A CHARACTER OF His most SACRED MAJESTY KING CHARLES the IId.  
WITH A short Apology before it, An Introduction to it, And a Conclusion after it.  
Writen By a Minister of the Word, Who hath for a long time desired, and daily Prayed for the happy Settlement of Church and State within the three Nations of England, Scotland and Ireland In Truth, & Peace, & Order.  Some mocked: and others said, We will hear thee again of this matter, Act. 17.32. 
LONDON, Printed by D. Maxwell. 1660.   

The Apology.  
IF any shall wonder (as doubtless many will,) why a private person should presume thus to meddle, in such a high business, and of so great concernment as this: 'tis answered, First, That in a sinking Bark the poorest Ship-boy is as much concerned to mind his own preservation, as the Pilot himself. And then, for the Substance of what is here written, He is not alone, or doth not stand as one single person to affirm it, because there are more than many thousands (as he dares presume to say within these Nations, whose Hearts, and Tongues, and Hands, and Feet, with every thing beside are ready to bear witness to it.  
For the Writer hereof, if He had manifested himself to be one of those strange Spirits which very much appear in this scribbling Age, the rankness and luxuriency of whose fancies, (to the exceeding high dishonour of God, and the very great reproach of Religion) make bold profaneness, filthy obscoenity, or downright and disgraceful rail, as foils to set off (what they abuse) their wit, whereby they fight, as much as they can, against God, with his own weapon, he could not suffer too much for so doing: But he cannot lie under that guilt, who hates and abhors such blots, and blurs, and defilements, and waste of Paper; and here most seriously professeth, (so far as he can know his own Heart,) that he believes there is not one which breathes out of flesh and blood, who more desires the happy settlement of this Church and State, than himself: and could be well content to do or suffer any thing within his compass in order to it. And therefore being much persuaded of the Truths laid down in these following Papers; and hoping they might (accidentally at least) tend towards that happy End to which they are intended; he was like one of those bottles in Job, ready to burst until he had found a vent for them.  
Yet, if his strong affections and hearty desires herein expressed, have carried him beyond the Rules of Prudence or Discretion, he humbly craves pardon for his sake, whose Goodness hath been wont to wink at, or not to impute the Errors of an honest Zeal; and so loves the strength of his people's good affections, that he passeth by, or overlooks their failings and infirmities.   

The Introduction.  
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 herself from that aspersion, which chargeth her so much and so often with speaking falsehoods, 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 ourselves 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 venomed tongues, (which in good time will doubtless fall upon themselves) have been long spitting of Poison at the sacred Person presented in this Narrative; such who care not how false any accusation is, so it be spiteful enough; having learned a damned Position from that Devil Machiavelli, 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 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 Virtue, and some dislike Virtue, if not for it self, yet for contradiction sake, and will rather devise than 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 bosom 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 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 fantasy of the Writers own Brain, he will make haste 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 itself 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 mar, a person of very much Honour and Integrity, one of a very high Resolution, 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 of 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 () 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 registered 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 most highly aggravate the cruelty which was showed them) for when it was thus with them, above all example of immanity 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 Soldiers, 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, inhuman 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 fury 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, if he could have endured to behold the sight of men causelessly 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 than they who have been enured to shed blood make it but a sport to kill, as if the life of a man were not worth the valuing; for custom makes that most hateful and unnatural sin, so familiar to them, as that the horror thereof is tvrned into pleasure; thus they making havoc 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 fallen 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 itself) 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 outcries and drowns the rest; it is always 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 died 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 Innocent blood spilt upon the face of the Earth, from 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 swells 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 Bloodguiltiness.  
I have done with this most Melancholy, Sad, Bloody Story, which happened (as I have said) about the time when that Noble Person (before mentioned) was entreated by some, who much desired to have satisfaction therein, That he would please (he having had such a particular Knowledge 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 Relater) 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 die; which now hear speak thus;   

The Character.  
