himself and others Others say The Parliament was too strict and stood upon too high terms with the King raised neealesse Jealousies between His Majestie and His people onely upon suppositions and possessed themselves of his Castles Towns Navie c. All his own proper and just rights but they that pleâ—d this we know put fair glâ—ssâ—s upon corrupted Texts The rest complain of Evil Counsel'ours about the King Bishops and corrupt Clergy that had suckt poison from Rome and were engaged by vow to set up Popery in England and therefore they drew away the King from London and from His Parliament and resolved to joyn His Majestie and the Queen iâ— one Religion as they are one body and to that end they incensâ—d His Majestie against His Parliament first some then more and perswaded him because they could not change Religion except the Laws were in their own handling and that was not ever likely to be so long as Parliaments were of force therefore the Parliament must be first broken which they are now doing 〈…〉 Armies one of Papists at York another at Oxford of Papists and Atheists or between both and when that is done the other will not belâ—ng in effecting Thus severall men of severall opinions complain of severall things as causes of Britains misery and not without cause But God the cause of these and all other causes is not considered of When indeed none of all those causes nor Men nor accidents no cause of mâ—sery without God Isa 45 7. all these if all put together could affliâ—t or trouble us if God did not affliâ—ct us by them It is God that doth all things I form the Light and creats Darknesse I make Peace and create evill I the Lord do all things If the counsell of the wise Councellers do become brutish and the Princes of Zoan become souls or if the Princes of Noph are deceived and have seduced Egypt it is the Lord that hath done it He hath mingled a peâ—verse Spirit in the midit thereof All secondary Isa 19 14. causes are directed by God and cannot of themselves do anything at all either to Misery or Happinesse whether to a Kingdom or to a private man God leadeth Counsellors away spoiled and maketh the Judges fools saith Job Job 12 17. he is the cause of all whether of Misery or Happinesse God stirred up Hadad 1 Kings 11. 14 23. Amos 3 6. and Rezon to be adversaries to Solomon who did much miscâ—iâ—f in Israel Shall there be evil in the Citie and the Lord â—atâ— not done it God is the Authour of all the evil of punishment not of the evil of sin he appointeth every afflection whâ—t it shall be when it shall be upon whom it shall be how much and how long it shall be first What it shall be Whether Sword Pestilence or Famine Thus saith God appoints what it shall be Jer. 15 2. Deut. 18 61. He appoints the time when Job 7. 1. Eccles 3. 1. Upon whom Deut. 29. 21. Fzek 96. How much it shall be Job 1 12. 2. 6. God appoints how long every affliction shall last Rev. 2. 10. Rev 11 11. Psa 129 2 3. the Lord Such as are for death to death such as are for the sword to the sword such as are for famine to the famine c. 2. He appointeth the time when it shall be There is an appointed time to man upon earth saith Job God hath set a time to every purpose saith Solomon 3. He appointeth upon whom it shall be as well every particular man as a nation or kingdom The Lord doth separate every particular man to â—vil he appoints who he shall be and he appoints every particular man that is spared in the time of a generall calamity 4. He appoints how much the punishment or afflâ—ction shall be When Satan had leave from God to afflict Job for before he had leave he could not do any thing at all he was limited how much he must afflict him first he might afflict him in nothing but in his Cattell Goods and Children not touch his body After he had Commiâ—sion to afflict his Body but not to touch his Life 5. He appoints how long tâ—e afflâ—ction shall last If Satan or wicked men have Commission to put any of Gods people into prison or to try them by any other affliction the time is set The devil shall cast some of you into prison and you shall have tribulation ten dayes Yea if they have power to bring them to the brink of death it shall be but for two dayes and a half David complained That the plowers plowed upon his back and made long their surrows but when the time set was expired the Lord cut in sunder their cords and then they could plow no further when the traces by which the horses draw be cut the plow must needs stand still Balaam cannot curse Israel though Balack would give him his house full of silver and Num. 24 13. Gen. 27 33. gold except Gâ—d give him leave Holy Isâ—ack cannot blesse Esau his eldest son if God wiâ—l not have him blessed Nor can Luban nor Esau hurt Jacob Gen. 31. 44. Pro. 16 1. Pro. 16 33. if God will fâ—rbid them nor speak ought but good unto him The preparation of the heart is in man but the answer of the tongue is from the Lord. The devil may plot and wicked men may purpose but God despiseth their words and actions Pbaraoh may pursue the Isâ—aelites with a mighty host but he cannot Exod 14. 