Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	good_a	king_n	law_n	5,568	5	4.7787	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93348	Great Britains misery; with the causes and cure. Described first, as it is from the justice of God the authour, who is now in controversie with the inhabitants of the land for sin: especially for eight capitall crimes, all which are aggravated by sundry circumstances. Secondly, the injustice and malice of the instruments of this misery, Satan and his agents: their main aime, and particular ends, moving them therunto. Vindicating, plainly and fully, (by way of answer to severall objections) the lawfulnesse and necessity of raising arms by the Parliament, and kingdom; for the defence of the King, kingdom, religion, laws, and known rights of the subject: against that viperous generation of papists, atheists, delinquents, and licentious men, who have at once invaded all. ... / By G.S. Gent. Imprimatur Ja. Cranford.	Smith, George, 1602 or 3-1658.	1643 (1643)	Wing S4037; Thomason E250_4; ESTC R212534	90,980	68

for the great affaires of the kingdome and besides them we know none nor can acknowledge any other being of Soveraigne and highest power The King only above them in person and Prerogative to call them together as the necessity of the kingdome requires of which they are conservers for the kingdome is not wholly the Kings but the people have See Senec. in Clem. l. 1. c. 19. a propriety The King indeed is the head to defend and preserve the people so it is his to preserve the peace of it but not to destroy it The covenants and conditions made betweene the Kings of England and the people at Kings are bound to keep their covenants with their subjects See Fren. Accad c. 55. of L●●o See Dr. Will. in com 5. and Bish Andrewes ●●de●n their Coronation are as it were annexed to the Crowne and the King in conscience bound to observe and keepe for the peoples good and Parliaments bound in conscience and justice to defend on the peoples behalfe as the people are bound to obey the King for his authority so the King is bound to make good his covenants to the people which he cannot nor may violate without dishonour to God and manifest injury to his people having taken oath to performe and maintaine the same And those rights so reserved to the people they may and ought by the authority of Parliament to defend being assaulted against all opposition I say the people are bound to defend their Lawes Religion lives estates and liberties by the authority of Parliament not that any private man or men may make resistance against the authority of a King private men are bound to obey or suffer the penalty of the Law although the Laws be corrupt and wrested to injustice Thus did many Worthies in this kingdome Many Worthies of this kingdom while they were but private men suffered all penalty of tke Law and against Law both under the government of King James and our now Soveraigne King Charles When oppressed by Loanes Monopolics Ship-money Knighthood-mony and abundance of such unjust taxations though they refused the taxes being contrary to Law and destructive to Parliaments yet they submitted to the censure of Law though the Law was then by a fuger the Judges and handlers of the Law corrupted pronouncing unjust sentences upon which came sinings imprisonments dismembring banishment c. Yet for all this we did not nor might make any resistance all we did was but to make our humble complaints by petitions and humble supplications to his Majesty and especially our prayers to God for redresse that we might be eased of our burdens under which we groaned and some perished taking it as a just scourge from the hand of God for our sins to suffer our Kings to be ruled by a Malignant counsell to oppresse and afflict their loyall people it was one of the judgenents that God threatned against Jerusalem I will give Job 34. 30. children to be their Princes and babes shall rule over them the people shall be Esa 3. 4 5. vers 12. oppressed every one by another and women should have rule over them and againe I gave thee a King in mine anger and tooke him away in my wrath an oppressing or ungodly King is the wrath of God upon a Nation otherwise Hos 13. 11. there should be saith reverend Calvine no more said of a King then of a common robber that violently taketh away thy goods and an adulterer See Calv. instit l. 4. c 20. Sect. 25. that defileth thy bed of a murderer that seeketh to kill thee but as he beares the image of God and is the hand of God to afflict though else worthy of no honour he must be had in estimation and honoured and not to be resisted by private men But God hath appointed his times and meanes when and how such unnaturall and oppressing Kings shall be curbed though he use them for a time God appoints times means to deliver his Church to afflict his people he will raise up meanes to afflict them and avenge himselfe upon them for their injustice and deliver his people from their tyranny it is in Gods power to make private men of publike authority and arme them by his owne authority to execute publike justice as he stirred up Moses to deliver his people from the cruelty of Pharaoh by strong hand so Othniel Exod 3. 7. Judg. 3 8 9. Calebs brother to deliver the Israelites out of the hands of Cusban-risbatbim and by Deborah and Barak he delivered them out of the hands of Jabin King of Canaan And he stirred up Gideon for a deliverer of his people who Judg 46. 24. by inspiration first brake downe the Altars cut downe the Groves and spoyled all the idolatry of the idolaters and then gathered a mighty army and Judg 16. 27. Iudg. 7. 37. vers 25. God gave his enemies into his hands by a sinall army of three hundred men and so from time to time when for their sinnes God had afflicted them he stirred them up deliverers armed by his owne authority against Kings the greatest in power saith Calvin subdued the lesser and gave deliverance to his people And by such meanes and in such cases it is lawfull to take up armes against the tyranny of Kings Such deliverers God hath stirred up unto us in England at this day Who This Parliament called by the speciall providence of God can deny but this Parliament was called by the special hand providence of God assisted by the authority of the King by order of his Writs issued forth into all counties to bring them together his Majesties good correspondency with them in the beginning till incensed by Malignant counsell and established by his Majesties own act and is now as we have said before of Soveraigne authority his Majesty having by his Regall act stamped upon them his owne image his great Councell and supreame Court of justice accounted so by all Kings of this kingdome confirmed by the oldest Lawes iterated from generation to generation What their authority is how ancient and of what power is described fully by the zealous and learned Author of that treatise intituled the Soveraigne power of Parliaments and Kingdomes divine Calvin saith of Parliaments that they ought to withstand the outraging licentiousnesse of Kings Nay saith he I affirme that if they winke at Parliaments are bound to withstand the outrage of Kings Calvin in Instit l 4. c. 20. Sect. 32. Kings wilfully raging over and treading downe the poore commonalty their dissembling is not without breach of saith because they deceitfully betray the liberty of the people whereof they know themselves to be appointed protectors by the ordinance of God Then I say if Parliaments are protectors of the peoples liberties much more ought they to protect their Religion and to defend it with the hazard of their dearest blouds against all opposers I remember a story

