AN EYESALVE FOR THE CITY OF LONDON: Discovering unto them the great Engagement that lies upon them in point of Duty and Interest, to join speedily with the Kingdom for the restoring of His Majesty, and the resetling of the lawful Government and Peace of this Nation.  
By a Lover of Peace and Truth.  PROV. 24.21. My son, fear thou the Lord and the King, and meddle not with them that are given to change. 
Printed in the year, 1648.   

A short Advertisement to the Common-Councel of the City, and to all other Citizens, concerning the Contents of this Book.  
Gentlemen and Fellow-subjects,  
IT was a wise saying of a wise man, Prov. 27.6. Faithful are the wounds of a friend, but the kisses of an enemy are deceitful. And truly I am afraid you have had many such kisses, and some of them, too like that of Judas, from the mouths of pretended Disciples, and Apostles as it were, who have soothed you up in your sins, and sought by fair words and deceitful colours, to daub over your flaws with untempered mortar: not to cure them, but to cover them, and to make sure your ruin. I am sorry to think that this hath been the business of some Pulpits now so lately amongst you, when the paint of Religion and Piety that hath been drawn over the horrid mischief you wots on, is grown so fading and withered, and the ugly wickedness of the strumpet of Sedition is so visible to the whole Kingdom, and she forsaken and hated of so many that formerly doted upon her sophisticate beauty, that yet they should be so impudent, and go about to make so clear a merchandise of your souls unto your faces, as to persuade you still to entertain such a loathsome and hateful— in your bosoms. I shall say no more to them at this time, but as Michael did once unto Satan, The Lord rebuke them; Not unto you concerning them, but to advise you, that you will not so far betray yourselves to those that walk in the way of Cain, and run greedily after the error of Balaam for reward, having received, as you may too probably suspect, the hire of your destruction, as to let them bewitch you into an incurable condition.  
As for me, I come to you with sincere affections, both to your own and the Kingdom's good. And though you may perceive me to deal plainly with you, yet I assure you I mean nothing but benefit unto you. If my pen have the sharpness of a lance in some things, yet you will find my Ink to have Balsam in it in other things. My searching is to make way for healing. Let me entreat you not to be impatient of the one, and I hope you will find much comfort in the other. Genus quoddam Martyrii est non ignobile, saith Saint Augustine, reprehendentem aequanimiter far. It is a noble kind of Martyrdom to endure the stroke of Reproof with a patiented mind.  
Be pleased therefore to read it through without prejudice, and I doubt not but you may find Cordials at last for every irksome purgative in the beginning. Let me not become your enemy because I tell you the truth. I will say no more for my Apology then what Quintius the Consul said once unto the Romans in a case not in all things unlike unto this wherein I have to do with you. The Romans it seems were then in a slothful and stupid condition, and he doth not spare like an honest man to tell them of it, that he may rouse them from it. Sedemus desides domi, saith he, mulierum ritu inter nos altercantes, praesenti pace laeti, nec cernentes ex otio illo brevi multiplex Bellum rediturum. We sit lazily at home, like women holding debate with one another. We please ourselves with our present peace, not foreseeing how many wars will shortly rise up out of that sloth. And as he draws to a conclusion with them, so give me leave to make my entrance with you: His ego gratiora dictu alia esse scio: sed me vera pro gratis loqui, etsi meum ingenium non moveret, necessitas tamen cogit; vellem equidem vobis placere Quirites, sed multo malo vos salvos esse: qualicunque, erga me animo futuri estis. I shall English it thus: I know well that other language might be more acceptable unto you then that which I am now to deliver: But although mine own disposition did not admonish me, yet very necessity doth exact it of me, rather to speak things true then acceptable. I would most gladly please you (Grave Senators, and Citizens) But I much more desire your safety and preservation, however you shall be affected toward me. And since there are so many that are plotting both within you and about you, to engage you to expose yourselves unto ruin, that you may serve the turns of their sins and wicked interests. Be not offended at one plain-dealing friend, that desires to move you unto your own preservation.   

To the City of LONDON.  