3. hurâ— one of thâ—m when his Commission is out nor can he save himself from Gods hand So long as God would have the Israelites afflicted every task-master in Egypt could make their lives misâ—rable but when the time is come that God will have the affliction cease Pbaraoh and all his power cannot continue Exod. 21. 7. it one day not so much as a Dog in all Egypt can move his tongue at man or beast And as no affliction can come to Gods people without God so Gods people Good men cannot afflict the wicked without God Num. 14. 40. cannot afflict their afflicters till God appoint the time and means If the Israelites will of their own heads without warrant from God go up to sight against the Ammonites they cannot prevail If Abab will needs go to battle though against the enemies of God without Commission from God he shall not prosper although he disguise himself and arm himself compleatly God can direct an arrow out of a bowe that shall smite him between the joynts of 1 Kings 22 〈◊〉 his harnesse Misery saith holy Job cometh not forth of the dust not doth trouble Job 5. 6. â—â—â—ing out of the ground That is It is not from below but from above there is no place for chance or fortune or can the miscarriages of actions and things beget misery but as God useth such means to effect his own will There can
is so but it is true and truth must not be concealed Seven sorâ—â— of evill instruments the causers of our present misery in these times 2ly Iesuits 3. Bishops 4. Ambi ious Lords or men ambitious of Lordships 5. flattering Ziba's declining Lords or rising Clergy 6. Athiests men of any religion of no religion 7. Delinquents of all sorts and degrees These are instruments of Satan and principall workers for themselves to accomplish their own ends as we shall shew afterward Their way means to work mischief 2. Thes 2. 10. 11. Now the means by which these instruments do work is by a mistery the mistery of iniquity that is by the subtilty of Antichrist carryed on by the power of Satan with power and wonders under false pretences lying Pollicies and strong delusions so that if it were possible they shall deceive the very elect for so our Saviour Christ saith of them But none are deceived but unbeleevers such Math 24 14. as receive not the love of the truth that they might be saved as the Apostle describes them Now the principall instruments in this worke next to Satan himselfe are the Iesuits and Romish Priests Satan is a lying spirit in the mouth of all 1. Kings 12 6 vers 22. these as he was in the mouth of Ahabs 400. court Prophets to perswade Ahab to go up to Ramah Gilead to Battle These are they that have corrupted the Clergy of England Ireland Scotland and seduced them as the lying Prophet of Bethel did the good Prophet of the Lord to destroy him And these like Locusts 1. King 11. 18 have over spread great Brittain for the space of 18. or 20. yeers in the habit Iesuits have been longplotting working this mischief of Gentlemen wolves in sheeps cloathing some in habit of Schollers their receptacles have been the Papists houses of note in every country and by those Papists they have been brought into acquaintance with the most of the Gentry of the Kingdome and covertly they have cast poyson into their soules still in all that they have done or said they seem to be Protestants but commend the Bishops care in suppressing sects and schismes and factious spirits crying out bitterly against the Purâ—tant and through them glance at the Protestant Religion urging the benefit of outward conformity to the then new Cannons Innovations and Popish superstitions and how easie a thing it were by such meanes to recoâ—cile the Church of Rome to the Protestant Churches And since this Parliament began they have been the poyson of our Gentry by the help of Arminian and Popish Clergy to seduce our Gentry to take armes to destroy themselves Iesuits and Priests have taintedthe gentry partly under pretence of order and partly under pretence of vindicating the Kings Rights which none were about to prejudice and withall affirming what power and assistance the King had so that if they shewed not themselves in this Cause for the King His Majesty would take speciall notice of them as ill-affected towards his welfare By these and the like subtilties they have seduced some well-meaning men These are the Plotters of all this mischiefe the Incensors of His Majesty against his Parliament and people the accusers of good men and abusers of truth have caused them as Zedekiah did Michaiah to be fed with bread of affliction 1. King 22. 24. 