A Character of his Most Sacred Majesty King Charles II, Conclusion
The Concluſion.
NOw as this and much more was affirmed by the Perſon of Honour before ſpoken of, concerning that moſt excellent King; ſo the ſame in ſubſtance was likewiſe often atteſted by many Godly Scotch Miniſters, and others taken Priſoners at Worceſter, and ſince that time by divers more of good Quality, and of repute too for Godlineſs and Honeſty, of which thouſands in theſe Nations have heard
However then it hath pleaſed Almighty God (for cauſes onelyonly known to himſelf) to ſuffer his Majeſty to drink ſo deep of the Cup of affliction (ſince he was ſo violently forced from his own Countrey, and from his Fathers houſe,) and caſt wholly upon the Providence of God for his ſubſiſtence▪ which muſt needs be a very heavie and grievous tryal unto him; for the wants of Kings are by far more weighty and preſſing then thoſe of private men, in reſpect of themſelves, their high Names, Titles, Places; and and in regard of others who look for ſhelter and comfort under their ſhadow, which they cannot afford if their ſubſtance be taken from them. Sapiens miſer, plus miſer eſt, quam ſtultus miſer. A Fool in miſery is inſenſible, becauſe he apprehends not his condition; whereas a wiſe man can both feel and aggravate it, (though both many times to little purpoſe,) and therefore upon conſideration concludes, that it is beſt to bear what he cannot remedy. Fortitèr ille facit, qui miſer eſſe poteſt. No man more ſtrong then he that can ſtoutly ſtand under, and not be made to buckle under his heavie Croſs, not bear it up onelyonly with head and ſhoulders, as brutiſh men may do, but with life and ſpirit; and certainly they are moſt happy that can be moſt miſerable and make leaſt complaint. And ſuch hath been the carriage of his Majeſty ſince he was forced, (as David ſometime was to Adullam,) yet hath born all with marvellous Wiſdome and Chriſtian Patience for more then eight years laſt paſt, when God preſerved him at, and delivered him from Worceſter, (not to ſpeak of his many flittings up and down, to and fro, and his great unſettlement before that time,) I ſay that his Majeſty in all his Tryals hath been ſtill looking up unto that inviſible hand from whence all afflictions come: And I ſpeak not this of my ſelf, but fr…m other credible Witneſſes that do affirm it, having obſerved the whole tenour of his converſation all along, wherein his Majeſty hath highly improved his moſt heavy preſſures, bearing them all with an even mind, in being as well taught as chaſtened, and conſequently made by far more perfect through his ſufferings, and now long enough in the fire to come forth pure Gold, wherein his Majeſty hath been tried to purpoſe; tried for many years laſt paſt with the want of any certain or known Revenue to ſupport his Perſon and Dignity; tried with many tentations, to divert him (if it had been poſſible) from the Proteſtant Religion, in which he hath alwayes ſtood conſtant, firm, ſtedfaſt and unmovable, with his head againſt the ſtorm, not at all wrought upon by many ſpecious overtures made unto Him, by many ſubtle and plauſible Arguments preſſed upon Him to pervert him from it; yet ſtill hath continued like ſome freſh Rivers, which (they write) make their way through the ſalt Sea, and ſtill retain their ſavour: And after all ſuch attempts, it may further and truly be ſaid of Him, what was ſometimes written of that Noble Fabritius, That he would reſolve well, and when once he had reſolved, you might as ſoon have put the Sun out of his courſe as Fabritius from his reſolution. Which (with many more particulars that might be added) are ſufficient to confirm all thoſe who have made any ſcruple or doubt to the contrary, that as his Majeſty hath hitherto appeared, ſo he is like to continue a very good and a gracious Prince.
