AS The Sun would shine in it's own bright­nesse, and glory, though all the world were blind, or did wilfully shut their eyes against it: So will the Lord, gloriously appeare in his mighty and wondrous works, howso­ever man shuts his eyes, and Isa. 26.10, 11. will not be­hold the majestie of the Lord, nor see w [...]n his hand is lifted up. I make no question, had the Scots ob [...]ai­ned the Victory (though not cloathed with halfe so many remarkable circumstances of Gods presence) they would have said, (and their friends here likewise) in the words of the Prophet; Psal. 9.4. Thou hast maintained my right and my cause: Thou satest in the throne judging right. And as Protogenes said of the Painters line, Non enim ca­dere in alium tam absolutum opus. Plin. na. hist l. 35. cap. 9. none but Apelles could draw it. So would they peremptorily have concluded, had our Army been overthrown, a speciall hand of God, remonstrating a ju­stifying of them, their Cause, their King and Kirk.

I hope without offence, what they would have done, (had our Cause been theirs) we may take the like liberty, and with reverence to the place say, Psal. 41.11. By this I know that [Page 2]thou favourest me, because mine enemy doth not triumph over me: Yea, and make it appeare in the eyes of all impartiall, and dis-ingaged men, that the Lord was so with us, and for us in this great Victory, as doth strongly prove, & make good our Armies marching into Scotland, and the Wars underta­ken, and prosecuted against that Nation: to be (as the Decl. of the Parl. of Eng­land upon the marching of the Army in­to Scotland. Parliament hath declared) upon Grounds of Justice and Ne­cessity.

1. It is a sign that the Lord maintains the Cause of a people when he seasonably delivers them from an insolēt & proud Enemy; from Psal. 75.4. vain-glorious fools, Holelim, Mad-boasting fools, vainly promising themselves Victory, & brea [...]hing out threatnings. Thus the Aegyptians triumph Exod. 15.9.. The enemy said, I will pursue, I will over come, I will divide the spoile: my lust shall be satisfied upon them: I will draw my sword, mine hand shall destr [...]y them. Behold, how they flattered them selves in their own eyes, Hab. 3.14. rejoycing to devour the poore in secret: But whilst they were imagining a victory, and dividing the prey, Judg. 5.30. the Lord stirred up himselfe, and awaked to Israels judgment, even unto his Cause: and therein not only got himself a great name, but it is recorded as one Neh. 9.10. of his signes and wonders shewed upon Pharaoh, a special deliverance, and that which carries the stamp and character of a divine providence and mercy towards his Church and People. No lesse insulted Benhadad, he will not be satisfied with 1 King. 20.5. Ahabs silver and his gold, and his wives, and his children: Vers. 6. But he will send his ser­vants, and they shall search his house, & the houses of his servants, and it shall be, that whatsoever is pleasant in his eyes, they shall take it away. Besides, he takes his gods to witnesse, Vers. 10. If the dust of Samaria shall suffice for handfuls, for all the people that follow him. Here I may say with the Prophet, Psal. 52.1. Why boastest thou thy selfe in mischiefe, O thou mighty man? How God destroyed the Army of that blood-boasting Tyrant, and cloath'd him with shame, the History shews, and with all, in that the Lord did so, it did evid [...]ly appeare, that Israel had the better Cause.

Other instances of the like kind might be produced, but we come now to the application. Touching the insolency [Page 3]of the Scots, how proud and puft up they were, with an i­maginary victory, it is almost incredible: They reproached us with that condition the Parliaments Army was in, when it made its hard conditions with the King in Cornwall: this, jestingly, they cal [...]d Essex his Pound, demanded of our men to yeeld up our Train, Carriages, and Fire-arms: They had disposed of us, and of their bu­sinesse, in sufficient wrath and revenge towards our persons, and had swallowed [...]p the poore Interest of England, believing that our Ar­my lay at their mercy, and that they would suddenly with their new King at the head of their Army march up to London, without any opposition or interruption. David Lesley then Generall in the field, boasted he would have our whole Armie dead or alive by seve [...] a clock the next morning.