of the Emperour Trajanus delivering a sword into the hands of one of the Governours of his Empire said unto him these words Use this sword for me as long as I do justly and against me if I doe unjustly Where the people are a free people saith learned Dr. Willet and the Princes received with conditions to maintaine See Dr. Will. in Exod. c. 20. quest 24. the ancient franchieses liberties and immunity of the Countrey the State may lawfully maintaine their Liberties against all vexation and violence Besides if a King or any his ministers shall under an established Law contrary to that Law assault a private man to take away his life or goods without the sentence of the Law such a private man is not bound to submit his life but rather to preserve it either by flight or defend it by resistance a man is bound to defend the life of another if unlawfully assaulted much more his owne every animall is by nature taught to defend it selfe what A private man may desend himself against unjust violence nature allowes to other creatures it denies not to a man besides the Law of the kingdom allowes a man to defend himselfe against all unjust violence And Scripture yeeldeth us warrantable example in that kingly Prophet David he defended himselfe against Saul his King although he would not lay his hand upon Saul teacherously to kill him yet he would take up armes to defend himself and himselfe saith that three wayes he might see the death of Saul and be guiltlesse either that he die a naturall death or that God smite 1 Sam. 26. 10. him by some extraordinary stroke or that he wilfully descend into the battle and perish Now that David would have joyned in battle with Saul if Saul had assaulted him is cleare sor when David had delivered the men of Keilab from the Philistins and possessed himselfe of the Towne it being a strong place with gates and barres he heard that Saul would come thither against him Then he enquires two things of God first whether indeed Saul would come secondly whether the men of Keilah would deliver him up into his hand and the Lord answered him that Saul would come and the men of Keilah would deliver him up He asketh not whither he 1 Sam. 23. v. 10 11 12. should fight with Saul but resolved if the men of Keilah would stand faithfull to him to abide the siege and stand battle against Saul But because the Keilahites were treacherous he departed and went whither h● could for safety So when Antiochus by cruelty oppressed the Jewes forcing them to forsake their Religion the Lawes and Customes of Josep war Iewes l. 1. c. ● 1 Macc. 2. 24 25. c. their Nation Matthias the sonne of Osmoneus with his sonnes tooke armes against him flew Bacchades chiefe Captaine of his Garisons and by force opposed the cruelty and unjust commands of Antiochus The office of a King is the ordinance of God and Kings are Gods annointed but we must consider there are annoynted of God that are not Kings all Gods elect Saints on earth are Gods annoynted as well the begger as the King and these whether King or begger are pretious in Gods sight God hath reproved annoynted Kings for these annoynteds sake saying touch not mine annointed and doe my Prophets no harme Kings Psal 105. 15. Psal 82. 6 7. are gods in the Throne men in the grave gods as they are executioners of Gods will and worthy of all honour reverence and obedience men as they are executioners of their owne wils and neglect Gods command Kings are Kings in two respects in respect of God who sets them up and 1 Sam. 10. 24. 1 Sam. 11. 15. in respect of men that chose them and accept of them and so every kingdome is bound to obey their owne King not another Now God sets up Kings to be a terror to the evill not to the good to punish ungodly men and oppressors not to cherish them nor to oppresse Rom. 13. 3. 1 Sam. 8. 5. and the people choose and accept of Kings to be their protectors and to doe justice betwixt man and man Now if a King faile of the duty of a King I say not that he is therefore no King but still a King and Gods annoynted but if he command things contrary to God and contrary to the Lawes of his kingdome he is not to be obeyed but contrary if there be a Parliament they that is the Parliament may and ought in the kingdomes defence to oppose any power directly or indirectly raised to the dishonour of God and violation of the Lawes of the kingdome or the rights and freedome of the subjects yet so as they are bound to preserve if possible the person of the King and this is agreeable to right reason and is the judgement of the learned of all times divine and humane Object 4 A fourth objection is that some factious men in Parliament not the whole Parliament for their private ends raised jealousies of the King that by his counsels he was perswaded to change Religion and Lawes and destroy the Priviledges of Parliament whereas the King by severall Declarations to all his loving subjects makes protestation of his reall intention to defend and maintaine the Protestant Religion of Queene Elizabeth and King James as also all the knowne Lawes just priviledges of Parliament and the liberty of the Subject Answ Answer This is a cavill invented by the popish faction and Demy-Jesuits put into the mouthes of their speakers and is a notorious false scandall cast upon good men terming them scandalous of whom we ought not to entertaine an evill thought Whereas indeed there were no factious men in either house or Parliament but of the popish faction Whilest the Bishops popish Lords remaened in the house they hindred all proceedings and as soon as they were out they put the King upon a warre who are separated from them and have raised this warre against them we know they came as unjustly to their elections as they have since unfaithfully discharged their trust many of them obtained voyces for their elections by letters bribes threats flatteries and violence and had Papists votes which is contrary to Law these onely are the factious men that for particular selfe-ends endeavour to destroy our Religion and to ruine the Kingdome Whereas the other which is the Parliament have and doe hazzard all that is their owne yea their darest lives for the publike good They that flatter Kings seeke worldly preferments which these are willing to lose to discharge good conscience Saul had no better argument to discourage his servants from holding with innocent 1 Sam. 22. 7. David then to tell them David had not fields and Vine-yards to give to every one of them But this Popish faction declared plainely that they sought the ruine of the Parliament else why did they accuse five members at once of Treason and

continuance of this Parliament was the chiefe for the further redresse in things and causes of the kingdomes grievances which else we could not but thinke would quickly have returned to the former evils as we know Petition of Right never observed things did formerly notwithstanding the Petition of Right granted by the King and accepted by the people with great joy and thankfulnesse Yet his Majesty through that wicked counsell hath not observed it What assurance or hope can we have of the continuance of any of the rest to enjoy them any longer then this seeing this is all the security we have for them And this which was one of the last enacted is the first assaulted for if the King may or can breake this he may or will deny us all the rest if such a wicked malignant counsell be still suffered Therefore we have good cause to beleeve that that counsell consented The passing of the Bils of publike benefit in this Parliament but a trap to catch the people to make themselves destroy the Parliament and all Lawes together to the passing of such Statutes onely to insinuate into the peoples affections to blind their eyes with a shew of reformation because they well knew that the heavy burdens and intolerable oppressions that lay so newly upon the backe of the Subjects had imbittered their hearts and enraged the spirits of the people which the passing of those Acts they thought would mitigate that by such meanes they might seduce the people and draw them as they have done to joyne with them against the Parliament that so they might make them instruments to undoe themselves and to destroy all other Acts and the whole Lawes for by this way they have taken they may and meane to destroy all as well as this one for all hangs upon this He that sees not or that will not beleeve that this is their purpose is desperately blind and malitiously wilfull Nor doe I charge the King in these things although it be our greatest misery that his Majesty is thus misled to his own Majesties prejudice and his Subjects ruine we know Kings themselves cannot erre but Kings see with other mens Kings see hear speak and act by other men and are often abused in counsels to the prejudice of their people Dan. 6. 