THe simple (saith Solomon) believeth eveword; whereas he that is wise, will not be too credulous. Fama mendax, Report hath got a very ill Name, and till she hath freed her self from that aspersion, which chargeth her so much and so often with speaking falshoods, they which consider, will not be apt to give credit unto every thing she speaks. And there is much Reason for it: as it is true likewise, that if we do not assent unto the reports of many, who are of known honesty, and therefore dare not make a lie, nor willingly publish any thing that is false; we our selves deserve not to be believed, even then when we speak Truths.
Now no Truth is for every ones turn; and therefore this may be questioned by some, and disliked or slighted by others, especially by such whose Black mouths and venom'd tongues, (which in good time will doubtless fall upon themselves) have been long spitting of Poyson at the sacred Person presented in this Narrative; such who care not how false any accusation is, so it be spitefull enough; having learn'd a damn'd Position from that Devil Machiavel, Calumniare fortiter semper aliquid adhaerebit, Throw Dirt enough upon, or calumniate any man to purpose, and some of it will stick on him,
And there is no wonder at all in this, if we [Page 4] consider, that it is in vain for any one in the world to think or hope that he can be beloved of all; for there was never yet any man to whom some took not exceptions; impossible it is, either to please or displease all men, whiles some are in love with Vice as deeply as others with Vertue, and some dislike Vertue, if not for it self, yet for contradiction sake, and will rather devise then want causes to blast it.
But for him who now writes this, (which long since had been communicated, if the times had been fit to bear it) his witnesses are in Heaven, and in his own bosome too, that he dares not knowingly (let the Readers hereof think what they please) speak or write any thing against, but for Truth, which he undoubtedly believes what here follows, is, (therefore cannot but speak it) and so presumes that many-many thousands of these now undeceived Nations will do, and entertain the report (as it most highly deserves) with much joy and gladness.
And that it may be so received, and not thought to be a phantasie of the Writers own Brain, he will make hast to discover when and how he came by it. In order to which, the Reader may please to take notice, that the occasion of his having it offered it self thus. Where first of the Person from whom it was had, and then of the time when and how he had it.
For the Person first, from whom it was had, He is a Gentleman of a very good Extraction, a wise and an honest man, a person of very much Honour and Integrity, one of a very high Resolution, [Page 5] and of a much tried and approved Valour, a Bed chamber man to his Majesty in Scotland, taken prisoner at Worcester (amongst many other Gentlemen of good Quality) and brought to London, but had his liberty there upon his Parol. And it was he that gave me the Character o [...] his Majesty, as afterward, with some requisite circumstances towards the close of this Introduction more fully appears.
For the time when I had it, it was suddenly after his Majesty (above-mentioned) suffered a defeat at Worcester from that very numerous opposition there made against him; which certainly thousands would have forborn to make, if they could before have known him aright. And that circumstance of time invites me (by the way) to revive and relate a very sad story, (I desire pardon if I lengthen it out too much) because it is such a one as deserves neither to be written nor read but with abhorrency; however I shall repeat it, because I fear it is too too much forgotten by the Nation here, though certainly it is registred and recorded in Heaven, to be reckoned for when God shall please to do it.
It was about the time when so many of the poor vanquished Scots were brought Prisoners to London, and not a few of them 'twixt Worcester and that place, when they were Captives, unarmed. and some of them half naked, when wounded before, and many of them faint, sick and almost famished (circumstances which did [Page 6] most highly aggravate the cruelty which was shewed them) for when it was thus with them, above all example of immanitie and barbarousness ever read or known before (as I suppose) especially by men that dust call themselves Christians, yet by such, had in cold blood their brains beaten out in several places as they passed by the English Souldiers, because they went not forward and faster, when by reason of their extreme lameness and feebleness they were scarce able to move at all, and nothing done to those barbarous, inhumane monsters for so doing: though we may say of their cruelty then, what was long since spoken by the Spirit of God, of that horrid act of Simeon and Levi, who fell upon the Shechemites when they were sore (and expected not that violence and sury which they were made to feel) Cursed be their wrath, for it was fierce, and their rage, for it was cruel. Of which cruelty in those strange Butcheries, the Relator hereof lived near enough the road where they passed, to have been an eye witness of some of them, it he could have endured to behold the sight of men causelesly murdered. And they of the City of Durham, as very many others inhabiting those most remote Northern parts of England are able to relate many like horrid, cruel, parallel stories before this time, after the Scots defeat at Dunbar.