And we have very great cauſe further to ſettle us in this hope, if we ſeriouſly conſider of one inſtance more, which I ſhall here inſert: For as it was ſometimes recorded to the very high commendation of that no leſs good then great Emperour Conſtantine, who when he was told by his Phyſicians, That there was no way to cure him of his Leproſie but by bathing his fleſh in the blood of young Infants; his heart abhorr'd their advice, and he preſently anſwered like himſelf, Malo ſemper aegrotare quam tali remedio convaleſcere; That he had by far rather continue a Leper ſtill, then be ſo cured, the remedy was ſo much worſe then the diſeaſe: So when his Majeſty hath been often told, That the beſt way to recover his Rights unto his three Kingdomes, was to make his way by force and violence with any foreign aid he could get to his aſſiſtance, (and without doubt, if tenderneſs of Conſcience had not awed and kept him from a ſinfull compliance with them, if he would but hiſs he could not have wanted help enough from abroad;) He hath always manifeſted ſuch a marvellous regret againſt that deſperate remedy, upon many ſerious and ſad conſiderations, as the effuſion of much more blood, (which he deſires exceedingly to be tender of) with divers other great miſchiefs, which muſt unavoidably follow ſuch a force, as if he had rather be and remain a great ſufferer ſtill, (if that violence may poſſibly be avoided) then ſo ſetled. And many of his Majeſties greateſt Adverſaries have heard enough to acknowledge this to be a truth, if they would but ſpeak out.
That we may therefore ſeek out for help before our hurts grow incurable, and not for ever continue to be our own ſpoilers, and our own prey, I ſhall add this, That though the Body of theſe three Nations (if they be conſidered collectively and together) may not unfitly be reſembled by that figure of the Man in our Almanacks, who ſeems to be wounded in every part, from the ſole of the foot to the crown of the head; yet I cannot look upon it as paſt all remedy or cure; For there is ſtill Balm in Gilead, and Phyſitians there, by which the health thereof may be recovered.
In order to which, let us firſt know, that to ſin is not the way to proſper. And therefore that we may not flatter our ſelves into ruine, nor be infatuated to deſtruction, let our conſideration and fear prevent our periſhing. And if we do deſire to underſtand the minde of God aright, we muſt not take ſome paſſages of Scripture in a literal ſenſe, which the Spirit of God never intended by them, but that which is quite contrary; and there are many ſuch to be obſerved in the ſacred Story, like that in the laſt of the Revelations, He that is unjuſt, let him be unjuſt ſtill. To this end Almighty God ſpeaks often to ſinners, unto whom he intends Mercy, that they ſhould Return, as if before they had been quite out of their way; Repent, and turn your ſelves from your tranſgreſſions, ſo iniquity ſhall not be your ruine. And therefore if we would have mercy and pardon for ſin, we muſt labour as much as we may to free our ſelves from guilt, and ſhew as much forwardneſs to redreſs Evils as to acknowledge or grieve for them; remembring (amongſt many more particulars which might be here inſerted) that unqueſtionable Trath, Non dimittitur peccatum, niſi reſtituatur ablatum; That there is no remiſſion without reſtitution, if it can be made.
And here likewiſe we of theſe Nations ſhall do very well to call to remembrance our former Vows and Oaths, as that of Allegiance, and other lawfully impoſed on us, and taken by us; as alſo ſince thoſe were uſually tendred, The Soemn Proteſtation, and after that the more Solemn League and Covenant, which upon ſerious conſideration was commended to the people here, and by them received and ſworn to with hands lifted up to Heaven; and it would be remembred likewiſe, what in them both was promiſed to his late ſo-ſo-ſo much ſuffering Majeſty,
For Vows (if lawfull and in our Power) when made, they muſt be kept; Vow, and pay unto the Lord your God. Jephta was over-ſtrict in this when he had made a raſh Vow, yet he concluded, That he had opened his mouth to the Lord, and therefore thought that he might not go back from it.
