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.

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 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, 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, 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 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 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?

Ye.

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 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 〈 in non-Latin alphabet 〉 there ſhould be 〈 in non-Latin alphabet 〉 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?

Application.

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 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 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?

Application.

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 & 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 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 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?

Application.

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. 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, & 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 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. 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 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: 〈 in non-Latin alphabet 〉 ; 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 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?

Application.

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 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? 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, 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 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 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 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 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 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 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 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 〈 in non-Latin alphabet 〉 , 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 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 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 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; 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 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 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.

FINIS.