of the King in his proper place, and wonted Glory? All the people were at strife throughout all the Tribes of Israel: saying, The King saved us out of the hands of our enemies, and delivered us out of the hand of the Philistins, and now he is fled out of the land for Absalon. And Absalon whom we a­nointed over us is dead in battail, now therefore why speak ye not a word of bringing back the King; Verse 9.10. Oh generous expressions! Oh honorable mo­tions! but are all as loyal in their affections, and roy­al in their intentions?Zenod. no, Unicum arbustum non alit duos Aerithacos. Cui quaeso, ut suadeas ne ves­centium denti­bus edentulus invideat, & o­culos caprearum talpa non con­temnat Jeron. It is a rare thing to see a whole Land conspire together in the most worthy Resoluti­ons: They which want teeth and sight, hate them which can chew their meat, and disinguish of colours. The Tribes of Israel are very fervent for a King, but there is a Tribe, a sullen Tribe, which is not half so warm and glowing. No, they had been so deep in Rebellion, in [Page 3]entertaining Absalon and advancing his cause, ap­plauding and anointing him, that they were a­shamed and afraid ever to look David in the face. Treason is a black crime, it will ever have some of her swartinesse seem upon it, some of her foot will be cleaving to her sides, it beginnes in passion, and is accompanied with consternation, it is first Male-Actor, and doth continue a Malecontent; if it hath follow­ed Absalon when he was living, when he is dead, all affection to his cause shall not dye with him; no, after men have been full of horrid plots and practises, they are ever after full of horrid conceptions, and suspicions. Oh, if the right King should come to his Throne, what shall become of our Estates, what shall become of our heads? they which have deserved ill are trou­bled with a Megrim in their braines, they are never quit of their feares and jealousies; they think that all are as fierce, as they have been, and as cruel and mer­cilesse, as they have been perfidious and treacherous. See it in this staggering and lingring Tribe of Judah, they could readily joyn with the Usurper, but when they should do right to their lawfull King —clausis cunctan­tur in aedibus omnes, they sit musing in their houses with their doores shut; they cannot shew their heads, they cannot stir their feet. Let who will speak, Ju­dah is silent; let who will gather hands, Judah will not subscribe; let who will go, Judah will stay at home; the Tribes of Israel make mentions, but Ju­dah is deaf; the Tribes of Israel express their desires, but Judah is dumb; the Tribes of Israel prepare for the journey, but Judah is lame. Alas poor distrust­full, delaying Judah, Quae tantae tenuere morae? What made thee thus to protract the businesse? Sure I am thou art very tardy, and slow-paced: thou art as the best of the Tribes, and yet the last of the Tribes; last in the League, and Leaguer; neither thy Presents, nor thy preparations, thy Messengers, [Page 4]nor thy Waggoners are ready; the general cry can­not awaken thee, the general offer cannot incline thee. Ten to one is nothing to thee, thou standest by thy self, when all others stand against thee, stand before thee; thou mayest come in in time, but it is at thy leisure, with a great deal of pausing and hesi­tating, thou art the hindmost, and thou art the last. Thou dost not appear of thy self; no, thou must be sought, and wrought upon; thou movest not a foot, till thou beest sent unto; thou sendest not a Message to the King, but the King is enforced to send a Message to thee. Stiffe Judah, that thy King must bow to thee! Is this haughty Judah! that thy King must Court thee! Is this Subject like? after thy high Treason, is not this a kind of petty Treason? to abuse Majestie, and to make thy Sove­raign a Petitioner, a Sollicitour; this may be thy stomach, but it is none of thy dutie; it may be thy arrogancie, but it is none of thy Allegiance; thou mayest face it out to the world, but thou wilt never answer it to God Almightie; it is pride, it is dis­loyaltie. Yet thus Princes are constrained divers times to be supplicants, and to bend to such as ought to bend their knees to them: Kings may connive at this, but will God pardon it? What, to have Leigmen, lofty Lordly men? Is there a more shamefull, sinfull thing then to see imperious Inferiours? Lusty Subjects? no, were they Peeres, or Dukes, they might blush to see it in their garbe, and tremble to put it into their account. If Davids heart smote him, that he cut off a lap of Sauls garment, then, their hearts may grieve them that trample the Robe of Majesty under their feet. It was a good speech (full of judgement, full of honour) of him, that said, A King ought to come into his King­dom upon his feet, and not upon his knees; for, may eve­ [...]y man boldly challenge his right, and must a King beg for his right? Matchiavil may have such a principle, [Page 5]but I find no such fundamental rule in my Bible; doubt­less it hath more in it of the aspiring Spirit, then the in­spired spirit. Yet my good King here in my Text, (hap­pen how it will at Doomes-day) is necessitated to how, and stoop, to send and seek, to use informations, and instigati­ons to get into his Throne; De facto it was so, though De jure it ought not to be so. Yet for the present David is enforced to employ Messengers, and those none of the meanest, even the reverend Priests, yea, the most reverend High Priests, Zadoc, and Abiathar to consult, and contest with them, why they should be so refractory, and stiff-necked with their King; and indeed at their conference, they might do something; but out of their own consci­ences, before they did just nothing. Well what Argu­ments do they use? Such as were pregnant and convincing; First they press them upon the point of honour, whether it stood with their reputation to neglect such a memorable Duty; would they stand out, when all others yielded? No, They would be dishonoured by the Generality: For that the King should come home, it was a common bruit, a National vote, The speech of all Israel was come to the King, even to his house, v. 11. But for fear that this should not effectually perswade, they fetch a stroke with the great hammer; they leave the argument of fame, and come to the argument of shame, telling them, That they would be accounted more then unreasonable, and unjust, even inhumane and unnatural, if they did it not: For they told them, that they were not only of his Countrey, but his kindred, they were his brethren, his bone and his flesh; he was born amongst them, and drew his linage from them, therefore if strangers will do so much, then shall men of the same blood not joyn with them? Yes, For consanguinity sake they shall be the first, and not the last. Wherefore then hath David the least kind­ness from you? wherefore are you in the rear to do a good office to your native King? wherefore are ye the last in bringing back the King? Ye are my brethren, my bone and my flesh, wherefore then are ye the last to bring back the King.

In the Text consider with me these particulars.

  • 1. An Expostulation, Wherefore then,
  • 2. The persons reasoned with, Ye,
  • 3. The unseasonableness of appearance, the last,
  • 4. The action of moment discussed, to bring back,
  • 5. The person of quality to be reinstated, the King.

First for the Expostulation, Wherefore then? From hence observe, That man is not Lord Paramount over his actions, but he is to be brought to an account; wherefore is it said, That every man shall kiss the lips of him that giveth a right answer, Prov. 24.26. if man were not to answer for himselfe? This is meant not only in respect of coun­sell, but likewise of convention. God saith in point of Religion, Declare that thou mayest be justified, I say 43.26. And so the word doth say in point of manners, Produce thy Reasons that thou mayest be vindicated, The wisedome of the prudent is to understand his way, Prov. 14.8. And how to understand his way, if men were not bound to maintain the Judiciousnsse of his actions. The Apostle doth speak of unreasonable men, 2 Thess. 3.2. and such are all those, which will not act by reason, or render a reason of their actions. Job said, that he would not refuse to argue the equity of his doings with his servants, when they did contend with him, Job 31.12. When then we deny to be respon­sible to mankinde in general to attest what we have done.Virtus est recta ratio. If Vertue be nothing else but rectified reason, then we should declare whether we have kept within our mea­sures, or be irregular, and exorbitant. Mans refined rea­son [Page 7]should be shewn in the defending of his own actions, as Tully, when he was brought to the test for his de­meanour, said, it was but reasonable that was demand­ed, and they should find by his answer, that he had conversed with all the Muses. Ratio est numerus, Cum omn bus Musis me ratio­nem habere cogi­to C [...]ad Attic. Rea­son is a number, say the Philosophers; then every reasonable man should bring in the bill of his whole life, and not be unwilling to shew what an Arithme­tical Coversation he hath had; for this is Rationem red­dere, to exhibit an account. To defend our actions, what is it but to purge, and purgare est purum agere, To shew our selves to be pure from the steines,Colum. l. l [...]b 3. which some would fix upon us. Wherefore hath man a tongue in his head, but to be his own Advocate? it is as necessary to fence thy deeds, as to fence thy head. So many eyes do not look upon us in vain, no,Magna quaedam respondere mun­da. Man l. inse­perabilis comes justutiae. Aristot. We ought to give some sa­tisfaction to the great world, that high Judiciary: this same clearing of thy transactions, is the inseparable companion of Justice. If thou beest inculpable, thy innocency will answer for thee; if thou hast been culpable, and hast renounced thy sins, thy reformation will answer for thee; if thou hast been culpable, and dost remain culpable, the Judgement of the world may be a preparation to thee for repentance to prevent the last Judgement; howsoever answer thou must, for thy coins are not more necessary to be tried, than thy works; thy evidence for thy land, is not more requisite, then the evidence for thy life; that if it be possible thy Apology may be ready, And thou mayest have the answer of a good conscience. Every man may be put to this trial, and have an Interrogatory put to him as here, Wherefore then?