And for Oaths, it is very obſervable in the caſe and ſtory of the Gibeonites, that though they had ſurreptitiouſly and by fraud gained a League with the Iſraelites, God is very angry with I ſrael four hundred years after for the blood of ſome of them whom Saul ſlew, though they were but ſervants, yea, drudges to the Iſraelites; the Reaſon, Becauſe there was a Perjury attending upon their ſlaughter, violating that ancient Oath, wherein the Princes of the Congregation had bound themſelves upon Joſhua's League with thoſe Gibeonites, That they would ſuffer them to live: And though this Oath was extorted by fraud from Iſrael, yet becauſe it was ſolemn, and by no leſs Name then the Lord God of Iſrael, God long after moſt ſeverely puniſhed the breach thereof with three years famine upon Iſrael. All Vows, Oaths. Covenants (if lawfull) made on earth, are regiſtred in Heaven, and God holds it a very high indignity that his Name ſhould be Sworn by, and the Oath violated. And if the Vows and Oaths of others may bind us, how much more muſt our own.
Now theſe particulars require a very careful and ſerious Review, which we hope will be taken, eſpecially now at laſt it hath pleaſed Almighty God, and in a very ſhort ſpace of time, ſo wonderfully and unexpectedly, to alter and change the outward Face of things here amongſt us, in making us like the Iſraelites, when newly return'd out of their Captivity, to be like men that dream; or as ſleepers ſuddenly ſtarted and awakened out of their dreams, that cannot preſently conſider where they are, or how it is with them. So it hath been with many of us (by the encouragement we have had by ſom… things already received in hand, which of late we could ſcarce know how to hope for) which makes us ready to queſtion or make doubt whether it be ſo with us in reality, which in deed is true. Neſcis quid veſper ſerus ferat: We know not what a day may bring forth: Yet if we obſerve the Courſes of Gods Providence, we may learn better how to know it. One day cleared the innocency of Joſeph from that moſt unjuſt Aſperſion which lay ſo long upon him, and brought him from a Priſoner in Egypt, to become the Ruler over all the Land of Egypt; and the ſame day changed his Fetters of Iron into a Chain of Gold, his Rags into fine Linnen, his Stocks into a Chariot, his Jaile into a Pallace, and Potiphars Captive into Potiphars Lord and Maſter. Serving and Suffering leads unto Honor; and God at laſt will be ſure to pay his Children well for their Patience and Preſſures. I ſaid but now, That the great things which God hath done for us, done for us already, have made us like men that dream. O how much did one day bring forth! and another day may bring forth much more; and bleſſed be God it is not a Dream we are in, for God hath begun to open a door of Hope unto us, which in good time may lead us on towards an happie ſettlement; and we have great cauſe to praiſe God, and earneſtly to pray for thoſe worthy Patriots who have been ſo inſtrumental in it; as for all others who by his Providence ſhall be again ſuddenly intruſted with the great Publick affairs, and high concernments of theſe Nations, that (by his moſt gracious aſſiſtance) as they have a Price put into their hands, ſo they may improve it to the utmoſt advantage, that the end of their meeting may be Happineſs, and the concluſion thereof Peace, which we may expect, if amongſt many other things, which of neceſſity muſt fall into their moſt ſerious Conſideration, they ſhall think too, and that very ſeriouſly, of what hath been immediately before ſpoken, as of that which here follows after.
Secondly, Suppoſe that if the Condition of things among us ſhould yet continue as they now for the preſent are, and theſe Nations fot a time might appear to be ſetled in Peace, and ſo that they might imagine themſelves to be very ſecure, yet could they never be eſtabliſhed in Safety: Becauſe ſuch a Peace would be like a grievous Sore, skin'd over, not cured, and therefore continually ready to break out again. For his Majeſtie, or ſome other of his Royal Line (and bleſſed be God there are many of them) will be alwayes laying Claim to their Rights here, and if they cannot by any fair means find out a way to them, will then force themſelves, in the uſe of all other endeavours to make their way. And the Laws of Nations, of Nature, yea of God himſelf, will juſtifie them herein. And there is never a one in theſe Nations who may ſeem to oppoſe this moſt, nor any other ſingle Perſon in the world that underſtands himſelf, but will ſay, That in this caſe he would do as much.
