ENGLAND'S BACKWARDNESS Or a lingering PARTY In bringing back a lawful KING, DELIVERED In a SERMON at Waltham Abbey Church in the County of Essex, at a solemn fast.  
By THOMAS REEVE D. D. Preacher of God's Word in that Parish.  Aegrè facimus, facimus tamen. 
LONDON, Printed for William Grantham, at the black Bear in S. Paul's Church yard, near the little North Door, 1661.   

To the Right Honourable THOMAS Earl of Southampton, Lord high Treasurer of England, and one of his MAJESTY'S most Honourable Privy Council, length of days, and increase of Honour.  
Right Honourable and admired Peer,  
WHat is man, if but mere man? where grace doth not sanctify, what is natural wisdom, but a subtle Cacodaemon? we may see it in this Synopsis of David's troubles; what variety was there of strange prodigious Wits? the Prototype was in David's time, the Antitype hath been in our time. There was an Absalon that took up arms against his natural Father; and what have we had, but Absalon amongst us for these many years? Subjects (which are political Sons) appearing in an hostile manner against their natural Sovereign, the true Father of the Country? we have had the chariots & horsemen prepared, & men (persons of servile spirits, and complying dispositions) to run before the Designer; yea, the trumpets of sedition have been blown, and the popular perfidious cry hath been heard, Absalon reigneth in Hebron; and our Land hath been filled with as many Spies, Intelligencers, Face-triers, Speech-latchers (the vermin of corrupt Commonwealths) as ever Israel abounded with in Absaloms' days. And as Absaloms' rebellion began with glorious pretexts of religion, and reformation, so have not we been sprinkled with the Rebels holy Water? what was there in this Nation for a great while, but paying of vows in Hebron, Lectures, Fasts, Selfdenying Ordinances; and telling the people, that the Form of Government in this Nation was distempered; but if any had a cause, or suit, and they would repair unto them, they would do them justice. Thus all the engines of execrable policy were set on work. And as in those days there was a Zibah that betrayed his dear Master M●phibosheth, so, have not we had many a Zibah? Yes, what have we had but infinite treacherous servants and supplanting neighbour's; which, to gain the estates of renowned Noblemen, and worthy Patriots, have used all manner of undermining practices, and blemishing informations? Si sat sit accusasse, quis erit innocens? If a bare accusation be enough to make a man guilty, who shall be innocent? yet a mere aspersion was enough for a Sequestration; if this stratagem hath cost me three thousand pounds, how many Millions have there been drained, by these hellish contrivances, from many innocent and eminent men in this Land? And as there was a Shimei that cursed David, and had no better terms then bloody man, and Son of Belial, and telling him that the justice of heaven did pursue him, and that he was taken in his mischief; so have not we had as cursing a generation? Yes, what was the spittle of many men's lips, but surnames, and nicknames, Malignants, Delinquents, limbs of Antichrist, hellish Fire brands; Cyprianus was called Caprianus, and Athanasius, Sathanasius? no scandalous names they thought were ignominious enough to avile us, revile us, and reproach us to the people, and this by men that professed the spirit of meekness, and knew that it was not lawful to say unto a brother, Racah; and did they not pronounce upon us, and say that we were taken in our mischief, judged from heaven, and that the hand of the Lord was lift up against us? Oh what ado was there with the righteous cause! and of vengeance printed upon our brows by the stigmatising finger of God Almighty. These were a people of high revelations, and seemed to be Secretaries of State to the hidden Councils, and Decrees of the great God. That party carried it in that height, as if it had been Master of the Ordinance to the Lord of hosts, or been the very Council of War in heaven, by authority to sentence poor Malignants (as they called us) to be shot to death: And as Ahithophel was the busy active man in that rebellion, so have not we had an abundance of Mercurial brains, and dangerous Craftmasters in this Insurrection, such as have advised Absalon to lie with his Father's Concubines in the sight of all Israel; I mean, to counsel our State. Masters to do the most nesarious, detestable, abominable things, which ever the Sun beheld? yea, to plunder; rifle, imprison, gibbet, to make their own countrymen Vagabonds at home, to sell them for Slaves beyond sea, to break in pieces the great Seal; nay, the Crowns, and Sceptre, to raze Palaces, to demolish Castles, to set up Eunuch Parliaments, Hermaphroditical Committees, Cyclopical High Courts of justice, to seize upon Churchland, to expel the most reverend Churchmen out of their just Cures; Oh how have we had Anabaptistical and Fanatic principles of State delivered, as the fundamental Laws of the Kingdom? these jonadabs', these wily men, these Ahithophels', were accounted as the Oracles of God in those days? And did this rebellion go on only with a State-vapour? or a daring bravado? no, as in Absaloms' days, the battle was scattered over the face of the whole Country, and there fell twenty thousand men, and the wood of Ephraim devoured more than the sword; so our treason, was it not a most satal and destructive attempt to the Nation? how many pitched battles were there fought? what horrid slaughters were there committed, as if here, and elsewhere, there had been nothing but slaughterhouses to be seen? What corner hath not been sprinkled with blood? how many mournful Families hath this war caused? we might justly be called Acheldamah. The losses of precious treasure is grievous, but the loss of men's precious lives is an astonishing, dismaying Spectacle. Now (my honourable good Lord) what shall the result of this hideous passage be, but to conclude with Samuel, that Rebellion is as the sin of witchcraft, 1 Sam. 15.23. For if men had not been bewitched, it could never have entered into the hearts of men, or Christians, or especially such Christians as seem to defy jesuites for treason, and rebellion, to perpetrate such barbarous things upon their natural Country, and Countrymen. Some say there are no Witches, and some say there are no Rebels; those that are called Witches, there are that say, they are but Venesitae, Poisoners, or Ventriloquae, Speakers through the belly; so those which some call Rebels, are but such as have a rare art in a new way to take away the enemies of State, & can speak through the belly in a mysterious way, to cry up the liberties of the people; or if they be Witches they are to be called but Sagae, the prime Wits of the time, or White-witches, that do more good than hurt. But I doubt they will be found Maleficae, black Witches, and their very practices will declare it; 1. as Witches are discontented people, so these are Malcontents; 2. as Witches for the most part look ill, so these have a bad physiognomy, they look with glating eyes, and ominous countenances; 3. as the Devils sucks a pap in Witches, so those have their consciences sucked; 4. as Witches deny their Christendom, so these have denied all the ancient principles of faith and morality. 5. as Witches enter into league with the Devil, so these have their covenants, and engagements; 6. as Witches are fair, and plausible in speech, so these have their enchanting language; 7. as Witches are pernicious, they destroy , and living souls; so these consume the estates, and lives of men. 8. as Witches seldom repent, for it is a rare thing to hear of a Witch to be a true penitent, so these seldom have remorse for their most wicked, and wretched actions, it is a rare thing to hear of a Rebel to turn true convert, some of the Paradoxes of their old Witchcraft will a long time stick in their consciences; what a do had David with his Witches? they had cast him out, and they would keep him out, it was a tedious thing unto them to bring back their King; so what a do had we with our cunning people, they had expelled a King, and how backward were they to reinstate him in his known, and ancient rights? we had much strife with them to get them leave their old sorceries. Some would not have had the King brought in at all, and some would have had him brought in upon conditions: when they did it, they did it after an irksome expectation, yea the Text may justly be applied unto them, Wherefore then are ye the last to bring back the King?  
But (peerless Peer) in the midst of this Tragical passage, this was the comfort, the honour, the happiness, that when so great a part of the Nation was under (as they use to say) ill hands, yet some were free from the Witchcraft; for as in David's time some stood firm to him in them midst of the rebellion; as Zadok, and Abiathar the Priests, Ittai the Gittite, that great Statesman; Hushai the Archite, that renowned Country worthy, Barzillai the Gileadite, Shobi the son of Nohash of Rabbah, and Machir the son of Ammiel of Lodebar, etc. So there were amongst us some stable, and invariable to the King, and the King's cause, who were true Mourners all the time of his absence, and never quiet till they saw him brought back; amongst whom I may reckon your Lordship One, and a conspicuous One, you need not my pen to  your worth, wisdom, integrity, fidelity, constant affection, and unshaken loyalty to your lawful, precious, and pious Prince, the whole Land is filled with the Bruit, and fame of your high endowments, and your unspotted obedience to your dread Sovereign; and truly (honoured Lord) this is the motive of this dedication; Had the Duke of Somerset been living, I should have made bold to have made you two the joint Patrons of this worthless piece; but He (to whom I was so infinite obliged, though I never saw his face) being translated to the glorious presence of God Almighty, Let me humbly entreat your Honour (to whom I am as much unknown, as I was unto him) to be the sole Shelter to this way-faring Pilgrim, which must travail through the whole Nation, and perhaps into some neighbouring Countries. I love to choose Patrons by fame, aswell as familiarity, and report as acquaintance. Accept of your Suppliant Servant; who doth devote himself to the honouring of your high perfections, and doth prostrate his inconsiderable self, and these his unpolished labours at your Lordship's feet. Thus beseeching God long to preserve amongst us, such an invaluable Patriot, and priceless Peer with all reverence to your Graces, and ardent desires for the increase of your honour, submissively I take leave and rest  
My Lord, The vowed servant to your Honour's person, and the high admirer of your rich and precious qualifications THOMAS REEVE.   