ARe you not ashamed to see the spirit of Courage and Loyalty, moving so cheerfully in the Country round about you, for the restoring of His Sacred Majesty, and the re-settlement of the Peace and Government of this Kingdom, and you to sit still and say nothing, nor put to the least of your fingers to set it forward? Were you so early and so hasty to be a wretched example unto others, in kindling the flames of Sedition and Confusion in this Nation, to satisfy the lust of your pride and rebellious hearts; and will no exactions of Conscience stir you up? nor no examples provoke you, to bring so much as a bucket to the quenching of them? Have you no regard of the miseries and oppressions of your pious and gracious King, trampled upon by base and unworthy vassals, with more than Turkish and Heathenish cruelty? Suffering so many barbarous injuries and persecutions in his Crown, in his Honour, in his Liberty, in his Revenue, in his Queen, in his Children, in his Servants, in his very soul, being not so much as allowed a Chaplain to assist him in Religion, no regard of the sad and bleeding condition of this Church and Nation, ready to be embroiled again in blood and ruin, and to become a prey unto foreign Nations? no sense of the heavy Calamities that hang over your City, which is like to be made the prize of our ensuing contentions? Do you not yet see that there is no way probable upon earth, no course allowable or approvable from heaven, to repair those ruins which are already broken in upon us, or to disperse those other clouds that threaten us round about, but our returning unto God, and restoring of his Anointed? Are the eyes of the whole Kingdom opened, and are you only incurably blind? Are the Country people sensible of their engagements, and can your City be so stupid as to think themselves less obliged than the rest? Have not your sins as well as theirs, been the sad Factors of our Nationall miseries? Were there no fountains in this City that fed the flood of these public calamities, that have so overwhelmed the King and people? Was it not a seditious and seduced party in this City, that by their tumults and misguided zeal first violated the liberty and freedom of the Parliament, by threatening, and over-awing the loyal and faithful members thereof? Was it not the undutiful carriage of some unruly people there unto His Majesty, siding against Him with the forgers of Confusion, that caused Him to withdraw Himself for the safety and preservation of His Person, to avoid the fury of their popular tempests?  
Was there nothing of the womb and of the nursery here of this accursed and monstrous rebellion? had it no supply from the strength and riches of this City? Was it not the Money, and the Plate, and the Thimbles, and the Bodkins, and the Magazines, and the Arms, and the Contributions, and the Forces of this City as well as others, that hath continually supported and kept in motion that ungodly design that hath brought such desolation upon these three Kingdoms? were there no treasuries emptied here, to purchase the blood and ruin of this Nation, and turn this Paradise into an Aceldama? Have there none of your plumes been carried to the feathering that nest, where the Cockatrices have laid and hatched up their poisonous Issues that have been so venomous and deadly in the destruction of our People? Have none of those Seeds of Schism and Faction, of Heresies and Blasphemies sprung up out of your field, that have since so overspread the face of this wasted Church of England? Can you say, you are more free than all others, from those oppressions and persecutions, and injustices and destructions, that have seized upon the King and People, to the wasting of so many Families, the utterundoing of so many thousands of poor people? And is all this nothing to be Answered for? Is there no restitution due from you, for so many injuries you have caused? were you with the first in the mischief? and can you hope that it will content either God or Man, that you should be the last in the remedy? Were you so active, so busy, so zealous, so bountiful in the work of division, and can you not so much as stir a foot for peace, for the restoring of your wronged and abused KING, and for the recovery of your wasted and distressed Country: mistake me not. I lay not this charge upon your whole City, I doubt not but there have been all this while, and are still many loyal hearts that have groaned and sighed to see the growth of these mischiefs. Neither yet would I be so understood, as if I intended to embitter the hearts of any, against all those that have been heretofore engaged in unlawful actions; we shall easily admit the fault to have been more in your Leaders, and False-teachers, than in you: we believe you have been seduced and abused, and that your intentions were not half so bad as the actions have proved: we presume many of you were cheated with pretences and colours of making the King Glorious, and reforming the Church and State. Though no such aims had they been never so sincere in those that imposed upon you, could have justified the actions which they were made use of to countenance, which being in themselves evil, can be made good by no circumstances. But now that you see the plain meaning of this wicked and accursed Rebellion, and that God himself hath begun to show himself against it: Be not I beseech you still bewitched to side with it. Are you so fast entangled in the snare of Satan, that you cannot so much as stir to get out of it? consider the gracious deal of God with you, how he hath provoked you to emulation by the loyalty of others. The good people of Surrey (your near neighbours) are sensible of their Oaths of Supremacy and Allegiance, and that no power on earth can absolve them from them: have you not taken them as well as they? Did not your— Mayor take them at his Installation? Have not all the Officers of your City taken them at their entrance upon their Offices? are they not the tenure of your Authority and of your honour, of your Charter and Freedom, if you have any of these left? Are these dreadful bonds become mere formalities and ceremonies with you? or what Pope have you to absolve you of them? But perhaps you have ill memories since you have drunk of that Lethe of your Covenant; it seems you have forgotten those sacred Oaths. But give me leave to remember you a little, and to set the great obligation of them before your eyes, that you may examine your actions, and know your duties by them.  