Thirdly, (which cannot chuſe but be moſt heedfully minded) That which is gotten by Force and Power, muſt be by Power and Force maintained, which will of neceſſity put the people of theſe Nations to an immenſe yearly Charge of many hundred thouſand pounds; and when a very heavy burden is ſetled cloſe upon the backs of men, the longer it lyes, ſtill the heavier it will appear to be: and people when they have been long heavy laden will grow ſo extreme weary, as that they will never be contented, nor yet quiet, till they have their ſhoulders eaſed, eſpecially when they may have hope to exchange a very chargeable and uncertain Peace, for that which is accompanied with far leſs charge, and much more ſecurity. There was never any Captive violently bound in affliction and Iron, that could fall in love with his Chain: neither any people that are born Free, patiently and long endure either Bondage or Burden, if they can poſſibly be removed. I never read of any Fool like him in the Proverbs, that could laugh when he was laſhed, and feel it not. Men who are endued with Reaſon cannot ſo degenerate, as to be like the dull Camels which cry and roar in the evening when their burdens are taking off, but in the morning make no complaint when they are laying on.
And therefore if it ſhall now at laſt pleaſe Almighty God who can do what he will, and therefore can bring Peace out of Strife and Contention; Truth and Light out of Darkneſs; ſo Order and Settlement out of Confuſion (for all things are ſo far from being impoſſible to him that nothing is hard.) I ſay if the good Providence of God only wiſe, ſhall in his good time ſo order it, that after the many turnings and overturnings, the many hopes and fears, the many expectations and diſappointments the three Nations have ſo long laboured under; and after the long and tyring expectance of his Majeſtie, he ſhall at laſt return home with the affection, and deſire, and invitation of his people, and upon Honorable and good Terms (fit for a good King to grant, and Loyal Subjects to deſire) which no doubt if they were heartily and humbly offered, would be moſt willingly and graciouſly accepted; ſo that his Majeſty who was driven from amongſt us by force and vilence, might be drawn to us home again by Cords of Love, managed by fair and gentle and peaceable hands: It would prove (as we have great cauſe to hope) a Mercy to theſe Nations not to be forgotten, and for which we might never think our ſelves ſufficiently thankfull.
For his Majeſty, I am perſwaded (and ſo are multitudes of thouſands more of my belief herein) that he is led by ſuch Principles both of Goodneſs and Honour, (what ever may be fancied by ſome to the contrary) that if he were ſo invited home, He would not longer deſire obedience from his People, nor a bleſſing from God, then he ſhould punctually perform whatever he ſhould promiſe in this caſe. And when nothing elſe beſide is like to do it, his ſettlement in all probability might ſettle and eſtabliſh, in good time, and with the content of all Intereſts, (if their own wilfulneſs did not obſtruct it) theſe three moſt miſerably divided, much impoveriſhed and greatly diſtracted Nations in Righteouſneſs and Truth, in Peace and Order; for all theſe muſt concur to make us happy: For what would Peace be to us without Truth and Righteouſneſs, but a fatting up to ſlaughter. But all theſe might center together without that hereditary and perpetuated charge now lying upon the Nations to make them more miſerable. And for his Majeſty, he would no doubt further anſwer ſuch a free and a fair call (as hath been ſpoken of) by a reciprocal love, care and goodneſs every way manifeſted unto all his loving and obedient Subjects.
Now theſe moſt heedfull premiſes being put and kept together, and moſt ſeriouſly thought on, I hope that all (but in a ſpecial manner thoſe many Worthies now intruſted with our Safety and Settlement) as every one beſide among us, who have kept their eyes in their heads, and conſequently have ſeen and obſerved the Calamities and Miſchiefs. with all other deformed Iſſues of our long unſetled Condition, will ſit down and conſider and follow after the things that may make for our Peace: Remembring that if they are bleſſed, and ſhall be called the children of God who are Peace-makers, there muſt be another Name found out for ſuch as have a Mark ſet upon them becauſe they cauſe Diviſions, and are Enemies to it and Diſturbers of it.