2 SAM. 19.12. 
Wherefore then are ye the last to bring back the King?  
HEre is a King to be fetched home, and a people to be fetched out; the King may come home, but, there are come that will not invite him home; no, when others show their forwardness, they show their backwardness; averse, perverse they are. Some are eager, and passionate to have him return.  — acrius omnes 
Incumbunt generis lapsi sarcire ruinas; 
Virg. 4. Georg.  their hearts have sent Messengers to him, their desires have prepared Charrets to convey him: if long, and yearnings, could have brought him home, he had been there long ago; their breasts are full of nothing but pant, their lips are full of nothing but earnest cries for his Return, they wish him among them.  
Et gemitu, 
Ovid. 1. Met.  & lachrymis; & luctisono mugitu, With groans and tears, and doleful plaints: saying, Oh that we could see the King's face! oh that the Royal Throne had the Royal Gem to adorn it! oh that we could behold David in as much lustre and Majesty as ever! we could leap out of our houses, and leap out of our Tribes to take a solemn journey about such an happy occasion. This Party hath filled the Land with suffrages to set forward the work, 
Virg. 9 Aeneid. — oneravitque aethera votis, and laden the Air with Votes: But  
Quid prodest coelum votis implesse Neaera? 
Tibul l. 3.  What matter if one Party be forward, and another be backward? some were not so propense as others were opposite. Mulciber in Trojam, 
Virg.  pro Troja stabat Apollo. The Tribes are at a difference, they cannot agree upon the design. 
Martial.  Alia voce pscittacus, alia coturnix loquitur. The Birds have several notes, and tunes. What love, and loyalty was there in the ten Tribes? How did they consent together, and even contend one with another, that the work might be concluded upon: nay, hastened to regain the sight of the King in his proper place, and wont Glory? All the people were at strife throughout all the Tribes of Israel: saying, The King saved us out of the hands of our enemies, and delivered us out of the hand of the Philistines, and now he is fled out of the land for Absalon. And Absalon whom we anointed over us is dead in battle, now therefore why speak ye not a word of bringing back the King; Verse 9.10. Oh generous expressions! Oh honourable motions! but are all as loyal in their affections, and royal in their intentions? 
Zenod.  no, Unicum arbustum non alit duos Aerithacoes. 
Cui quaeso, ut suadeas ne vescentium dentibus edentulus invideat, & oculos caprearum talpa non contemnat Jeron.  It is a rare thing to see a whole Land conspire together in the most worthy Resolutions: They which want teeth and sight, hate them which can chew their meat, and disinguish of colours. The Tribes of Israel are very fervent for a King, but there is a Tribe, a sullen Tribe, which is not half so warm and glowing. No, they had been so deep in Rebellion, in entertaining Absalon and advancing his cause, applauding and anointing him, that they were ashamed and afraid ever to look David in the face. Treason is a black crime, it will ever have some of her swartinesse seem upon it, some of her foot will be cleaving to her sides, it begins in passion, and is accompanied with consternation, it is first Male-Actor, and doth continue a Malcontent; if it hath followed Absalon when he was living, when he is dead, all affection to his cause shall not die with him; no, after men have been full of horrid plots and practices, they are ever after full of horrid conceptions, and suspicions. Oh, if the right King should come to his Throne, what shall become of our Estates, what shall become of our heads? they which have deserved ill are troubled with a Megrim in their brains, they are never quit of their fears and jealousies; they think that all are as fierce, as they have been, and as cruel and merciless, as they have been perfidious and treacherous. See it in this staggering and lingering Tribe of Judah, they could readily join with the Usurper, but when they should do right to their lawful King— clausis cunctantur in aedibus omnes, they sit musing in their houses with their doors shut; they cannot show their heads, they cannot stir their feet. Let who will speak, Judah is silent; let who will gather hands, Judah will not subscribe; let who will go, Judah will stay at home; the Tribes of Israel make mentions, but Judah is deaf; the Tribes of Israel express their desires, but Judah is dumb; the Tribes of Israel prepare for the journey, but Judah is lame. Alas poor distrustful, delaying Judah, Quae tantae tenuere morae? What made thee thus to protract the business? Sure I am thou art very tardy, and slow-paced: thou art as the best of the Tribes, and yet the last of the Tribes; last in the League, and Leaguer; neither thy Presents, nor thy preparations, thy Messengers, nor thy Waggoners are ready; the general cry cannot awaken thee, the general offer cannot incline thee. Ten to one is nothing to thee, thou standest by thyself, when all others stand against thee, stand before thee; thou mayest come in in time, but it is at thy leisure, with a great deal of pausing and hesitating, thou art the hindmost, and thou art the last. Thou dost not appear of thyself; no, thou must be sought, and wrought upon; thou movest not a foot, till thou be'st sent unto; thou sendest not a Message to the King, but the King is enforced to send a Message to thee. Stiff Judah, that thy King must bow to thee! Is this haughty Judah! that thy King must Court thee! Is this Subject like? after thy high Treason, is not this a kind of petty Treason? to abuse Majesty, and to make thy Sovereign a Petitioner, a Solicitor; this may be thy stomach, but it is none of thy duty; it may be thy arrogancy, but it is none of thy Allegiance; thou mayest face it out to the world, but thou wilt never answer it to God Almighty; it is pride, it is disloyalty. Yet thus Princes are constrained divers times to be supplicants, and to bend to such as ought to bend their knees to them: Kings may connive at this, but will God pardon it? What, to have Liegemen, lofty Lordly men? Is there a more shameful, sinful thing then to see imperious Inferiors? Lusty Subjects? no, were they Peers, or Dukes, they might blush to see it in their garb, and tremble to put it into their account. If David's heart smote him, that he cut off a lap of saul's garment, then, their hearts may grieve them that trample the Robe of Majesty under their feet. It was a good speech (full of judgement, full of honour) of him, that said, A King ought to come into his Kingdom upon his feet, and not upon his knees; for, may every man boldly challenge his right, and must a King beg for his right? Matchiavil may have such a principle, but I find no such fundamental rule in my Bible; doubtless it hath more in it of the aspiring Spirit, than the inspired spirit. Yet my good King here in my Text, (happen how it will at Doomsday) is necessitated to how, and stoop, to send and seek, to use informations, and instigations to get into his Throne; De facto it was so, though De jure it ought not to be so. Yet for the present David is enforced to employ Messengers, and those none of the meanest, even the reverend Priests, yea, the most reverend High Priests, Zadoc, and Abiathar to consult, and contest with them, why they should be so refractory, and stiffnecked with their King; and indeed at their conference, they might do something; but out of their own consciences, before they did just nothing. Well what Arguments do they use? Such as were pregnant and convincing; First they press them upon the point of honour, whether it stood with their reputation to neglect such a memorable Duty; would they stand out, when all others yielded? No, They would be dishonoured by the Generality: For that the King should come home, it was a common bruit, a National vote, The speech of all Israel was come to the King, even to his house, v. 11. But for fear that this should not effectually persuade, they fetch a stroke with the great hammer; they leave the argument of fame, and come to the argument of shame, telling them, That they would be accounted more than unreasonable, and unjust, even inhuman and unnatural, if they did it not: For they told them, that they were not only of his Country, but his kindred, they were his brethren, his bone and his flesh; he was born amongst them, and drew his lineage from them, therefore if strangers will do so much, then shall men of the same blood not join with them? Yes, For consanguinity sake they shall be the first, and not the last. Wherefore then hath David the least kindness from you? wherefore are you in the rear to do a good office to your native King? wherefore are ye the last in bringing back the King? Ye are my brethren, my bone and my flesh, wherefore then are ye the last to bring back the King.  