4. 14. eyes heare with other mens eares speake with other mens tongues and act by other mens hands All Kings are guided by counsell Nebuchadnezzar was ruled by his counsell and intrapped by their subtilty to signe a Decree against Daniel which he intended not Ahashuerus was perswaded by the counsell of wicked Haman to signe a Decree against the people of the Jewes under a faire pretence as the wicked counsellors to our King have done and beleeved the counsell to be very good there was a shew of profit which Kings love and a shew of conformity and order a thing very good and desired by Esther 3. 8. 9. all good men Now the King Ahashuerus could not imagine that Haman would betray the life of his Queene who had done no harme to any nor of Mordecai who had saved the Kings life King Rehoboam would not give an answer to his peoples petition till he was advised by his counsell and therein he did well But he did not well to reject the counsell of the old grave counsellors 1 King 12. 8. and follow the counsell of young gallants brought up with him in his youth Now we may thinke it was his affection to the persons of the Flatering counsell seeke their owne advantage not the Kings good men that caused him to harken to their counsell and it is flattery in such men to give such counsell as they know will best please Kings because they seeke honour to themselves not good to the King or revenge upon them they hate though the hazzard the Kings prejudice When Ahab had but a desire to Naboths Vineyard and was denied Jezabel thought that desire warrant enough for her to use the Kings name and his Seale too and to send to all the Elders Nobles and Citizens in the City of Naboth and they all as ready to obey whatsoever was the desire and command 1 King 21. 8. of a Queene because she as the counsellers that rule our Soveraigne puts a very faire pretence upon her bloudy designe as different from her intentions as God is from the Devill the commands a religious fast to be proclaimed and the man that she meant to destroy she pretends to honour Set Naboth saith Verse 〈◊〉 she on high above all the people and that all may passe under pretence of justice and Law Naboth must be accused before all the people and his accusations Verse 13. testified upon oath and he must be accused of no small crime no lesse then treason not onely against the King but blasphemy against God Naboth See Verse 1● did blaspheme God and the King Gods name is ordinary abused in such bloudy treacherous designes that the shew of holinesse may cover the bloudy designes and all the multitude are ready and forward not onely to Verse 11. beleeve but to act such wicked commands Thus we see Kings have beene misled and wicked things have beene committed under a shew of good and pretence of Religion God hath in great mercy discovered letters written to the great City of Letter Commission sent to London to act bloudy slaughters London the City of our Naboths and Commissions under the great and Royal Seale to effect as bloudy and cruell designes as that of the Counsellours of Nebuchadnezzar against Daniel or that of Haman against Mordecai or of Jezabel against Naboth not onely to have destroyed one Daniel one Mordecai one Naboth but many yea all our Daniels all our Mordecai's all our Naboths and grave faithfull Counsellours of the kingdome and under the notion of defence of the Protestant Religion the Priviledges of Parliament and the knowne Lawes of the kingdome none of which are in the least manner opposed but by them that protest to doe all these bloudy and barbarous cruelties under pretence of defending them I know not what Princes Counsellours or Captaines have consulted to plot this wicked designe what Hamans what Jezabels But I know God hath discovered it and I dare pronounce from the mouth of God who ever they be they shall not prosper Plotters of ●●ca●herous bloudy designs shall not prosper whether they have prevailed with the King to consent to it or whether they have done it without his consent as they have done and daily doe what his Majesty never heard of they have more eye upon his Majesty then his Majesty hath upon his Seale or what passeth under it in his name especially in this time of warre wherein all things are common and men cannot keepe their owne wives from the violent lust and rage of bloudy Cavaliers It is not long since God by his wonderfull providence discovered a dangerous

cruell beasts Bulls Bears Wolves Dogs Kine of Bashan c. And the Prophet Amos tells them That the Lordhath sworn by his Ames 2. 4. holinesse that he will take them away with hooks and their posterity with 〈◊〉 as such devouring beasts and fishes are taken that bite and devour one another The stronger devour the weaker and greater eat up the lesser So the Prophet J●remiah complained That among the people there were wicked appressing Jer. 5 26. men who set traps to catch men Deceit was in their houses by it they became great and were waxen rich Therefore the Lord will be avenged on such Vers 28. 29. a nation as this Fifthly Murther This is another crying sin And this is committed either The fifth sin Murder by shedding innocent blood or by withholding judgement from the shedders of blood The blood that is shed cryeth loud against both these and ascends into the ears of God It is a sin against nature forbidden long before the Law was given by Moses and it was punished in the first age of the world The Gen. 9. 5. 6. voice of Abels blood cryed upto God from the earth It is expresly commanded Gen 4 11. That the blood shedder shal be delivered to the hands of the avenger of blood the reason is given in Verse 10. That the guilt of innocnet blood lie not upon Deut. 19. 12. the Land If blood lie upon a nation it leaves a stain that cannot be put out except Judgement be executed The guilt of blood may die long upon a nation till men seem to forget it but the Lord will not let it escape punishment If the Magistrates of the Nation do not punish it God will punish the Magistrate and the Nation too Saul slew divers of the Gibeonites causlesly contrary to Josh 9. 15. the Covenant and Oath which Joshua and the Princes of Israel made with them And long after in the dayes of David God sent a famine in the Land 〈◊〉 Sam. 21. 1. three yeers for that sin Till David executed Justice upon the sons of Saul the Gibeonites were but slaves to Saul and all Israel Yet see Gods Justice Sauls sons though of the Royall blood they must die for it God is no respecter of persons Where Judgement is not duely executed by man God will do it with his own hand some other way on whomsoever are guilty Now if Great Britain be guilty of such blood as surely it is then no marvell that God hath whet his glittering sword against us and made his arrows drunk with Deut. 32 41. blood to avenge the bloods of the innocnet and to destroy the withholders of Justice for he will avenge the blood of his servants and render vengeance Verse 43. 