O what a Savage, Cruel, Bloody thing is man when he hath lost his Humanity! for then they who have been inured to shed blood [Page 7] make it but a sport to kill, as if the life of a man were not worth the valuing; for custome makes that most hateful and unnatural sin, so familiar to them, as that the horror thereof is tvrn'd into pleasure; thus they making havock of men, as fearfully made, as dearly redeemed, as tenderly cherished and brought up as others, yet, occidendi causa, occidunt, they kill because they take pleasure in killing, and are no more troubled at the death of a man, then if a dog had faln before them.
But the lives of those poor men I named, as the blood of very very many more, within the circuit of this Nation (to go no further) cry loud for Vengeance, and the avenger of blood will certainly in his due time return, full answer to that loud cry. For God (who is Mercy it self) abhors Cruelty above all other sins; he cannot endure that one man should destroy an other, as the Beasts of the field, the Fowls of the air, and the Fishes of the sea do. And as every sin hath a tongue, so that of blood out-cryes and drowns the rest; it is alwayes clamorous and restless, and will never leave crying out unto God, until it be washed away with a flood of tears, issuing from bleeding and broken hearts, and dyed into another colour by the blood of Christ; but if not so, it will certainly, in conclusion, bring woe and misery enough unto them that shed it
For there was never any drop of Inocent blood spilt upon the face of the Earth, from [Page 8] the blood of Righteous Abel unto this present hour, or that shall be shed so long as there be men, and malice, and mischief in the world, but it swels big as the sea in the eyes of God, and cannot be washed away by all the waters therein. And further, neither the heat of the Sun, nor the dust of the ground, shall ever be able to dry or drink it up, till it be either Avenged or Pardoned: Unless the Earth, and Heavens, and all that are therein can be bribed to keep silence, and to take no notice thereof. And the Lord, the Lord God of Mercy, deliver this Land from that, and from all other Blood-guiltiness.
I have done with this most Melancholy, Sad, Bloody Story, which hapned (as I have said) about the time when that Noble Person (before mentioned) was intreated by some, who much desired to have satisfaction therein, That he would please (he having had such a particular Knowledg of the King by reason of his near attendance on Him) to give them a true Character of his Majesty, and to speak nothing but what they might confidently from his mouth believe and report as Truth. The Gentleman was very free to it, and assured them (amongst whom was this Relator) that he would not say any thing more or less as to it, but what he should report for Truth, if desired as his last words when he came to dye; which now hear speak thus;
NOw as this and much more was affirmed by the Person of Honour before spoken of, concerning that most excellent King; so the same in substance was likewise often attested by many Godly Scotch Ministers, and others taken Prisoners at Worcester, and since that time by divers more of good Quality, and of repute too for Godliness and Honesty, of which thousands in these Nations have heard
However then it hath pleased Almighty God (for causes onely known to himself) to suffer his Majesty to drink so deep of the Cup of affliction (since he was so violently forced from his own Countrey, and from his Fathers house,) and cast wholly upon the Providence of God for his subsistence▪ which must needs be a very heavie and grievous tryal unto him; for the wants of Kings are by far more weighty and pressing then those of private men, in respect of themselves, their high Names, Titles, Places; and and in regard of others who look for shelter and comfort under their shadow, which they cannot afford if their substance be taken from them. Sapiens miser, plus miser est, quam stultus miser. A Fool in misery is insensible, because he apprehends not his condition; whereas a wise man can both feel and aggravate it, (though both many times to little purpose,) and therefore upon consideration concludes, that it is best to [Page 15] bear what he cannot remedy. Fortitèr ille facit, qui miser esse potest. No man more strong then he that can stoutly stand under, and not be made to buckle under his heavie Cross, not bear it up onely with head and shoulders, as brutish men may do, but with life and spirit; and certainly they are most happy that can be most miserable and make least complaint. And such hath been the carriage of his Majesty since he was forced, (as David sometime was to Adullam,) yet hath born all with marvellous Wisdome and Christian Patience for more then eight years last past, when God preserved him at, and delivered him from Worcester, (not to speak of his many flittings up and down, to and fro, and his great unsettlement before that time,) I say that his Majesty in all his Tryals hath been still looking up unto that invisible hand from whence all afflictions come: And I speak not this of my self, but fr [...]m other credible Witnesses that do affirm it, having observed the whole tenour of his conversation all along, wherein his Majesty hath highly improved his most heavy pressures, bearing them all with an even mind, in being as well taught as chastened, and consequently made by far more perfect through his sufferings, and now long enough in the fire to come forth pure Gold, wherein his Majesty hath been tried to purpose; tried for many years last past with the want of any certain or known Revenue to support his Person and Dignity; tried with many tentations, to divert him (if it had been possible) from the Protestant [Page 16] Religion, in which he hath alwayes stood constant, firm, stedfast and unmovable, with his head against the storm, not at all wrought upon by many specious overtures made unto Him, by many subtle and plausible Arguments pressed upon Him to pervert him from it; yet still hath continued like some fresh Rivers, which (they write) make their way through the salt Sea, and still retain their savour: And after all such attempts, it may further and truly be said of Him, what was sometimes written of that Noble Fabritius, That he would resolve well, and when once he had resolved, you might as soon have put the Sun out of his course as Fabritius from his resolution. Which (with many more particulars that might be added) are sufficient to confirm all those who have made any scruple or doubt to the contrary, that as his Majesty hath hitherto appeared, so he is like to continue a very good and a gracious Prince.