Application. This serveth to reprove them, which do de­cline this search, question our lives? no, who made you our Inspectors? no, we have men that are ready to strike out those eyes that shall but look into them. Men must rather submit to their actions, then they will submit to a discovery, or discerning of their passages. How many sinfull, shamefull, absurd, abominable, sensless, graceless, deplorable, detestable things have there been done, and yet none of these will endure a scrutiny? They are Cen­surers of all other men, and yet no men must be Judges of them: They act by humour, and live without control; No probe shall be put into their wounds, no balance shall take the weight of their facts:Herod. l. 3. no, if Prexaspes meddle with the intemperance of Cambyses, it is enough to have his own son shot to the heart in his presence:Cromer. l. 4. If Bishop Stanistaus come to enquire into King Bolestaus list, and Tyranny, it is enough for him to be slain at the high Al­tar, and the Soldiers to hew him to pieces. Examples are infinite of this kind.Pertinocia, est inflexibil m [...] is obstinatiae, nolle cedere milori­bus. Cicero. Q [...]anto rigore suum co [...]tur defendere erro­rem. Strike at an Asps hole, and thou art sure to be stung: Shave a Lion, and thou wilt feel the force of his teeth. Many men live as if there were not a Superiour to question them, or a wise man to pass sen­tence upon them. Pertinacy doth arise from an inflexi­ble stubbornness, that men are not willing to yield to their betters. It is to be admired, faith Jerome, That when a man hath done incongruous things, with what rigour he will defend his errour. A fool is wiser in his own eyes, then seven men that can render a reason, Prov. 26.16. And we have a drove of these bruites, that though fools they are, yet there are no wise men that can shew them their want of reason, or by rendring a reason, can bring them to reason. By this means it doth come to pass, That wicked men do rule, and holy men are slaves. But ought not all men to be brought to the bar? [...]mpii regnent & pri serv [...], August. yes, why else do we read of such frequent disquisitions of mens behaviours in holy Scripture. What is this that ye have done, Gen. 3.13. Why hast thou not obeyed the voice of the Lord? 1 Sam. 15.16. Wherefore transgress ye the [Page 9]Commandments of the Lord that ye cannot prosper, 2 Chron. 24.20. But there is no what, why, nor wherefore to be put to these men. Whatsoever they do, must be taken up for authentick, and authoritative beyond dispute, or inquiry. But this is but the superciliousness and self-conceitedness of mens natures, for by their favour every man ought to endure an expostulation, and submit to an experiment to be made of them, as here, Wherefore then?


Now let us come to the persons reasoned with, Ye: ye that challenge the same Pedigree,

Quo eadem genuerunt viscera, Ovid. whom the same bowels brought forth, which have a propinquity of blood with me, which are my brethren, my bones, and my flesh. Is this your reference to me, and shall the Tribes of Israel be kinder unto me than ye? Is not this a just cri­mination against you? Yes, assoil it, if ye can, Where­fore then are ye? From hence observe, That it is a scan­dal for near Relations to fail in offices of love. There is no greater grievance, then when a man is deserted of his own, when Acquaintance, Affinity, and Alliance do stand at a distance.

dolus, an virtus quis in hoste requirat?
Virgil 2 Aen.

It is no matter for an open enemy, whether he use craft or courage, but for a professed friend to use any thing but integrity and sincerity, is shamefull and hatefull:Id. ibid. Oh it is an unsufferable thing, when

ipse doli fabricator Epeus,

a man is deceived by his trusty confident:

—quis fallere posset amantem?
Virg. 4. Aenead.

Who can be treacherous to that heart, which is knit to a [Page 10]man in entire affection. This was Davids complaint, My lovers and Neighbours stood looking upon my trou­ble, and my kinsmen stood afarre of, Psalm 38.11. and this was it that pierced Job to the quick; His bre­thren were farre from him, his acquaintance were ut­terly estranged, his kinsfolk failed him, and his fami­liars forgot him, they which dwelt in his house counted him a stranger: he called his servants, and they gave him no answer, though he entreated them with his mouth, yea his breath was strange to his own wife; though he entreated her for the childrens sake of his own body, Job 19.13, 14, 15, 16, 17. Yea, this was our Saviours groan; that he had no honour in his own Countrey, nor amongst his own kinne, Mark 6.4. Now what more inhumane, and prodigious, then that the ties of nature should be loose twists? where there is [...] there should be [...] Naz. Illa est vera fraternitas, quae­nullis casibus frangitur. Se­neca. where a reciprocation in birth, there should be a reciprocation in respects. That is true brotherhood, which is not rent asunder with any casual­ties; strangenesse in kindred is not only a repture in humanity, but a schism in Nature. It is grievous, when there is a friend that is closer then a brother, Prov. 18.24. when a man cannot go into his brothers house in the day of his calamity, because better is a friend that is near, then a brother afarre of, Prov. 27.10. How do these violate all engagements? and rase out the very Chara­cters, which are engraven and imprinted in the womb; they dry up the springs of pedigrees, and grind to powder the souls of their Progenitors. For, did their Ancestours give them the same linage to live as Aliens? Should communitie of stock, and kindred not beget a communitie of correspondencie, and benevolencie; Should these be averse, discrepant, diametrically oppo­site? no, here is a ground for a rebuking, increpating, criminating expostulation, as here, Wherefore then are ye?


This doth serve to exhort all men, not to quench the incentives of Nature, not to falsifie Relations: for, why should any go about to dissolve those bands of Adamant? or infringe that ingenerate League? Shall a kinsman fail in his trust? or set his own nest on fire? Shall one foot tread upon another? or the right hand cut off the left? no, the Apostle doth cry out against them: which are without natural affection, and the Spouse doth complain against her own consan­guinitie for being unkind, The children of my mother were angry against me. Aet tu, mi Fili? Shall Brutus be stabbing his own fathers brest? Must Julia make peace between her two children Caracalla and Gaeta, by wishing her self to be divided into two parts if they continued in discord? Must Axuchus by much Oratory work a re­conciliation between Johannes Comnenus, and his own sister Anna Caesarissa? Where, in the mean time, are all the prickles and sparkles of Nature? Have they learned then Mother-Tongue to express it to others, and can they no better pronounce it amongst them­selves? Do they call Kinsmen, and live as Savages? No, these above all people, have endearing, and in­gratiating obligations. If they be thus unkest, and un­kent, tetricall and wayward, they must have the check in my Text, Wherefore then are ye?

The last.

Now let us come to the unseasonablenesse of the appearance, The LAST. From hence observe that lingring doth eclipse the honour of worthy Actions. It is ill in good things to be taken in mora, in delay, as the Civilians say: will a man sue for justice when the Court is risen? no, Vigilantibus non dormientibus succurrit lex. The Law doth help the wakefull, and [Page 12]not the sleepy. He that observeth the Wind and Rain, shall never sow; So a man must take his feed-time for noble Attempts upon the first offer, and not stay for fair weather. In good things the first op­portunity is to be taken, for Deterior posterior dies, the latter day is the worser. To every thing there is an appointed time. How then art thou disappointed, if thou dost neglect the appointed time? Will any set forth on fishing, when the seas are frozen? or sow at Harvest? no, over-late things are postdated: Every thing is beautifull in the season. Bern. Volat verbum irrevocabile, volat tempus irremediabile, The word doth flye and cannot be recalled, time doth flye, and cannot be remedied. Sicut capillus de capite sic mo­mentum non peribit de tempore: As an hair doth not fall from the Head in vain, so a moment of time shall not perish. Thou mayest perish, if thy time doth perish. No man doth walk in the dark, no, it is too late, then to beginne a Journey. Esau lost a Blessing because he came not in time, and the Wise Virgins lost their entrance, because they stayed till the Door was shut. Opportune things are the most beneficial things. A man doth lose much honour in losing his just season. The best workes are the earli­est, and the forwarderst things are the firmest; the first births are the honourablest, and the first ripe fruits are the pleasantest. He that doth things out of time, meeteth rather with scorn then contempt, as the Trojanes that came to Tiberius, to comfort him up for the death of his dear sonne Germanicus, two yeares after he had been dead, he took it in such disdain, that he said, he wished the like com­fort to them for the death of their Valiant Hector, who had been dead above a thousand yeares: Rhe­sus which came to help Priamus in the tenth year that the Grecians had besieged Troy, the Citizens de­rided him, and said, he shewed himself, Qualis Trojae amicus fuit, what manner of friend he was [Page 13]to Troy. It is a disparagement to prolong, or after­day good things, it is as it were to administer Phy­sick at the last gasp; or to bring a shore when the Building is falling. As vineger is to the teeth, and smoke to the eyes, so is the sluggard to them that send him, Proverbs 10.26. Such an one as doth de­liver his message, when the businesse is done. The slow Asse was not fit to be sacrificed: so the delayer is not fit for any commendable enterprise. He that is long expected at a Banquet is no welcome guest; he that hath his work to do in the Close is no ap­proved paines-taker. These same hindermost men do carry a blemish with them, as Judah here hath a skar, because last. Wherefore then are ye the last?