In the Text consider with me these particulars.  

1. An Expostulation, Wherefore then,  
2. The persons reasoned with, Ye,  
3. The unseasonableness of appearance, the last,  
4. The action of moment discussed, to bring back,  
5. The person of quality to be reinstated, the King.   
First for the Expostulation, Wherefore then? From hence observe, That man is not Lord Paramount over his actions, but he is to be brought to an account; wherefore is it said, That every man shall kiss the lips of him that giveth a right answer, Prov. 24.26. if man were not to answer for himself? This is meant not only in respect of counsel, but likewise of convention. God saith in point of Religion, Declare that thou mayest be justified, I say 43.26. And so the word doth say in point of manners, Produce thy Reasons that thou mayest be vindicated, The wisdom of the prudent is to understand his way, Prov. 14.8. And how to understand his way, if men were not bound to maintain the Judiciousnsse of his actions. The Apostle doth speak of unreasonable men, 2 Thess. 3.2. and such are all those, which will not act by reason, or render a reason of their actions. Job said, that he would not refuse to argue the equity of his do with his servants, when they did contend with him, Job 31.12. When then we deny to be responsible to mankind in general to attest what we have done. 
Virtus est recta ratio.  If Virtue be nothing else but rectified reason, than we should declare whether we have kept within our measures, or be irregular, and exorbitant. Man's refined reason should be shown in the defending of his own actions, as Tully, when he was brought to the test for his demeanour, said, it was but reasonable that was demanded, and they should find by his answer, that he had conversed with all the Muses. Ratio est numerus, 
Cum omn bus Musis me rationem habere cogito C●●●ad Attic.  Reason is a number, say the Philosophers; then every reasonable man should bring in the bill of his whole life, and not be unwilling to show what an Arithmetical Conversation he hath had; for this is Rationem reddere, to exhibit an account. To defend our actions, what is it but to purge, and purgare est purum agere, To show ourselves to be pure from the steines, 
Colum. l. l●b 3.  which some would fix upon us. Wherefore hath man a tongue in his head, but to be his own Advocate? it is as necessary to fence thy deeds, as to fence thy head. So many eyes do not look upon us in vain, no, 
Magna quaedam respondere munda. Man l. inseperabilis comes justutiae. Aristot.  We ought to give some satisfaction to the great world, that high Judiciary: this same clearing of thy transactions, is the inseparable companion of Justice. If thou be'st inculpable, thy innocency will answer for thee; if thou hast been culpable, and hast renounced thy sins, thy reformation will answer for thee; if thou hast been culpable, and dost remain culpable, the Judgement of the world may be a preparation to thee for repentance to prevent the last Judgement; howsoever answer thou must, for thy coins are not more necessary to be tried, than thy works; thy evidence for thy land, is not more requisite, than the evidence for thy life; that if it be possible thy Apology may be ready, And thou mayest have the answer of a good conscience. Every man may be put to this trial, and have an Interrogatory put to him as here, Wherefore then?  
Application. This serveth to reprove them, which do decline this search, question our lives? no, who made you our Inspectors? no, we have men that are ready to strike out those eyes that shall but look into them. Men must rather submit to their actions, than they will submit to a discovery, or discerning of their passages. How many sinful, shameful, absurd, abominable, senseless, graceless, deplorable, detestable things have there been done, and yet none of these will endure a scrutiny? They are Censurers of all other men, and yet no men must be Judges of them: They act by humour, and live without control; No probe shall be put into their wounds, no balance shall take the weight of their facts: 
Herod. l. 3.  no, if Prexaspes meddle with the intemperance of Cambyses, it is enough to have his own son shot to the heart in his presence: 
Cromer. l. 4.  If Bishop Stanistaus come to inquire into King Bolestaus list, and Tyranny, it is enough for him to be slain at the high Altar, and the Soldiers to hue him to pieces. Examples are infinite of this kind. 
Pertinocia, est inflexibil m●● is obstinatiae, nolle cedere miloribus. Cicero. Q●anto rigore suum co●●tur defendere errorem.  Strike at an Asps hole, and thou art sure to be stung: Shave a Lion, and thou wilt feel the force of his teeth. Many men live as if there were not a Superior to question them, or a wise man to pass sentence upon them. Pertinacy doth arise from an inflexible stubbornness, that men are not willing to yield to their betters. It is to be admired, faith Jerome, That when a man hath done incongruous things, with what rigour he will defend his error. A fool is wiser in his own eyes, than seven men that can render a reason, Prov. 26.16. And we have a drove of these bruits, that though fools they are, yet there are no wise men that can show them their want of reason, or by rendering a reason, can bring them to reason. By this means it doth come to pass, That wicked men do rule, and holy men are slaves. But ought not all men to be brought to the bar? 
●●●mpii regnent & pri serv●●●, August.  yes, why else do we read of such frequent disquisitions of men's behaviours in holy Scripture. What is this that ye have done, Gen. 3.13. Why hast thou not obeyed the voice of the Lord? 1 Sam. 15.16. Wherefore transgress ye the Commandments of the Lord that ye cannot prosper, 2 Chron. 24.20. But there is not what, why, nor wherefore to be put to these men. Whatsoever they do, must be taken up for authentic, and authoritative beyond dispute, or inquiry. But this is but the superciliousness and self-conceitedness of men's natures, for by their favour every man ought to endure an expostulation, and submit to an experiment to be made of them, as here, Wherefore then?  
Ye.  
Now let us come to the persons reasoned with, Ye: ye that challenge the same Pedigree,  
— Quo eadem genuerunt viscera, 
Ovid.  whom the same bowels brought forth, which have a propinquity of blood with me, which are my brethren, my bones, and my flesh. Is this your reference to me, and shall the Tribes of Israel be kinder unto me than ye? Is not this a just crimination against you? Yes, assoil it, if ye can, Wherefore then are ye? From hence observe, That it is a scandal for near Relations to fail in offices of love. There is no greater grievance, then when a man is deserted of his own, when Acquaintance, Affinity, and Alliance do stand at a distance.  — dolus, an virtus quis in host requirat? 
Virgil 2 Aen.  
It is no matter for an open enemy, whether he use craft or courage, but for a professed friend to use any thing but integrity and sincerity, is shameful and hateful: 
Id. ibid.  Oh it is an unsufferable thing, when  — ipse doli fabricator Epeus, 
a man is deceived by his trusty confident:  — quis fallere posset amantem? 
Virg. 4. Aenead.  
Who can be treacherous to that heart, which is knit to a man in entire affection. This was David's complaint, My lovers and Neighbours stood looking upon my trouble, and my kinsmen stood afar of, Psalm 38.11. and this was it that pierced Job to the quick; His brethren were fare from him, his acquaintance were utterly estranged, his kinsfolk failed him, and his familiars forgot him, they which dwelled in his house counted him a stranger: he called his servants, and they gave him no answer, though he entreated them with his mouth, yea his breath was strange to his own wife; though he entreated her for the children's sake of his own body, Job 19.13, 14, 15, 16, 17. Yea, this was our Saviour's groan; that he had no honour in his own Country, nor amongst his own kin, Mark 6.4. Now what more inhuman, and prodigious, then that the ties of nature should be lose twists? where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Naz. Illa est vera fraternitas, quaenullis casibus frangitur. Seneca.  where a reciprocation in birth, there should be a reciprocation in respects. That is true brotherhood, which is not rend asunder with any casualties; strangeness in kindred is not only a repture in humanity, but a schism in Nature. It is grievous, when there is a friend that is closer than a brother, Prov. 18.24. when a man cannot go into his brother's house in the day of his calamity, because better is a friend that is near, than a brother afar of, Prov. 27.10. How do these violate all engagements? and raze out the very Characters, which are engraven and imprinted in the womb; they dry up the springs of pedigrees, and grind to powder the souls of their Progenitors. For, did their Ancestors give them the same lineage to live as Aliens? Should community of stock, and kindred not beget a community of correspondency, and benevolencie; Should these be averse, discrepant, diametrically opposite? no, here is a ground for a rebuking, increpating, criminating expostulation, as here, Wherefore then are ye?  

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

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

Application.  