I. THat His Majesty was a Prince unto whom the Lord had given a very large measure of Wisdom and Understanding, far above his Years; for to the great Admiration of those who there sat in Council with him, and when they thought that they had spoken unto some good purpose, His great Reason, upon Emergent occasions, would weigh down all theirs.  
II. He said, That while he had the Honour and Happiness to wait upon his Majesty at St. Johnstons' in Scotland (which was during the whole time of his abode there) he kept both his Eyes and Ears open upon him, and could never observe nor hear (which was very remarkable) that his Majesty was addicted unto any sin of Youth.  
III. To testify this his Majesty was very careful to have a most Regular and Exemplary Court, keeping his whole Family therein very excellent and good Order: And to this end, if he had heard of any Person or Persons in it given to Swearing, Drunkenness, or to any other Exorbitancies, upon a Serious Admonition, if they did not Reform, they were showed the way out of his Doors, not to be taken into his Family any more.  
iv He told us that he had heard the King oftentimes to say thus, (and he desired that this might be in a special manner remembered by us) That if ever it should please God to Restore him unto, and to settle him in his Just Rights, that he would assoon endure a known Traitor about him, as a Debauched man.  
V That his Majesty was very strict in the Observation of his Private Devotions twice every Day, and would not suffer any occasions to divert him from those Duties; and that he was as careful likewise to frequent the Public Ordinances.  
VI That his Majesty retired himself in his Chamber or Closet, where he Fasted every Tuesday in Memoral of his Royal Father, (that day of the Week forced out of his Life by the hands of Violence) which day weekly he reserved himself, as much as he could, from all company and business, whether Public or Private.  
VII. That his Majesty was a Prince as Just to make his Word good as any one in the world could be, for he would never fail to perform any thing he promised (if possibly in his power) and therefore was more  in promising, for fear that he might not be able to make good his Word.  
VIII. That his Majesty was a Prince in whose Disposition he had ever observed a very high measure of Nobleness, Goodness and Gentleness; as good a Friend as any one could find any any where (like Theodosius that good Emperor, who then thought he had a kindness done to himself, when he had a good occasion offered him to show courtesy unto others) for his Majesty was always ready to be doing favours. And as he was so good a Friend, so was he as good an Enemy too, for he could easily forget and forgive any injuries done unto himself.  
IX. That his Majesty knew how and when to take up the State and Person of a King, and when to lay it down. And further, that when he had any good occasion to improve his Valour, he was then as bold as a Lion, and when not, as meek as a Lamb.  
X. Lastly, He said, That he looked upon his Majesty as upon a Prince, too good for Scotland, too good for England, too good for the World, and therefore thought that his Goodness might hasten his Glory. But then he further added, That he had some great reason to hope that God had not so wonderfully Qualified him, and so miraculously Preserved him, but that he had some great things to do For him, and some great things to do By him.   

The Conclusion.  
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 than it hath pleased Almighty God (for causes only 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 Country, and from his Father's house,) and cast wholly upon the Providence of God for his subsistence, which must needs be a very heavy and grievous trial 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 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 bear what he cannot remedy. Fortièr ille facit, qui miser esse potest. No man more strong than he that can stoutly stand under, and not be made to buckle under his heavy Cross, not bear it up only 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 Wisdom and Christian Patience for more than eight years' last passed, 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 Trials hath been still looking up unto that invisible hand from whence all afflictions come: And I speak not this of myself, but from other credible Witnesses that do affirm it, having observed the whole tenor 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 passed 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 Religion, in which he hath always stood constant, firm, steadfast 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 writ) 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 kope, 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 than great Emperor Constantine, who when he was told by his Physicians, That there was no way to cure him of his Leprosy but by bathing his flesh in the blood of young Infants; his heart abhorred their advice, and he presently answered like himself, Mal● semper aegrotare quam tali remedio convalescere; That he had by far rather continue a Leper still, then be so cured, the remedy was so much worse than the disease: So when his Majesty hath been often told, That the best way to recover his Rights unto his three Kingdoms, 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 sinful 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 settled. And many of his Majesty's 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 Almanacs, 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 Physicians there, by which the 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 slatter