The Oath of Supremacy is this:  
I A. B. Do utterly testify and declare in my Conscience that the KING'S Highness is the only supreme Governor in this Realm, and of all other His Majesty's Dominions and Countries, as well in all spiritual and Ecclesiastical things or causes, as Temporal: and if he be the only supreme Governor, there is none upon earth either above Him to correct or limit him, to regulate, or interrupt His Power and Authority, or equal to Him to encounter it or justle with Him in it, or that can require any duty of subjection from you but only in order to and subordination under His power, and with reservation and maintenance of, and without any prejudice to that obedience and subjection that we own unto Him immediately under God, who only is higher than the highest, and above the supreme upon earth, whoever they be whether Houses or Armies, you are sworn to acknowledge His superiority above them. It followeth, and that no foreign Prince, Person or Prelate, State or Potentate, hath, or aught to have any jurisdiction, power, superiority, pre-eminence, or authority, Ecclesiastical or Spiritual within this Realm: and therefore I do utterly renounce and forsake all foreign Jurisdictions, powers, superiorities, and authorities, granted or belonging to the KING'S Highness, His Heirs and lawful Successors.  
The first clause of this Oath is in general terms, and doth clearly exclude all superiority or equality of power either in Parliaments or people, either domestic or foreign, to the power and authority of the King, and that in all causes both Ecclesiastical and Civil. This part doth particularly exclude the power of the Pope, or foreign Princes, in Ecclesiastical and Spiritual matters. If any shall ask why intestine, as well as foreign power is not mentioned in this clause? I answer, first, it is abundantly provided for in the former part of the Oath, and Tautologyes become not an Oath, which ought to consist as of clearness, for the judgements, so of brevity, for the memories of those that take it.  
Secondly, that the reason hereof might be something like that which was auntiently given for the omission of the express provision against Parricides: that it was an offence so great that it was supposed that none would be so wicked to commit it, so it may seem to be the candour and charity of this law not to seem to admit of any such thing as possible in this Commonwealth. That any domestic members of this body should forget so clear and so evident a duty, or fall into so high and so heinous a sin as to violate the power and authority of their own King.  
But yet if any thing be wanting here, it is supplied in the last clause, which is general also, and runs thus, and I do promise that from hence forth I shall bear faith and true allegiance to the KING'S Highness, His Heirs and lawful Successors, and to my power shall assist and defend all jurisdictions, privileges, preeminences and authorities, granted or belonging to the KING'S Highness, His Heirs and Successors, or united and annexed to the imperial Crown of this Realm.  
Where note, first, that you have bound yourselves to keep faith & true allegiance to His Majesty, His Heirs and lawful Successors, that is, That you will faithfully perform your duties of allegiance, obedience and subjection unto Him, and them after Him.  
Secondly, that you will to your power, that is, as much as you shall be able by strength, counsel, personal service, intelligence, supply by your estates, or otherwise, Defend (first) all the Jurisdictions belonging to the King and His Crown; such is the Jurisdiction of the supreme Government in this and all other His Kingdoms and Dominions, with all the Branches thereof. The generality and fullness whereof is set down in the Statute of the 24 of Hen. 8. ch. 12. where this Realm of England is declared to be an Empire governed by one supreme head and King, and the Body politic, compact of all sorts and degrees of people, said to be bounden, and to owe and bear, next to God, a natural and humble obedience: and sure the Houses of Parliament in the most perfect and uncorrupted constitution thereof are yet no Gods, and therefore can challenge nothing of the subject before, or in prejudice of, or in competition with the King; and the King is there said to be institute and furnished by the goodness and sufferance of Almighty God, with plenary, whole, and entire power, pre-eminence, authority, prerogative, and jurisdiction to render and yield justice, and final determination to all manner of folk resinous, or subjects within this Realm, etc.  