This doth serve to reprove Retarders, who do de­ferre honourable Undertakings: who either never ap­pear at all, or do come nimis sero too too late: a protracting generation, who cannot walk without their Guides, nor stirre a foot till all their Neighbours round about them have trodden out the way for them; they are loth to be too forward, or to be called at the first: no, they halt and loyter, and play the Truants: if they do present themselves at last, it is at a very untimely season; they are the last, as if they had no will to the work, or could be contented it should ne­ver be done. But are they thus backward in sinne, or base actions; no, there they are in the forefront, they flye with Eagles wings, they send in their pre­sents, cast in their Thimbles, and Bodkins, appear in Buffe; call in all their friends to arme, and har­nesse; have their young Voluntiers, and Maiden-Troops, and what not? Oh very quick, active, se­rious, furious, accelerating, precipitating, mischievous, and scandalous things they are! there they move na­vibus [Page 14]& quadrigis, with their Sea-forces, and Land-forces; Oh the holy Cause, the holy Covenant, made without either King or Scripture; stand by it, dye by it, make no delay, use no tarrying, no, Fe­stinate viri, jamjam mora nulla est, Make hast ye men of Gods right hand, though ye do the same things that ye condemn the Jesuites for, yet this de­sign is sanctified in the Pulpit, and let their Zeal kindle you into a Jehu's heat; March furiously, go in the strength of the Lord, and take with the Lord the Wings of the Morning, let every man be Ocior c [...]rvis, & agente nimbos ocior Euro, swifter then Harts, or the tempestuous East-wind; Oh your day is dawn­ed, make no pausing, lose not a minute, but see ye be at your colours, at the first beating of the Drumme. Curse ye Meroz, curse the Inhabitants thereof, because they came not forth to help the Lord, to help the Lord against the mightie, the exe­cration of holy Church lay upon him, who if either absent, or not active, and expedite in such a pious Cause. Corah is the formost to head a Rebellion, and Judas doth lead the Van to betray his Master.

Tartessos fratrem medio Therone premebat.

One press upon the heels of another: every one would be a Leader; let it be a contrary act, yet there is striving that a man may be a Prevaricator; let it be an harsh song, yet there is a desire to be a Praecentor; let it be a bad Race, yet there is an ambition to be a Prodromus, a Praecursor. But in matters of Vertue and Fame, and Honour there is no such hast; no, there men stand gazing, and expecting, as if they must be drawn out, forced on, led forth, how many scru­ples and demurres, and feares and jealousies are there? men are loth to shew their faces, or lift up their feet, or get into the way, or keep the way; a man would think they were undertaking a Pilgrimage, or going [Page 15]to a gibbet, or called forth to fight with Giants and Tygers. If they yield their presence at all, they are the last. But, on beloved, learn more promptnesse in lawfull and laudable things: it is a shame in mat­ters of justice and equity to be pawsers, as you may see here in bringing Judah, who is disgraced for being the last. Wherefore then are ye the last?

To bring back.

Now let us come to the action of moment dis­cussed, to bring back. Could Absalon draw multitudes to his party, and being drawn in, do they not know how to get out? Cannot the seduced be reduced? Could the whole countrey rise to drive forth, and cannot the whole Countrey rise to call home? Or, would the o­ther Tribes advance the work, and do Judah slacken it? Is the Royal City most languishing towards the Royal Person? Is not this her scandal? her infamie? Yes, was she the first to banish, and the last to bring back? How is this urged upon her as her Reproach? Where­fore then are ye the last to bring back? From hence observe, that a work of Restauration doth come off with an heavinesse. It is an easie matter to rend, and to scatter, and to quench, and deface, but it is not so easie a matter to stitch together, to gather up, to kindle, to repair. This same work of Reformation and Redinte­gration, to renew things in their first Beauty, and to restore them to their pristine splendour doth come off with a difficultie, it is Elephantis partus, as the birth of an Elephant, long in the bringing forth. Hoc opus, hic labor est,— This is the work, this is the laborious At­chievment; it is a wonder to see, that —aula se­pulta resurgit, a buried Court should rise again out of her Grave-cloathes. Alexander at the motion of a Strumpet might, soon burn Persepolis, but neither he, nor any of his Successours; could raise it again to her an­cient Glory. Aerostratus in a mad humour might con­sume [Page 16]in a night the magnificent Temple of Diana; but to this day there is nothing to be seen of it but wasted Ruines:Fortunat. A disease is soon gotten, but health is not so soon again regained; it is an hard thing to bring men to the restitution of ill-gotten goods, but it is an harder thing to bring men to the restitution of decayed. Great­nesse. As he wich is fallen is like a lamp that is despi­sed in the thought of him that is at case, Job 12.5. so, that which is demolished is looked upon with an eye of neglect in the thought of him, which minds nothing but his personal quiet, and safety. Let David come to a state of distress, then every Which-scorning Nabal can say, who is this David? who is this sonne of Ishai, 2 Sam. 25.10. then, Bow down that we may passe over thee, Es. 5. [...]5: at that time these is rather derision, then sym­pathy. If Jerusalem come to a weeping state, how many are there, which will bring her first smiles into her cheeks? no, amongst all her lovers there were none to comfort her, Lam. 1.2. Who shall feed the sheep of slaughter? their own shepheards will not pity them, Zach. 11.5. By whom shall Jacob arise, Zach. 7.5. God may lift him up, but man will not readily set him upon his feet. No, men stand aloof from the sore, and puffe at them which are in extremity; The walls of Jerusalem being burnt, Nehemiah and all his Friends were hard put to it to get them, rebuilt. People out of an high-brained fancy may quickly pull down places of Judicature, and throw down Thrones, but it will be no lesse then a miracle from Heaven to restore Judges as at the first, and Princes as at the beginning. Es. 1.22. Behold the teares of such as were oppressed, and they had no comforter, Eccles. 4.1. Many are of the mind of Agesilaus, who being desired to stay his march, till his sick friend recovered, he never regarded the motion, but went on with his march, only saying, Arduum est misereri, & sapere, It is an hard thing to pity, and. to be wise & so by many amongst us it is counted meer folly to be too com­passionate. Many can wound, few can heal, many can expel, few can bring back, Wherefore then are ye the last to bring back?


This doth serve to exhort men to forbear, from outragi­ous courses, many men have no greater civility, then

—ictu discludere turres
Disturbare domes, avellere signa, trabeisque.
Et monumenta virum demoliri, atque cicre.
Lucret. l. 7.

To throw down Towers, Palaces, Ensigns, Monuments, yea;

Diruta Martae suo Lyrnessia maenia vidi,
Ovid. Ep. 3.

We have seen the wals or glorious Cities levelled by the hands of their own Natives; their own Country-men have been Pioneers and Batterers, to work their own desolation; nay, such a City,

Quam neque finitimi valuerunt perdere Marsi.
Minacis aut Etrusca parsonae manus;
Horat. Epod 16.

Which neither our neighboring Enemies, nor our most spight­full, full outlandish foes could ever destroy, these have brought it to ruin. Oh what wastes and spoiles have there been in Eng­land and Ireland? It would make a Barbarian lament to see how the Houses of Ivory have perished, and goodly dwellings have been made possessions for Bitterns, and Cormorants, and Scritch-owles; yea, a land that was once as Eden, the garden of God, hath been since left desolate like the wildernesse; sure I am, that,Ovid. Ep. 2.