ourselves into ruin, nor be infatuated to destruction, let our consideration and fear prevent our perishing. And if we do desire to understand the mind 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 yourselves from your transgressions, so iniquity shall selves from your transgressions, so iniquity shall not be your ruin. And therefore if we would have mercy and pardon for sin, we must labour as much as we may to free ourselves from guilt, and show as much forwardness to redress Evils as to acknowledge or grieve for them; remembering (amongst many more particulars which might be here inserted) that unquestionable Trath, Non dimittitur peccatum, nisi restituatur ablatum; That there is no remissien 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 tendered, The Solemn 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 remembered likewise, what in them both was promised to his late so-so-so much suffering Majesty,  
For Vows, (if lawful 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 Israel 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 than 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 lawful) made on earth, are registered in Heaven, 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 cur 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 returned 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 some 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 God's 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 Linen, his Stocks into a Chariot, his Jail into a Palace, and Potiphars Captive into Potiphars Lord and Master. Serving and Suffering leads unto Honour; 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 happy jettlement; 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 entrusted with the great Public 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 for a time might appear to be settled in Peace, and so that they might imagine themselves to be very secure, yet could they never be established in Safety: Because such a Peace would be like a grievous Sore, skinned over, not cured, and therefore continually ready to break out again. For his Majesty, or some other of his Royal Line (and blessed be God there are many of them) will be always 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 justify 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 choose 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 settled close upon the backs of men, the longer it lies, 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 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 turn 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 tiring expectance of his Majesty, he shall at last return home with the affection, and desire, and invitation of his people, and upon Honourable and good Terms (fit for a good King to grant, and Loyal Subjects to desire) which no doubt if they were hearty 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 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 ourselves sufficiently thankful.  
For his Majesty, I am persuaded (and so are multitudes of thousands more of my belief herein) in) 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, than 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 centre together without that hereditary and perpetuated charge now lying upon the Nations to make them more miserable. And for his Majesty, he would not 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 heedful premises being put and kept together, and most seriously thought on, I hope that all (but in a special manner those many Worthies now entrusted 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 unsettled Condition, will sit down and consider and follow after the things that may make for our Peace: Remembering that if they are blessed, and shall be called the children of God who are Peacemakers, 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 muffle up the mouths of their own Consciences, that hereby they might stave off their guilt and fears from staring them in the face, and more quietly pursue their unrighteous and unjustifiable Ends; whose word is, Quocunque modo rem, that they resolve to thrive how ever they get, and think, Vbi utilitas, ibi pietas, there is Piety where ever there is profit; hence believe Naboths vineyard a very good purchase, a great pennyworth, 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 rob Altar, exceeding sweet; not at all considering, that the Table of a wicked man ofttimes becomes his snare, as his prosperity his ruin. But a brutish man knoweth not, neither doth a fool understand this; when a wicked man grows 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 Handwriting after their mad merriments, nor of the heavy reckoning after their great meals. Envy not therefore the Oppressor, nor choose none of his ways, though they seem never so prosperous, no more than thou wouldst do a Lackey in his embroidered Coat, because his bravery is a Livery of his bondage. The Palate is not always a competent Judge of the food it eats, because there are feverish and distempered, as well as good and sound Palates that can taste well of things as they are; and these prefer hard fare much before poisoned dainties, and course Frieze 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 itself, so to itself is Sin a punishment. Poena peccati pecasse, especially to such whose Consciences were bunged up, hooped 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 Breasts of those which bear them, or burn like Wildfire 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 becomes of themselves, or of any thing besides; and if they must perish, would have all extinguished in their ruin.  