This doth serve to reprove Retarders, who do defer honourable Undertake: who either never appear at all, or do come nimis sero too too late: a protracting generation, who cannot walk without their Guides, nor stir a foot till all their Neighbours round about them have trodden out the way for them; they are loath to be too forward, or to be called at the first: no, they halt and loiter, and play the Truants: if they do present themselves at last, it is at a very untimely season; they are the last, as if they had no will to the work, or could be contented it should never be done. But are they thus backward in sin, or base actions; no, there they are in the forefront, they fly with eagle's wings, they send in their presents, cast in their Thimbles, and Bodkins, appear in Buff; call in all their friends to arm, and harness; have their young Volunteers, and Maiden-Troops, and what not? Oh very quick, active, serious, furious, accelerating, precipitating, mischievous, and scandalous things they are! there they move navibus & quadrigis, with their Sea-forces, and Land-forces; Oh the holy Cause, the holy Covenant, made without either King or Scripture; stand by it, die by it, make no delay, use no tarrying, no, Festinate viri, jamjam mora nulla est, Make hast ye men of Gods right hand, though ye do the same things that ye condemn the Jesuits for, yet this design is sanctified in the Pulpit, and let their Zeal kindle you into a Jehu's heat; March furiously, go in the strength of the Lord, and take with the Lord the Wings of the Morning, let every man be Ocior c●rvis, & agente nimbos ocior Euro, swifter than Hearts, or the tempestuous East-wind; Oh your day is dawned, make no pausing, lose not a minute, but see ye be at your colours, at the first beating of the Drum. Curse ye Meroz, curse the Inhabitants thereof, because they came not forth to help the Lord, to help the Lord against the mighty, the execration of holy Church lay upon him, who if either absent, or not active, and expedite in such a pious Cause. Corah is the foremost to head a Rebellion, and Judas doth lead the Van to betray his Master.  Tartessos fratrem medio Therone premebat. 
One press upon the heels of another: every one would be a Leader; let it be a contrary act, yet there is striving that a man may be a Prevaricator; let it be an harsh song, yet there is a desire to be a Preceptor; let it be a bad Race, yet there is an ambition to be a Prodromus, a Praecursor. But in matters of Virtue and Fame, and Honour there is no such haste; no, there men stand gazing, and expecting, as if they must be drawn out, forced on, led forth, how many scruples and demurs, and fears and jealousies are there? men are loath to show their faces, or lift up their feet, or get into the way, or keep the way; a man would think they were undertaking a Pilgrimage, or going to a gibbet, or called forth to fight with Giants and Tigers. If they yield their presence at all, they are the last. But, on beloved, learn more promptness in lawful and laudable things: it is a shame in matters of justice and equity to be pawsers, as you may see here in bringing Judah, who is disgraced for being the last. Wherefore then are ye the last?  To bring back. 
Now let us come to the action of moment discussed, to bring back. Can Absalon draw multitudes to his party, and being drawn in, do they not know how to get out? Cannot the seduced be reduced? Can the whole country rise to drive forth, and cannot the whole Country rise to call home? Or, would the other Tribes advance the work, and do Judah slacken it? Is the Royal City most languishing towards the Royal Person? Is not this her scandal? her infamy? Yes, was she the first to banish, and the last to bring back? How is this urged upon her as her Reproach? Wherefore then are ye the last to bring back? From hence observe, that a work of Restauration doth come off with an heaviness. It is an easy matter to rend, and to scatter, and to quench, and deface, but it is not so easy a matter to stitch together, to gather up, to kindle, to repair. This same work of Reformation and Redintegration, to renew things in their first Beauty, and to restore them to their pristine splendour doth come off with a difficulty, it is Elephantis partus, as the birth of an Elephant, long in the bringing forth. Hoc opus, hic labor est,— This is the work, this is the laborious Atchieument; it is a wonder to see, that— aula sepulta resurgit, a buried Court should rise again out of her Grave-cloathes. Alexander at the motion of a Strumpet might, soon burn Persepolis, but neither he, nor any of his Successors; could raise it again to her ancient Glory. Aerostratus in a mad humour might consume in a night the magnificent Temple of Diana; but to this day there is nothing to be seen of it but wasted Ruins: 
Fortunat.  A disease is soon gotten, but health is not so soon again regained; it is an hard thing to bring men to the restitution of illgotten goods, but it is an harder thing to bring men to the restitution of decayed. Greatness. As he which is fallen is like a lamp that is despised in the thought of him that is at case, Job 12.5. so, that which is demolished is looked upon with an eye of neglect in the thought of him, which minds nothing but his personal quiet, and safety. Let David come to a state of distress, than every Which-scorning Nabal can say, who is this David? who is this son of Ishai, 2 Sam. 25.10. then, Bow down that we may pass over thee, Es. 5. ●5: at that time these is rather derision, than sympathy. If Jerusalem come to a weeping state, how many are there, which will bring her first smiles into her cheeks? no, amongst all her lovers there were none to comfort her, Lam. 1.2. Who shall feed the sheep of slaughter? their own shepherds will not pity them, Zach. 11.5. By whom shall Jacob arise, Zach. 7.5. God may lift him up, but man will not readily set him upon his feet. No, men stand aloof from the sore, and puff at them which are in extremity; The walls of Jerusalem being burnt, Nehemiah and all his Friends were hard put to it to get them, rebuilt. People out of an high-brained fancy may quickly pull down places of Judicature, and throw down Thrones, but it will be no less than a miracle from Heaven to restore Judges as at the first, and Princes as at the beginning. Es. 1.22. Behold the tears of such as were oppressed, and they had no comforter, Eccles. 4.1. Many are of the mind of Agesilaus, who being desired to stay his march, till his sick friend recovered, he never regarded the motion, but went on with his march, only saying, Arduum est misereri, & sapere, It is an hard thing to pity, and. to be wise & so by many amongst us it is counted mere folly to be too compassionate. Many can wound, few can heal, many can expel, few can bring back, Wherefore then are ye the last to bring back?   

Application.  
This doth serve to exhort men to forbear, from outrageous courses, many men have no greater civility, then  
— ictu discludere turres  
Disturbare domes, avellere signa, trabeisque.  
Et monumenta virum demoliri, atque cicre.  
Lucret. l. 7.  
To throw down Towers, Palaces, Ensigns, Monuments, yea;  Diruta Martae suo Lyrnessia maenia vidi, 
Ovid. Ep. 3.  
We have seen the walls or glorious Cities leveled by the hands of their own Natives; their own Countrymen have been Pioners and Batterers, to work their own desolation; nay, such a City,  
Quam neque finitimi valuerunt perdere Marsi.  
Minacis aut Etrusca parsonae manus; 
Horat. Epod 16.   
Which neither our neighbouring Enemies, nor our most spiteful, full outlandish foes could ever destroy, these have brought it to ruin. Oh what wastes and spoils have there been in England and Ireland? It would make a Barbarian lament to see how the Houses of Ivory have perished, and goodly dwellings have been made possessions for Bitterns, and Cormorants, and Screech-owls; yea, a land that was once as Eden, the garden of God, hath been since left desolate like the wilderness; sure I am, that, 
Ovid. Ep. 2.   Luxuriat Phrygio sanguine piguis humus, 
Many a Field hath been fattened with the blood of the slain, and massacred. Now oh ye wild Furies, how long will it be before we shall see these woeful scars of your blind and mad rage healed up? No, tumult may root up that which moderation cannot in a long time replant. The Fool may cast firebrands, and Arrows, and say, Am I not in sport? But the wiseman cannot extinguish the burn of these firebrands, nor cure the piercings of these Arrows, which the fool hath been the Author of. Multi laedunt, nemo succurrit, nemo opitulatur. 