2 Kings 24. 4. to his adversaries The Lord sent the Caldecs Syrians Moabites and the children of Ammon against Jehoiakim to avenge the blood that Manasseh had shed in his dayes Though God be patient yet he is just God in Scripture is Psal 9 12. said to make inquisition after blood we see he did for the blood of Naboth which Ahab by Jezebel had shed and made the Dogs to lick the blood of Ahab ● Kings 21. 19. 2 Kings 9. 7. in the same place where they had licked the blood of Naboth and of Jezebelt by the wall of Jezreel and cut off the bloody house of Ahab by the bloody sword of Justice Sixthly Drunkennesse This sin is of a double provocation First it provokes The sixth sin is Drunkennesse Isa 5. 22. 1 Cor. 6. 10. God to wrath as it is a transgression of his law and is by the Apostle excluded from the kingdom of heaven Secondly it provokes men to the breach of every Commandment of God either to the act or guilt of all grosse sins as Murther Whoredom Stealing Lying and Swearing a sin under which the Land mourneth it takes a way the heart from God and inclines it to all wickednesse Wo is the portion of them that follow after strong drink Hos 4. 11. Prov. 23. 29. Isa 5. 11. Verse 22. Joel 15. Deu 29. 19. 20 and to them that are strong to drink strong drink The Prophet Joel awakes the drousie Drunkards and bids them weep and howl But the Drunkard is of all men most fearlesle till the Judgement be upon his head The Drunkard blesseth himself in his sin and sayes he shall have peace though he adde Drunkennesse to thirst Therefore the Lord will not spare us but his Wrath and Jealousie doth sinoak against us at this day God commanded that the father Deut 2● 20. of a Drunkard should bring his son to the Elders and stone him to death The whole nation of the Jews for this sin was carried into captivity and the Prophet Isa 5. 13 14. Neh. 1. 10. speaking of the destruction of Nineve saith While they were drinking as Drunkards they shall be d●●oured as stubble fully dry Belsbazzars kingdom Dan. 5. ● Kings 20. 16 was given from him while he was Drinking and Carousing before a thousand of his Lords Benhadad and thirty two other kings his consederates were all put to flight while they were drinking drunk in their Pavilions Seventhly Whoredom This is a very grievous and an unnaturall sin for The seventh sin is Whoredom 1 Cor. 6. 18. Heb. 13. 4. by it a man sinneth against his own body In all other sins of the second Table a man sins against another but by this a man sins against himself and others too This is a double sin not actually committed but by two as Zimri and Cozby The whoremonger destroyeth two bodies and two souls at once Whoredom Prov. 6. 32. is of two sorts Adultery and Fornication Both are hatefull to God and God hath excluded both from him in heaven and excludeth himself from them upon the earth by separating his servants from them as the Prophet witnesseth O faith he that I had a lodging place in the wildernesse that I might leave Jer. 9 2. my people and go from them for they be all adulterers c. God is far from them as a protectour he will come neer to them in judgement as he threatneth by Mat. 3. 5. the Prophet Josephus saith There is no greater filthinesse then the unlawfull mixture of our bodies The adulterer and the adulteresse were both to be put to Deut 22 22. death by Gods command but this sin reigns by custome and is practised by authority in England as was described by Seneca What woman saith he so Sentc benif l. 3. c. 16. miserable or loathsome that will content herself with one pair of adulterers they are carried to one friend and they dine with another for every day they have one and count the keeping of one Lemman good Wedlock We read that the least punishment that the Egyptians inflicted upon adulterers was to cut off the nose of the woman and the privy parts

hearken ye house of Israel for judgement is towards you c. Hosea 5. 1. The matter and form of Great Britains misery namely that out of which it is and that by which it is what it is are Oppressions Ambitious desires Alteration of Religion Destruction of Laws Multitudes of Opinions Sects Schismes Jealousies c. The Subject oppressed by Illegall Taxes Loans Mulcts c. The weaker The matter sorme of our misery trodden down and spoiled by the mighty Laws awed by greatnesse made snares to catch men Wolves made Shepherds to fleece the flock and feed themselves Bishops by unconscionable Edict binde the consciences of men which Christ hath made free The purity of Religion contemned Errors and Heresies maintained Popery countenanced and Idolatry set up Synods deserted Gal 5. 1. and Parliaments annihilated Godly men imprisoned dismembred banished c. against the justice of Law under an established j●st Law used by the handlers of it either as Law or no Law as the Asses ears in the Fable either ears or horns as they would interpret them at the best the Laws were but like Cobwebs as Plutarch once said they catch Flyes but cannot hold great Hornets in short Law was for the most part used between a great rich man and a poor but for if such a thing can be a Legall Oppression to take away Rights and Inheritances and to impose slavery upon sree Subjects Hence grew Distractions and Fears and from Fear Commotions and Tumults The unjust Oppressor was afraid of punishment the Oppressed feared Guilt and ●ealousie greater cruelty and more violence yea an overture of Religion and Laws and not without cause Here 's the matter of Great Britains Civil War and present Misery animated by a third sort of discontented men like Sheba the son of Bichri light irreligious prophane broken-fortuned men Sons of Belial that blow up the 2. Sam. 20. 1. fire of Contetion hating Religion and fearing Law to whom war is peace and peace ruine These are most saf in the midst of a seditious war especially when under pretence of Loyalty to the King and love to the common good Desperate unth●●fis live by War spoile they may draw many after them to effect their own private ends by raisurg and continuing Seditious war It was truly said by one of the Ancients That that Man who is the causer of such a Civil seditious war is not to be numbred among men but banished from the Society of men And Nstor a grave and wise Councellor among the Grecians affirmed in open Synod upon a cause of discontent that a mover to Civil war was a most cruell wretched and detestable man not worthy to live Adde unto these many bloody treacherous cruelties murders rapine and all violent insolencies spoyling of countries burning of houses towns Corn outcryes of women maydens and children abused by mercilesse bruitish Miscreants Three Kingdomes all devided not devided one against another but every one divided within and against it selfe not as Ephraim against Mannassah one Tribe against another but every Tribe every City every Country against it selfe to destroy it selfe Father against the son and The misery of Britains division son against the father Brother against Brother Kinsman against Kinsman deer friends are become deadly enemies The sons of one Mother neerest in alliance the Professors of one Religion and subjects under one King by nature religion and law bound to defend one another against all other enemies Th●se are enemies one to another Traitors destroyers yea cruell butchers one of another and are joyned with forraign enemies and homebred bloudy Papists Idolaters against themselves the protestant Religion the Laws of the Kingdome the estates rights and liberties of their Posterities Oh Esay 1. 23. Rev. 2. 9. Zeph. 3. 3. Misery of miseries sent from God to punish a sinfull People The Prophets cry Peace and make War the Nobles pretend Law and destroy Law oppresse and robbe by violence Those that say they be Protestants destroy the Protestant Religion the makers up of the breaches are the pullers down of the Hosea 4. 