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 labour 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 lawful 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 ourselves with God, who can work with, or without, or above Means, but ordinarily by them; and because all means serve him, we (in their lawful use) must never distrust him. When a man's 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 ready to swallow them up, they are worthy of no pity 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 ourselves 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 ways and do which have not been good. and in what we have not had the grace to do what we should, truly, and fully, and hearty 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 ourselves 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 undervalved in enjoying, and to return them unto us, (as all other heedful mercies) in mercy, and then they will do us good▪ These Petitions, and the like to 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 Centre 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 God's hands what we ask and what we ask not, as in the case of Solomon, who because he petitioned for Wisdom which pleased God well, he had Riches and Honour cast into 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 would 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  persons that tie themselves up to the Rules of Justice, and therefore more mind the good of Community than their own private and particular advantages, and show themselves always more forward to contend for God's rights than their Own.— That God would please still to increase the number of those whose ends and aims are firmly bend to close up all those Breaches which the sins of these Nations have made; 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 havoc in these Natitions, that keenest and sharpest of all temporal Swords, and which pierced deepest because drawn from among ourselves, and that we may not any more be delivered into the hands of brutish men, that are skilful to destroy.— That God would 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 which inhabit them, more to bleed for that great effusion of blood shed and spilt upon them, as for all other heinous sins committed in them, that they may not be made to bloed afresh by such heavy Judgements.— And now his Judgements, his most heavy Judgements have been in these Nations, that he would please to make the inhabitants thereof to learn Righteousness, and to learn obedience by the things they have suffered.— That God would further please to unite the Hearts of all his People in these Nations together, as if they were all but one man, that they may jointly, 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 would please to beget and increase a right and a true understanding betwixt his Majesty and the People of these Nations, that he may not be made further to suffer by any of their bold and misgrounded prejudices; nor they longer block up the way of their own happiness against themselves by their causeless fears.— That God would 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 with the good pleasure of Almighty God, to settle these Nations by the happy establishment of his Royal Majesty here amongst us, that he would make him such a Blessing in Himself, and to these Nations such a Blessing likewise, that the Generations to come may call him blessed, whereby all such as have been so presumptuously and wickedly bold, (led hereunto by their own 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 the that God would 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 always evil, the worst of all remedies that can be thoughton; for if fight and killing in this Case have any other end proposed besides Peace and Settlement, it proves Murder.  
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 King's heart is in the hand of the Lord, and he turneth it whithersoever he will. No King can incline 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 Praises. 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 King's 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, Splendour, Bravery, Riches, Pleasures, Majesty to be found in the world as in the Courts of Princes, who are Gods Deputies here on earth; there is soft raiment, there are sumptuous Feasts, rich Jewels, glorious Triumphs, royal State; there is honourable Attendance, and what not? And all these (not doubt) Satan presented on their fairest side, to their best advantage: But he did not tell him how many Cares and anxieties attend Greatness: He did not acquaint him with the abundant troubles, the great disquiet, and marvellous perplexities which usually attend early 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 inlaid with Briers and Thorns. High Seats are always uneasy: And there is no good Prince who desires to manage his Sceptre 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 than other men's. Secondly, Their Temptations are likewise greater than those of private Persons, and therefore they stand more in need of joint, public and private Prayers. And, Lastly, They must in a special manner be prayed for by their people upon the account of good, which may be received under them; That they may lead a quiet and peaceable life in all godliness and honesty.  
I have done with my short Narrative concerning the most eminent King, which might have been abundantly more enlarged by a better Pen, though I conceive there is no great need of it, in regard that God, who hath so turned the Hearts of the people in general towards his Majesty, will doubtless (and that speedily) turn the face of the King towards his people in bringing him home unto them, and then he will 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 when God shall please to speak peace unto us, we resolve by his Grace and assistance not to return again to folly; and labour with all our might to perform and do what we resolve: By which means all heats and animosities amongst us might be in good time quenched or cooled, every man's rights and properties settled, Trade encouraged and increased; and the three Nations in general, who for some years last passed 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, than all Blessings shall overtake 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 stirrup 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 Sovereign and Saving! Yet although some, and they too too many under the mask and show 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 ourselves, as much as we may, to search after every thing which God would have us to know, and then to do what we know; the Practice of Duty being the Life of Duty. In short, when not the Form, nor the Wizard, nor the Face, nor the Show, nor the Name only, but the Purity and Power of Religion shall shine amongst us, we cannot be less than an happy people: For this will be the only means to procure, to get and to keep the presence of God in mercy and for ever to abide with 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.