Neither were the Ministers lesse insolent and presumptuous then the rest; for as Pharaoh said of the children of Israel, they are intangled in the land, the wildernesse hath shut them in: so these conceiving us to be in a trap, Tantaene ae­nimis caelesti­bus irae. Virg. Eneid. l. 1. perswaded their Commanders to draw up their Army between us and home, that none might escape, or drive us into the Sea, and so drown us.

It seems the Scots would have been like the Fig-tree to which Christ went for fruit, and found none: no Quarter, no Mercy, no Deliverance to be expected from them. It was the honour of the N [...]mon [...]ines, that they would make peace with Mancius a Roman Captain, when they might have had the killing of the whole Army to a man. But the Scots, al­though not Conquerours, but in conceit, will swallow up our whole Army, not spare a man, neither is there any one to deliver them out of their hands: But Exo. 18.11. in the thing wher­in they dealt proudly, the Lord was above them. So that, what David prayed for, when his ememies insulted, was a mercy here bestowed upon our Army: Psal. 35.26. Let them be ashamed, and brought to confusion together, that rejoyce at my hurt, let them be cloathed with shame and dishonour that magnifie themselves against me. And in this the Lord hath not left himself without wit­nesse, in reference to the Justice of our Cause, by giving us so wonderful a victory and deliverance.

I shall conclude with this admonition to the Scots and their Adherents. Psal 75. l, 5. I said to the vain-glorious fools, be not vain-gloriously [Page 4]foolish, and to the wicked, lift not up the horn: Lift not up your horn on high, speak not with a stiffe neck.

2. It argues Gods owning a people and their Cause, when he Psal. 136.23. remembers them in a low estate; app [...]ars for them, when humane helps and hopes in a manner faile, and gives them victory over an Enemy, strong, Judg. 3.29. lasty, and men of valour. In the Book of Judges, Samuel, Kings, Chronicles, the people of God sometimes have been so low, as they have not 2 Chron. 20.12. known what to doe, Deut. 32.36. their power gone, their Generall 2 Sam. 21.15. fainted, 1 Sam. 30.10. half of their Army so feeble & sore broken, as not able to march. In a word, they have been reduced to such streights, as if they had the sentence of death in themselves.

Now Gods appearing for them at such a time, and giving them the victory in such a case, not only shewed that it was the work of his own hands; but as if upon the Actings and Appearances of the Lord, it had been written in broad and vi [...]ble Characters, THIS IS GODS CAUSE.

How weake and low the condition of our Army was, thus it is related: We being thus humbled by the hand of God, and the menaces of mercilesse men: Our Forces lessened, our bo­dies enfeebled with fluxes, our strength wasted with watchings, want of drinke, wet and cold being our continuall companions, much impaired our strength and courage, and made above 2000. men altogether uselesse, which were sent away at severall times to Ber­wick: His Excellency and his Officers finding their unfitnesse for further delay, and being in and under such streights, and distresses, resolved, by day breake, to breake through this Israelitish con­dition.

Mans extreamity is Gods opportunity: when we are Psal. 107.28, 29. at our wits end, then maketh he the storm a calm, and bringeth us to our desired haven. And it is an usual thing with God, thus to manifest his power in our weaknesse, and by unworthy and unlikely instruments, contemptible in the eyes of men, to bring great things to passe, & to confound the things which are great and mighty, that it may appear: Eccl. 9.11. The race is not to the swift, nor the battle to the strong, and therefore Jer. 9.23. the mighty man should not glory in his might, but his glorying should be in the holy one of Israel.

Again, the Lord very often, puts off the time of our deli­verance, till we are at a lost, and in the lowest and weakest condition, that so the power and goodnesse of God may the more shine forth, and the mercy it self when it comes tast the sweeter. As the greater a mans hunger is, the sweeter is the meat, and the more relish he hath in it.