Hugu  Many men hurt, but few succour or help. When Jehoshuah the high Priest stood before the Angel to procure remedy for Jerusalem, Satan stood at his right hand, Zach. 3.1. So when some would redeem a Church or State out of thraldom, there are Adversaries enough to continue her miseries, and increase her bonds. How many soft bowels, and State-building hands are there in this land. Speech cost nothing, and siding with a party is not very chargeable; many men will subscribe their Names, be Confederates with the just cause, and vaunt & vapour as highly as the best; but it is an hard thing to get a Commonwealth Offering from them. No, they which are worth thousands, and have no charge of Children, yet they will give away all that they have to strangers, or some new created kinsman, rather than bestow ten Talents upon the Public, their Natural Country that hath bred them, and fed them, and stocked them, and bestowed all their Honours upon them, get not a Legacy from them in their last Will and Testament. His Epitaph will be this;  
Hic jacet Triparcus, donec farcae sub hoc tumulo condiderunt, here layeth self-thirst, till the Destinies laid him under this Tombstone. Therefore seeing help doth come in so slowly, let not damage be so rife; let this Boutefeau of Nations leave casting of his Balls of wildfire; Vermine are not beloved, every one hate a Wolf and a Crocodile. Nimrod the mighty hunter hath no good report, it made the tears to spring out of the eyes of Elisha to look but upon the face of Hazael, who should slay young men with the sword, and dash in pieces Infants against the stones, and rend in pieces women with child: Thou may est count thyself an Hector by these things, but thou art but a Mastiff; for, What is thy servant a Dog, that I should do such things? Thou hadst better be a Dunghill carrier than to lay Cities in heaps; or be a Fox-hunter, than a Kingchaser; for when David is driven from Jerusalem, Absalon doth play mad pranks, and thy poor Conscience is subject to the advice of Achitophel; thou silly wretch, dost thou know no God but thy Commander? then see thy Captain General, and his Zanee at his elbow. Art not thou a rare Swordman under Absalon and Achitophel. Give over thy trade therefore, for poor blind soul thou art doing that, that the child that is unborn shall curse thee for; yea, that after ages shall defy thee, and execrute thee for. For thou hast nothing in thy mind but wastes and ruins, pulling down of Nobles, and frighting, and pursuing Kings but of the Nation, Egregiam vero laudem, & spolia ampla, thou wouldst feign have a great name for villainy, and be egregious for that which is prodigious, and execrable; But when thou hast done all thy mischief, who shall make satisfaction for it? We know thy Venomous heart (in the state that thou art in) very well, thou hast nothing but poison in thy breast, but who shall pull out the stings that thou hast left in other men's sides? Thou art bad enough thyself, and it is an hard thing to find good men enough to redress that which thou hast left deploreable; The best are not very forward to promote good things; no, that which some have damnified, others will hardly repair; him whom some have driven away, others will hardly bring back; no, they are the last usually in such a work: Wherefore then are ye the last to bring back?   

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

Application.  
I could make several Applications of this point, as first, to show that man's nature is wild, for he must be kept under by Government, there must be a King.  
Secondly, That that man is inttactable, which is not been moratus well ordered; for he hath the means of a well composed life, there is a King.  
Thirdly, that sin cannot ever escape , there will be vengeance for it elsewhere; for here is punishment, there is a King.  
Fourthly, That great is the Charge of Supreme Authority, there are thousands to be answer for, for, why is one set over all, but to be responsible for all? Yes, he is a King.  
Fifthly, That high Dignity doth belong to him in the chief place, for he is a King.  
Sixthly, That God is to be adored, for there is one upon Earth, that hath Reverence, Subjection and Loyalty, there is a King.  
But I shall pass by these, and many other Applications, which might-justly be drawn one of this word King, and shall only insist upon that which is most pertinent to my Text, and the present occasion, which is this,  
That true remorse  Rebellion should carry with it a King seeking affection.  
Repentance doth express itself in contraries, the sinful acts are turned into dutiful acts; for how is it a transmentation, if there be not a transformation in the desires? Yes, he that hated a KING, must honour him, and he that hath chased him from his Throne, must bring him back; else though he hath put off his Harness, and withdrawn his Ordnances; yet he doth keep his Drum, and his Trumpet; though he hath sheathed his Sword, yet it is drawn naked in his heart; He is not a Rebel in Action, but he is a Rebel in Resolution; an injured King▪ therefore must be righted; and he that hath been cast our, must be sought out and brought back: Oh than that it is so hard a thing to find a true penitent Rebel; some there are that perhaps have given over the WARS, but have they given over their spite? They have left their Commands, but have they left their Principles? They make no tumults, but willthey make satisfaction? They seek not to destroy him, but will they seek to Enthrone him? No, they had rather bring him to nought than bring him back. These same King's Lands, and King's Rights are so sweet, that they cannot endure that the right Owner should have a Reentry; there are too many sick of the King's Evil.  
They have been Kings so long, that they are loath that their Jura Regalia should be taken out of their hands; it is Indignation to them to hear of the King's Name, but it would be Death to them to look on the King's Face. The bringing of a King back, would bring them back indeed; they must lose their Princely Houses, their Lordly Manors, their rich Offices, their stately Parks, etc.  
Do Lions use to part with preys, which they have carried home? No, there may be many steps seen towards their Dens, but— nulla retrorsum, none backward;  
A man may easily conjecture what they will give to a King, which will not give him the title of a Gerttleman, nor the patrimony of a yeoman's son; were he of their dieting, he should have far modicum slender commons, were he their Alms-child; 
Pers. sat. 3.  he should receive every thing manu contracta with the Nigards fist, Lazras got as much at the gate of Dives. They know his birth, 
Horat.  but like Foxes they provide only for their own cubs they knew where his Crown land lay, but all the revenue of it goes to their coffers, little comes to his purse. He may bless the bounty of strangers, rather than magnify the courresie of his own Nation; what sumptuousness soever hath been at their own tables to gorge themselves, their Friends, and Favourites, Sycophants, and Parasites, their Comrades in baseness, and complices in mischiefs, yet I doubt the King can boast little of their largesses. The Smaritain hath poured in all the Oils and Wine into the half dead man's wounds, the rest have but gazed upon him and past by; It is astonishment and horror, to think of the barbarous savageness to the Father, and the brutish inhumanity to the son. And wherefore all this, but as they had murdered a King so they would murder Kingship itself, & behead the very office and calling of a King; fain they would have imitated the Romans in keeping F●galia, feast for the utter exterpation of Kingly government. And why so? Kingly power was, burdensome, burdensome? what the rule of one King more, then of many? No, I doubt the shoulders of this Nation have found the weight trebled by many Governors beyond that it was by one. Tappeal to the consciences of any impartial men, whether there was ever heard of such taxes, and impossitions, venations, and skinnings, as there were by these Butchers? they plagued the living, and they would if it were possible a mortuo tributum exigere, require tribute from the dead, we have found the proverb true, that Serpents nisi edat serpentem, non fiet Draco, a Serpent, unless it do eat a Serpent, can never. be a Dragon; They were wholly given to devouring, and raveiling bonus odor ex re qualibet. The odour was sweet though it came from the bafest exactions, and I pray what a kennel of bounds, did they keep to hunt the poor Common to death? was there ever heard of so many shirking Officers, & rapations Servatours, as there was in their reign? if they were such good rulers, I hope there are some memorable records that they lest behind them of their worthy spirits; but I doubt it will trouble the wits of their best friends to show one good deed conspicuous, and eminent, that they did in their eighteen years' supremacy; except they did count these good deeds, to help beggars to honest men's estates, and to execute the innocent, that their well-affected men might inherit. No marvel therefore that we should desire these pious governor's once more to Saint it over us, when we are minded to be possessed, and to be tortured even to the death itself, we will call again for the spirit called Legion; in the mean time let all the world judge, whether Monarchy hath not been more gentle in usage, and noble in expressions, than ever was Poliarchy, under Poliarchy fere was nothing but invading men's estates, rifling, and ●●undering, but under Monarchy what door was broken up? what freeborn subject was cast out of his inheritance? was the name of sequestration ever heard of? under Polyarchy what obstruction was there of justice? No man could get right against a Saint of the cause: but under Monarchy who was denied propriety, was there ever heard then of a Committee of Indemnity? under Polyarchy there was nothing but conventings, and imprisonments, but gibbets, and blood-axes, under Monarchy was there a man suffered but by the known Laws of the Kingdom? was there ever heard of a high Court of Justice? under Polyarchy there was nothing but profaning of Churches, toleration of blasphemy, abusing of Almshouses, impeding of Merchandise, pulling down of Palaces, rasing of Noble men's houses, what Patriot was there? What benefactor? out of those millions of money which were drained, and wrested out of this impoverished Nation, show one glorious Monument that they left behind them, either to State or Church, or Universities, be it but a famous Hospital, or a beautiful College, or a poor Library; what the best government, and shall Herod the proud, and Nero the cruel exceed them in magnificence? here are lean jaws indeed to live under, as it was said of Tiberius Patroclus might then have been the Patriot, or Marshals Paternus might have been supreme Governor who couched down upon his treasures, lest any of them should have been conveyed to public uses, such Governors are just like Visbur the Gothist King who got wealth by extortion, and sacrilege, 
Largiris nihil, incu●usque gazae, ut ma●nus D●aco quem canunt poetae custodem scithici fuisse. Luci. Ma●●. l. ●●.  nihil autem praestari pereas ingentes divitias sudore, & sanguine pauperum comparatus officere curavit Joh. Magnus. l. 7. but never did any famous work by all those vast treasures, which were gotten with the sweat and blood of the poor; these Governors when they should have given any thing to their country, they were ready to say as Herachus did to the Saracens, shall we take our children's bread, 
Who Ensing, l. 7 c 9  and feed dogs with it, when they should have given any thing to the Church; they were ready to have said with Alexander Mammeae in templo quid facit aurum? 