9. walls to let in Popery and all Licentiousnesse All sorts are joyned with the Spoylers and do destroy as far as fraud or force can prevaile no Age no Sex None freed from violenc● of any degree age or sex Degree or Dignity can protect any from violence Ireland wallowes in her own blood England hath deeply imbruyed her hands in Phlebotemie and still makes progresse in all Immanity Scotland stands at the brinke of the same pit of misery The first in intention though last in execution the same seditious seeds are sown there as in England or Ireland although they have not grown up so fast in that Land yet if God prevent not they may at the second Spring sprought out and prove as destructive as else where Ireland hath almost bled her last England is waxen pale with bleeding and Scotland trembles at the two first parts of the bloudy Tragedy acting in England and Ireland expecting the next Scene upon their own Stage And our watchmen that should give us warning of our dangers are the men that bring us into danger our shepheards that should gather the dispersed flock together they are the Scatterers of the sheep and devourers of the flocks our teachers from whom we should receive direction and knowledge are seducers and deceivers they Mal. 2. 7. Iud. 11. Ier 5. 31. run greedily after the way of Balaam for reward the Prophets prophesie lies and the people love to have it so Yea these men have deceived our King our Hope our peace Gods Deputy set over us to be our Protector stiled The Defendor of the Faith c. yet Psal 82. 3. Indg 10. 1. Esay 49. 22 doth nothing in our defence nor for the defence of the Faith but is ofsended with the Faithfull our Queen appointed by God to be a Nursing Mother seeks to take away the childrens bread And the hopefull Issue are trained up amongst Swearers Drunkards Idolaters and bloudy wicked men for these A pres●ge of future misery things I weep mine eye mine eye runneth downe with water because the Comsorter that should deliver my soule is farre off the Children are desolate because the Enemy prevailed Lam 1. 16. If our misery were but the misery of War it were not so much if a war against a Forraign Enemy it were the lest of miseries or but a war against Papist onley it were tollerable for then a man might know his enemies and fly to a Protestant for help or shelter or at least to bemoane one another The father might fly to the son the son to the father one brother to another one friend and one neighbour to another but our enemies are promiscuously mingled with us we know them not till they betray us they converse with us in neerest familiarity and as David spake of Achitophell in the person

King God delivereth his people and brings the wicked to destruction as Daniel did We are innocent before God and against the King have We done no hurt And may expect deliverance by God and revenge by his hand upon those that wrongfully seek our lives Secondly some men are moved to it by Ambitious desires they make honors A second sort of enemies are men ambitious of honour and command and dignities their end to obtain honour they will use any dishonourable wayes and use honour as dishonorably These are men like Aesops dog look at the shadow and neglect the substance Vertue which is the way to Honour they ●●un and Vice which is the originall of shame they follow and climb to Honor by the staires of Vice would be inobled for ignoble actions These are commonly very active men in things they know will please Princes without respect to Vertue or Justice their end is Honour not Duty And when their end is attained they are yet unsatisfied the more Honour the greater their Ambition especially in the Honour-seeking-Clergie that when they are at highest desire to soare higher and indure no competitour but if crossed in their end they grow secretly discontented full of venome ●alignity and hatred against ●ersons or causes that hinder grow desperate and seek any bloudy revenge and rather then lose their own private ends care not to destroy Kingdoms If they go not forward they 'l set all backward and think it some honour to be buryed Wicked men to game their own ends care not to destroy whole Kingdom ● in the ashes of a Kingdom and therefore raise sedition and civil war against their Prince if he hinder or against God himself to make war against his dearest mem●ers and thus have some at this day done and do against conscience and knowledge and still blow the fire of Contention to continue and increase Great Britains misery Thirdly another sort of men make Profit and Command their end they are moved and stirred up to Contention and War out of Covetousnesse especially A third sort of enemies are covetous men great men when not contented with their own will be owners of other mens Estates Possessions Inheritances and Rights Kings over their Subjects Lords over their Tenants and men of place and authority over their inferiours to make themselves commanders and ●ords over other mens Rights usurping power against Law and distinguish not betwixt Law and will hence ariseth murmuring impatience and opposition bleeding cruelties and seditious mutinies from a sparke to a flame hence grew the discontent of the people of Israell and the reason why they asked a King that a King might do them Justice and hence 1 Sam. 8. 3 4 5 1 King 12. 16 it was that they revoulted from their King because he did not Iust●ce unto them and this hath been one cause of our civill war is our present misery and was the cause of the first civill war in England in the ninth yeer of the raign of King John which occasioned the great Charter agreed upon between the King and the Subiect the beam of upright Soveraignty and subiection but when covetousnesse See Daniel History gets into the one scale the beam turneth and becometh unequall Fourthly others are moved to it by feare safety to themselves is their particular end when by their actions and proiects they have out of malice ambition A fourth sort of enemies are Delinquents covetousnesse or any other way done violence to religion law or the peace of the State and are by the law found faulty and convicted as Delinquents they rise in Rebellion against the Law to escape punnishment in hope by destroying the law they shall prevent the Iudgment of the Law and hence they disturbe the peace and quiet of the Kingdoms rather then they will suffer the just sentence of Iustice they will destroy most unjustly their just Lawes Religion and Kingdom And of this sort there are of all degrees Nobles Clergy Gentlemen Citizens c. These are the principall causers continuance and aggravation of our bloudy War and the hinderers of peace they shun peace as the greatest plague Thus Cataline did being guilty of many crimes to save himselfe conspired against his Country and was assisted by Lentulus Cethegus and many notorious offenders and vile persons who also stood in feare The fift end is spoyle and robbing many deboyft men and of broken fortunes decayed in estates seeke to get estates to themselves out of the ruine and destruction A fift sort of Enemies are men of broken fortunes of the Kingdom by robbing plundering and pillaging honest men and therefore desire to breake the Lawes that they may escape cleerly unquestioned withall their theevery and other insolencies Sixtly some make liberty and licentious loosenesse their end they hate the very name of Resormation either in Lawes or Religion and looke upon them as A sixt sort of Enemies are licensious men their enemies and therefore desire the destruction of Parliaments they prefer licentious liberty and voluptuous pleasures above all Parliaments Lawes or Religion They looke upon it as their God preferring it above God and are worse then Fpicuras their master who knew no other God yet as Seneca saith even in the shop of pleasures voluntarily abridged himself of that content but amongst us there are a sort of men Gentlemen and others who are never satisfied in their Senea in E. pist 18. disordered courses like those described in the booke of Wisdom Say they shall be as if they had never been and shall be forgotten in time therfore will I enjoy all pleasures and not lose any part of their voluptuousnesse Wisd 2. 