And we have very great cause further to settle us in this hope, if we seriously consider of one instance more, which I shall here insert: For as it was sometimes recorded to the very high commendation of that no less good then great Emperour Constantine, who when he was told by his Physicians, That there was no way to cure him of his Leprosie but by bathing his flesh in the blood of young Infants; his heart abhorr'd their advice, and he presently answered like himself, Malo semper aegrotare quam tali remedio convalescere; That he had by far rather continue a Leper still, then be so cured, the remedy [Page 17] was so much worse then the disease: So when his Majesty hath been often told, That the best way to recover his Rights unto his three Kingdomes, was to make his way by force and violence with any foreign aid he could get to his assistance, (and without doubt, if tenderness of Conscience had not awed and kept him from a sinfull compliance with them, if he would but hiss he could not have wanted help enough from abroad;) He hath always manifested such a marvellous regret against that desperate remedy, upon many serious and sad considerations, as the effusion of much more blood, (which he desires exceedingly to be tender of) with divers other great mischiefs, which must unavoidably follow such a force, as if he had rather be and remain a great sufferer still, (if that violence may possibly be avoided) then so setled. And many of his Majesties greatest Adversaries have heard enough to acknowledge this to be a truth, if they would but speak out.
That we may therefore seek out for help before our hurts grow incurable, and not for ever continue to be our own spoilers, and our own prey, I shall add this, That though the Body of these three Nations (if they be considered collectively and together) may not unfitly be resembled by that figure of the Man in our Almanacks, who seems to be wounded in every part, from the sole of the foot to the crown of the head; yet I cannot look upon it as past all remedy or cure; For there is still Balm in Gilead, and Physitians there, by which the [Page 18] health thereof may be recovered.
In order to which, let us first know, that to sin is not the way to prosper. And therefore that we may not flatter our selves into ruine, nor be infatuated to destruction, let our consideration and fear prevent our perishing. And if we do desire to understand the minde of God aright, we must not take some passages of Scripture in a literal sense, which the Spirit of God never intended by them, but that which is quite contrary; and there are many such to be observed in the sacred Story, like that in the last of the Revelations, He that is unjust, let him be unjust still. To this end Almighty God speaks often to sinners, unto whom he intends Mercy, that they should Return, as if before they had been quite out of their way; Repent, and turn your selves from your transgressions, so iniquity shall not be your ruine. And therefore if we would have mercy and pardon for sin, we must labour as much as we may to free our selves from guilt, and shew as much forwardness to redress Evils as to acknowledge or grieve for them; remembring (amongst many more particulars which might be here inserted) that unquestionable Trath, Non dimittitur peccatum, nisi restituatur ablatum; That there is no remission without restitution, if it can be made.
And here likewise we of these Nations shall do very well to call to remembrance our former Vows and Oaths, as that of Allegiance, and other lawfully imposed on us, and taken by us; as also since those were usually tendred, The Soemn [Page 19] Protestation, and after that the more Solemn League and Covenant, which upon serious consideration was commended to the people here, and by them received and sworn to with hands lifted up to Heaven; and it would be remembred likewise, what in them both was promised to his late so-so-so much suffering Majesty,
For Vows (if lawfull and in our Power) when made, they must be kept; Vow, and pay unto the Lord your God. Jephta was over-strict in this when he had made a rash Vow, yet he concluded, That he had opened his mouth to the Lord, and therefore thought that he might not go back from it.