The several branches of this Jurisdiction of His, you may see declared in the several Laws of this Kingdom, 
See Parliament Writs. 1 K. jam, c. 1.  as the power to Call, prorogue, and dissolve Parliaments; of making Laws by His royal and free Assent, 
25 H. 8.19.  and his Negative voice; of Calling Convocations or Assemblies of the Clergy; of Pardoning Treasons, Murders, Manslaughters, 
27 H. 8.24.  Felonies, etc. of making Justices in Eyre, Justices of Assize, 
Ibid.  Justices of Peace, and Justices of Gaole-delivery, by Letters Patents under the King's Great Seal, in his Name and by authority of the King's Highness, and His Heirs Kings of this Realm, in all places of His Dominions, at their pleasure and wills. The power of raising Armies, 
7 Edw. 1.11 H. 7.18 & 19 H. 7.1. f. 42. Stat. at large. 4 & 5 P. & M. cap. 3.  and making War, and concluding Peace; granting Commissions to Commanders and Officers, etc. The power of all Cities, Castles, Forts, etc. within His Dominions.  
Secondly, You have sworn, that you will defend all His Privileges, preeminences and authorities.  
Such is sure the Liberty of His Person, that He ought not to be made a Prisoner by His Subjects.  
Such is His privilege, to come when He pleaseth and to sit in Parliament.  
Such is His exemption from all Judicial proceeding against His Person or Authority. 
See judge jenk. p. 11.   
The power to dispose of His own Estate.  
To choose His own Counselors and Servants.  
The Conferring of the great Offices of the Kingdom.  
The making and disposing of the Great Seal, 
See judge jenk. pag. 45. & 25 Ed. 3.  etc.  
And all these you have promised to assist and defend to your power, binding yourselves with that dreadful and sacred bond, So help you God, and the Contents of the Gospel; so that your wilful failing herein is a renouncing of God's help by the Gospel, and so of the salvation of your souls.  
And now Consider this all ye that forget God, lest he pluck you away, and there be none to deliver you. Assure yourselves this Oath of yours is upon Record in the Court of heaven, and will one day be produced, and you called to a reckoning for it. Consider how you have behaved yourselves in order to this sacred Oath, and the Contents thereof, for these seven years last passed, and repent, oh repent, London.  
Consider what this Oath requireth of you now. Do you not clearly see, that all the Jurisdictions and Privileges, and Preeminencies and Authorities of His Majesty are invaded, and spoiled by the insolency of wicked and ungodly Rebels? You have sworn and engaged your souls to defend and assist them to your power, and you have pawned your salvation for it; how do you perform this when you see His Crown ravished from his head? His Sword wrested out of His hand? Himself rob not only of all His Kingly Power, but of the liberty and comfort that belongs unto the meanest Subject? of the liberty of His Person? and the liberty of His Conscience? and you sit still, and will not so much as stir in His defence and assistance? Oh how will this be answered at the day of Judgement? Do not say you have not power to do it; if you would make use of that power that you have, by God's blessing and the assistance of the whole Kingdom, (which is even ready to join with you, and so many whereof have begun before you to your shame) you may quickly make an end of the business, and prevent the shedding of much blood, and the ruin and destruction of yourselves and this whole Nation.  
By thus doing, you may satisfy the duty of your Oaths and of your Consciences, and make some recompense unto your Sovereign and your Country, for those great injuries and mischiefs that they have suffered by the means of your City-disturbers. They expect this restitution from you, without which, how can you ever look that your sins should be forgiven you?  