26. and water of affliction yea these have breathed vennome into the bosome of our selected Assemblies our supposed just men chosen by their Countries and trusted with our estates and liberties so that some of these are prefidious to God and men and joynt instruments of our misery revolters from law and justice prophound to make slaughter as the Prophet speakes they themselves are the shedders of innocent bloud that they might become Masters of their estates and possessions In a word these seducers dreaming Prophets that speake lyes in prophesie Ier. 23. 32. come in the name of God yet God hath not sent them they prophesie for gain lâ—ke Balam and erre through wine and strong drinke these have seduced Esay 28. 7. all and caused both King and people to erre Through these Pipes the Devill conveyes the poyson of Popery into the souls of men drawing them that are Corrupt Ministers are the Conduit pipo through which the Devil conveys poyson of Error into mens souls 1. Tinâ— 1. 19. 20. unstable to be actors of their own and the Kingdomes ruine some have under pretence of duty to Kings ushered men from their duty to God having put away faith and good conscience like Hymeneus and Alâ—xander for the reward of fading honor and brittle estate as they themselves have found By great promises of preferment the foreleaders of thâ—se traiterous Broods drew men to side with them in the preparation for the massacring warre that should have followed upon their blowing up of the Parliament House by gunpowder by which they thought to destroy the Parliament Religion Lawes Records the King and all of the bloud Royall and Protestant Lords at one blow No Age Nation or People yeelding an example of the like cruelty as was then declared by our State Lords spiriruall and temporall who affirm'd and See the Book appointed for the Thanksgiving on Nov 5 but if this last Impression be compared with the first you shall find the Archbishop has minc'd the woâ—â—s published to the world that the Religion of Papists is Rebellion their saith faction and their practise murdering of bodies and soules yet these Monsters of cruelty are now assisted by our Princes Nobles and Gentry to effect by the sword what they could not do by treason only our Princes Nobles and King Himselfe may it is possible escape with their own lives this way which had been lost in that hellish plot But let His Majesty beware and the rest that are not resolved to be Papists for these bloudy Iesuits Romes Priests and hells devills may and do kill any Kings that are Protestants their Religion allowes it yea if they be Kings that do but favouâ— Protestants why else did they murder Henry the third and Henry the fourth of France they bite with their teeth and cry peace but he that putteth not into their mouths they prepare warre Mica 3. 5. against him they draw the Princes to evill as they in Juda of which the Prophet complains Thy Princes are rebellious and companions of theeves They covet fields and take them by force they oppresse a man and his heritage Esay 1. 23. Mica 2. 2. But God sees all and he is judge of the Earth and of all Men and that God will enter into judgement with them that are Theeves and companions of Theeves and will defend his truth and his peoples right against all oppressors Esay 3. 14. for God is no respecter of persons he will do it against tne Ancients of the people and Princes thereof Hear ye O Priests and
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 jâ—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 â—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 unthâ—â—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 Thâ—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 violencâ— 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 presâ—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
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 hâ— 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. â— 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
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 thereunto 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 Showing The means how to appease Gods flaming wrath and suppresse these insolent disturbers of Britains Peace and destroyers of three late flourishing Kingdoms Also motives to use the Means and Incouragement to beleeve confidently and hope patiently for a seasonable deliverance from our present calamities with severall Reasons or Grounds of assured successe and glorious Sun-shine of Peace and Truth Isa 63. 17. O Lord why hast thou made us to erre from thy wayes and hardned our hearts c. Ier. 30. 