1 2. 7. c. Others there are that are malitious enemies to the Kingdoms just defence or Newters out of an ignorance of God and the just cause of God as if all their service and obedience to God hung upon their obedience to the commands of A seventh sort that are enemies to God and Religion are Superstitious Ignorant men Math. 15. 6. men make men gods and God nothing making the commandements of God of no effect by the tradition and commandements of men Now because some of these sorts of men especially the latter are so well instructed by the father of envy and grand Seducer of men that they as himselfe did to our Saviour alleadge texts of Scripture to seduce men from their obedience to God to the obedience of men I conceive it very necessary to give a brief Answer to their main Objections They object from that place Rom 13. 1. Let every soule be subject to the higher Power for there is no power but of God c. And that we are bound to render to all that which is their due Tribute Custome Honor Fear to whom t is due Obiect 1 Hence they argue that all men are bound to yeeld obedience to the higher power but the King is highest in power therefore

men and armi s assaulted Objection 3 Thirdly it is Objected Prov 25. 5. from that place Daniel 3. 16 from the example of the three children and Daniel that if the King command any thing which in conscience we may not actually obey yet we are bound to yeeld passive obedience by submitting our selves to the Kings mercy but not make any resistance Answer For Answer to this objection because it carries some truth in it we must consider what kind of government we live under for there are divers kinds forms of government some Difference in the government 〈◊〉 Kingdoms people are bound to that which others are freed from according to the severall customes constitutions and laws of kingdoms some Kings are more absolute in power of command some less● So some subjects are 〈◊〉 under their Kings some free subjects The Kings of those ancient Monarchies Chaldea Assyria Media Persia Kings of Chaldea and Assyria c. c. ruled over their people as Lords over Slaves had power over their persons and goods and had onely nature for their Law yet lawfull Kings which they usually violated to satisfie their wils The Kings of Israel and Judea were limited by the law of God the Kings of Israel and Judea rule of justice commanding them not to multiply houses to themselves nor cause the people to returne to Egypt c. they were to judge the people according to Gods Law not their own wils When he sitteth upon the Throne of the Kingdome he shall write him a Copy of this Law in a book and it shall be with him and he shall read therein all the dayes of his life that he Devt 17. v. 17 18 19. may learne to feare the Lord his God and keepe all the words of this Law and these Statutes to doe them Now other Kings and Kingdomes differ from both these governments as most Kingdomes at this day differ one from another Onely in this all Kingdomes have ever agreed All have chosen and made their King No King Deut. 17. 14. All Kings elected by the people ever made himselfe a Kingdome but the people made their King therefore the Kingdome is greater then the King It is true that Kings by force have usurped Kingdomes And the Jewes after they became tributary to the Romans had Kings set over them and their Customes Lawes and Religion changed but that was by unlawfull force but else all Kings were elected and chosen by the people some for life onely some for life and posterity for ever The ancient Romans chose their Kings and Emperours but afterward the Souldiers set up in the Empire whom they would as after it fell out with those great Monarchies But the people of those Monarchies had no Joseph in martyrdom of Maccab. 2 Mac. 7. right to resist their Kings but were bound by the Law of nature to obey them either to doe or suffer Thus the three children and Daniel submitted to the Edict of Nebucbadnezzar and so that grave Matron Solomona with her seven sonnes yeelded to the tyranny of Antiochus as Josepbus relates it The Kings of Israel and Judea had a kind of power over the persons and Kings of Israel what power they had goods of the people in necessary causes but no further although Samuel told the people to deterre them from their desire of a King that their King would take their sonnes and appoint them for himselfe and for his Chariots and to be his horse-men c. and that he would take the tenth of 1 Sam. 8. v. 11. 15 16. their seed and of their Vineyards and give to his officers and to his servants But saith he you shall cry out in that day because of the King which yee have chosen Now Samuel tels them this would be the manner of their King See vers 11. not that it was the justice of the King to doe so and therefore afterward when their King was established Samuel vindicateth his owne justice and integrity to all the people before the King that he had not taken an Oxe or 1 Sam. 12. 3. Asse or any thing from any of them nor defrauded or oppressed any or taken any bribes c. yet in this the people were not to resist their King Therefore Naboth made no resistance against Abab when he would take his Vineyard from him But right reason the guide of all actions and Gods Law the Kings rule which he might not transgresse forbid Kings to oppresse their people some thinke it cannot be justified in the ten Tribes that they cast off their King Rehoboam for his oppression but sure I am it was a just punishment from God upon him and may serve for a caveat to oppressing Kings and it was God that did it who putteth downe one and setteth up another therefore when Rehoboam had prepared an army of an hundred and Psal 75. 7. fourescore thousand chosen men to reduce the kingdome againe God forbiddeth the people to fight for this thing saith he is from me 1 King 12. 2● 24. Severall governments of severall kingdomes Now other Kings are more limited by contracts conditions and Lawes of the Kingdomes which conditions and Lawes are maintained by a middle magistracy betweene the King and his people on the peoples behalfe as there was among the Lacedemonians an Ep●ori against the power of their King The Athenians had their Demarchy against the Senate and the Romans their Tribune against the Roman Consuls And thus are Parliaments in England and divers other kingdomes Thus they were in France but in France now lost by the same meanes and in the same manner as they are losing at this day in Great Britaine envied by oppressing spirits and innovators as Prrliaments are the onely bar against unlimited prerogative the onely barre against unlimited Prerogative But yet this is Englands Priviledge above other Nations wherein both King and people are or may be more happy then other kingdomes and is our hereditory right which by Gods assistance we may still enjoy long and long to the glory of God and the good of unborne posteritics against all opposition of hell and earth to defend our just Lawes and true Religion except by our sinnes we so provoke God that he will eclipse his owne glory and give over a stupid people like France to betray and destroy their owne happinesse We know that Parliaments of England have ever beene the peace and preservation of our Kings maintainers of their honours persons and all just Parliament are the p●eservation of Kings and people rights The defenders of the people and their just liberties have ever compelled due obedience to Kings supported them in all necessities out of the peoples estates according to the necessity of the one and the ability of the other besides the certaine revenues confirmed upon the Crowne And are whilst they are sitting being called by the Kings authority his great and alone knowne counsell