And for Oaths, it is very observable in the case and story of the Gibeonites, that though they had surreptitiously and by fraud gained a League with the Israelites, God is very angry with I srael four hundred years after for the blood of some of them whom Saul slew, though they were but servants, yea, drudges to the Israelites; the Reason, Because there was a Perjury attending upon their slaughter, violating that ancient Oath, wherein the Princes of the Congregation had bound themselves upon Joshua's League with those Gibeonites, That they would suffer them to live: And though this Oath was extorted by fraud from Israel, yet because it was solemn, and by no less Name then the Lord God of Israel, God long after most severely punished the breach thereof with three years famine upon Israel. All Vows, Oaths. Covenants (if lawfull) made on earth, are registred in Heaven, [Page 20] and God holds it a very high indignity that his Name should be Sworn by, and the Oath violated. And if the Vows and Oaths of others may bind us, how much more must our own.
Now these particulars require a very careful and serious Review, which we hope will be taken, especially now at last it hath pleased Almighty God, and in a very short space of time, so wonderfully and unexpectedly, to alter and change the outward Face of things here amongst us, in making us like the Israelites, when newly return'd out of their Captivity, to be like men that dream; or as sleepers suddenly started and awakened out of their dreams, that cannot presently consider where they are, or how it is with them. So it hath been with many of us (by the encouragement we have had by som [...] things already received in hand, which of late we could scarce know how to hope for) which makes us ready to question or make doubt whether it be so with us in reality, which in deed is true. Nescis quid vesper serus ferat: We know not what a day may bring forth: Yet if we observe the Courses of Gods Providence, we may learn better how to know it. One day cleared the innocency of Joseph from that most unjust Aspersion which lay so long upon him, and brought him from a Prisoner in Egypt, to become the Ruler over all the Land of Egypt; and the same day changed his Fetters of Iron into a Chain of Gold, his Rags into fine Linnen, his Stocks into a Chariot, his Jaile into a Pallace, and Potiphars Captive into Potiphars Lord [Page 21] and Master. Serving and Suffering leads unto Honor; and God at last will be sure to pay his Children well for their Patience and Pressures. I said but now, That the great things which God hath done for us, done for us already, have made us like men that dream. O how much did one day bring forth! and another day may bring forth much more; and blessed be God it is not a Dream we are in, for God hath begun to open a door of Hope unto us, which in good time may lead us on towards an happie settlement; and we have great cause to praise God, and earnestly to pray for those worthy Patriots who have been so instrumental in it; as for all others who by his Providence shall be again suddenly intrusted with the great Publick affairs, and high concernments of these Nations, that (by his most gracious assistance) as they have a Price put into their hands, so they may improve it to the utmost advantage, that the end of their meeting may be Happiness, and the conclusion thereof Peace, which we may expect, if amongst many other things, which of necessity must fall into their most serious Consideration, they shall think too, and that very seriously, of what hath been immediately before spoken, as of that which here follows after.
Secondly, Suppose that if the Condition of things among us should yet continue as they now for the present are, and these Nations fot a time might appear to be setled in Peace, and so that they might imagine themselves to be very secure, yet could they never be established in Safety: [Page 22] Because such a Peace would be like a grievous Sore, skin'd over, not cured, and therefore continually ready to break out again. For his Majestie, or some other of his Royal Line (and blessed be God there are many of them) will be alwayes laying Claim to their Rights here, and if they cannot by any fair means find out a way to them, will then force themselves, in the use of all other endeavours to make their way. And the Laws of Nations, of Nature, yea of God himself, will justifie them herein. And there is never a one in these Nations who may seem to oppose this most, nor any other single Person in the world that understands himself, but will say, That in this case he would do as much.