17. I will restore health unto thee I will heal thy wounds saith the Lord c. Pro. 25 5. Take away the wicked from before the King and his throne shall be established c By G. S. Gent. Imprimatur Ja. Cranford LONDON Printed for Laurence Chapman and are to be sold at his Shop in Holborn at Chancery Lane end 1643. hands of the builders Thus it is now in the building of Gods Temple Reformation of Religion and of Laws For my self I freely offer my self a labourer to help forward the building willing to bear some burden to the work my will is good my ability is small but I know God will accept a willing minde and expects no more in performance then he hath given strength If with an honest heart I bring but an handfull of Goats hair to the building of Gods Talernacle or with the poor widow cast in my mite into Gods Treasury it shall be accepted with God Upon which assurance I have brought some rough materials not fit to face the Work as those Pieces wrought by men of art and skill but may serve to strengthen the fabrick in some places where they best fit My end is Gods glory my endeavour to satisfie thee if it be possible to undeceive the ignorant who are seduced and to establish the doubtfull that every one to his power may help forward Gods work and cure their own misery Thy misery thou feelest if thou have either estate or sence The Causes are laid down in the following Discourse and that truely without envy or flattery as also the Cure is prescribed which if thou read and read all thy little labour in reading shall sufficiently satisfie my much more labour in writing for it is done for thee It is my Duty to admonish my Brother and will be my Brothers greater Iev 19. 17. Jam. 5. 20. Misery if he refuse admonition My warrant is from Gods Word and Gods Word is also thy precept to hear and avoid sin It is true and I confesse it I am one of the weakest and most unworthy of all Gods Labourers but I am bound to do what I am able Now God requires it of all who expect any inheritance with Gods people My resolution is like that of Esther in the like case If I perish I perish I speak but truth and that for God the King Est 4. 16. his kingdoms and posterities and for the persecuted people and church of God which I am sure is no Treason but Dutie I do it with upright Conscience to God and Loyaltie to the King and if I perish in Gods Work I shall be freed from perishing I passe not for the judgement of mans Day God is the righteous Judge of me and of him who judgeth me If thou accept my endeavour and through Gods blessing it be any advantage to thee lend us thy Prayers who shall ever pray for thee and give the glory to God Thine G. S. Great Britains Misery WITH The Causes and Cure IF it be misery to lie under the afflicting hand of the Almighty God when his Wrath is kindled against a people to consume and to destroy Then is Great Britain miserable now lying under that revenging hand miserably afflicted by a seditious cruell and unnaturall War under which the whole land bleedeth and the inhabitants are daily cut off and consumed Which misery although all men see and feel yet few of all are truely sensible of their misery and that is the greatest of miseries It is true the inhabitants of England and Ireland see the bloody distractions of the Kingdoms and seel the Pâ—sse of their Estates Liberty and Trading Their persons injured their moneys exhausted houses Plundered Towns Corn and Barns burnt Their goods and Cattell taken from them by violence Their friends kinred neighbours and servants slain by the sword c. But this is not all The misery of Great Britain is more as will clearly appear when we consider the causes of it the ends aimed at and neglect of the remedy to cure it He that knows not his Disease seeks not for Cure And Diseases are best known by their Causes being knowne and removed the Cure is not difficult The efficient and first cause of all misery is God And the want of serious God onely is the cause of all misery and due confideration of this That Gods hand is in every affliction augments the Misery and hinders the Cure This very thing is complained of by the Prophet The people saith he turneth not to him that smiteth them nor do they seek the Isa 9 13. Lord of bests But such stupidity hath possessed the most of the inhabitants of Great Britain in this their miserable calamity that although they feel the stroke they consider not whence it cometh nor why it is either as it is from God or as it is from men We see the rod that 〈…〉 not the hand that holds it we 〈◊〉 aâ— the smaâ—â— as a 〈…〉 and like Câ—iâ— complain of the punishment But we seek not God â—hat us We complain of secondary causes and cry out of other mens faults but no man saith of himself What have I done Jer. 8. 6. Some complain of the diversity of opinions in matters of Religion the many Sects and Schisines not suppressed but rather allowed to the great disturbance of the nation overthrow of Order and Government and cause of all these evils and distractions in the Kingdoms Some condâ—mn the city of London and say The tumultuous multitudes that daily flockt to Westminster with importunate requests were the cause of all they made the King leave London and flee to York and to get first a guard for the safety of his person aâ—tâ—r an army to defend