Luxuriat Phrygio sanguine piguis humus,

Many a Feild hath been fattened with the blood of the slain, and massacred. Now oh yee wilde Furies, how long will it be before we shall see these wofull skars of your blinde and mad rage healed up? No, tumult may root up that which modera­tion cannot in a long time replant. The Foole may cast fire­brands, and Arrows, and say, Am I not in sport? But the wise­man cannot extinguish the burnings of these firebrands, nor cure the piercings of these Arrows, which the foole hath been the Author of. Multi laedunt, nemo succurrit, nemo opitulatur. Hugu Ma­ny men hurt, but few succour or help. When Jehoshuah the high Priest stood before the Angel to procure remedy for Jerusalem, Sathan stood at his right hand, Zach. 3.1. So when some would re­deem a Church or State out of thraldome, there are Adversa­ries enough to continue her miseries, and increase her bonds. [Page 18]How many soft bowels, and State-building hands are there in this land. Speech cost nothing, and siding with a party is not very chargeable; many men will subscribe their Names, be Confederates with the just cause, and vaunt & vapour as high­ly as the best ; but it is an hard thing to get a Commonwealth Offering from them. No, they which are worth thousands, and have no charge of Children, yet they will give away all that they have to strangers, or some new created kinsman, ra­ther than bestow ten Talents upon the Publique, their Natu­ral Country that hath bred them, and fed them, and stocked them, and bestowed all their Honours upon them, get not a Legacy from them in their last Will and Testament. His Epi­taph will be this;

Hic jacet Triparcus, donec farcae sub hoc tumulo condiderunt, here layeth self-thirst, till the Destines laid him under this Tombe­stone. Therefore seeing help doth come in so slowly, let not damage be so rife; let this Boutefeau of Nations leave casting of his Bals of wilde-fire; Vermine are not beloved, every one hate a Woolf and a Crocadile. Nimrod the mighty hunter hath no good report, it made the tears to spring out of the eys of Elisha to look but upon the face of Hazael, who should slay young men with the sword, and dash in pieces Infants a­gainst the stones, and rent in pieces women with childe: Thou may est count thy self an Hector by these things, but thou art but a Mastiff; for, What is thy servant a Dog, that I should do such things? Thou hadst better be a Dung-hill carrier than to lay Cities in heaps; or be a Fox-hunter, then a King­chaser; for when David is driven from Jerusalem, Absalon doth play mad prankes, and thy poore Conscience is subject to the advise of Achitophel; thou silly wretch, doest thou know no God but thy Commander? then see thy Captain General, and his Zanee at his elbow. Art not thou a rare Swordman under Absalon and Achitophel. Give over thy trade therefore, for poore blinde soule thou art doing that, that the childe that is unborn shall curse thee for; yea, that after ages shall defie thee, and execrute thee for. For thou hast nothing in thy mind but wastes and ruines, pulling down of Nobles, and frighting, and pursuing Kings but of the Nation, Egregiam vero laudem, & [Page 19]spolia ampla, thou wouldst faine have a great name for vilany, and be egregious for that which is prodigious, and execrable; But when thou hast done all thy mischief, who shall make satis­faction for it? We know thy Venomous heart (in the state that thou art in) very well, thou hast nothing but poyson in thy breast, but who shall pull out the stings that thou hast left in other mens sides? Thou art bad enough thy self, and it is an hard thing to finde good men enough to redresse that which thou hast left deploreable; The best are not very for­ward to promote good things; no, that which some have damnified, others will hardly repair; him whom some have driven away, others will hardly bring back; no, they are the last usually in such a work: Wherefore then are ye the last to bring back?

The King.

Now let us come to the person of quality to be reinstated, The King. It was not to bring back a Patriot, or a Peere, but one more Pretious than all the Potentates of the Nation; one worth a whole Land, a King. From hence observe, that a Nations Lustre is a King. So long as a King is wanting, there is an eclipse in the Hemisphere, but so soon as he is brought back, the whole Dominion doth shine. If Agar wept so for want of water, and Saul went so sorrowing up and down for the want of his Fathers Asses, then how great may be the Na­tional dolour for the want of a King? A Land without a King doth seem to be without ey-sight, for that thou mayest be unto us in stead of eyes, Num. 10.31. and unarmed, for Kings are the sheilds of the earth, Psal. 47.9. and without day-light, for a King is the Light of Israel, 2 Sam. 21.17. and without her Ca­pitall member; for a King is the head of the Tribes, 1 Sam. 15.17. and without motion, for he is the breath of the Nostrils, Lane 4.20. put all the grandees, the high, and mighty Ones of a Land together: yet can they match a King in Stature, no he is higher than Agag Num. 24.7. the rest are but Hillocks, these are the Mountaines of Israel, Ezek. 36.1. these are so great that [Page 20]they are called Dignities, 2. Pet. 2.10. The foundations of the Earth, Ps. 82▪ 5. they are the shepheards to the sheepe, Num 27.17. Nursing Father, which bear the children in their Armes, or ca­ry them in their bosomes, Num 11.12. They are kind of bright Spirits in a Nation, for David is called an Angel of God, and Cyrus an anointed Cherubin, yea the Deity it self hath not a cle­rer reflex upon earth, then a King, for I have said ye are Gods, Is. 82. very Extracts of Gods Power, Superiority and Autho­rity; The earth hath not a Nobler object of grandeur, then a King, for Excellent Majesty is added to him, Dan. 4.36. Oh how great is Eminency, Excellency, Summity, Sublimi­ty. Pr [...]pollency, Praepotency! It is said of Moses (that he might be set out as the principal of the Jewes) that he was as King of Joshurn, when the heads of the people, and the Tribes of Is­rael were gathered together, Deut. 33.5. and of Job (to shew his potency) that he chose out the peoples way, and sat as chief, and was as a King in the Army; Job 29.25. as if there were none above a King, or a King were above all: Seeft thou a man diligent in his way he shall stand before Kings, and not mean men, Pro. 22.29. as if all were mean men in comparison of Kings, and there were no greater honour upon earth then to stand before Kings. He that endeavoured to set out himself with the greatest honour could say no more, then I am the son of antient Kings, Esa. 19.11. The Church can have no joyfuller news then of a King comming unto her. Rejoyce oh daughter of Sion, behold thy King commeth unto thee, Zach. 9.9. Is there a sad­der judgment, that can light upon a Nation, than the want of a King? No, They shall say, we have no King, because we feared not the Lord, Hos. 10.3. As if God then had punished them to purpose, laid on a braining blow, strook out their right eye, cut their very heart-strings in pieces, when he had deprived them of a King: Well, this is the greatest punishment, and can there then be a greater blessing happen to a Nation, then to enjoy the presence of a King? No, Oh tower of the flock, the Strong hold of the daughter of Sion, unto the shall come the First Do­minion, the Kingdoms shall come unto the daughter of Jerusalem. [Page 21] Why dost thou cry out? It there no King thee. Micah 4.8, 9. confesse that there are several sorts of Governments, Demo­cracy, the Government of the People; Aristocracy, the Go­vernment by Nobles; Oligarchy, the Government by a few, as the Decemviri, the Triumviri in Rome, and of later times amongst us; when the Pettitoes of a Parliament, stood for the Representatives of a whole Nation; yet when all Govern­ments are reckoned up, Monarchy is the chiefest and best. Wretched we that knew Kings so well, and lived so happily under them; yet for our execrable, and incorrigible sinnes have drunk of all waters, been under the Army of all Em­pericks, have tryed the paces of all Hackneys, been sucked by all Horseleeches, been scourged with all the whips of the Coriection-house, and possessed (as it were) with all Devils; yet now we have had experience of all these, which of all these (besides Monarchy) are so good, that they can have our good word? No, I doubt, that they deserve rather a Sar­casme than a Panegyrick. Let men if they will preserve the skins of those Scorpions, which have stung them, and lay them up for Reliques: Some Humourists, and brainsick people may doe so, but I believe, that the greatest part of the Na­tion are not so taken with them, that they will write Encomi­astickes, and sing Paeans to the honour of them; no, Difficile est Satyram nonscribere, it is hard thing to keep patience at the thought of them. The land in general, — Ora in­dignantia solvit, speak of them with indignation, and detestati­on and good reason; for their consciences, that they brought in new Oathes, a Directory, & Lay-Elders; & for their estates they brought in the blessed excise, Monthly Taxes, and descimation after Composition; all new, new, that old England from the first foundation of Government never heard of before; can a worthy Patriot of the Land think of these without anguish? no, Alcides magno errore percitus, he that hath any regard to his principles, or priviledges cannot but with a kind of diserutia­tion, and vexation decest these innovations both in Religion, and Government. For my part I am holy for Monarchy, not [Page 22]only because of the Unity, Moderation, and Majesty that is in it (for these may be the Topictes of politicians, as if every States-man had a measuring rule in his brayne, to line and level, to draw out what Government he doth think most con­venient for himself) but principally in respect of divine Au­thority. For I finde that God first set up this Government in the Father of Family, and afterwards he promised to A­braham that Kings should come out of his loynes, Gen. 35.11. And therfore Jacob prophecied by inspiration, that the Scepter should not depart Judah, nor a lawgiver from between his feet till Shiloh come, Gen. 49.10. yea Balaam as bad a pro­phet as he was pronounced to the honour of Israel; That the shout of a King was amongst them. Num. 23.21. and was it not foretold that in the time of the Gospel, Kings should be their Nursing Fathers, and Queens should be their Nursing Mothers, Es. 49.28: were the children of Israel ever in a worse case then when they were without a King? No, it was threatned as a curse, that many dayes should passe in Israel without a King, Hos. 3.4. and when this happened what wofull effects followed? e­very man did that which was good in his own eyes. Judges 18.13, 21. Then there were nothing but setting up of Teraphims, rob­bing of houses, and outragious lusts, as in the Levites wife. This Government is so requisite, that very Heathens have magnified it. Nil Monarchia melius. Nothing is better than Monarchy saith Herodotus. Herodot. l. 3. Monarchiae multum attribuunt ut opti­mo generi. Isorc. ad Nicor. Men attribute much to Monarchy, as the best kinde. Thucydides could say, Vt plures apparere, siles frodi­giosum est, sic plures Monarchas. As it is a prodigious thing for many Suns to appear, so it is to have many Governours: [...]; Let there be one Lord, and one King saith Homer in his first Illiad. Thucid l. 6. in conc. Al­cib. Nulla communionis humane curatio majori mitiorque, quam regin, saith Polit. in Polit. There is no Government of humane Society greater or milder than Kingly. I could abound in many more Authorities, but here is enough, both from the Law of God, and the light of Nature, to shew, that the most Conscionable and Comfortable Covernment is Monarchical, Sure I am, we may in this [Page 23]Land with wringing hands, and bleeding hearts, think of the pernicious, Nefarious, flagitious practises, and out­rages in the interval, that Monarchy was interrupted, and other Governments took place enough for us forever to abhor all Legislative Powers, but that of Monarchy. There­fore let who will honour the Ring-taile, Ospray, Ostrich, Vultur; I honour the Eagle: There is no Government like to Kingly. And it is a Lunacy, a Phrensie no to desire the best, and choose the best, and replant the best, as it was , in Judah, when a King driven out from them, not to bring him back. Wherefore then are ye the last to bring back the King?