Do not bring an incurable odium from your King and Country upon yourselves; it may have heavy consequences hereafter: At least do not heap God's wrath upon yourselves, by continuing in perjurious leagues with barefaced impieties. Read the 17. Chapter of Ezekiel, ver. 11, 12, 13, 14, 15, 16. and see what a severe revenger God is of perjury, of perjury unto Kings; mediate seriously upon that question of God, it is a threatening question, v. 11. Shall he escape (saith God) that doth such things? or shall he break the Covenant and be delivered? he means not your Nationall Covenant, but the Covenant of fidelity made unto a King; it amounts to thus much, and will come home to you, if you take not heed. They shall not escape that do such things, if they repent not, if they continue in them. Read your Oath of Allegiance, I cannot stand now to set the whole before you here, much less to enlarge upon it; only let me mind you of that one clause in it, I will bear true faith and allegiance to His Majesty, His Heirs and Successors, and Him and them will defend to the uttermost of my power, against all conspiracies and attempts whatsoever, which shall be made against His or THEIR PERSONS, (note that) their Crown and Dignity, etc. Oh, this hath been bravely kept by some, let no man's false glosses deceive you, equivocations and evasions, and secret reservations are all excluded by the very express words of the Oath.  
In truth I am loath to remember you of the Covenant, I wish it may be forgotten to all purposes, but repentance, lest it prove a perpetual Seminary of blood and ruin to these Nations. I am sure it cannot abolish the force of your oaths formerly taken, nor make void any duty that was due from you to His Majesty. But where it joins with your former oaths and duties, it may aggravate both your sin and punishment, if you perform them not. And did you not there Covenant to maintain the King's Person and Honour?  
I am not ignorant of that wicked loop-hole that was left you there to take aim at his destruction, through that deceitful mound that was pretended to be made for His preservation. But let me tell you, that deceitful Collusions in the framing or taking of Oaths, will prove no abatements to our duties, nor to our condemnation in the neglect of them. Those are your sins, and will not be your excuses.  
If there be any amongst you that have not taken any of these either Oaths or Covenant, yet the general duty that they own to God and his Ordinance, is sufficient engagement to bind us to the King, as to obey him, and submit unto him, not to resist him, and that under pain of judgement or damnation, so to preserve Him, to defend Him, to relieve Him and secure Him, to vindicate Him from the vile oppression of Traitors and Rebels: And if you do it not, here I charge you with all the farther mischiefs that may befall His Sacred Person, and with all the blood and ruin, and destruction and desolation that shall succeed in this Church and State, and shall break in upon us for want of your concurrence: and remember that you have been admonished. Read the 26. Chapter of the first Book of Samuel, at the 16. verse and see what comfortable news David there tells Abner and the people for neglecting the defence of the Anointed of the Lord, though a wicked and ungodly tyrant: and see what our Saviour saith unto Pilate, Joh. 18.36. and consider how you will answer unto God for your disorderly carriages to your pious and gracious Sovereign. It was a question that the hardhearted jews could not answer, that Pilate asked them, Joh. 19.15. Shall I crucify your King? They were not grown so impudent in wickedness, as openly to admit of so great an impiety, and therefore they evade it, by denying him to be their King, crying out, We have no King but Caesar: and when in the title of his Cross they saw written, JESUS OF NAZARETH KING OF THE JEWS. They seem to look upon it as their shame and dishonour, as a charge of impiety and horrid treason upon them, that he should suffer so much disgrace and misery though but under the name and title of their King, and therefore the chief Priests of the Jews make it their request unto Pilate that their honour might not be crucified thereby upon the Cross of Christ: Writ not (say they) the King of the Jews, but that he said I am King of the Jews. But the City of London can be content to see their King trampled on and oppressed, and imprisoned, and abused, and trodden under foot by those whom they have hired, and to give countenance and encouragement, and protection to those that do it.  