Thirdly, (which cannot chuse but be most heedfully minded) That which is gotten by Force and Power, must be by Power and Force maintained, which will of necessity put the people of these Nations to an immense yearly Charge of many hundred thousand pounds; and when a very heavy burden is setled close upon the backs of men, the longer it lyes, still the heavier it will appear to be: and people when they have been long heavy laden will grow so extreme weary, as that they will never be contented, nor yet quiet, till they have their shoulders eased, especially when they may have hope to exchange a very chargeable and uncertain Peace, for that which is accompanied with far less charge, and much more security. There was never any Captive violently bound in affliction and Iron, that [Page 23] could fall in love with his Chain: neither any people that are born Free, patiently and long endure either Bondage or Burden, if they can possibly be removed. I never read of any Fool like him in the Proverbs, that could laugh when he was lashed, and feel it not. Men who are endued with Reason cannot so degenerate, as to be like the dull Camels which cry and roar in the evening when their burdens are taking off, but in the morning make no complaint when they are laying on.
And therefore if it shall now at last please Almighty God who can do what he will, and therefore can bring Peace out of Strife and Contention; Truth and Light out of Darkness; so Order and Settlement out of Confusion (for all things are so far from being impossible to him that nothing is hard.) I say if the good Providence of God only wise, shall in his good time so order it, that after the many turnings and overturnings, the many hopes and fears, the many expectations and disappointments the three Nations have so long laboured under; and after the long and tyring expectance of his Majestie, he shall at last return home with the affection, and desire, and invitation of his people, and upon Honorable and good Terms (fit for a good King to grant, and Loyal Subjects to desire) which no doubt if they were heartily and humbly offered, would be most willingly and graciously accepted; so that his Majesty who was driven from amongst us by force and vilence, might be drawn to us home again by Cords [Page 24] of Love, managed by fair and gentle and peaceable hands: It would prove (as we have great cause to hope) a Mercy to these Nations not to be forgotten, and for which we might never think our selves sufficiently thankfull.
For his Majesty, I am perswaded (and so are multitudes of thousands more of my belief herein) that he is led by such Principles both of Goodness and Honour, (what ever may be fancied by some to the contrary) that if he were so invited home, He would not longer desire obedience from his People, nor a blessing from God, then he should punctually perform whatever he should promise in this case. And when nothing else beside is like to do it, his settlement in all probability might settle and establish, in good time, and with the content of all Interests, (if their own wilfulness did not obstruct it) these three most miserably divided, much impoverished and greatly distracted Nations in Righteousness and Truth, in Peace and Order; for all these must concur to make us happy: For what would Peace be to us without Truth and Righteousness, but a fatting up to slaughter. But all these might center together without that hereditary and perpetuated charge now lying upon the Nations to make them more miserable. And for his Majesty, he would no doubt further answer such a free and a fair call (as hath been spoken of) by a reciprocal love, care and goodness every way manifested unto all his loving and obedient Subjects.
Now these most heedfull premises being put [Page 25] and kept together, and most seriously thought on, I hope that all (but in a special manner those many Worthies now intrusted with our Safety and Settlement) as every one beside among us, who have kept their eyes in their heads, and consequently have seen and observed the Calamities and Mischiefs. with all other deformed Issues of our long unsetled Condition, will sit down and consider and follow after the things that may make for our Peace: Remembring that if they are blessed, and shall be called the children of God who are Peace-makers, there must be another Name found out for such as have a Mark set upon them because they cause Divisions, and are Enemies to it and Disturbers of it.