That this victory may appeare to be of God, and not of man, and what a signall Testimony the Lord hath given in this particular, that the Battle and Cause was his: I desire the Reader to observe; that Heb. 11.34. out of weaknesse our Army was made strong. Isa. 40.29. God gave power to the faint, and to them that had no might he encreased strength. He that was Zec. 12.8. feeble among them at that day, was as David, and David as the Angel of the Lord before them. Ezek. 21.26. The Lord exalted him that was low, and abased him that was high: Job 12.21. Powred contempt upon Princes, and weakned the strength of the mighty. No sooner had our men powred out their complaint before God, and shewed before him their trouble, saying, Psal. 142.6. Attend unto my cry, for I am brought very low; deliver me from my Did not the Lord put his hook in their nose, and his bridle in their lips, there would not be greater per­secutors in the world thē the Scots, es­pecially their Kirk-men. persecutors, for they are stronger then I. But suddenly the Lord arose like a Gyant re­freshed with wine, wounded the hairy scalp of his [...]nemies, smote them upon the cheek-bone, and put them to a perpe­tual reproach. Psalm. 97.8. Sion heard and was glad, and the daughters of Judah rejoyced, because of thy judgments O Lord.

3. That the Lord hath given Testimonie to the Justice of our Cause, doth further appear by the great number of the e­nemies overthrown by a few.

Some report the Scots Army was thirty thousand; but six thou­sand horse, and sixteen thousand foote at least. Ours (to sound men) were not above seven thousand and five hundred foot, and three thousand and five hundred horse; these with the courage which the Lord was pleased to give them, in less than an hours dispute, put the Enemies whole Army into confusion, and it became a totall Rout, our men having the chase and execution of them near Magna ea vi­ctoria, neque cruenta nobis suit: Quinta ab hora diej ad no­ctem caesi hostes decem milia passuum cada­veribus atque armis oppleve­re. Tac. Anal. l. 2. 8. miles: their foot in a manner all taken and slain, to the number of 15000. whereof a third part were computed to be killed: 200. Colours and more of Horse and Foot were taken, 10. Colonels, 12. Lieutenant-Colonels, 9. Majors, 47. Captains, 72. Lieutenants, 80. Ensigns, [Page 6]besides Cornets and Quarter-masters: All their Train of Artillery, consisting of 22. field-guns, beside smaller peeces: They left behind them all their Arms, no lesse than 15000. their Tents, Bag, and Baggage. Thus the Lord Psal. 68.30. rebuked the company of spear-men, the multitude of the buls, with the Calves of the people; and so let thine enemies perish O God.

And that it may appear 2 Chron. 14.13. they were destroyed before the Lord; and the same God which to them was terrible, a con­suming fire, making his arrows drunk with the blood of the slain, and of the Captives, to our Army was their rock, their fortresse and deliverer, the horn of their salvation, who covered their head in the day of battle, and girded them with strength.

Our slain & hurt were not many; I do not believe (saith his Ex­cellency) we have lost 20. men, not one Commissioned Officer slain that I can hear of, save one Cornet, and Major Rooksby, since dead of his wounds, and not many mortally wounded. Was not that promise here made good, even in the letter? Ps. 91.7, 8. A thou­sand shall fall at thy side, and ten thousand at thy right hand, but at shall not come nigh thee: Only with thine eyes thou shalt behold, & see the reward of the wicked: He shall cover thee with his feathers, and under his wings shalt thou be safe.

I have read of a Antigonus. Generall, who finding his Souldiers dis­mayed by the smalnesse of their company, and the multi­tude of their enemies, asked them, how many (quoth he) do yee reckon me at, who am your Commander and I eader: If David were 1 Sam. 18.3. as ten thousand of the people, what is David's Lord? Our Souldiers never thought as Caecina did, Tacit. An. l. 1. unam in armis salutem; that their safety only consisted in their wea­pons; they are better principled, and therefore knew, that Salvation belongeth to the Lord: and making him their Refuge, even the most High their habitation, hee was with them in trouble, he delivered them, and honoured them, his right hand, and his holy arm got them the victory.

Heretofore, when the Lord had acted, and appeared for a people in this manner, it was always observed by the godly wise, as a sure evidence and signe of his approving their Cause: as on the contrary, a righteous hand of divine pu­nishment [Page 7]upon the destroyed party, for taking up Arms in defence of some thing unjust and sinfull, either Person or Thing. And indeed, the promise runs so; Lev, 26.2. If yee walke in my statutes, and keepe my commandements, and do them: Vers. 7.8. Ye shall chase your Enemies, and they shall fall before you by the sword: and five of you shall chase a hundred, & an hundred of you shall put ten thousand to flight: This promise is enlarged in Ch. 23.10. Joshuah, One of you shall chase a thousand: Nos quoque, si legem obser­vemus, victori­as consequemur. So we also, (as Lavaret on the place) shall obtain victories if we keep the law. This thing after­ward was notably performed in 1 Chr. 11. Davids Worthies, of whom some one 2 Sam. 23.18. lifted up his s [...]ear against eight hundred, and slew three hundred at one time. 1 Chron. 11.18. Three men brake through the host of the Philistims; As Major-Generall Whalley's Regi­ment, charged through the Enemies whole Army, and back again, with little or no losse.