But I know there are ſome among us to whom ſuch Arguments as I have uſed are as unprofitable as unplauſible, who out of ſelf-ends, that they may reign themſelves as Kings, have endeavoured to keep out any other that bears that Name. And another great reaſon for it, becauſe there are not a few of them whoſe pale guiltineſs cannot abide the thought of ſeeing his Majeſty here, fearing that their guilt will not abide the touch, (for guiltineſs would fain keep out of ſight;) and to this end have not been wanting to perſecute him moſt maliciouſly with ſlanders and reproaches, to make his Majeſty (if they could) leſs beloved and leſs deſired of his People; ſuch as muſſle up the mouthes of their own Conſciences, that hereby they might ſtave off their guilt and fears from ſtaring them in the face, and more qnietly purſue their unrighteous and unjuſtifiable Ends; whoſe word is, Quecunque modo rem, that they reſolve to thrive how ever they get, and think, Ʋbi utilitas, ibi pietas, there is Piety where ever there is profit; hence believe Naboths vineyard a very good purchaſe, a great penniworth, it lies ſo convenient for them; loving the inheritance, when they deſtroy the Heir: So eſteeming the Gold of Tholouſe very precious; the Bread of the Church, though taken from a robbed Altar, exceeding ſweet; not at all conſidering, that the Table of a wicked man oft-times becomes his ſnare, as his proſperity his ruine. But a brutiſh man knoweth not, neither doth a fool u…derſtand this; when a wicked man growes green, and ſits very contentedly under the ſhadow of his Gourd, there is a Worm (which he ſees not) prepared to eat it down, and his preſent flouriſhing is a forerunner of his everlaſting withering. The Proſperity of a bad man is ever in primis, at the firſt: Son, thou hadſt thy pleaſures thou haſt not: They think not of the Hand-writing after their mad merriments, nor of the heavie reckoning after their great meals. Envy not therefore the Oppreſſor, nor chooſe none of his ways, though they ſeem never ſo proſperous, no more then thou wouldeſt do a Lackey in his imbroidered Coat, becauſe his bravery is a Livery of his bondage. The Palate is not alwayes a competent Judge of the food it eats, becauſe there are feveriſh and diſtempered, as well as good and ſound Palates that can taſt well of things as they are; and theſe prefer hard fare much before poiſoned dainties, and courſe Frieze far beyond infected Velvet, and had rather pine away by reaſon of want with their own ſhort meals, (ſo long as they feed on nothing but their own food,) then grow fat with the bread of Tears; had rather labour for little or nothing, then receive the greateſt wages that may be gained by unrighteouſneſs; to be contemned and poor, then ſuffer any unjuſt gain to defile them by cleaving to their fingers. But for all thoſe that dare do otherwiſe, deceiving and being deceived; deceiving others, but themſelves moſt, they will find too late, when their Account is caſt up, their Conſciences ſo filled with the pledges of unrighteouſneſs, that there will be no room left for God and his conſolations to dwell there. From hence at laſt proceeds the trouble and diſquietneſs of Spirit in men preſſed down under the weight of their own guilt; for as Virtue and Goodneſs rewards it ſelf, ſo to it ſelf is Sin a puniſhment. Poena peccati pecaſſe, eſpecially to ſuch whoſe Conſciences were bung'd up, hoopt over, when they ſhall after come to any tenderneſs of feeling, (if they do not get them pacified through him who alone can quiet them,) if once throughly awakened, they will be ready to break open the Breſts of thoſe which bear them, or burn like Wild-fire in them; they put guilty men into ſuch a miſerable plight, that they will not know what to do, being deſirous (if it were poſſible) to run out of themſelves, Me fugio—becauſe they cannot conſider what they ſhall do, therefore ſometimes leap into Hell in thinking to avoid it; not caring what becomes of themſelves, or of any thing beſides; and if they muſt periſh, would have all extinguiſhed in their ruine.