But I know there are some among us to whom such Arguments as I have used are as unprofitable as unplausible, who out of self-ends, that they may reign themselves as Kings, have endeavoured to keep out any other that bears that Name. And another great reason for it, because there are not a few of them whose pale guiltiness cannot abide the thought of seeing his Majesty here, fearing that their guilt will not abide the touch, (for guiltiness would fain keep out of sight;) and to this end have not been wanting to persecute him most maliciously with slanders and reproaches, to make his Majesty (if they could) less beloved and less desired of his People; such as mussle up the mouthes of their own Consciences, that hereby they might stave off their guilt and fears from staring them in the face, and more qnietly pursue their unrighteous [Page 26] and unjustifiable Ends; whose word is, Quecunque modo rem, that they resolve to thrive how ever they get, and think, Ʋbi utilitas, ibi pietas, there is Piety where ever there is profit; hence believe Naboths vineyard a very good purchase, a great penniworth, it lies so convenient for them; loving the inheritance, when they destroy the Heir: So esteeming the Gold of Tholouse very precious; the Bread of the Church, though taken from a robbed Altar, exceeding sweet; not at all considering, that the Table of a wicked man oft-times becomes his snare, as his prosperity his ruine. But a brutish man knoweth not, neither doth a fool u [...]derstand this; when a wicked man growes green, and sits very contentedly under the shadow of his Gourd, there is a Worm (which he sees not) prepared to eat it down, and his present flourishing is a forerunner of his everlasting withering. The Prosperity of a bad man is ever in primis, at the first: Son, thou hadst thy pleasures thou hast not: They think not of the Hand-writing after their mad merriments, nor of the heavie reckoning after their great meals. Envy not therefore the Oppressor, nor choose none of his ways, though they seem never so prosperous, no more then thou wouldest do a Lackey in his imbroidered Coat, because his bravery is a Livery of his bondage. The Palate is not alwayes a competent Judge of the food it eats, because there are feverish and distempered, as well as good and sound Palates that can tast well of things as they are; and these prefer hard fare much before poisoned dainties, and course Frieze [Page 27] far beyond infected Velvet, and had rather pine away by reason of want with their own short meals, (so long as they feed on nothing but their own food,) then grow fat with the bread of Tears; had rather labour for little or nothing, then receive the greatest wages that may be gained by unrighteousness; to be contemned and poor, then suffer any unjust gain to defile them by cleaving to their fingers. But for all those that dare do otherwise, deceiving and being deceived; deceiving others, but themselves most, they will find too late, when their Account is cast up, their Consciences so filled with the pledges of unrighteousness, that there will be no room left for God and his consolations to dwell there. From hence at last proceeds the trouble and disquietness of Spirit in men pressed down under the weight of their own guilt; for as Virtue and Goodness rewards it self, so to it self is Sin a punishment. Poena peccati pecasse, especially to such whose Consciences were bung'd up, hoopt over, when they shall after come to any tenderness of feeling, (if they do not get them pacified through him who alone can quiet them,) if once throughly awakened, they will be ready to break open the Brests of those which bear them, or burn like Wild-fire in them; they put guilty men into such a miserable plight, that they will not know what to do, being desirous (if it were possible) to run out of themselves, Me fugio—because they cannot consider what they shall do, therefore sometimes leap into Hell in thinking to avoid it; not caring what [Page 28] becomes of themselves, or of any thing besides; and if they must perish, would have all extinguished in their ruine.
But what ever a desperate wicked man would have, Quod quisque fecit patitur—the righteous God will render to every one according to his deeds, and is never wont to suffer the guiltiness of some to hurt the innocence, or to hinder in the least either the inward or outward peace of others that desire it, long for it, and can give God no rest until they have obtained it. In order to which, as Satan hath been long acting his part vigorously by his Instruments, animating, strengthening and encouraging all the Powers he could find or make among us to do mischief; so must all of us, who desire and labor to know, and love, and fear God aright, strive together in our prayers, & all other lawful endeavours, that we may improve all the Interest we can make in Heaven, to prevent his mischief. Pray we must, but means must be used likewise, for Prayer without Means is a mockery of God, because God is to be found in the lawfull use of Means, which if we neglect, we tempt God instead of trusting in Him. Here then we must labour more and more to acquaint our selves with God, who can work with, or without, or above Means, but ordinarily by them; and because all means serve him, we (in their lawfull use) must never distrust him. When a mans House is on fire, he deserves to be burnt in it, who (if he be able) doth not arise and help to quench it. And when poor distressed men are at Sea in an horrible tempest [Page 29] ready to swallow them up, they are worthy of no pitty if at that time they go about to secure their own Cabins, and suffer the whole ship to sink and perish. What then shall we further say? What do? Assuredly we must confess that of our selves we know not what to do, and therefore (still observing and serving the good Providence of God) it will be best for us to lift up and to keep our eyes upon him, who can do exceeding abundantly above all we can ask or think; and then, if we can be but fitted for the Mercies we would have, and stand in need of, (if they be good for us) we cannot want them. And what shall we further say? Certainly we can neither say nor do better, then to call to remembrance our former wayes and doings which have not been good. and in what we have not had the grace to do what we should, truly, and fully, and heartily to acknowledge and repent for all the evils that we have done: (True Repentance being like a Sponge to wipe off Blots and Blurs from our Souls.) Here then let us further take to our selves words, and turn unto the Lord with all our hearts, and say unto him, Take away our iniquity, and receive us graciously; so will we render the calves of our lips: That we being throughly humbled in his sight, he may exalt us in due time, and restore unto us all those mercies we formerly sinned away, which we were careless in keeping, and which we undervalued in enjoying, and to return them unto us, (as all other needfull mercies) in mercy, and then they will do us good. These Petitions, and the like to [Page 30] be sent up unto God in general.