I know there is no restraint to the Lord to save by many or few, nothing is unpossible with him: Notwithstanding, when by weaknesse he overcomes strength and power, by a few, many and multitudes: as Ps. 11.7. the righteous Lord loves righteousnesse, so this shews, that he hath pleaded and maintained the righ­teous mans Cause; That God delivered divers Kings and all their host into the hand of Israel; Ios. 11.4.8. much people, even as the sand that is upon the shore in multitude, with horses & charets, and by a few totally routed; the Judg. 6.5. & 7.12. Midianites and the A­malekites, and all the children of the East, which lay a long encam [...]ped in the vallies like grashoppers: Saved Israel by a very small party, when the Philistims gathered themselves a­gainst them, 1 Sam. 13.5. thirty thousand Charets, and six thousand Hors­men, and people as the sand which is on the Sea-shore for multitude. Overthrew Zerah the Aethiopian, when he came against As 2 Chron. 14.9. with a [...] host of a thousand thousand, and three hundred Chario [...]s, and by a small number in comparison of his. What is to be learnt hence; what observation to be rais'd? what use to be made of such glorious Vctories, such great Actings and high Appearances of God? Onely that hee is Psa. 24.8. mighty in battle, Exo. 15.3. a man of warre, Ps. 77.14. a God that doth wonders, Great things and unsearchable, marvellous things, without num­ber? What, nothing else? Yes surely, something more; Job 5.9. [Page 8]namely, that he owned their cause, and acknowledged them to be his Souldiers, and 2 Chron. 14.12. his host, whom he delivered, & made Conquerours, with a stretched-out Arm, and with great judgments; the others he took for his enemies, and that their Cause was naught and wicked. They might see, by destroying them in such a wonderful and strange manner. Ps. 92.5. A brutish man knoweth not, neither doth a fool un­derstand this.

I have read of one Atabalipa, King of Cusco, who being perswaded by one Vincent a Fryar to become a Christian, & upon this reason, that he should serve the God that made Heaven and Earth: The Indian asked the Fryar how he knew it, he having a Bible in his hand, told him, he had learnt it there: The King takes the Book in his hand, opens it, smels to it, and lays it to his eare, and hearkens if it spake any thing; but perceiving he could have no satisfaction by his feeling, neither did the Book speak to him, hee threw it a­way, and laughing at the Fryar, told him, that his Book and he were both fools.

Now such there are at this day, and not a few; for all the world, like that Heathen King, because God speaks not to their dull and blind hearts, in their grosse and foolish way, they profit not by the works of his hands, neither are his present Appearances, and Givings in to his people, (though the same with his former dispensations, all along held forth in holy Scripture) observed, at least not ac­knowledged of them, and God glorified, as they ought and should doe. But what of all this, yet Ps. 10.16. the Lord is known by the judgements which he executeth.