of the man Anthony Duke of Venice caused his own son to die in prison because he ravished a maid and God by the Plague of Pestilence sinote with death of the Israelites for this sin three and twenty thousand and probably many thousands more had died if 1 Cor. 10. 28. Num. 25. 8 9. Judgement had not been executed upon Zimri and Cozki which appeased Gods wrath therefore no marvail that so many plagues have followed this kingdom And now the mercy-lesse plague of the Sword of wicked men if but for this sin Eighthly Lukewarmnesse in Religion This is also a sin that God hates The eighth sin is Lukewarmnesse in Religion When men are religious in profession and irreligious in practise When they allow it in the form but deny it in power When they hate to be zealous and shame to be prophane This is a subtile deceiving sin it stops the mouth of conscience by doing something and yet procures Gods wrath because they do not all They flatter themselves as the Church of Laodicea that they are rich and want nothing when indeed they are wretched miserable poor blinde and naked c. This was the destroying sin of that Church Thou art neither Rev 3. 15 16. cold nor hot saith the Spirit of God but because thou are neither cold nor hot I will spue thee out of my mouth The Spirit useth a comparison borrowed from a troubled stomack that throweth out that which is loathsome to it Lukewarmnesse is displeasing to God in divers respects A Lukewarm man Lukewarm men are unconstant men is an unconstant man and that God hates A Lukewarm Professor will change his Religion with the times and State be of what Religion the King and State is be it what it will these are as James saith like the waves of the sea driven Jam. 16 8. Gal 4 18. Tim 2 14. Rev. 3. 19. with the winds to and fro But God requires that we be zealously affected and for that end Christ Jesus gave himself for us therefore the Church of Laodicea is commanded to be zealous and to repent of her Lukewarmnesse Again Lukewarm men are further from heaven then such as are openly prophane Lukewarm men are in worse condition then men openly prophane the prophane grosse sinner is more liable to pricks and checks of conscience when the other rests with confidence upon the outside forms of Religion and thinks he hath done well and all if he abstain from grosse sins of commission but regards not the sins of omission These men cry as the Jews The Temple of the Lord the Temple of the Lord and like those notorious hypocrites Jer. 7 4. Maâ—â—h 23. 23. against whom Christ denounceth wo They pay Tythe Mint Annise and Cumnun but omit Justice Righteousnesse Mercy and Faith Hence it is that they deride purity and cast reproaches upon men zealous for purity giving them names of Puritans Precisians and the new-come Name of Round-head a name invented by the devil and used onely by his children Those that called Christ Beâ—lzebub were not of the scum of the Jews but great Doctors Bishops fellows Matth. 12 34 Luke 3 22. yet those Christ saith were of their father the devil If those called the Master by such names no marvell then if these in these last times when we know such must be do call them of his houshold as bad but he that despiseth Matth 10. 25. Luke 10. 16. them that are Christs despise Christ himself And which is most fearfull Lukewarmnesse brings upon men stupidity in Lukewarmnesse brings stupidity in judgement Rom 1. 21. judgement When they knew God they glorified him not as God therefore they became vain in their imaginations and their foolish heart was darkned They plead for Popery and seek to reconcile Protestants Religion with Popery as the Israelites did the worship of God with Baal which is Idolatry and Heathenish 1 Kings 18. 21. 1 Cor 6. 14. what fellowship faith the Apostle hath righteousnesse with unright ousnesse what concord hath Christ with Belial What reconciliation can be between true Protestant Religion and Popâ—ry which is Idolatry The true worshippers of God worship him in Spirit and Truth God seeketh such to worship him and such John 4 23. Ephes 1. 17. Jude 3. will stand fast in one spirit with one minde strive together for the Gospel of Christ and earnestly contend for the Faith that was once given to the Saints This is not the least of Englands sins that hasteneth Judgements and for which we are now soarly afflicted And probable it was the sin for which our neighbour Churches and kingdom of Germany is laid desolate who were a people generally formall without the power of holinesse But every sin is aggravated and provokes more either by the persons that sin Persons and circumstances aggravate sin or the circumstances in sinning First it is aggravated by the persons The sins of the godly that professe themselves to be Gods servants and wear his livery c. do provoke God more then the sins of the multitude of wicked men First because such men are entred into speciall Covenant with God and bound to deny ungodlinesse and Acts 3. 