Sabel l 6. Aenead 7.  What should the Church do with gold? pitiful Countrymen, lamentable Churchmen they were; the family must needs have been upon the starving point, when the steward's name was inhospitalis; Niggard. Yet these were our rulers, and these were all the Donatives, like beautiful Princes in so long a reign, that they bestowed upon us. But under Monarchy was there no more munificence expressed? Yes, then might have been seen pravus ●agis quam condus; there was no close fist nor hiding eye, but the wide hand Deut. 15.8. and the bountiful eye, Prov. 22.9 It was the age of sending portions, sowing besides all waters, giving offerings of a fair eye, men delighted in nothing more than to be as those that comforted the mourners; the poor were brought up with them as with their Father, the whole land smelled of their sweet odours, they grudged at no charge Silver and Gold was not regarded in those days, they were the people of hospitality, and had begun to hang all their Country with garlands, what was the genius of that age, but to found Hospitals, build Churches, and to erect Colleges, how many famous works had they done, and how many by this time would they have done, if gorgon i●on & amazon; or if ye will, steel, bonnet, and buffcoat, had not frighted them from what was intended; I could tell you their names, but they have engraven them themselves in their everlasting Monuments; Oh than they were men of beneficent spirits, heroic dispositions: Oh these were the right Protestants, the building Protestants, they did not pluck down popery only by the pickax, by digging up crosses, and dashing in pieces imaged, and crying out against the mass, and calling the Pope Antichrist, and telling fine stories, but they pulled down Popery by the trowel, in building as fast as any Papist, and showing to all the earth that if pious works were a way to Heaven, the Protestant Catholic would vie with the Roman Catholic, they were ambitious to be firnamed the Hospitable as John of Alexandria was called the Eleemosinary, their chiefest honours (with Alphonsus the tenth of Arragon) they esteemed to be dona insignia, 
Sygeb. Chron.  hountifull gifts. Yea they were not only works of charity, 
Marin. l. 11. rer. Hispan.  that those times were blessed with, but they abounded in every thing that might bear the name of good.  
If people were not blinded, and infatuated with an external holiness and charmed with a few studied phrases, and apt to call primitive devotion Popish superstition; they would say that that was the age of an operative saith, and of the power of godliness: for laying aside all passion, and partiality to a particular cause, let men of any moderation, and conscience say if they can, if there were not more piety and purity, justice, neighbourhood, integrity, fidelity, sincerity of doctrine; uncorruptness in Courts of judicature, cherishing of learning, and advancement of trade; under kingly government, than ever there was under the multiplicity of governments, which we had by our new rulers. Kings dealt with us really, but Sphinx spoke very intricately. Oh it was the enigmatical age, poor deluded people were taught to tell many a lie; as that they did but hold up their hands to sight for their liberties, and yet their hands are bound by Scripture that they must not fight for their liberties, that they fought for the King and Parliament, and yet neither the King, nor the better part of the Parliament ever gave them authority to do any such courtesy for them; that they fought to preserve the King in his rights, and prerogative, and yet allowed him neither rights, nor prerogative; that they fought for the power of the Militia, and yet the King doth bear the sword: that they fought to separate the King from his evil Councillors, and yet they their selves were but Counsellors, and it is against reason that Counsellors should be Commanders, and that every one should not have liberty to choose his own Counsellors, and that fight men should be counted better Counsellors, than they that did not fight till their throats are ready to be cut; that they fought to make the King a glorious King, & yet when they had him in their possession kept him as a prisoner; that they fought to pull down Archbishops and Bishops, & yet they were ordained by a primitive institution: that they fought to bring the King to his Parliament, and yet when they had him never brought him to his Parliament; that they fought to bring malefactor's to condign punishment, and yet no malefactors according to any known Law, nor Malignants except to follow the King, and to discharge their Oath of Allegiance with all their might, power, and ability, be malignancy; that they fought to settle the Protestant Religion according to the best Reformed Churches, and yet the best Reformed Churches cannot be private Cities, Cantons, and States, would the Kingdoms of Denmark, Sweden, and the great Lutheran Princes in Germany, ever allow of them to be so called? Are these (and many other) truths? they must have larger consciences; and more capacious judgements, than I have to conceive them, or, believe them? I believe them to be no more truths than Sarahs', non risi timore perterita. I laughed not; being afraid, Gen. 18.15. or abraham's, Soror mea est, She is my Sister, Gen. 20.2. or jacobs', Ego sum Primogenitus, I am thy Firstborn, Gen 27.9, or the old Prophet's speech to the young Prophet from the Lord, Reduc eum in donum tuam, bring him into thy house, 1 Kings. 13.18. or the Father of the Blind man's speech, Quomodo autem nunc videat neseimus, But how he doth now see we know not, joh. 9.21. or the Devils Praecipita te, scriptum est enim Angelis suis mandabit de te, ut tollant manibus, ne impingas pedem in lapidem, Mat. 4.6. Cast thyself down headlong, for it is written, he shall give his Angels charge over thee, to lift thee up lest thou dost dash thy foot against a stone, Mat. 4 6. There may be some show of truth in these things, but as far from the essence of truth, as michal's pillow stuffed with goat's hair was from the body of David. They are bleareyed, that will not see them falsehoods, and partial, and parasitical, which will not acknowledge them to be so. The result is, if the fifth of November were an unlawful attempt, why should the Protestant smell of the Romish Gunpowder; If Equivocation be unlawful, why should we have new Jesuits under colourable disguises. I am afraid that at the latter day of judgement these things will be found to be worse Popery, then crossing Infants, or Organs, or Cap, Cope, and Surplice: How can such be heard speaking against any sin, when such palpable dissimulation is apparent; the grief is this, that if Protestants may be allowed to wear this pocket-dagger, every Prince doth stand in fear of his life, which doth reign over them; if they cannot preach them into their own Paradoxes, there will be fight to the world's end; and they shall be christened to be the Lords battles, as if they were waged against Paynims and Infidels; in what straits doth a King live, when he hath Anabaptists on the one side, which would destroy all Magistracy, and others, which if they cannot subject Magistracy to their own bents, will fight it into order, an odd weapon, I never find that Christ and his Apostles ever armed Subjects thus against their lawful Sovereigns; lusty Popes indeed have done thus, and this is plain Popery: I beseech you therefore by your hatred against Popery, and your reverence to protestancy, by the name of Authority, and the fame of obedience, by the passion of Christ, which could have freed himself, and by the patience of Martyrs which would not free themselves; by the miseries of War, and the blessings of union; by the subjection of Pagans, and the concord amongst Devils; by Christ's rebuking his Disciples when they would have fire fetched from heaven, and by Christ's commanding S. Peter to put up his sword into his Scabbard, by David's heart smiting him when he had cut off the lap of saul's garment, and by S. Paul's checking himself when he had called Ananias painted wall, by the black infamy of this action, and the horrid effects of it; by the certainty of divine providence, and the uncertainty of events; by the thraldom which ye have long endured, and the pardon which ye have obtained; by the assistance which ye may yield to your friends, and by the plots which ye ought to prevent against your enemies; by the fruits of the flesh, and the arm of flesh; by the propagation of truth, and the flourishing of Trade; by the honour of your profession, and the obligation of your oaths; by Christ's legacy of peace, and by the Gospel of peace; by prace in the time of your pilgrimage, and by peace at the hour of your passage; that ye never list a Soldier, nor set up a Flag, nor undertake a March, nor discharge a Canon against a lawful Sovereign: Bella gerant alii, Let others if they will fight against their just Princes, but let the Protestant have the honour of being a peaceable, and patiented Professor, for how else Subjects? how else Christians? Blessed is he that is not condemned in that which he doth allow, Rom. 14.22. Doubtless ye cannot but have inward convictions, self-smiting Consciences, The fear that begetteth pain, and then there is a bloodier war within, then there is without; it were well therefore that you would confess your error, purge away the scandal of it by some Christian satisfaction; yea, to procure the inward peace of your own souls, and to inform the souls of them whom ye have misled, to pacify offended minds, and to give assurance to Prince, that ye will hereafter prove truly loyal, that ye would defy, and execrate a thing so abominable to the whole world; but if out of obstinacy, or modesty ye will not do this, yet that we may for ever raze out of our breasts, the memory of all the injuries and miseries which we have endured by this rash and fatal design; let us from henceforth find you real Converts, learn war no more, study not commotions, preach not up the Gauntlet, and the Pole-axe; this is the way whereby we may hearty forgive you, embrace you, and bless you; think how many watchful and implacable enemies we have abroad, and how full the land is of Sectaries, Heretics, Papists and Jews, and if ye have any apprehensions of dangers, love to your Country, pity upon a distracted Church, fears that ye may perish with us in a common fate, or desires for the preservation of Religion, government, prosperity, lay down animosities, yield to conveniencies, let us and you, which differ but in a few things, and do equally lay open to the general spite, for the same sword will draw blood from us both alike, if ever Papist, or Anabaptist, or Fanatic, get the upperhand agree in this one fundamental of mutual preservation, that order shall never be disturbed, nor authority assaulted, but our Countrymen shall sit quiet in their houses, and Kings sit quiet in their Thrones; if ye have any grievances, debate them kindly, argue them meekly, petition as much as ye will, dispute what ye can, and what ye cannot convince by reason, submit to with quietness, but fight no more, let us never hear your drum beating, nor your trumpet sounding, nor have any more of your solemn League and Covenant, nor fight for King and Parliament, for Kings are sacred persons, and are not to be sacrificed unto with Gunpowder; no, et jesuites, or Devils, offer such oblations, but let not Protestants have any such bloody victim. If ye then have unroosted any such Kings, do ye settle him, if ye were the first that drove him away, be not ye the last to bring him back, For wherefore then are ye the last to bring back the King.  