But do we not hear some (I hope not many of you) ready to cry out now, in opposition to all this, if we forsake the Devil, the Devil will forsake us, and then what shall we do? we have gone so fare in wickedness against God, and committed such intolerable insolences against our King, and given such provocations to the loyal & honest Party, that we can scarce hope for the mercy of the first, or pardon of the second, or of reconciliation to the third. This was, indeed it may seem, in part the case of Judah, 2 Sam. 19.11. They are noted to have been the highest Actors in the Rebellion with Absalon, and therefore they were slow in entertaining the thoughts of bringing the King back, when all the people of the land besides were earnest in the business: and is not this the very case upon the matter of London at this time? of such a clammy and engaging nature is this kind of rebellious wickedness, that when men are gotten into this net of the Devil, it is too hard a matter to get out again. The old trick of Satan, first to engage men in wickedness by presumption, and then to hold them in it by despair. Such difference is there between the logic & argumentations of the flesh and spirit; the flesh teacheth men to conclude from wickedness to wickedness. I have committed so much sin, that there is no hope of mercy; that it is to no purpose to return. We have done so many and so great injuries to our Sovereign, that there is no way for us but to commit greater, because there is no likelihood that He should pardon us. But grace and the spirit argues thus, We have been the first and most active in Rebellion and wickedness, in chase away the King, and in causing the ruin of Him and of the Kingdom, therefore we will be first and most active in repentance, the first and most active in making amends for our miscarriages. This former is observed to have been the case of Judah there: Viros Judae (saith one) Domi continebat conscientia sceleris & perfidiae, quâ prae reliquis tribubus peceârant, & fortè primi rebellionis Absalomi fautores ac sequaces fuerant.  qui perdito Juveni propius frequentiusque asseverant, the men of Judah were kept at home by the conscience of their wickedness and perfidiousness, wherein they had offended more than the rest of the Tribes, as having been perhaps the prime favourers and followers of the rebellion of Absalon, and having had more near and frequent commerce and intimacy with that desperate young man; Look, look into this glass of Judah, and see thine own face London; examine your consciences and deal sincerely with yourselves, are not the secrets of some of your hearts here laid open unto you? He that deals plainly with you loves you best. Oh, the wonderful searching power of the word of God how it lays open the treacheries of men's hearts, that falling down on their faces they may worship God? Is not this your very case? the men of Israel, that were not so deeply engaged in the rebellion, they are forward and ready to bring bacl their King, their eyes are opened by the strange judgement upon Absalon. They begin to acknowledge now that they were seduced and abused by his glozing promises, and false entertaiments. They remember now the goodness of David, and the manifold benefits that they received by his Government, and they were at strife throughout all the Tribes of Israel, saying, the King saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistims, and now he is fled out of the land for Absalon, and Absalon, whom we anointed over us (not God, but we) is dead in Battle; now therefore, why speak you not a word of bringing the King back? and is not this now in the hearts of all the people of the Land upon the matter at this time? but Judah sits still, being bound like some of you in the fetters of their evil conscience and high impieties. But what does the good King? his heart yerneth after Judah, all their wickedness could not extinguish his love unto them, and herein he was a man after Gods own heart. He sends to Zadok and to Abiathar the Priests, saying, speak unto the Elders of Judah, saying, Why are ye the last to bring the King to his house? seeing the speech of all Israel is come to the King, even to his house. Ye are my Brethren, ye are my bones and my flesh; wherefore then are ye the last to bring the King back? He takes this unkindly & no doubt the King will take it unkindly: But yet Judah is persuaded, for so it followeth, he bowed the hearts of all the men of Judah, even as the heart of one man; so that they sent this word unto the King, Return thou and all thy Servants: so the King returned and came to Jordan, and Judah came to Gilgal, to go to meet the King, to conduct him to Jordan. They get the honour of it at last from all the men of Israel; oh, let your hearts be bowed also, let this blessed example work upon you, let one that hearty wisheth your good, that longs for your preservation prevail with you. Come, though I have been perhaps a little irksome in searching your wounds, yet I have balsam for you if you will be healed. You have highly offended God in violating that Authority that he hath set over you. Yet despair not, he is ready to forgive, if you be but half so ready to seek it at his hands. Humble yourselves, and return, and you cannot fail of mercy. It is his glory to pass by great iniquities.  