25. worldly lusts to live sober righteous and godly lives for to this end hath the grace of God which bringeth salvation appeared unto all men unto you first saith the Apostle God having raised up his Son Jesus sent him to blesse you in turning Tit. 1. 11 12. Acts 3. 26. every one of you from his wickednesse Likewise the sins of Magistrates Those whose place and authority is to punish sin who bear a stamp of the image of God and are intituled by his Rom. 13 4. Psal 82 6. 1 Pet. 1. 15. Name I have said ye are Gods their actions should be holy as their name is honourable Be ye holy in all manner of conversation they ought to be patterns and examples of holinesse and justice Their lives and actions are exemplary If a Ruler saith Solomon be given to lies all his servants are wicked M. Antonius Pro. 29 11. as Pliny reports by excesse in drinking drew all Asia to imitate him in Plutazeb in the lite of Antonius Senec. in Ep 7. Josans l 8. 6. 3. drunkennesse Seneca saith One evill example in such men causeth much mischief And Josephus saith That inferiours seeing the evill actions of their superiours will quickly follow their vices as if they were professed vertues It is the same in Ministers whose office and place is to reprove sin admonish sinners and cast them out that are obstinate from the Congregation of the 2 Tim. 3 16. 1 Cor. 5. 5. 2 Tim. 4 12. 1 Pet. 5 3. Matth 5. 14. godly They should be lights to the people to leade and guide them in holy conversation ye are the light of the world But the loosâ— lives of Ministers encourage men in sin more then their Doctrine prevail
he must be obeyed Answer All men are bound to yeeld obedience to the higher powers that is granted but that the King is the highest in power is denyed God is the highest in power and there are no Powers but what is from God Answer Therefore God alone is to be obeyed in all things and by all men It is true that the very Office of a King as He is Gods Deputy on earth is to be honoured feared and obeyed Hence it Ioh. 19. 11. is that Peter in another place commands honour to be given him and wise Salomon joyneth God and the King together Fear the Lord and the King Shewing that there is a kind of holy dignity in the Office of a King for which we must fear 1. Pet. 2. 17. honor and obey him as also shewing that there should be no difference between Pro. 24. 21. the Commands of a King and the Commands of God and therefore to be obeyed for conscience sake as Him that is sent of God for the punishment of evill doers and the praise of them that do well and for this cause Kings are to have Tribute Customes Fear Honor c. Kings are principall men set up to defend their Subjects and Rom. 12. 5. preserve Kingdomes by administration of justice not by tyranny to destroy men 1. Pet. 3. 14. and Kingdoms So then the commands of a King is not to be obeyed further then their commands are agreeable to the commands of God Plutarch relates a passage of a woman that was injured and came to King Philip for justice But he willing to put her off she cryed more and with a loud voice saying hear and helpe Oh King or be no longer King Kings are indeed Gods Ministers as Judges Majors Bailisâ—s Constables c. are the Kings Ministers they are to be obeyed for the King and the King for God whose commands they are to command execute and see Bishop Andrew in com 5. doâ— if the King command any thing contrary to Gods command we are not bound to obey it nay we are bound not to obey any such command for then we shall disobey God therein we say as Peter and Iohn we ought to obey God rather than Acts 4. 19. 5. 29. man God only hath absolute power and all other powers are from him The power and authority of a King cannot warrant my disobedience to God No more then a Major or a Constable by his authority or command can warrant me to act No command of any King ca warant the left disobedience to God Dan 3. 16. 6. 10. Ex. 1. 17. 20. 1. Sam. 14. 45 1. King 21. 3 Treason against a King Else why did the three children and Daniel refuse to obey the command of the King And why did the Mid-wives refuse to obey Pharob and God blessed them And why did the people withstand the command of Saul concerning Ionathan And Naboth refuse to give his Vineyard to Ahab So it is cleer that a Kings command is not to be obeyed further then it is warranted by Gods Word Objection 2 Secondly it is Objected That Subjects are bound to pray for Kings as 1. Tim. 2. 2. and to defend their persons life and honour with the hazard of their own blouds as the people would not suffer David to hazard his person against Absolm 2. Sam. 18. 3. nor would David lay his hand upon the Lords annoynted 1. Sam. 16. 11. Therefore subjects may not take arms against their King Answer Answer It is true all subjects are bound to pray for their King that under His Government we may lead a quiet and peaceable life in all goodlinesse and honesty and I do believe that for the ommission of this duty God oftentimes punishâ—th a 1. Tim. 2 2 people by the evill Government of their King and that most justly It is a doubtlesse a great sin in any subject not to pray for their King if it be a duty to pray for It is a duty to pray for the K. and a sin not to pray for him 1. Sam 12. 