Thus beloved have ye heard an expostulation about David's return, and ought not we to have the like disquisition about our King's return, hath not the fate been alike to both? yes, as David had his Absolom that conspired against him, so have not we had many which have broken the yoke, and to all their other disrespects have added rebellion to their sins? which with Absoloms' feigning lips have stolen away the hearts of the people, and with the compliments of putting forth of hands, endearing kisses, and large promises of high reformation, that if they were made judges in the Land, and any man had a cause or suit, if they would lay down their grievances at their feet, they should have speedy justice done them, Absolom would set up Committees enough to redress the plaints of the people, and as Absolom paid his vows in Hebron, so have not we had them that had their religious exercises and strict fasts? and as Absolom had Achitophil the Gilonite to promote the work, so have not we had them that had dangerous wits, Craftmasters, Achitophel's enough. And as the conspiracy grew strong for Absolom, so did not multitudes, and mutinies, and ●actions, and seditions grow strong and mightily increase for one male contents. And hath not the fright of this rebellion caused as much consternation here as ever it did to Pavid, even to leave the Royal Palace, and to pass over the river hide on, and to go up the mount of Olives weeping, and hath not the King's Court been entered, and though not his concubines lain with, yet his Royal revenue and Prerogative deftored? And hath there not been a Shimei to curse the King, and to call him bloody man, and son of B●lial; ve●, how numerous, and venomous have the Pamphlets and Libels been to defame the King, and blast his innocency? Thus fare then they do agree, as face doth answer face in water, only they differ in this, that some of these turbulencies, commotions, disgusts, disgraces happened in the father's time, and some in the sons; howsoever the son is still in his flight, and doubtful it is when he shall return, for what a delaying, fluctuating, scrupling Nation have we? they would, and they would not, they desire, and despair, they wish and long, and again faint, and fear, all is ambiguity, and suspense,  Pugnaces Parthi dubium tenuere favorem. 
These warlike Parthians which have been so used to booties and spoils, promise but a doubtful favour to the business, they have been so used to garboises, that they are loath to hear of peace, and to cut throats, that they are loath to sheathe up their swords, they act things not according to their duties, but their designs; not according to their consciences, but their conveniencies; not according to their judgements, but their ambitions; they dream more of spoil, than restitution, and their own profits, than the Nations peace, and of having their own turns served, than the King's return; there may be some candid, upright dealing men amongst them, which seeing the miseries of their Nation have remorse, and shame for what hath been done; but for the generality of them, triplex Mercurius, there seems to be a triple headed Mercury amongst them, confounded they are in their resolutions. Sibylla horrendus canit ambages, atque remugit, obscuris vera involvens. This Sibyl is in her trembling, variable answers, and loweth out of her den with a mixture of truth, and obscurity. Few men satisfied, most men debating, and full of ambiguities and perplexities, iisdem èliteris & Comoedia, & Tragoedia compenitur; out of the same Letters, both a Comedy, and a Tragedy is compounded; ye shall find such strange contraries wrought up together, that a man may say as August. plus aloes quam mellis, there is more aloes than honey in them; examine the ingredients, and ye shall find this diversity of simples in the compound, they acount the Kings return not an absolute requisite thing, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Strabo, a necessary evil.  Scinditur incertum studia in contraria vulgus. 
This same vulgar is divided into several opinions, full of divisions and distractions,  
Et libet; & timeo, nec adhuc exacta voluntas,  
Et satis in dubio pectora nostra labant.  
The thing pleaseth and frighteth, the will is not complete; but the breast tossed with various conceptions. And are there not the like alterations, disceptations, anxieties amongst a great part of the Nobility, Gentry, Clergy, Merchants, and common people in general; yes, hear them speak, if the King should not return, what shall become of our oaths, protestations, exhausted Nation, and decayed Trade? if the King should return? what shall become of the violences offered to the father, and the outrages to the son, of the settling of our purchases, and the confirmation of our preys? one Parliament hath granted our conveyances, and another may cancel them, and wring our new-forged keys out of our hands. So that it is hard sailing through the whirlepool, here are collateral winds blowing, insomuch that though the speech of all Israel be come to the King to bring him home, yet judab sits in her tents muttering, and stunning, and doth not stir at all, or if that tribe doth move at length, it will be the last that appear; Wherefore then are ye the last to bring back the King? and if he be brought back, I doubt there will be bitter heart-burnings, why some are employed, and not others in the reinstalling of him; yea I fear that some seditious Shebah will blow a trumpet, and cry, to your tents, O Israel, and that some haughty joab will be massacring a Amasa that he should be commissioned to reduce the Country to peace, rather than his all deserving self. I fear some turbulent spectacle or other to dismay the King upon his return, yea, I suspect some Scotch receptions or English Stratagems, the children are apt to strive together in the womb, men's hearts will be boiling, their heads inventing, and their hands fatal. But away with all plots, and projects, suppositions and oppositions, minings and counterminings, and fervently, and faithfully, candidly and cordially, ingeniously and instantly, bring back the King, abhorie to be out of the work, and be ashamed to be the last, wherefore then are ye the last to bring back the King?  
Think what ye have suffered for the want of him, what ye may enjoy in the fruition of him, oh that ye could b humbled for the driving him away, oh that ye could desire his return, oh that ye could prepare the highest joy that can be to entertain him, oh that ye could be dejected for the expelling him, Is it not an error to chase away a King? is it not an heinous sin to put a King to flight? are Princes to be contested with, and in an armed way resisted? no; away with this damned popery, all sober Protestants defy it, let the Vatican of Rome be stored with poisons, and pistols, dags and daggers, engineers and cannoneers against their lawful Sovereigns, but let not the Reformed Church be such an Armoury. The primitive Church (I tell you again) used no such Armoury, in the height of martyrdom, though Cities and Castles were filled with Christians, and they could have resisted (if they would) successfully. The Scripture doth allow no such artillery; doubtless if we may not curse the King in our thoughts, we may nor crush him with our hands; if we may not meddle with them which are given to change, we may not change both King, and government, these three positions are Paradoxes.  