is absolute without condition except they will confesse and say plainely what we have before alleadged namely that this Act as all these Acts of grace so much boasted of was passed onely to deceive the people and therefore no Act because no Act was meant But this cannot annull the Act it is but like the plea that the Argians made when they had falsified the truce with Cleomenes King of Macedon which they made for seven dayes And the third night after the Argians when the Macedonians were secure fell upon them and said the truce was but for the dayes the nights were not mentioned We know divers such equivocations and Jesuiticall cavils were transported from Spaine by Bristoll and so brought to the Court to counterfeit truth as the Bristoll stone doth the Diamond But now they have a new devise to deceive the people by Proclamation under great shew of justice and tender care of the Subject it is no better then the Foxes Sermon when he meanes to devoure we must obey frothy Proclamations and disobey solid and law full Orders of Parliament we must count By Proclamaron we are ●abid to obey any Vote of parliament the parliament ●●disallowed at Westminster as no parliament but a Oxford where it may beawed it that he accepted the Parliament a Parliament or no Parliament as the Proclamation shall conclude if it remove to Oxford a Parliament if it remaine at Westminster no Parliament at Oxford it may be forced but at Westminster it will be free Therefore while it is at Westminster it is but a pretended Parliament though by the Kings owne Act confirmed during the pleasure of both Houses and necessity of the kingdom yet now we must beleeve that they are traytors and raised an Army to take away the Kings life and to murder the Queene We must beleeve their glosse not the text what they say not what 's true wise men may easily see the snare and passe by We see our misery and the causes of it the cure followes but before we meddle with the cure take notice of an errour in men seeking cure from things that Error in the cure of misery cannot help and that increaseth our misery we have in all our afflictions looked too much to the hand of men as the causes and so for cure and we have trusted to the arme of fiesh to the creature and to outward meanes and consider not that they are vaine all things under the Sun saith Salomon are vanity and vanity of vanities not able to keepe themselves from misery much lesse can they helpe us or cure our misery When God hath as formerly afflicted us with pestelince we have attributed it to outward causes corruptayre ill diet c. and sought cure by medicines or fly from infected places to escape it When God sent great droughts or extraordinary raine which hath smit the fruits of the earth we have beene ready to ascribe it to the conjunctions of Planets and to naturall causes and from thence have expected remedy When we have had rumours of any forraine enemy by invasion we have trusted to our seas and shipping and our great preparations by Land When we were afflicted by oppressions taxations and crrruption in justice we ascribe the cause to the discontinuance of Parliaments and seeke to Parliaments for cure thus we have looked to the arme of flesh in all In our great and long afflictions under cruell task-masters and heavy burdens laid upon us we cryed undo the Parliament to ease and helpe us but we were not thankfull to God that miraculously gave us a Parliament nor sought unto God by prayer to blesse our Parliament to us and make our Parliament a meanes to cure us but we sought unto the Parliament earnestly by We look upon Parliaments as gods not as Gods means to deliver us Petitions from every part of the kingdome as if they were our gods and because they cannot helpe us as we desire we murmure against God and against them as the stubborne rebellious Israelites did against Moses and Aaron in the Wildernesse because they enjoyed not presently what they looked for they wish they had died in Egypt rather then to be brought into the Wildernesse to be a prey to the enemies c. So we because we have not present cure of our misery we wish we had no Parliament we complaine that our burdens are greater and our misery much more increased and better with us when we were in our former bondage this was the Israelites sinne and is ours for this sinne their carcasses fell in the Wildernesse for forty yeares and they never see the good land of promise And for this sinne many of us have fallen and more will surely fall except we repent and shall never see the day of our deliverance nor cure of our misery because our hearts have not beene prepared 2 Chron. 20. 33. 2 Chro. 12. 14. to seeke God We have sought to our Parliament and vanity was there because we would not see God in it we have sought to our King and vanity was there too we have sought to our Armies trusted in the strength of our men and horse and glorious preparations as if that could cure all and vanity is writ in the face of all these things We looked to Holland to befriend All the helpe looked for from any creature is vanity Eccles 1. 14. us and upon our Brethren the Scots to come to our helpe And behold vanity is found in all our hopes All creatures are vanity we prove the words of the Preacher true in all for all is vanity and vexation of spirit When God for the sin of his people Israel sent unexpected terrible thunder and lightning amongst them they cried to Samuel to pray for them Samuel bids them not to turn aside to 1 Sam 12. 21. follow after vaine things which saith he cannot profit nor deliver for they are vaine all are like Jobs friends miserable comforters as a stasse of reed on which Job 16. 2. 2 King 28. 21. if a man leane it will breake and pierce his hand all these things will fersake us leave us in our misery they shall wander every one to his quarter none shall Esa 41. 15. Psal 60. 11. Psal 62. 9. Psal 31. 6. save thee vaine is the helpe of man faith holy David and why because men of lov degree are vanity and men of high degree are a lie Therefore saith he I have hated them that trust in lying vanities but I will trust in the Lord God is our refuge and our strength a very present helpe in time of trouble The righteous Psal 40. 1. Psal 34. 17. cry and the Lord heareth them and delivereth them out of all their trouble God will helpe the righteous when they cry unto him He and he onely gives ability to Parliaments turnes the hearts of Kings prospereth Armies and stirreth up friends to helpe God is the true helper all