I could make several Applications of this point, as first, to shew that mans nature is wilde, for he must be kept under by Government, there must be a King.

Secondly, That that man is inttactable, which is not bene moratus well ordered; for he hath the means of a well com­posed life, there is a King.

Thirdly, that sinne cannot ever escape scot-free, there will be vengeance for it elswhere; for here is punishment, there is a King.

Fourthly, That great is the Charge of Supream Authori­ty, there are thousands to be answere for, for, why is one set over all, but to be responsible for all? Yes, he is a King.

Fifthly, That high Dignity doth belong to him in the chief place, for he is a King.

Sixthly, That God is to be adored, for there is one upon Earth, that hath Reverence, Subjection and Loyalty, there is a King.

But I shall passe by these, and many other Applications, which might-justly be drawn one of this word King, and shall onely insist upon that which is most pertinent to my Text, and the present occasion, which is this,

That true remorse sor Rebellion should carry with it a King secking affection.

Repentance doth expresse it self in contraries, the sinfull acts are turned into dutifull acts; for how is it a transmenta­tion, if there be not a transformation in the desires? Yes, he that hated a KING, must honour him, and he that hath chased him from his Throne, must bring him back; else though he hath put off his Harnesse, and withdrawn his Ordnances; yet he doth keep his Drum, and his Trumpet; though he hath sheathed his Sword, yet it is drawn naked in his heart; He is not a Rebel in Action, but he is a Rebel in Resolution; an injured King▪ therefore must be righted; and he that hath been cast our, must be sought out and brought back: Oh then that it is so hard a thing to finde a true penitent Rebell; some there are that perhaps have given over the WARS, but have they given over their spight? They have left their Commands, but have they left their Principles? They make no tumults, but willthey make satisfaction? They seek not to destroy him, but will they seek to Enthrone him? No, they had rather bring him to nought than bring him back. These same Kings Lands, and Kings Rights are so sweet, that they cannot endure that the right Owner should have a Reentry; there are too many sick of the Kings Evill.

They have been Kings so long, that they are loth that their Jura Regalia should be taken out of their hands; it is Indignation to them to hear of the Kings Name, but it would be Death to them to look on the King's Face. The bringing of a King back, would bring them back indeed; they must loose their Princely Houses, their Lordly Mannours, their rich Offices, their stately Parkes, &c.

Doe Lyons use to part with preys, which they have carried home? No, there may be many steps seen towards their Dennes, but —nulla retrorsum, none backward;

A man may easily conjecture what they will give [Page 25]to a King, which will not give him the title of a Gerttle­man, nor the patrimony of a yeomans son; were he of their dieting, he should have far modicum slender commons, were he their Alms-child;Pers. sat. 3. he should receive every thing manu con­tracta with the Nigards fist, Lazras got as much at the gate of Dives. They know his birth,Horat. but like Foxes they provide onely for their own cubs they knew where his Crown land lay, but all the revenew of it goes to their coffers, little comes to his purse. He may bless the bounty of strangers, rather then magnifie the courresie of his own Nation; what sumptuous­ness soever hath been at their own tables to gorge themselves, their Friends, and Favourites, Sycophants, and Parasites, their Comrades in baseness, and complices in mischiefs, yet I doubt the King can boast little of their largesses. The Smaritain hath powred in all the Oyles and Wine into the half dead mans wounds, the rest have but gazed upon him and past by; It is astonishment and horrour, to think of the barbarous savage­ness to the Father, and the brutish inhumanity to the son. And wherefore all this, but as they had murthered a King so they would murther Kingship it self, & behead the very office and calling of a King; fain they would have imitated the Romans in keeping F [...]galia, feast for the utter exterpation of Kingly government. And why so? Kingly power was, burthensome, burthensome? what the rule of one King more, then of many? No, I doubt the shouldiers of this Nation have found the weight trebled by many Governours beyond that it was by one. Tappeal to the consciences of any impartiall men, whether there was ever heard of such taxes, and impossitions, venations, and skinnings, as there were by these Butchers? they plagued the living, and they would if it were possible a mortuo tributum exigere, require tribute from the dead, we have found the proverb true, that Serpents nisi edat serpentem, non fiet Draco, a Serpent, unless it do eat a Serpent, can never. be a Dragon; They were wholly given to devouring, and ra­veiling bonus odor ex re qualibet. The odour was sweet though it came from the bafest exactions, and I pray what a kennel of bounds, did they keep to hunt the poor Common to death? [Page 26]was there ever heard of so many shirking Officers, & rapations Servatours, as there was in their reign? if they were such good rulers, I hope there are some memorable records that they lest behind them of their worthy spirits; but I doubt it will trou­ble the wits of their best friends to shew one good deed con­spicuous, and eminent, that they did in their eighteen years supremacy; except they did count these good deeds, to help beggers to honest mens estates, and to execute the innocent, that their well-affected men might inherit. No marvaile there­fore that we should desire these pious governours once more to Saint it over us, when we are minded to be possessed, and to be tortured even to the death it self, we will call again for the spirit called Legion; in the mean time let all the world judge, whether Monarchy hath not been more gentle in usage, and noble in expressions, then ever was Poliarchy, under Poliarchy phere was nothing but invading mens estates, rifling, and [...]undering, but under Monarchy what door was broken up? what freeborn subject was cast out of his inheritance? was the name of sequestration ever heard of? under Polyarchy what obstruction was there of justice? No man could get right against a Saint of the cause: but under Monarchy who was denied propriety, was there ever heard then of a Committee of Indempnity? under Polyarchy there was nothing but con­ventings, and imprisonments, but gibbets, and blood-axes, under Monarchy was there a man suffered but by the known Laws of the Kingdom? was there ever heard of a high Court of Justice? under Polyarchy there was nothing but profaning of Churches, toleration of blasphemy, abusing of Alms-houses, impeding of Merchandise, pulling down of Palaces, rasing of Noble mens houses, what Patriot was there? What benefa­ctour? out of those millions of mony which were drained, and wrested out of this impoverished Nation, shew one glorious Monument that they left behind them, either to State or Church, or Universities, be it but a famous Hospitall, or a beautifull Colledge, or a poor Library; what the best govern­ment, and shall Herod the proud, and Nero the cruell exceed them in magnificence? here are lean jaws indeed to live un­der, [Page 27]as it was said of Tyberius Patroclus might then have been the Patriot, or Martials Paternus might have been supreme Governour who couched down upon his treasures, lest any of them should have been conveyed to publick uses, such Go­vernors are just like Visbur the Gothist King who got wealth by extortion, and sacriledge,Largiris nihil, incu [...]usque gazae, ut ma [...]nus D [...]aco quem canunt poetae custodem scithi­ci fuisse. Luci. Ma [...]. l. [...]. nihil autem praestari pereas ingentes di­vitias sudore, & sanguine pauperum comparatus officere curavit Joh. Magnus. l. 7. but never did any famous work by all those vast treasures, which were gotten with the sweat and blood of the poor; these Governours when they should have given any thing to their countrey, they were ready to say as Hera­chus did to the Saracens, shall we take our childrens bread,Who Ensing, l. 7 c 9. and feed dogs with it, when they should have given any thing to the Church; they were ready to have said with Alexander Mammeae in templo quid facit aurum? Sabel l 6. Ae­nead 7. What should the Church do with gold? pitifull Countrey-men, lamentable Church­men they were; the family must needs have been upon the starving point, when the stewards name was inhospitalis; Ni­gard. Yet these were our rulers, and these were all the Dona­tives, like beautifull Princes in so long a reign, that they be­stowed upon us. But under Monarchy was there no more muni­ficence expressed? Yes, then might have been seen pravus [...]agis quam condus; there was no close fist nor hiding eye, but the wide hand Deut. 15.8. and the bountifull eye, Prov. 22.9 It was the age of sending portions, sowing besides all waters, gi­ving offerings of a faire eye, men delighted in nothing more then to be as those that comforted the mourners; the poor were brought up with them as with their Father, the whole land smelt of their sweet odours, they grudged at no charge Silver and Gold was not regarded in those dayes, they were the people of hospitality, and had began to hang all their Countrey with garlands, what was the genious of that age, but to found Hospitals, build Churches, and to erect Colledges, how many famous works had they done, and how many by this time would they have done, if gorgon i [...]on & amazon; or if ye will, steel, bonnet, and buff-coat, had not frighted them from what was intended; I could tell you their names, but [Page 28]they have engraven them themselves in their everlasting Mo­numents; Oh then they were men of beneficent spirits, hero­ick dispositions: Oh these were the right Protestants, the building Protestants, they did not pluck down popery onely by the pick-axe, by digging up crosses, and dashing in pieces imaged, and crying out against the mass, and calling the Pope Antichrist, and telling fine stories, but they pulled down Pope­ry by the trowel, in building as fast as any Papist, and shewing to all the earth that if pious works were a way to Heaven, the Protestant Catholick would vye with the Roman Catho­lick, they were ambitious to be firnamed the Hospitable as John of Alexandria was called the Eleemosinary, their chiefest honours (with Alphonsus the tenth of Arragon) they esteemed to be dona insignia, Sygeb. Chron. hountifull gifts. Yea they were not onely works of charity,Marin. l. 11. rer. Hispan. that those times were blessed with, but they abounded in every thing that might bear the name of good.