And for our particular and present Conditition, let us make it further our great business to multiply our Prayers, and to direct them unto the true Object and Center of Prayer Almighty God, who alone can hear and help, (yet not so to multiply them, but that their weight may exceed their number;) where for our encouragement let us further know, that if we can but petition well, we may then hope to speed well, and obtain at Gods hands what we ask and what we ask not, as in the case of Solomon, who because he petitioned for Wisdome which pleased God well, he had Riches and Honour cast in to it. And what shall we now desire! That God would please to make all those in these Nations understand his mind better, who have been turned wholly or too much into themselves, and altogether neglecting that Royal Law, have done many things they vvould not suffer, and so they might gain, have not cared how they, have gotten.—That God would multiply in their room the number of such publick-spirited persons that tie themselves up to the Rules of Justice, and therefore more mind the good of Community then their own private and particular advantages, and shew themselves alwayes more forward to contend for Gods rights then their Own.—That God would please still to increase the number of those whose ends and aims are firmly bent to close up all those Breaches which the sins of these Nations have made; [Page 31] and to give a check unto all such whose endeavours are still to make those Breaches wider.—That God would please for ever to call in that Commission formerly given to the destroying Sword which made such havock in these Natitions, that keenest and sharpest of all temporal Swords, and which pierced deepest because dravvn from among our selves, and that vve may not any more be delivered into the hands of brutish men, that are skilfull to destroy.—That God vvould please to make these Nations after their so much bleeding to recover their former health and strength, and to live in his sight, by causing the hearts of all the People vvhich inhabite them, more to bleed for that great effusion of blood shed and spilt upon them, as for all other hainous sins committed in them, that they may not be made to bleed afresh by such heavy Judgements.—And novv his Judgements, his most heavy Judgements have been in these Nations, that he would please to make the inhabitants thereof to learn Rightcousness, and to learn obedience by the things they have suffered.—That God vvould surther please to unite the Hearts of all his People in these Nations together, as if they vvere all but one man, that they may joyntly, severally and unfeignedly pray for and pursue after such a Peace and Settlement as may make us at once both safe and happy.—And that he vvould please to be get and increase a right and a true understanding betvvixt his Majesty and the People of these Nations, that he may [Page 32] not be made further to suffer by any of their bold and misgrounded prejudices; nor they longer block up the vvay of their ovvn happiness against themselves by their causeless fears.—That God vvould stir up the hearts of all the people in these Nations who know how to pray, unfeignedly to pray for his Majesty, that if it shall stand vvith the good pleasure of Almighty God, to settle these Nations by the happy establishment of his Royal Majesty here amongst us, that he vvould make him such a Blessing in Himself, and to these Nations such a Blessing likevvise, that the Generations to come may call him blessed, vvhereby all such as have been so presumptuously and vvickedly bold, (led hereunto by their ovvn misconceiving) to utter hard speeches against his Majesty for the time past, may be convinced and made ashamed, and endeavour by their Subjection, Love and Loyalty to his Majesty, for to salve and heal up all again for the time to come.—And then that God vvould further please daily to add unto the number of those Chariots and Horsemen in this our Israel that still may be mighty to prevail with him, and to scatter those, yea, all those whosoever they be that delight in War.—
That delight in War: For War as it is sometimes necessary, so it is alvvayes evil, the vvorst of all remedies that can be thought on; for if fighting and killing in this Case have any other end proposed besides Peace and Settlement, it proves Murther.
I observed but now, that if we desire to be safe and happy by the establishment of his Majesty amongst us, we must be instant and importunate with God in his behalf: The Kings heart is in the hand of the Lord, and he turneth it whithersoever he will. No King can encline his own heart which way himself listeth; and therefore it is the duty of the people that would be happy under a good Prince, to Petition the Lord for every thing that may concern his present and Eternal good and welfare, that so he may become a King of Prayers and a King of Prayses. It is an heedful exhortation of the Apostle in his first Epistle to Timothy, where he saith, I exhort that first of all Supplications, Prayers, Intercessions be made for all men, for Kings, and for all that are in authority: for Kings first, and there is great reason for it, as will presently appear.