4. I suppose it cannot be parallel'd (as his In the 4 let­ters betweene him and the Ministers. Excellency hath well observ'd) of the like solemn Appeales unto God, in reference to the Justice of a Cause, Deut. 17.8. between blood and blood, between plea and plea, and between stroke and stroke, being matters of Controversie, as was done by Solemn Ap­peales made by both parties to Almighty God. The Answer of the Parliament to the Scots Kings Declaration, page 36. both parties be­fore the War began. The Scots not only took God to wit­nesse, that they had clean hands, and pure hearts, were men [Page 9](like Nathanael) in whom there is no guile, but See pag. 23. in that Answ. referred the Cause between Them and Us, to the unerring sentence of the highest Judge, as he should appear in his providence and mighty Actings either for us or them. It is true, they are a people presumptuous and lavish this way, as in all their Remonstrances, Declarations, Petitions, Answers, &c. may be seen; evermore Appealing to the great and eternall God, the searcher of all hearts, and taking the Lord to record upon their soules, touching their integrity and clearnesse in walking. But howsoever, seeing now Psal. 102.19. God hath looked downe from the height of his Sanctuary, & hath Neh. 9.28. heard from heaven, and 2 Sam. 22.14. from heaven uttered his voyce, and Ps. 76.8. caused his judgment to be heard. Methinks they should feare, and be still, Josh. 7.19. give glory to the God of heaven, and make confession to him: and the rather, because they know, as he is a Tit. 1.2. God that cannot lie; a God that Ps. 33.5. loveth righteousnesse and judgement, and Ps. 45.7. hateth wickednesse: so it is Ps. 85.11. righteousnesse that hath now looked down from heaven, and 1 K. 8.32. in heaven God hath heard and done, and judged his servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousnesse.

This Appealing unto God, is like the water which was given in tryall of Jealousie: Numb. 5.27. If the woman had done tres­passe against her Husband, the water would become bitter in her bowels, her belly swel, and her thigh rot: But if Vers. 28. clean, and not defiled, shee should conceive seed, and be fruitful. So it is, when men call upon God to judge their Cause, and wil have a witnesse in Heaven, and in his defi­nitive sentence pretend to stand. If they are Liers, Dissem­blers, Hypocrites, fals-hearted, double-hearted, &c. no marvail if the Curse enter into them, and that God by some visible, sensible, remarkable hand, punish them for their great presumption, and for such impudent boldnesse, and because they did not Deut. 28.58. feare this glorious and fearfull name, JEHOVAH THY GOD.

Again, on the other hand, if men appeal unto God, as David did in the Cause between him and Saul, 1 Sam. 24.12. the Lord judge between me and thee: and are upright before him, walke [Page 10]in their integrity, setting the Lord alwayes before them: The Lord will open to them his good treasure, hee will make them the head, and not the taile; they shall be above only, and not beneath, and wheresoever they goe they shall prosper.

Neither did the Scots rest in a bare appealing unto God, as to plead the Cause between us and them: but so confident they were, or rather foole-presumptuous, of Gods being on their side; as if they had tyed him (as the Alex. Gent. Dic. l. 6. c. 4. Tyryans did their god Hercules) with a golden chain to secure themselves of his residence among them. And here some of their Ministers play'd their pranks, telling the people, yea and God too, he could not be just and righteous, and like himselfe, unlesse he assisted them to destroy the Sectarian Army, as they cal'd us: to such an height of blindnesse and madnesse were they lifted up, ma­king true the proverb, Prov. 26.28. a flattering mouth worketh ruine.

Henry the 2. hearing Menz his Citie to be taken, used this blasphemous speech; I shall never (quoth he) love God any more, that suffered a Citie so deare to me, to be taken from me. I am so far from wishing, that any of them should be given up to such gall of bitternesse, and power of darknesse, as to blaspheme the God of Heaven, because of their pains and their sores, as I unfeignedly desire (and my prayer to God for them so is) that they may see, how the Lord, to whom they have again and again appealed, is against them and their Cause, as being come to them to judgment, Mal. 3.5. a swift witnesse against the sorcerers against the adulterers, & against false swearers. And therefore they shall do well, to Deut. 17.13. heare and feare, and doe no more presumptuously.