If people were not blinded, and infatuated with an ex­ternall holiness and charmed with a few studied phrases, and apt to call primitive devotion Popish superstition; they would say that that was the age of an operative saith, and of the power of godliness: for laying aside all passion, and parti­ality to a particular cause, let men of any moderation, and con­science say if they can, if there were not more piety and pu­rity, justice, neighbourhood, integrity, fidelity, sincerity of doctrine; uncorruptness in Courts of judicature, cherishing of learning, and advancement of trade; under kingly govern­ment, then ever there was under the multiplicity of govern­ments, which we had by our new rulers. Kings dealt with us really, but Sphinx spake very intricately. Oh it was the enig­matical age, poor deluded people were taught to tell many a lye; as that they did but hold up their hands to sight for their liberties, and yet their hands are bound by Scripture that they must not fight for their liberties, that they fought for the King and Parliament, and yet neither the King, nor the better part of the Parliament ever gave them authority to do any such courtesie for them; that they fought to preserve the King in his rights, and prerogative, and yet allowed him neither [Page 29]rights, nor prerogative; that they fought for the power of the Militia, and yet the King doth bear the sword: that they fought to separate the King from his evil Councel­lers, and yet they their selves were but Counsellers, and it is against reason that Counsellers should be Commanders, and that every one should not have libe [...]ty to choose his own Counsellors, and that fighting men should be counted better Counsellors, then they that did not fight till their throats are ready to be cut; that they fought to make the King a glo­rious King, & yet when they had him in their possession kept him as a prisoner; that thay fought to pull down Archbishops and Bishops, & yet they were ordained by a primitive instituti­on: that they fought to bring the King to his Parliament, and yet when they had him never brought him to his Parliament; that they fought to bring mal [...]factors to condign punishment, and yet no malefactors according to any known Law, nor Malignants except to follow the King, and to discharge their Oath of Allegiance with all their might, power, and ability, be malignancy; that they fought to settle the Protestant Re­ligion according to the best Reformed Churches, and yet the best Reformed Churches cannot be private Cities, Cantons, and States, would the Kingdoms of Denmark, Sweden, and the great Lutheran Princes in Germany, ever allow of them to be so called? Are these (and many other) truths? they must have larger consciences; and more capacious judgments, then I have to conceive them, or, believe them? I believe them to be no more truths then Sarahs, non risi timore perterita. I laugh­ed not; being affraid, Gen. 18.15. or Abrahams, Soror mea est, She is my Sister, Gen. 20.2. or Iacobs, Ego sum Primogenitus, I am thy First-born, Gen 27.9, or the old Prophets speech to the young Prophet from the Lord, Reduc eum in donum tuam, bring him into thy house, 1 Kings. 13.18. or the Father of the Blind mans speech, Quomodo autem nunc videat neseimus, But how he doeth now see we know not, Ioh. 9.21. or the Devils Praecipita te, scriptum est enim Angelis suis mandabit de te, ut tollant manibus, ne impingas pedem in lapidem, Mat. 4.6. Cast thy self down headlong, for it is written, he shall give his Angels [Page 30]charge over thee, to lift thee up least thou dost dash thy foot against a stone, Mat. 4 6. There may be some shew of truth in these things, but as far from the essence of truth, as Michals pillow stuffed with goats haire was from the body of David. They are blear-eyed, that will not see them falshoods, and partial, and parasitical, which will not acknowledge them to be so. The result is, if the fifth of November were an un­lawful attempt, why should the Protestant smell of the Ro­mish Gunpowder; If Equivocation be unlawful, why should we have new Jesuites under colourable disguises. I am afraid that at the latter day of judgement these things will be found to be worse Poperie, then crossing Infants, or Organs, or Cap, Cope, and Surplice: How can such be heard speak­ing against any sinne, when such palpable dissimulation is apparent; the grief is this, that if Protestants may be allowed to weare this pocket-dagger, every Prince doth stand in fear of his life, which doth reign over them; if they cannot preach them into their own Paradoxes, there will be fighting to the worlds end; and they shall be christened to be the Lords bat­tels, as if they were waged against Paynims and Infidels; in what streights doth a King live, when he hath Anabaptists on the one side, which would destroy all Magistracy, and others, which if they cannot subject Magistracy to their own bents, will fight it into order, an odd weapon, I never find that Christ and his Apostles ever armed Subjects thus against their lawful Soveraigns; lusty Popes indeed have done thus, and this is plain Popery: I beseech you therefore by your hatr [...]d against Pope­ry, and your reverence to Protestancie, by the name of Autho­rity, and the fame of obedience, by the passion of Christ, which could have freed himself, and by the patience of Mar­tyrs which would not free themselves; by the miseries of War, and the blessings of union; by the subjection of Pagans, and the concord amongst Devils; by Christs rebuking his Disci­ples when they would have fire fetched from heaven, and by Christs commanding S. Peter to put up his sword into his Scabbard, by Davids heart smiting him when he had cut off the lap of Sauls garment, and by S. Pauls checking himself [Page 31]when he had called Ananias painted wall, by the black infa­my of this action, and the horrid effects of it; by the certain­ty of divine providence, and the uncertainty of events; by the thraldome which ye have long endured, and the pardon which ye have obtained; by the assistance which ye may yeeld to your friends, and by the plots which ye ought to prevent against your enemies; by the fruits of the flesh, and the arm of flesh; by the propagation of truth, and the flourishing of Trade; by the honour of your profession, and the obligation of your oaths; by Christs legacy of peace, and by the Gospel of peace; by prace in the time of your pilgrimage, and by peace at the hour of your passage; that ye never list a Souldier, nor set up a Flag, nor undertake a March, nor discharge a Canon against a lawful Soveraign: Bella gerant alii, Let others if they will fight against their just Princes, but let the Prote­stant have the honour of being a peaceable, and patient Pro­fessor, for how else Subjects? how else Christians? Blessed is he that is not condemned in that which he doth allow, Rom. 14.22. Doubt­less ye cannot but have inward convictions, self-smiting Con­sciences, The fear that begetteth pain, and then there is a bloodi­er war within, then there is without; it were well therefore that you would confess your error, purge away the scandal of it by some Christian satisfaction; yea, to procure the inward peace of your own souls, and to inform the souls of them whom ye have misled, to pacifie offended minds, and to give assurance to Prince, that ye will hereafter prove truly loyal, that ye would defie, and execrate a thing so abominable to the whole world; but if out of obstinacy, or modesty ye will not do this, yet that we may for ever rase out of our brests, the memory of all the injuries and miseries which we have endured by this rash and fatal design; let us from henceforth find you reall Converts, learn war no more, study not com­motions, preach not up the Gantlet, and the Pole-axe; this is the way whereby we may heartily forgive you, embrace you, and bless you; think how many watchful and impla­cable enemies we have abroad, and how full the land is of Sectaries, Hereticks, Papists and Jewes, and if ye have any [Page 32]apprehentions of dangers, love to your Country, pitty upon a distracted Church, fears that ye may perish with us in a common fate, or desires for the preservation of Religion, government, prosperity, lay down animo­sities, yeeld to conveniencies, let us and you, which dif­fer but in a few things, and doe equally lay open to the general spight, for the same sword will draw bloud from us both alike, if ever Papist, or Anabaptist, or Phanatick, get the upper-hand agree in this one fundamental of mutual preservation, that order shall never be disturbed, nor authority assaulted, but our Countrey-men shall sit quiet in their houses, and Kings sit quiet in their Thrones; if ye have any grievances, debate them kindly, argue them meekly, petition as much as ye will, dis­pute what ye can, and what ye cannot convince by reason, sub­mit to with quietnesse, but fight no more, let us never hear your drum beating, nor your trumpet sounding, nor have any more of your solemn League and Covenant, nor fighting for King and Parliament, for Kings are sacred persons, and are not to be sacrificed unto with Gunpowder; no, et Iesuites, or Devils, offer such oblations, but let not Protestants have any such bloudy victimes. If ye then have unroosted any such Kings, do ye settle him, if ye were the first that drove him away, be not ye the last to bring him back, For wherefore then are ye the last to bring back the King.