First that the people make a King, for the people almost do but choose him, the Ordinance do make him, and when he is once constituted a King he is out of the power, and constraint of the people, he can neither be deposed nor opposed; no, the Ordinance doth secure him and his privileges. This is for a King by election, and hereditary King hath a greater privilege.  
Secondly, that there is a Co ordination with Kings, for he which is supreme can have no Co-ordination with hint; the best in the land, and the greatest representatives at the highest are but grand Counsellors, not joint Commanders. Was it ever heard that Counsellors were the principal men in an estate? Authority and direction are two distinct things. All the Members may help in execution of things, but still the head doth maintain its honour.  
Thirdly, that Kings in point of tyranny, & idolatry may be repressed, and suppressed, rejected & ejected. I hear it, but I do not find it; Manasses I am sure vomited both these things, for he worshipped the host of heaven, & made his children pass through the fire to the idol Molech, and filled the streets of Jerusalem with blood, and yet no Prophet stirred up the people to rebellion against him. Is it fit to say to Kings ye are wicked? or to Princes ye are ungodly, Job. 34 18. No though Kings should be wicked, or ungodly, yet we must not dispossess the Devil with another, or cure a Prince's sin with a greater crime of our own. Therefore against a King there is no rising up, Prov. 30.31. when a King was but set up by Prophecy obedience is enjoined towards him. Thou Judah shalt have the Sceptre, thy brethren shall praise thee, thy Fathers, children shall bow down before thee, thou shaltbe a Lion's whelp that shall come down from the spoil, thou shalt couch down, and who shall rouse thee up? Gen. 49.8, 9 And how do the Father's children praise him, when they call him enemy to the State? how do the Father's children bow down before him, when they stand up against him with spear and pole-axes? how do they fulfil that, who shall rouse him up? when there are those that dare rouse him up, and clap him up? Are there not marry spirits at this hour, and perhaps in this presence so bitter, that when there is but a motion of the Kings return they are so opposite, to it, that they wish never to hear his trumpets blowing, nor behold his chariots stirring nor to see his royal face; no they had rather that he were smitten with some mortal disease beyond sea, or drowned in his passage or slain at his landing, then that he should enter the Nation freely to come with pomp and triumph to his Throne. We have preached obedience these many years, but we have but taught ferrum natare, iron to swim or but put our bread, as Plato said in frigidum furmum into a cold Oven, but let the Viper delight in biting (as the old Adage saith) and Frogs in croaking, but let all those who are of these venomous and slate troubling humours express better dispositions.  
Away therefore with all paradoxes, and let us once again embrace true Orthodox Divinity, that Princes are to be obeyed. Let those which hold that Princes may be resisted, desist from this cursed opinion, for this is but to keep the firebrand still kindled in the Church. And let those which hold that there ought to be no King upon earth but Christ at last be cured of this Lunacy; for this is but to pull down lawful Kings, and to set up mongrel Princes of their own faction. For will not men be aspiring to be Kings amongst the fanatics? yea, there are none of them so humble but if they can they will wear the Crown, Arthur hoped to have been a Prince, and some say Henry was anointed, and was not John of Leyden, where this opinion was most rife an actual King? and a most bloody one as ever was heard of? Oh that men therefore would leave their delusions, and be guided by true inspiration. King's there may be, and Kings there must be, Oh therefore let us acknowledge the calling and submit to him, who by the Law of God, nature and Nations ought to reign over us. Have a reverend opinion of the name of a King, and honourable, and loyal thoughts to the person of a King; yea and principally to your own lawful, indubitable, and invaluable King, though he hath been a long time obscured; yet let him come and shine in his proper Horizon; though he hath been driven out, yet let him be brought back. For think that your Country will never be happy, nor your Church blessed, till the Guardian of the Country, and the Patron of the Church, be restored. Let others therefore stand upon their tiptoes to defy him, but be ye ready to bend your knees and honour him, let others be forward to bind his hands, but be ye ready to kiss his hand; let others go into the gunroom (if they can) to shoot him back, but go ye to the tops of your turrets to see him coming; let others wish his absence, but do ye pray for his return: say, oh that the bringing of him back were concluded on, oh that the day were dawned when he should set forward, oh that our ears might hear that he were upon our shores, and that our eyes could set him within our streets, oh that the city were echoing to welcome him home, oh that his Courtgate were opening to entertain him, oh that the Crown Imperial were setting upon his head. Walk not with pleasure, eat not with contentment, sleep not with satisfaction, till ye be happy in the sight of his princely face; He is the true heir to the Crown, and would it not be an unspeakable comfort to see (as the Scripture saith) the inhertance of the father pass to the son? Numb. 27.7. We have had too much of Usurpers, oh let us desire a Prince lineally descended. Blessed art thou O Land, when thy King is the son of Nobles. He is eminent in virtues, and what a blessing were it to us, to have a man after Gods own heart, made Captain over Israel? he hath been honoured in foreign lands, and how should our Nation be illustred to enjoy him, whom many Countries and Kingdoms have magnified, he hath high experience in State affairs, and what a glory would it be to us to have such a Prince reigning over us, as hath been famed through Christendom for his deep and profound judgement, he is merciful, and what a joy would it be to us, that after we have met with so many bloodsuckers, we might rest in the bosom of such a tenderhearted father; he is valiant, & how would the presence of such a puissant Prince fill the Land full of prowess, and make the fear of us, and the dread of us, to fall upon all Nations; he is of a magnificent spirit, of princely birth, and most princely qualifications, that knows not (as I hear) how to be Prince enough in kindness, bounty, and all manner of acts of honour, and Royalty, and if his beams be so bright in an eclipse, what a glorious Prince will he be when he shines out in his full strength, without opposition, or interposition. Away therefore with your abject, indigent, needy. low-born Princes, thimbl-Prince, awle-Princes, care-Princes, yard-wand, anvil, , dyfat, brewfat-Princes, men that were once not worth a Lordship, and yet durst challenge a Kingdom, scarce good Cotragers, and yet durst nestle in Palaces, not able to pay their debts, and now sharing Crown land. Is it not a foul blemish to see such lay hold on the legislative power, and to impose laws, and taxes upon three such vast and renowned Kingdoms. And on the contrary, would it not be the greatest fame and lustre to this Nation, to have royal blood, royal qualifications, royal beneficence, and royal authority joined together? yes, a supereminency of excellency would happen to this Nation if we could get such a magnificent Prince into the Throne. Oh then, now ye see the King, and his perfections, and will ye invite him home, with demurs and deliberations, suspicions and hesitations, detractions and protractions; no let him have that Prerogative, that h●s birth, and your oaths, the laws of God, and the laws of the land do allow him, and fetch him home with eagerness, send for him with speed, call for him with longing desires, pave the way for him with your humble obedience, settle him in his Throne with a million of blessings desired to him, and expected from him, be importunate and impatient till ye do enjoy him: stay not till ye be led forth, but strive who shall go for most, for when a King is wanting, what a solitary Kingdom is there? if than he hath been compelled away by violence, it is but duty to seek unto him to visit again his Native Country. As it is a misery to be deprived of him, so it were a shame to be the last in bringing him in, in bringing him home, in bringing him back; Wherefore then are ye the last in bringing back the King?  
In conclusion I beseech you all high and low, old and young, by the brickilnesse that ye have wrought in, by the heavy Task masters which ye have lived under, by the tempests of sorrows that ye have been dashed with, by the blue stripes that are yet to be seen upon your sides, by the dangerous state that the Kingdom is now in, and by the infinite miseries that are even ready to seize upon it, that ye ●ax weary of other governments, and that ye suddenly stop your ears against all enchanting Princes, which promise you a free state, and yet keep you in chains, and tell you of liberties, but they are felt only in loads, losses, and lashes, and speak highly of the propagation of the Gospel, but plague your poor souls with nothing, but the preservation of all Christianity, by schisms, heresies, and blasphemies. Oh therefore desire no longer to be adopted children to such Fosterfathers, for Step-fathers' could not use you worse. And again I beseech you by the sweetness of peace, and the blessing of justice by your civil liberties, and the liberty of conscience, by the terror of the blood that hath be ●●hed, and to preserve the land from the effusion of more innocent blood, that ye resolutely oppose these encroaching rulers, and that ye presently bring back your lawful King, so may the King have his right, and the Kingdom may have her peace, the Church may become holy, and the State may be made happy, justice may be restored, and trading may flourish, your consciences may be pacified, and your souls may be saved, which that they may be, the Lord grant for his mercy's sake.  
FINIS.