But what ever a deſperate wicked man would have, Quod quiſque fecit patitur—the righteous God will render to every one according to his deeds, and is never wont to ſuffer the guiltineſs of ſome to hurt the innocence, or to hinder in the leaſt either the inward or outward peace of others that deſire it, long for it, and can give God no rest until they have obtained it. In order to which, as Satan hath been long acting his part vigorouſly by his Inſtruments, animating, ſtrengthening and encouraging all the Powers he could find or make among us to do miſchief; ſo muſt all of us, who deſire and labor to know, and love, and fear God aright, ſtrive together in our prayers, & all other lawful endeavours, that we may improve all the Intereſt we can make in Heaven, to prevent his miſchief. Pray we muſt, but means muſt be uſed likewiſe, for Prayer without Means is a mockery of God, becauſe God is to be found in the lawfull uſe of Means, which if we neglect, we tempt God inſtead of truſting in Him. Here then we muſt labour more and more to acquaint our ſelves with God, who can work with, or without, or above Means, but ordinarily by them; and becauſe all means ſerve him, we (in their lawfull uſe) muſt never diſtruſt him. When a mans Houſe is on fire, he deſerves to be burnt in it, who (if he be able) doth not ariſe and help to quench it. And when poor diſtreſſed men are at Sea in an horrible tempeſt ready to ſwallow them up, they are worthy of no pitty if at that time they go about to ſecure their own Cabins, and ſuffer the whole ſhip to ſink and periſh. What then ſhall we further ſay? What do? Aſſuredly we muſt confeſs that of our ſelves we know not what to do, and therefore (ſtill obſerving and ſerving the good Providence of God) it will be beſt for us to lift up and to keep our eyes upon him, who can do exceeding abundantly above all we can ask or think; and then, if we can be but fitted for the Mercies we would have, and ſtand in need of, (if they be good for us) we cannot want them. And what ſhall we further ſay? Certainly we can neither ſay nor do better, then to call to remembrance our former wayes and doings which have not been good. and in what we have not had the grace to do what we ſhould, truly, and fully, and heartily to acknowledge and repent for all the evils that we have done: (True Repentance being like a Sponge to wipe off Blots and Blurs from our Souls.) Here then let us further take to our ſelves words, and turn unto the Lord with all our hearts, and ſay unto him, Take away our iniquity, and receive us graciouſly; ſo will we render the calves of our lips: That we being throughly humbled in his ſight, he may exalt us in due time, and reſtore unto us all thoſe mercies we formerly ſinned away, which we were careleſs in keeping, and which we undervalued in enjoying, and to return them unto us, (as all other needfull mercies) in mercy, and then they will do us good. Theſe Petitions, and the like to be ſent up unto God in general.
And for our particular and preſent Conditition, let us make it further our great buſineſs to multiply our Prayers, and to direct them unto the true Object and Center of Prayer Almighty God, who alone can hear and help, (yet not ſo to multiply them, but that their weight may exceed their number;) where for our encouragement let us further know, that if we can but petition well, we may then hope to ſpeed well, and obtain at Gods hands what we ask and what we ask not, as in the caſe of Solomon, who becauſe he petitioned for Wiſdome which pleaſed God well, he had Riches and Honour caſt in to it. And what ſhall we now deſire! That God would pleaſe to make all thoſe in theſe Nations underſtand his mind better, who have been turned wholly or too much into themſelves, and altogether neglecting that Royal Law, have done many things they vvould not ſuffer, and ſo they might gain, have not cared how they, have gotten.—That God would multiply in their room the number of ſuch publick-ſpirited perſons that tie themſelves up to the Rules of Juſtice, and therefore more mind the good of Community then their own private and particular advantages, and ſhew themſelves alwayes more forward to contend for Gods rights then their Own.—That God would pleaſe ſtill to increaſe the number of thoſe whoſe ends and aims are firmly bent to cloſe up all thoſe Breaches which the ſins of theſe Nations have made; and to give a check unto all ſuch whoſe endeavours are ſtill to make thoſe Breaches wider.—That God would pleaſe for ever to call in that Commiſſion formerly given to the deſtroying Sword which made ſuch havock in theſe Natitions, that keeneſt and ſharpeſt of all temporal Swords, and which pierced deepeſt becauſe dravvn from among our ſelves, and that vve may not any more be delivered into the hands of brutiſh men, that are skilfull to deſtroy.