Thus beloved have ye heard an expostulation about David's return, and ought not we to have the like disquisition about our Kings return, hath not the fate been alike to both? yes, as David had his Absolom that conspired against him, so have not we had many which have broken the yoke, and to all their o­ther disrespects have added rebellion to their sins? which with Absoloms feigning lips have stolen away the hearts of the peo­ple, and with the complements of putting forth of hands, en­deering kisses, and large promises of high reformation, that if they were made Iudges in the Land, and any man had a cause or suit, if they would lay down their grievances at their feet, they should have speedy justice done them, Absolom would set up Committees enough to redresse the plaints of the people, and [Page 33]as Absolom paid his vowes in Hebron, so have not we had them that had their religious exercises and strict fasts? and as Abso­lom had Achitophil the Gilonite to promote the work, so have not we had them that had dangerous wits, Craftmasters, A­chitophels enough. And as the conspiracy grew strong for Ab­solom, so did not multitudes, and mutinies, and [...]actions, and seditions grow strong and mightily encrea [...]e for oue male con­tents. And hath not the fright of this rebellion caused as much consternation here as ever it did to Pavid, even to leave the Royal Palace, and to passe over the river hid on, and to go up the mount of Olives weeping, and hath not the Kings Court been entred, and though not his concubines lain with, yet his Royal revenue and Prerogative deftored? And hath there not been a Shimei to curse the King, and to call him bloudy man, and son of B [...]lial; ve [...], how numerous, and venemous have the Pamphlets and Libels been to defame the King, and blast his innocency? Thus farre then they do a­gree, as face doth answer face in water, onely they differ in this, that some of these turbulencies, commotions, disgusts, dis­graces happened in the fathers time, and some in the sons; howsoever the son is still in his flight, and doubtful it is when he shall return, for what a delaying, fluctuating, scrupling Na­tion have we? they would, and they would not, they desire, and despair, they wish and long, and again faint, and fear, all is ambiguity, and suspense,

Pugnaces Parthi dubium tenuere favorem.

These warlike Parthians which have been so used to booties and spoils, promise but a doubtfull favour to the businesse, they have been so used to garboises, that they are loath to hear of peace, and to cut throats, that they are loath to sheath up their swords, they act things not according to their duties, but their designes; not according to their consciences, but their con­veniencies; not according to their judgements, but their am­bitions; they dream more of spoil, then restitution, and their own profits, then the Nations peace, and of having their own turns served, then the Kings return; there may be some can­did, upright dealing men amongst them, which seeing the mi­series [Page 34]of their Nation have remorse, and shame for what hath been done; but for the generality of them, triplex Mercurius, there seems to be a tripple headed Mercurie amongst them, confounded they are in their resolutions. Sybilla horrendus ca­nit ambages, atque remugit, obscuris vera involvens. This Sybil is in her trembling, variable answers, and loweth out of her den with a mixture of truth, and obscurity. Few men satisfied, most men debating, and full of ambiguities and perplexities, iis­dem èliteris & Comoedia, & Tragoedia compenitur; out of the same Letters, both a Comedy, and a Tragedy is compounded; ye shall find such strange contraries wrought up together, that a man may say as August. plus aloes quam mellis, there is more aloes then honey in them; examine the ingredients, and ye shall find this diversity of simples in the compound, they a­count the Kings return not an absolute requisite thing, but [...], as Strabo, a necessary evil.

Scinditur incertum studia in contraria vulgus.

This same vulgar is divided into several opinions, full of divisi­ons and distractions,

Et libet; & timeo, nec adhuc exacta voluntas,
Et satis in dubio pectora nostra labant.

The thing pleaseth and frighteth, the will is not compleat; but the brest tossed with various conceptions. And are there not the like alterations, disceptations, anxieties amongst a great part of the Nobility, Gentry, Clergy, Merchants, and common people in general; yes, hear them speak, if the King should not return, what shall become of our oaths, protestations, exhaust­ed Nation, and decayed Trade? if the King should return? what shall become of the violences offered to the father, and the outrages to the son, of the settling of our purchases, and the confirmation of our preys? one Parliament hath granted our conveyances, and another may cancel them, and wring our new-forged keys out of our hands. So that it is hard sail­ing through the whirlepool, here are collateral winds blow­ing, insomuch that though the speech of all Israel be come to the King to bring him home, yet Iudab sits in her tents mutter­ing, and stunning, and doth not stir at all, or if that tribe [Page 35]doth move at length, it will be the last that appear; Wherefore then are ye the last to bring back the King? and if he be brought back, I doubt there will be bitter heart-burnings, why some are emploied, and not others in the re-installing of him; yea I fear that some seditious Shebah will blow a trumpet, and cry, to your tents, O Israel, and that some haughty Ioab will be mas­sacring an Amasa that he should be commissioned to reduce the Countrey to peace, rather then his all deserving self. I fear some turbulent spectacle or other to dismay the King up­on his return, yea, I suspect some Scotch receptions or English Stratagems, the children are apt to strive together in the womb, mens hearts will be boiling, their heads inventing, and their hands fatal. But away with all plots, and projects, sup­positions and oppositions, minings and counterminings, and fervently, and faithfully, candidly and cordially, ingenious­ly and instantly, bring back the King, abhorie to be out of the work, and be ashamed to be the last, wherefore then are ye the last to bring back the King?

Think what ye have suffered for the want of him, what ye may enjoy in the fruition of him, oh that ye could b humbled for the driving him away, oh that ye could desire his return, oh that ye could prepare the highest joy that can be to enter­tain him, oh that ye could be dejected for the expelling him, Is it not an errour to chase away a King? is it not an heinous sin to put a King to flight? are Princes to be contested with, and in an armed way resisted? no; away with this damned po­pery, all sober Protestants defy it, let the Vaticane of Rome be stored with poisons, and pistols, dagges and daggers, engi­neers and canoneers against their lawfull Sovereigns, but let not the Reformed Church be such an Armoury. The primi­tive Church (I tell you again) used no such Armoury, in the height of martyrdome, though Cities and Castles were filled with Christians, and they could have resisted (if they would) successefully. The Scripture doth allow no such artillery; doubtlesse if we may not curse the King in our thoughts, we may nor crush him with our hands; if we may not meddle with them which are given to change, we may not change [Page 36]both King, and government, these three positions are Para­doxes.

First that the people make a King, for the people almost do but choose him, the Ordinance do make him, and when he is once constituted a King he is out of the power, and con­straint of the people, he can neither be deposed nor opposed; no, the Ordinance doth secure him and his priviledges. This is for a King by election, and hereditary King hath a greater priviledge.