The Prophet David saith, Ps. 77.19. Thy way is in the Sea, and thy path in the great waters. In a Sea-voyage, there are no lanes, no foot-paths, no print of wheels, no high Mercuries to direct the Marriners, all their direction must be fetched from the Pole and Stars, compared with the card and com­passe, and touched needle. It were to be wished, that some men (for their owne sake, and the sake of others) would look lesse upon the rotten post of the Covenant, the humane Kirk, and the Lordly discipline, and see more of Gods foot­steps [Page 11]and goings in his sanctuary: how he bows the Heavens and comes down, and darknesse is under his feet, when he arises: how his Enemies are scattered, and the wicked perish at the presence of God. Are the unreasonable creatures cal'd up­on, Ps. 96.11, 12, 13. heaven and earth, the sea, the field, and all trees of the wood, to rejoyce and be glad, because the Lord judgeth the world with righteousnesse, and the people with his truth? should not man more abundantly utter the memory of his great goodnesse, sing of his righteousnesse, and talk of his power. Now, wherein is this great goodnesse, righteousnesse, and power of God more seen, then when God hath his way in the Sea, speaks from Heaven; that is, being appeal'd unto as the supreame Judge, and call'd upon to give sentence in a Cause depending between two Nations; he speaks out, and gives sentence, yea so Job 37.4. thundreth with the voyce of his Excellency, as our Enemies themselves, being Judges, they must confesse, it is a Divine voyce, a God speaking, the righteous judgment of the most high. Ps. 107.4 [...] Who so is wise, & will observe those things, even they shall understand the loving kindnesse of the Lord.

5. There is not a surer evidence of the Lords presence with a people, and pleading their Cause, then when in the way of his providence he makes the unreasonable creatures seasonably serve for their comfortable deliverance and safe­ty. When he Dan. 6.22. stopt the Lyons mouths, Dan. 3.27. restraind the violence of the fire, Ps. 114.3. Caused the sea to flie, & Jordan to run back. What was shewed here? That the Lord Ps. 109.31. stands at the right hand of the poore, to save him from those that condemn his soule. Again, when Nah. 1.3. the Lord hath his way in the storm: When Judg. 5.20. the stars in their courses shall fight against Sisera, and Josh. 10.11. great stones from heaven shall be cast downe upon the heads of the Canaanites: when the Lord visiteth Isa. 29.6. with thunder, and with earth-quake, and great noise; with storm and tempest, and the flame of devouring fire: What is here signified? That he is angry with those a­gainst whom he thus fighteth, takes them for his Enemies, and that they have a sinfull and unrighteous cause.

What a cleare Character and sign the Lord gave our Ar­mie, of owning them and us, and the Cause for which they [Page 12]fought, Our posterity after us shall have cause to remember, and to blesse God for it: Thus it was.

Ʋpon Saturday, August 30. we marched from Muscleburgh to Heddington, where by that time we had got the Van brigade of our Horse, and our Foot and Train into their Quarters, the Enemie was marched with that exceeding expedition, that they fell upon the Reed-forlorn of our Horse, & put it in some disorder: And indeed, had like to have engaged our Reer-brigade of Horse, with the whole Army, had not the Lord by his providence put a cloud over the Luna clariore paene coelo visa languescere. Tac. Aon [...]. l. 1. Moon, thereby giving us opportunitie to draw off those Horse to the rest of the Armie; So his Excellency. From ano­ [...]er In a [...] ­tive [...] friend Col. O­verton Gover­nour of Hull. hand, thus; The Enemie (unknown to us) attended upon [...] right wing, and in the Evening drew up a strong party upon our [...]cer guard, and might, probably, have spoiled them, if not provi­ [...]tially prevented by the over-shadowing clouds, which so eclip­sed the Moone, as thereby a period was put to the Enemies motion, untill the Skie was cleared, &c.

A little before day, the darkenesse is greatest: When our streights and troubles are at the highest, then is our deliverance nearest at hand. In sick persons we see it com­meth to passe, that they think there is no hope of life; when the Physitians and standers by see certaine and undoubted signes of health. When 1 Sam. 23.24. Saul and his men compassed David and his men round about to take them: here was little hope of life: what way now could a man imagine of safety to David? What probability, or possibility in mans understanding, that he should escape? yet the Lord found out a way for him, and delivered him.

When the King of Syria sent Horses and Chariots, and a great host to apprehend Elisha, and they had 2 K. 6.14. compassed the Gitie about, in which he was: What hope of life here? what way was there, in human Reason, for the Prophet to escape? Yet the Lord (who knowes how to d [...]liver the godly out of temptations) had a doore open for him whereby to escape.