23 Ester 6. 2 all men much more Kings God forbid saith Samuel that I should sin against the Lord in ceasing to pray for you Also it is the peoples duty to defend the Person State Life and Honor of the King So Mordecba revealed the Treason of King Ahushueru's Ennuches and the people but as duty bound them fought for David against 2. Sam 18 3 Absolon for they say thou art worth ten thousand of us But it was not duty but wickednesse in Doeg to slatter Saul and to incense him against David and 1. Sam 22. 9 against the priests of the Lord and duty in Abimetech to defend Davids innocency against the wrath of Saul but it was murder in Doeg though at the command of the King to fall upon the Verse 14. Verse 18. David might not have kill'd Saul Priests to slay them and well done in other servants of Saul that refused to execute that Command David thought it utterly unlawfull to kill Saul either in his Cave or in his Trenches when he was in his hands but that he was bound to spare him as he did it being by the Law of Arms barbarous cruelty to kill an enemy treacherously but much more for David to kill Saul first because he was a King the Lords anointed as David himself saith 2ly because David should have shewed distrust in God who had promised him the Kingdom after Saul but not by such meanes to shorten the life of Saul Now faith makes not hast but waites Gods time means yet forbids not to use means of defence when the person is unjustly assaulted But we acknowledge it is the duty of every subject to pray for their King we also confesse it is duty by all lawfull means to preserve the life honor and state of the King But if this be duty as undoubtedly it is to do it to this end that God may have glory for that is the Apostol call rule 1 Cor. 10 31 2. Tun. 2 2 in all things and that we may live quiet peaceable and godly lives under him for the Apostle gives this reason why we should pray for Kings Then we are bound to use those means that conduce to that and Therefore to appose treacherous dishonorable Counsellers who by their Subjects are bound to oppose wicked dishonourable Counsellers counsells and actions hinder the Kings welfare endanger his person and life prejudice his honor or molest the quiet and peace of his people and kingdoms and especially such as seeke the dishonor of God and endeavour to take away holinesse religion and just rights take away the wicked from the King and his throne shall be established And this is all that the Parliament and the Kingdom do at this day they stand in the just defence of the King and all that may conduce to his safety and welfare all being by desperate
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 lessâ— 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. 2â— 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 Epâ—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 pâ—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
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 1â— 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 â—â—caâ—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
destroy our enemies whether within a moneth or a yeare or a day It is not for us to know the times or the seasons which God hath in his owne power we know not how farre their violence shall yet breake in upon us to kill burne and destroy nor can we tell how God will destroy our enemies when they are growne strong and we weake if God should suffer them so far whetherby fire or halestones from heaven whether by pestilence Iohn 10. 11. Esay 30. 30. 2 Sam. 24. 13. â—er 21. 6. â— Chron 32. 21 Exod. 8. 24. Iosh 24. 12. God will surely deliver his people it they will repent 2 Cor. 5. 7. Heb. 11. 27. or to fall by their owne sword whether by the stroake of an Angell or by a swarme of fles God onely knowes what he will doe and how he will doe it and we know he onely is able to doe what he will when he will and how he will We also know that he will deliver his people and destroy his enemies if we forsake our sinnes and cry unto him because his Word hath spoken it and he hath already in part saved us from our enemies by the worke of his providence in defeating their machinations and diseovering their hellish bloody plots and by saith we beleeve and know that he will effect his owne worke for we live by faith and not by sight Moses forsooke Aegypt and was not afraid of the wrath of a King because by faith hee saw him who is invisible but God hath visibly shewed himselfe in the worke of our deliverance as afterward he did to Moses and his people in the wildernesse who but God Experiences of Gods mercy and protection onely saved the Parliament-mens lives in that bloody assault by the Cavaliers when they stood with their pistalls ready cockt and