Secondly, that there is a Co ordination with Kings, for he which is supreme can have no Co-ordination with hint; the best in the land, and the greatest representatives at the highest are but grand Counsellers, not joint Commanders. Was it ever heard that Counsellers were the principall men in an estate? Authority and direction are two distinct things. All the Members may help in execution of things, but still the head doth maintain its honour.

Thirdly, that Kings in point of tyranny, & idolatry may be repressed, and suppressed, rejected & ejected. I hear it, but I do not find it; Manasses I am sure vomitted both these things, for he worshipped the host of heaven, & made his children pass through the fire to the idol Molech, and filled the streets of Jerusalem with blood, and yet no Prophet stirred up the peo­ple to rebellion against him. Is it fit to say to Kings ye are wicked? or to Princes ye are ungodly, Job. 34 18. No though Kings should be wicked, or ungodly, yet we must not dis­possess the Devil with another, or cure a Princes sin with a greater crime of our own. Therefore against a King there is no rising up, Prov. 30.31. when a King was but set up by Prophecy obedience is enjoyned towards him. Thou Judah shalt have the Scepter, thy brethren shall praise thee, thy Fa­thers, children shall bow down before thee, thou shalt-be a Lions whelp that shall come down from the spoil, thou shalt couch down, and who shall rouse thee up? Gen. 49.8, 9. And how do the Fathers children praise him, when they call him enemy to the State? how do the Fathers children bow down before him, when they stand up against him with spear and poleaxes? how do [Page 37]they fulfill that, who shall rouse him up? when there are those that dare rouse him up, and clap him up? Are there not mary spirits at this hour, and perhaps in this presence so bitter, that when there is but a motion of the Kings re­turn they are so opposite, to it, that they wish never to hear his trumpets blowing, nor behold his chariots stirring nor to see his royal face; no they had rather that he were smitten with some mortall disease beyond sea, or drowned in his passage or slain at his landing, then that he should enter the Nation freely to come with pomp and triumph to his Throne. We have preached obedience these many years, but we have but taught ferrum natare, iron to swim or but put our bread, as Plato said in frigidum furmum into a cold Oven, but let the Viper delight in biting (as the old Adage saith) and Frogs in croking, but let all those who are of these ve­nomous and slate troubling humours express better dispo­sitions.

Away therefore with all paradoxes, and let us once again embrace true Orthodox Divinity, that Princes are to be obey­ed. Let those which hold that Princes may be resisted, desist from this cursed opinion, for this is but to keep the fire-brand still kindled in the Church. And let those which hold that there ought to be no King upon earth but Christ at last be cured of this Lunasie; for this is but to pull down lawful Kings, and to set up mongrel Princes of their own faction. For will not men be aspiring to be Kings amongst the Pha­naticks? yea, there are none of them so humble but if they can they will wear the Crown, Arthur hoped to have been a Prince, and some say Henry was anointed, and was not John of Leyden, where this opinion was most rife an actual King? and a most bloody one as ever was heard of? Oh that men there­fore would leave their delusions, and be guided by true in­spiration. Kings there may be, and Kings there must be, Oh therefore let us acknowledge the calling and submit to him, who by the Law of God, nature and Nations ought to reign over us. Have a reverend opinion of the name of a King, and honourable, and loyall thoughts to the person of a King; [Page 38]yea and principally to your own lawful, indubitable, and in­valuable King, though he hath been a long time obscured; yet let him come and shine in his proper Horizon; though he hath been driven out, yet let him be brought back. For think that your Countrey will never be happy, nor your Church blessed, till the Guardian of the Countrey, and the Pa­tron of the Church, be restored. Let others therefore stand upon their tiptoes to defie him, but be ye ready to bend your knees and honour him, let others be forward to bind his hands, but be ye ready to kisse his hand; let others go into the gunroom (if they can) to shoot him back, but go ye to the tops of your turrets to see him coming; let others wish his absence, but do ye pray for his return: say, oh that the bringing of him back were concluded on, oh that the day were dawned when he should set forward, oh that our eares might hear that he were upon our shoars, and that our eies could set him within our streets, oh that the citie were ecchoing to welcome him home, oh that his Court-gate were opening to entertain him, oh that the Crown Imperial were setting upon his head. Walk not with pleasure, eat not with contentment, sleep not with satisfaction, till ye be happy in the sight of his princely face; He is the true heir to the Crown, and would it not be an un­speakable comfort to see (as the Scripture saith) the inher­tance of the father passe to the son? Numb. 27.7. We have had too much of Usurpers, oh let us desire a Prince lineally de­scended. Blessed art thou O Land, when thy King is the son of Nobles. He is eminent in vertues, and what a blessing were it to us, to have a man after Gods own heart, made Captain o­ver Israel? he hath been honoured in foreign lands, and how should our Nation be illustred to enjoy him, whom many Countries and Kingdomes have magnified, he hath high ex­perience in State affairs, and what a glory would it be to us to have such a Prince reigning over us, as hath been famed through Christendome for his deep and profound judgement, he is merciful, and what a joy would it be to us, that after we have met with so many bloud-suckers, we might rest in the bosome of such a tender-hearted father; he is valiant, & how [Page 39]would the presence of such a puissant Prince fill the Land full of prowesse, and make the fear of us, and the dread of us, to fall upon all Nations; he is of a magnificent spirit, of prince­ly birth, and most princely qualifications, that knows not (as I hear) how to be Prince enough in kindnesse, bounty, and all manner of acts of honour, and Royalty, and if his beams be so bright in an eclipse, what a glorious Prince will he be when he shines out in his full strength, without opposi­tion, or interposition. Away therefore with your abject, indi­gent, needy. low-born Princes, thimbl-Prince, awle-Princes, care-Princes, yard-wand, anvile, pestel, dyfat, brewfat-Prin­ces, men that were once not worth a Lordship, and yet durst challenge a Kingdome, scarce good Cotragers, and yet durst nestle in Palaces, not able to pay their debts, and now sharing Crown land. Is it not a foul blemish to see such lay hold on the legislative power, and to impose laws, and taxes upon three such vast and renowned Kingdomes. And on the contrary, would it not be the greatest fame and lustre to this Nation, to have royal bloud, royal qualifications, royal benificence, and royal authority joyned together? yes, a supereminency of ex­cellency would happen to this Natio [...] if we could get such a magnificent Prince into the Throne. Oh then, now ye see the King, and his perfections, and will ye invite him home, with demurres and deliberations, suspitions and hesitations, detra­ctions and protractions; no let him have that Prerogative, that h [...]s birth, and your oaths, the laws of God, and the laws of the land do allow him, and fetch him home with [...] ­gernesse, send for him with speed, call for him with longing desires, pave the way for him with your humble obedience, settle him in his Throne with a million of blessings desired to him, and expected from him, be importunate and impati­ent till ye do enjoy him: stay not till ye be led forth, but strive who shall go for most, for when a King is wanting, what a solitary Kingdome is there? if then he hath been compelled away by violence, it is but duty to seek unto him to visit a­gain his Native Countrey. As it is a miserie to be deprived of him, so it were a shame to be the last in bringing him in, in [Page 40]bringing him home, in bringing him back; Wherefore then are ye the last in bringing back the King?

In conclusion I beseech you all high and low, old and young, by the brickilnesse that ye have wrought in, by the heavy Task masters which ye have lived under, by the tem­pests of sorrows that ye have been dashed vvith, by the blevv stripes that are yet to be seen upon your sides, by the dange­rous state that the Kingdome is now in, and by the infinite miseries that are even ready to seiz upon it, that ye [...]ax wea­ry of other governments, and that ye suddenly stop your ears against all inchanting Princes, which promise you a free state, and yet keep you in chains, and tell you of liberties, but they are felt only in loads, losses, and lashes, and speak highly of the propagation of the Gospel, but plague your poor souls with nothing, but the preservation of all Christianity, by schisms, heresies, and blasphemies. Oh therefore desire no longer to be adopted children to such Fosterfathers, for Step­fathers could not use you worse. And again I beseech you by the sweetnesse of peace, and the blessing of justice by your ci­vill liberties, and the liberty of conscience, by the terrour of the bloud that hath bee [...]hed, and to preserve the land from the effusion of more innocent bloud, that ye resolutely op­pose these incroaching rulers, and that ye presently bring back your lawfull King, so may the King have his right, and the Kingdome may have her peace, the Church may become holy, and the State may be made happie, justice may be resto­red, and trading may flourish, your consciences may be paci­fied, and your souls may be saved, which that they may be, the Lord grant for his mercies sake.


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