The Tempter in the Gospel presented unto our Blessed Saviour the sight of the Kingdoms of the world and the glory of them: The Kingdoms and their glory! and we may confess that there is no such Beauty, Splendor, Bravery, Riches, Pleasures, Majestie to be found in the world as in the Courts of Princes, who are Gods Deputies here on earth; there is soft rayment, there are sumptuous Feasts, rich Jewels, glorious Triumphs, royal State; there is honourable Attendance, and what not? And all these (no doubt) Satan presented on their fairest side, to their best advantage: But he did not tell him how [Page 34] many Cares and anxieties attend Greatness: He did not acquaint him with the abundant troubles, the great disquiet, and marvellous perplexities which usually attend earthly Crowns; all these Satan hides out of the way; nothing may be seen but what might both please and allure. But most certain it is, that the Crowns of Gold which adorn the heads of Kings, though they shine and glister, yet all is not gold in them, because they are in-layed with Bryers and Thorns. High Seats are alwayes uneasie: And there is no good Prince who desires to manage his Scepter well, if he view it round on all sides, but shall find that there is a gread deal more attending earthly Diadems beside Pomp and Glory. And for this reason, First, Prayers must be made for Kings that desire to rule well, because their troubles, cares and fears are greater then other mens. Secondly, Their Temptations are likewise greater then those of private Persons, and therefore they stand more in need of joynt, publick and private Prayers. And, Lastly, They must in a special manner be prayed for by their people upon the account of good, vvhich may be received under them; That they may lead a quiet and peaceable life in all godliness and honesty.
I have done vvith my short Narrative concerning the most eminent King, vvhich might have been abundantly more enlarged by a better Pen, though I conceive there is no great need of it, in regard that God, vvho hath so turn'd the Hearts of the people in general tovvards his [Page 35] Majesty, wil doubtless (and that speedily) turn the face of the King towards his people in bringing him home unto them, and then he vvill be his own and therefore much better Epistle. When a very great number of the people in these Nations, men of even spirits, sound minds, uncorrupt principles, and of godly and blameless lives, that never cease Praying for the happy settlement of this Church and State upon the sure foundations of Truth, and Peace, and Order, and long for it as the morning, shall not be disappointed of their Hope.
To Conclude then, after all our Miseries we may be yet happy and safe, and every thing we want and hope for beside that's good for us, shall assuredly be had, after we have been deeply humbled for, and have thankfully accepted of the punishment of our former iniquities, and vvhen God shall please to speak peace unto us, vve resolve by his Grace and assistance not to return again to folly; and labour vvith all our might to perform and do vvhat vve resolve: By vvhich means all heats and animosities amongst us might be in good time quenched or cooled, every mans rights and properties setled, Trade encouraged and increased; and the three Nations in general, who for some years last past by reason of their strange actings and divisions, have made themselves a Scorn and contempt unto other people round about them, might regain their honour, and become both their Envy and Terror; yea, then all Blessings shall overtake [Page 36] and come upon us, both the blessings of Gods left and right hand. When (which is first to be considered, though here put in the last place) we contend for the establishment of True Religion; of Religion (though we may tremble to speak it) which hath been so much prostituted in these Nations unto ends that have not been good, and made a stirrop to get up to Power or Riches: Oh how many thousand souls have been and are betrayed by the abuse of that Word, whose use is Soveraign and Saving! Yet although some, and they too too many under the mask and shew of Religion have been naught, yea and most vile; it is not possible for any to be good who are not Religious. I say therefore when we endeavour after that, which above all things ought to be most dear unto us, and before all other things most to be contended for, the Purity and Power of Religion, the Purity thereof separated from all dregs or mixture of Error or Ignorance which do marvellously debase it. And then the Power of it, consisting in a right understanding of all those things we may and we must know, which concern God and our selves: And as Religion takes its name from Binding, so then may we be accounted Religious when we bind our selves, as much as we may, to search after every thing vvhich God vvould have us to know, and then to do what vve know; the Practice of Duty being the Life of Duty. In short, vvhen not the Form, nor the Visard, nor the Face, nor the Shew, nor the Name only, but the Purity and [Page 37] Povver of Religion shall shine amongst us, vve cannot be less then an happy people: For this vvill be the only means to procure, to get and to keep the presence of God in mercy and for ever to abide vvith us: And happy are the people that be in such a case; yea, blessed are the people who have the Lord for their God.
FINIS.