cryed when is the Word given c. Who revealed their intentions of bringing the Kings Army from Yorke against the Parliament as so one as there was a pacification with the Scots Who moved his Majesties heart to establish this Parliament and these men now sitting which now the Cavaliers would destroy and who infatuated Gods providence cleerely seene for the means of Brittains deliverance their Councels that they did not then hinder that Act as they have done others since Is not God seene in all these things are not these clearer passages of his providence hath not God preserved our Armies from utter destruction by very weake and small meanes Did not God deseate their first bloudy designe against Bristall probably would have shewed his power to deliver them from the last assault if men had not beene afraid and through distrust of his All-sufficiencie lost themselves Did any besides God dis-appoint that barbarous cruelty and hellish treason against London have not thousands of those Innocents designed to death by that Plot seene some of the Plotters and Actors hanged like Hamon upon the Gallowes he set up for Mordica is not all this the worke of Gods Providence with many others which for brevitie Consider the treachery in Hull in the Army in Lincolre and Gods providence preventing 2 Sam. 3. 27. 1 King 2. 5. Iomit Stand still feare not c. And for confirmation of my former assertion namely that they ayme at nothing but at our Lives Lawes and Religion Observe that these Plotters and Actors in this bloody Treason were the cortrivers of that Petition for Peace any Peace upon any conditions served their turne Peace was in their mouthes but Warre was in their hearts for they intended no longer Peace then till they could take us by the heard and sinite us under the fifth Rib. True Peace is a blessing and and to be desired Civill Warre is a soare judgment and to be if possible avoyded therefore Peace is better than Warre but if Warre breake in upon us we must make resistance and stand in our just defence as the Iewes did in Susham and in all the Provinces of Persia when An innocent defensive war is ever lawfull through the wicked councell and cruelty of Hamon they were appointed to slaughter by their resistance they escaped and besides that they had no other meanes to escape it was the worke of Gods Providence to give them lawfull right to use that meaues and they thankefully and prosperously used it and flue of those men that would have slaine them as Iosephus relates in one day three score and fifteene thousand This is our case we are like them by Iosep in antiq lib. 11. c. 6. We may by authority of Parliamentas lawfully destroy our enemies that seeke our lives as the Iewes did wicked councellours sold to be destroyed and our good God hath by his providence given us as just right lawfully to stand in our defence and to make war upon out enemies untill they yeeld their Armes as the Iewes did Those that have misled our Soveraigne King are no better Subjects to him then Haman was to Ahashuerus nor better friends to the people of God neither can they ever recompence the Kings losse Therefore we are bound to make warre against such men Gods enemies the Kings enemies our enemies injurious misleaders of the King against his The Cavalicrs are Gods enemies the kings enemies and enemies to all Gods people most Loyall and best Subjects like that seede of malicious Amalack of which Haman was of the by-race of wicked and prophane Esau a hater of his brother and his posteritie implacable enemies to the people of God There is a destructive Peace as well as a destroying Warre therefore a just Warre is to be chosen rather than an unjust Peace and is warrantably just from the Authoritie of Gods Word there are foure things necessary to make a just watre First that the cause be just Secondly that the cause be waighty Foure things necessary to make a just war Thirdly that it be the last meanes left to maintaine or defend that cause Fourthly that the end be to Gods glory but such is the defensive warre of Great Britaine the cause is Gods in defence of his truth the Kings person and safetie of his Kingdomes his subjects lives estates and freedome against that abhominable Idolatry of Popery and Papists and it is the last meanes or refuge to keepe all or any of these waighty and precious rights The world knowes how often all other meanes have beene assayled before the taking up of Armes and since by humble supplication arguments of law All means of peace was used before the parliament tooke armes and since and all rejected arguments of danger Petitions Messages Treaties and what not but all was rejected and these meanes were so long used that it came neere to a tempting of God and betraying his cause and we are sure no warre was ever under taken more directly to Gods glory than this as it is defensive by the Parliament nor can any warre be more directly against God than the