You have committed great offences against a gracious King, this aggravates your sins, but withal, it is an encouragement to your conversion, He is a gracious King: He that is so glorious in patience under obdurate Rebels, cannot but be abundant in meekness to relenting Offenders; and if he had the liberty as David had, doubt not, but he would send to you as David did unto Judah. Imagine you heard him expressing himself unto you out of the bowels of those tender compassions that are in him. Ye are my Subjects; ye are my children, ye are my bone and my flesh, so dear and precious are ye unto me. I long for your good, I am ready to pardon all. I pity your errors, you have been abused as well as I. My arms are open to receive you, let not your arms be engaged against me. I am willing to forget all former miscarriages, let God be glorified in all; only persist not now, now you see how both I and you have been wronged. I never meant you ill, your jealousies were your oppressors, not I; why then are ye the last to bring back the King?  
Fear not but that you may more oblige him by your return unto him, if you do it speedily, and do it hearty, then ever you dis-obliged him by your departure from him. You have been the occasion of many oppressions, and of great ruins to the Loyal people, and to your Country; but you may now (if you please) make amends for all, and our Christianity engageth us to accept it from you.  
Be not jealous of your friends, let not vain fears affright you from your share in so glorious a work, as is the restoring of your King and Country, the re-establishing of Religion, and Peace in this Church and Nation.  
Do that which God requires, and leave consequences to him; Nourish those Serpents no longer in your bosoms, that have returned so many Stings for the warmth you have afforded them: when they are in need of your help, than they fawn upon you; but when they can but think themselves able to subsist without you, or to maintain themselves against you, than they scorn you, and oppress you, and affront you, and destroy you; take heed of those friends that are held unto you only by the chains of their own necessities; when they are made strong enough by you, to break those chains, they are like enough to find other chains to hamper you withal.  
Consider well what it is that makes them fly unto you now; is it not to hid themselves under your gowns, from the present storm that they know not how otherwise to avoid? let them not buy their safety, by engaging you unto ruin.  
Remember how you have been paid for your former services; whilst they had their dependence upon you, than you were their White Boys, their Darlings, their Patrons; than you had the Militia, the Tower, and all: But when they thought themselves strong enough without you, to deal with you; what then? then that Army which you fed, and nourished, and supported, is brought against you. Then your Works are demolished. Then they ride in triumph through your City. Then they scorn your Presents. Reject your Remonstrance, making enquiry after the Authors of it to bring them unto punishment. Then they deprive you of the Militia and the Tower. Imprison your Lord Mayor and Aldermen: Slaughter your Apprentices: and most wickedly solemnize a day of Thanksgiving for their Murders. Take away your Chains, to expose you to the rapine of the Soldier.  
Remember the instability of their Votes; one while when they are low, putting power into your hands: and then upon a small shadow of success, ready to retract it again.  
Remember the Affidavit you had lately of the pious resolutions at Windsor against you, and the worthy repair you have had for it.  
Consider well the fallacies and the reserves of their late Ordinance, and how little trust they repose in you therein: rest not yourselves upon such false friends, that change their Adherences as the weather changes.  
In their Adversity they are for you, in their Prosperity they are against you.  
If you make them prosperous, then is it not to make them your enemies? and yet they say, your Common Council hath taken them into protection: well, are you resolved to make them your Masters? if you are? I doubt you will find them costly ones.  
Let me ask you seriously, will you be content to maintain them in a War against the whole Kingdom? against the Scots, the Welsh, the Irish: Take heed, you are like to find it a chargeable undertaking: you know what it cost you, when you had many more to contribute with you; you will find it something more to maintain it alone, when your enemies are multiplied, and your friends and assistants have left you, and are decreased. Beware you engage not yourselves to an utter ruin. It will be much cheaper, and easier for you to recover your peace, then to procure your destruction; and which do you think is the better merchandise?  
Restore the King, and you may repair your Honour, preserve your Lives, secure your Estates, reinforce your Trade, re-establish your Religion.  
If you will play the other game of Rebellion, remember your stakes; all these will be put in the mouth of danger: and what think you of your souls? will they be safe? And what think you of your liberty? have you not sworn to maintain the Laws and Liberties of the Kingdom? do you not see what liberty grows at Westminster? remember the work there upon Tuesday the 16 of May, those vesperae Westmonasterienses, those Westminster vespers, when so much cruelty was used against your Neighbours for but so much as petitioning for Peace. What freedom is left us, if we may not so much as ask our freedom? what security can we have either of our lives or liberties, under them, who take away our lives for but ask our liberties? Is this the freedom you have fought for and purchased at so dear a rate, with the waste of your Estates and Consciences? (I hope all the Kingdom will be sensible of this liberty) for shame awake and join with your Country to redeem your King, and yourselves from slavery.  