—That God vvould pleaſe to make theſe Nations after their ſo much bleeding to recover their former health and ſtrength, and to live in his ſight, by cauſing the hearts of all the People vvhichwhich inhabite them, more to bleed for that great effuſion of blood ſhed and ſpilt upon them, as for all other hainous ſins committed in them, that they may not be made to bleed afreſh by ſuch heavy Judgements.—And novv his Judgements, his moſt heavy Judgements have been in theſe Nations, that he would pleaſe to make the inhabitants thereof to learn Rightcouſneſs, and to learn obedience by the things they have ſuffered.—That God vvould ſurther pleaſe to unite the Hearts of all his People in theſe Nations together, as if they vvere all but one man, that they may joyntly, ſeverally and unfeignedly pray for and purſue after ſuch a Peace and Settlement as may make us at once both ſafe and happy.—And that he vvould pleaſe to be get and increaſe a right and a true underſtanding betvvixt his Majeſty and the People of theſe Nations, that he may not be made further to ſuffer by any of their bold and miſgrounded prejudices; nor they longer block up the vvay of their ovvn happineſs againſt themſelves by their cauſeleſs fears.—That God vvould ſtir up the hearts of all the people in theſe Nations who know how to pray, unfeignedly to pray for his Majeſty, that if it ſhall ſtand vvith the good pleaſure of Almighty God, to ſettle theſe Nations by the happy eſtabliſhment of his Royal Majeſty here amongſt us, that he vvould make him ſuch a Bleſſing in Himſelf, and to theſe Nations ſuch a Bleſſing likevviſe, that the Generations to come may call him bleſſed, vvhereby all ſuch as have been ſo preſumptuouſly and vvickedly bold, (led hereunto by their ovvn miſconceiving) to utter hard ſpeeches againſt his Majeſty for the time paſt, may be convinced and made aſhamed, and endeavour by their Subjection, Love and Loyalty to his Majeſty, for to ſalve and heal up all again for the time to come.—And then that God vvould further pleaſe daily to add unto the number of thoſe Chariots and Horſemen in this our Iſrael that ſtill may be mighty to prevail with him, and to ſcatter thoſe, yea, all thoſe whoſoever they be that delight in War.—
That delight in War: For War as it is ſometimes neceſſary, ſo it is alvvayes evil, the vvorſt of all remedies that can be thought on; for if fighting and killing in this Caſe have any other end propoſed beſides Peace and Settlement, it proves Murther.
I obſerved but now, that if we deſire to be ſafe and happy by the eſtabliſhment of his Majeſty amongſt us, we muſt be inſtant and importunate with God in his behalf: The Kings heart is in the hand of the Lord, and he turneth it whitherſoever he will. No King can encline his own heart which way himſelf liſteth; and therefore it is the duty of the people that would be happy under a good Prince, to Petition the Lord for every thing that may concern his preſent and Eternal good and welfare, that ſo he may become a King of Prayers and a King of Prayſes. It is an heedful exhortation of the Apoſtle in his firſt Epiſtle to Timothy, where he ſaith, I exhort that firſt of all Supplications, Prayers, Interceſſions be made for all men, for Kings, and for all that are in authority: for Kings firſt, and there is great reaſon for it, as will preſently appear.
The Tempter in the Goſpel preſented unto our Bleſſed Saviour the ſight of the Kingdoms of the world and the glory of them: The Kingdoms and their glory! and we may confeſs that there is no ſuch Beauty, Splendor, Bravery, Riches, Pleaſures, Majeſtie to be found in the world as in the Courts of Princes, who are Gods Deputies here on earth; there is ſoft rayment, there are ſumptuous Feaſts, rich Jewels, glorious Triumphs, royal State; there is honourable Attendance, and what not? And all theſe (no doubt) Satan preſented on their faireſt ſide, to their beſt advantage: But he did not tell him how many Cares and anxieties attend Greatneſs: He did not acquaint him with the abundant troubles, the great diſquiet, and marvellous perplexities which uſually attend earthly Crowns; all theſe Satan hides out of the way; nothing may be ſeen but what might both pleaſe and allure. But moſt certain it is, that the Crowns of Gold which adorn the heads of Kings, though they ſhine and gliſter, yet all is not gold in them, becauſe they are in-layed with Bryers and Thorns. High Seats are alwayes uneaſie: And there is no good Prince who deſires to manage his Scepter well, if he view it round on all ſides, but ſhall find that there is a gread deal more attending earthly Diadems beſide Pomp and Glory. And for this reaſon, Firſt, Prayers muſt be made for Kings that deſire to rule well, becauſe their troubles, cares and fears are greater then other mens. Secondly, Their Temptations are likewiſe greater then thoſe of private Perſons, and therefore they ſtand more in need of joynt, publick and private Prayers. And, Laſtly, They muſt in a ſpecial manner be prayed for by their people upon the account of good, vvhichwhich may be received under them; That they may lead a quiet and peaceable life in all godlineſs and honeſty.