owne cause and his servants working his worke and in his owne time will make their worke prosperous in their hands as he did to Nehemiah Nehe. 6. 15. 16. Thirdly God hath afflicted Britaine for these sinnes and a multitude of other transgressions and doth still continue to afflict us for our impenitencie but it is observable that he whips us because he would convert us and yet he preserves us from destruction because he would not totally destroy us therefore hath wonderfully discovered the Plots of the enemie and blasted their bloody designes when they had prepared them as they thought ready to destroy us former mercies are engagements of future deliverance hence I conclude from the confidence of Manoahs wife when an Angell had told her she should beare a 1 Sam. 17. 37. sonne that should begin to deliver Israel her husband seeing the Angell assend Iudg. 13. 22 23 up in the flame sayd we shall surely dye because we have scene God if saith she the Lord were pleased to kill us he would not have shewed us these things Fourthly I finde by all Stories Divine and Humane that ever I read that before God destroyed a people or Kingdome he hath taken away his Prophets Iudges and righteous men or they have beene rarely found or else he hath taken Esay 57. 1. Exod. 32. 10. Ier. 7. 16. Ier. 14 11. off their affections and spirits from prayer for that people or Kingdome I confesse this hath in part beene made good to England some have beene over awed their mouthes stopped some banished others destroyed and many forced to flie to other Countries for shelter Yea the two Fountaines of Religion and holinesse as well as the Courts of justice were exceedingly corrupted all which presaged a storme comming and now it is come But consider Gods Isay 1. 26. Ministers are restored increased and many returned from their Exile righteous Iudges are set up and good men put in Authority The affections of the godly and that of many thousands are moved with zeale to God exceedingly and their hearts stirred up to earnest constant prayer and unwearied labours have seene some gracious returnes of their prayers and fruit of their labours and waite Mica 7. 9. by faith with patience till the Lord plead their cause and execute Iudgement for them Besides notwithstanding the corruption of the fountain God hath from thence produced pure streames planted fruitefull vines in his Orchard When were more young able godly Ministers in England then now When were men stirred up with zeale for God to lift up their voyces like Trumpets to tell Israel Esay 58. 1. Act. 4. 36. 1 Thes 5 14. Psal 147. 1. Esay 8. 11. c. Esay 10. 14. vers 15. 16. her transgressions and Iudah of her sinnes When were more sonnes of consolation to comfort the feeble minded But if God graft new siens and plant young Vines in his Vineyard he is not about to destroy it but rather to gather his own together that he may destroy the wicked by themselves Fifthly no story of any age or people can give a president that ever God destroyed an humbled praying people notwithstanding the irreligiousnesse of a multitude of godlesse men amongst which they live whom God can cut off Mat. 13. 30. some other way or reserve to greater wrath but if a considerable number of repenting reformers have beene found God hath for their sakes spared such a people or Nation therefore this Church and Nation Onely we must consider Tim 2. 19. God lookes for a greater number in Great Britaine than in any other Nation or Kingdome God would have spared Sodom for ten righteous sake yet seven Luk. 12. 48. Gen. 18. 32. 1 King 19. 18. thousand in Israel was too few although God tooke notice of them all and surely twice seven thousand cannot save England but if those in England who have given their Names to Christ be found to be truely repenting praying and reforming their evill wayes with resolution to perseveere undoubtedly England 2 Chro. 7. 14. Iohn 17. 19. shall be saved for their sakes The example of Judea and Jerusalem in the time of Josiah nor the present condition of Germany are no objections of validity against this truth except we resolve to cherish our base lusts seeke our private ends love our selves so as to neglect God and the meanes he hath in mercy freely 1 Chron. 28. 9. ult given us to save us this is to forsake God and then God will forsake us and cast us off for ever and it shall be said of England as once of Babel we would have Jer. 51. 9. healed Babel and she would not be healed c. 6ly Although for these sins now raigning in this Kingdome namely Idolatry prophanation of the Sabboth oppression c. God hath destroyed whole Kingdomes layd them mast and given up his owne people with the wicked into his Ier. 24. 5. enemies hands Yet you must consider it was when generally or wholly the people were willing to yeeld to such sinnes as it was before and instantly after Iosiahs time Besides when those men so given into captivitie have beene sold Dan 6. 6. verse 23. 24. Esth 8. 7. Neh. 4. 8. c. Nehe. 6. 15. 16 1 King 18. 24. to destruction and appointed to slaughter by their enemies maliciously to destroy the Church of God God hath for his owne Names sake given them a glorious deliverance much more will he deliver at this time being now invocated on both sides and called to be Iudge of the truth as in the time of Eliah Yet I say not but England is punished for these sinnes and may be brought very low and into great straights because of unbeleefe lukewarmenesse and impenitencie before she see a full deliverance which if it be so the fault is our owne Hos 13. 9. Seventhly it hath beene usuall with God when admonitions have beene rejected and easier chastisements slighted to lay great and heavie Iudgements upon Deut. 28. 29. his owne people and of long continuance and in these Iudgements to take away many of his children till his people returne and earnestly seeke God and till Hos 5. 15. Ezek. 5. 13. the time of his indignation be accomplished great sinnes and long continued in bring great and long Iudgements except there be proportionable humiliation to prevent it but glorious deliverance to Gods people will come and wonderfull Deut 7. 23. destruction to their enemies will be seene to all the world and assuredly deliverance will come to Britaine if we waite by faith and patience with diligent use of the meanes without murmuring at the miscarriages and accidents in things failing of men or Armies confided in or be discouraged at the seeming unprosperous successe of our Armies or the successefull enterprises Psal 73. 18. Psal 76. 10. of the enemie in all which God hath a secret way of providence and will make to the manifestation of his glory Nor let any man thinke that he shall be delivered by another mans faith and repentance or escape by other mens cost and industry for although enlargement come and the Kingdome be delivered yet Esth 4. 14. the unbeleeving and mammonist may be cut off before or after Consider what became of that great Lord on whose hand King Iehoram leaned because he beleeved not the Word of God Besides at the great day of account Christ may say to such ● King 7. 17. I know you not depart c. You that were not with me were against me Therefore let every one conscionably doe his owne part and duty and then depend Mat. 25. 40. 41 Mat 12. 30. upon God for a glorious and comfortable deliverance which God grant for his Names sake But there are foure evills that exceedingly hinder the worke of Britaines deliverance which must be removed Two concerne private men two concerne the Publicke Magistrate the evills in private men are first neglect of selfe-examination every ones not judging and condemning his owne sinne Secondly our forwardnesse and rashnesse to censure and condemne the faults miscarriages or neglects of others Parliament Armies Commanders c. whom we are bound to pray for as they are the Instruments of God for our good The evills in the publicke Magistrate are first not clensing Gods Armies of knowne Achans who seeke the wedge of Gold and the Babilonish Garment these Iosh 7. 11. 12. hinder God from going out with our Armies cause the mouthes of ill affected men to be opened against our just cause and discourage many well affected people and is an occasion Why our Armies turne the backe upon the enemie secondly the nourishing of flattering Zibas and traiterous Iudasis who take pay of our money are maintained in excesse and riot at our costs while the common Souldiers want necessaries yet like Iudas betray our cause and sell us for gaine Let us pray and our Parliament and Generalls endeavour to have these evills removed And God will be seene to goe out with our Armies and will undoubtedly worke our worke for us save our King and destroy his and our enemies Let all Glory be given to God FINIS