Let it not be the dishonour of our Nation (by your means) that the Scots were feign to be the Redeemers of our KING. Prevent the coming in of foreign Nations, lest they fall in love with your treasures, and make you pay dear for that which you would not have at a cheaper rate.  
I must tell you, whoever doth this work without you, you of all men are like to be their Paymasters.  
Well, do not make yourselves uncapable of pardon: do not heap judgements upon yourselves. How long halt you between two Opinions? if Mammon be God, serve him: If the Lord be God, serve him: If Fairfax be King, serve him: If CHARLES be King, restore Him.  
You know what right the King hath to you; but who made them at Westminster or Windsor to be Kings over us? what title can they plead to Govern us? or how come you or we to be their Subjects? have they it by election? who chose them to be Kings? have they it by succession? where is their royal pedigree? have they it by conquest? it's like they would have it so. But (by their leaves) the matter is yet in question, and you and we are the wretchedst slaves alive (for aught I know) if we will admit it, when it is so easy to prevent it.  
Give me leave to deal plainly with you as a friend, The truth is, you are looked upon as the great obstacles of the happy recovery of this Nation. As the prolongers of the present miseries thereof, the great question hangeth upon your resolutions, Whether this Nation shall be engaged in another bloody War or no? If you will be honest and Loyal, you may prevent it by God's grace, and make a speedy end of our calamities, by restoring the KING, and re-establishing the Laws; it wants but your fiat under God, and it is even done already. And thereby you shall bring honour upon yourselves, and endear unto you the hearts of your Sovereign and this whole Nation, and procure the peace of your own consciences by discharging so great a duty unto God.  
If you will still persist in your cowardice and wickedness, notwithstanding all this warning and admonition which you have received, be sure you be able to answer for all the blood, and ruin, and destruction that followeth; and that you know how to secure yourselves from that great share of it, that is like to befall you.  
And take heed of the saying of the Prophet to Amaziah, 2 Chron. 25.16. I know that God hath purposed to destroy thee, because thou haste done this, and haste not harkened to my council. And remember what message Mordecay sent to Esther, Esth. 4. v. 13. Think not with thyself that thou shalt escape, etc. for if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place, but thou and thy Father's house shall be destroyed, etc.  
Consider of it in time and be wise; you will in the end find the French saying to be true, C'est la grand finesse du monde d'estre honest, it is the finest trick in the world to be honest; this is the best husbandry and the best policy. Go therefore speedily in the first place, humble yourselves to God for what is past, ask his pardon, resolve upon amendment; Let there be a Common Hall of your City called, it is just it should be so, in a matter of so great and general concernment, join yourselves together as one man; send to those at Westminster to require the enlargement, the restitution, the re-enthroning of your KING according to the splendour of his Royal Ancestors, and the reinforcing of the known Laws and legitimate Government of this Land, together with the Liberties of the Subject, by Disbanding those Forces that tyrannize over all. If they refuse peaceably to do it, you know what you have to do. The God of Heaven direct you, and work upon your hearts; to his Glory, and the recovery of this poor Church and Nation. Farewell.   

A Postscript.  
SInce I writ this advice unto you, I have heard that there are divers Listed in your City to Engage with the Rebels against the Loyal Subjects of Kent and Surrey, etc. a word or two therefore to them; if you shall go on in any such employment, take this along with you; That as you engage yourselves against your Oaths, your Covenants, your Protestations against God, and your King, and your own Country, for the maintenance of Tyrants and Oppressors, and for the shedding of Innocent blood, and for the destruction of your own Liberties; So you must expect a reward answerable to your work, to be abhominated by the people of the Kingdom: and if God for your sins shall suffer you to prosper in so wicked an enterprise, remember that such prosperity is the way to destruction and damnation; and if hereafter you suffer the greatest share of that slavery which you now shall fight for against those that stand for you and the Kingdom's Rights, you will pay dear for so bad a bargain; but it will be a just return upon your base and traitorous enterprises.  
FINIS.