I have done vvith my ſhort Narrative concerning the moſt eminent King, vvhichwhich might have been abundantly more enlarged by a better Pen, though I conceive there is no great need of it, in regard that God, vvho hath ſo turn'd the Hearts of the people in general tovvards his Majeſty, wil doubtleſs (and that ſpeedily) turn the face of the King towards his people in bringing him home unto them, and then he vvill be his own and therefore much better Epiſtle. When a very great number of the people in theſe Nations, men of even ſpirits, ſound minds, uncorrupt principles, and of godly and blameleſs lives, that never ceaſe Praying for the happy ſettlement of this Church and State upon the ſure foundations of Truth, and Peace, and Order, and long for it as the morning, ſhall not be diſappointed of their Hope.
To Conclude then, after all our Miſeries we may be yet happy and ſafe, and every thing we want and hope for beſide that's good for us, ſhall aſſuredly be had, after we have been deeply humbled for, and have thankfully accepted of the puniſhment of our former iniquities, and vvhen God ſhall pleaſe to ſpeak peace unto us, vve reſolve by his Grace and aſſiſtance not to return again to folly; and labour vvith all our might to perform and do vvhat vve reſolve: By vvhichwhich means all heats and animoſities amongſt us might be in good time quenched or cooled, every mans rights and properties ſetled, Trade encouraged and increaſed; and the three Nations in general, who for ſome years laſt paſt by reaſon of their ſtrange actings and diviſions, have made themſelves a Scorn and contempt unto other people round about them, might regain their honour, and become both their Envy and Terror; yea, then all Bleſſings ſhall overtake and come upon us, both the bleſſings of Gods left and right hand. When (which is firſt to be conſidered, though here put in the laſt place) we contend for the eſtabliſhment of True Religion; of Religion (though we may tremble to ſpeak it) which hath been ſo much proſtituted in theſe Nations unto ends that have not been good, and made a ſtirrop to get up to Power or Riches: Oh how many thouſand ſouls have been and are betrayed by the abuſe of that Word, whoſe uſe is Soveraign and Saving! Yet although ſome, and they too too many under the mask and ſhew of Religion have been naught, yea and moſt vile; it is not poſſible for any to be good who are not Religious. I ſay therefore when we endeavour after that, which above all things ought to be moſt dear unto us, and before all other things moſt to be contended for, the Purity and Power of Religion, the Purity thereof ſeparated from all dregs or mixture of Error or Ignorance which do marvellouſly debaſe it. And then the Power of it, conſiſting in a right underſtanding of all thoſe things we may and we muſt know, which concern God and our ſelves: And as Religion takes its name from Binding, ſo then may we be accounted Religious when we bind our ſelves, as much as we may, to ſearch after every thing vvhichwhich God vvould have us to know, and then to do what vve know; the Practice of Duty being the Life of Duty. In ſhort, vvhen not the Form, nor the Viſard, nor the Face, nor the Shew, nor the Name only, but the Purity and Povver of Religion ſhall ſhine amongſt us, vve cannot be leſs then an happy people: For this vvill be the only means to procure, to get and to keep the preſence of God in mercy and for ever to abide vvith us: And happy are the people that be in ſuch a caſe; yea, bleſſed are the people who have the Lord for their God.
FINIS.
End of the text · Edward Terry, A Character of his Most Sacred Majesty King Charles II (1660)