When the Scots Army suddenly and unexpectedly fell up­on us, had many advantages; Our whole Army was like to be engaged, (not then in a capacity or posture to fight, [Page 13]but rather as sheep to be led to the slaughter:) what hope of life here? who can see any way of comming out? As a man upon a Rock in the Sea, sees only waters round about him, no land: so is our present case, we see nothing, but either fight or flye: Coacta stabile ad praelium, we must fight, and are forced to it, even in this sad and hard condition. But the Lord, who hath his preventing blessings of goodnesse, comman­ded the Moone not to give her light, over-shadowed her with his thick clouds, so that the Scots are here left, like the Sodomites, in darknesse, groping for our men, as they did for Lot's house, whilst the Angels of the Lord put forth their hands, and pulled us in, under the shadow of the Al­mighty.

Thus God was seene in the Mount, an act of speciall provi­dence, and sufficient to convince any Adversary, that the Lord was with us and with our Cause, unlesse he be like un­to him who said, I will not be convinced, though I am con­vinced.

Indeed, some men are like Squint-eyes; if you set a booke direct before them, they cannot read a word, nor see a let­ter, though it be a large and faire print; but hold the booke side-way, then they can read very well, and see even the least and smallest point. Such mercies and deliverances as are be­fore their eyes, and wherein the power, goodnesse, justice and faithfulnesse of God most shine forth, and which look most fully and directly at his glory, those, their squint-eyes cannot see. Quid non mortalia pecto­racoges? Auri sacra fam [...]s. Virg. Eneid. 3. But for others which come in side-way, that is, advance their Interest, help to hold up their unsancti­fied places, and standings; their pomp, pride, Lordli­nesse, bring them in Corn and Wine, &c. These side-way blessings, whether Victories, or what else, they can see, and will read them, and in their Churches too, and keep dayes of publique Thanksgiving in remembrance of them, If the State command it, Isa. 26.11. Lord, when thy hand is lifted up they will not see: but they shall see, and be ashamed, for their envy towards thy people, yea the fire of thine enemies shall devoure them.

6. Not onely hath the Lord given us this great Victory, [Page 14]but with it hath happily brought to light many remarkable things, whereby is discovered the grosse hypocrisie, false­hood, and dissimulation of the Scots, especially some of their Church men, and that great Proselyte, their King, which is another weighty Argument to prove Gods taking our part and Cause against them.

1. Since the Victory, some of their Officers and Souldiers have declared, that the hand of God was certainly against them, because their King was constrained to take the Co­venant, & to own their Declaration altogether against his con­science: For, howsoever they well knew, that whatsoever he did in this particular, would be contrary to his mind: Neverthelesse, willing or not willing, do it he As puppets are moved wholly at his direction and bent that ex­tēds or slacks the strings whereon they dance: And the blind Bay­ard rusheth into the Bat­tle, which way he should goe he sees not, save only his rider spurreth him: so is this mans case. must, and shall; howsoever (as was said) they knew, that therein he would dissemble, and play the hypocrite and themselves also.

It may seeme strange to all sincere and conscientious peo­ple, that men speaking so much of religion, of the great Cause of God, of advancing the glorious name of Jesus, &c. should act so corruptly before God and men. Touching the hypocri­sie and deep dissimulation both of King & people, the The Answer of the Parlia­ment of Eng­land, to a pa­per entituled a Declaration of the Kings Majestie, &c. page 17.19. same in the Parliaments Answer excellently is observed.

In the space almost of 24. hours to grow up in the full perswasion of the Justice and Equity of all the Heads and Articles contained in the Covenant, and to be able to declare that he hath not sworn, nor subscribed them upon any sinister intention and crooked design, for attaining his own ends; and fixed a resolution to persist therein re­ally, constantly and sincerely all the dayes of his life.

Againe, He that can on the 15. of August, hug all his Malig­nants and Popish party in his bosome, and lodge them in the secret Reserves of his favour and love as his best friends, can now on the 16. (the day following) from the fulnesse of perswasion of the Ju­stice and Equity of all the Heads and Articles of the Covenant, re­nounce and discard them in the sight of God and the world, and vow never to have any more to doe with them. There needs no­thing to be added, for the matter it selfe is like a filthy carkasse, which will rot and consume away, though it be ne­ver toucht.

Among the Myconians it was no unseemely thing to be bald, because the people were naturally so; if their young King among other nations had thus dissembled, it would have been judged a thing unseemly, & most unchristian: but it seems among Scots, falshood and hypocrisie is no deformity, no blemish or fault in nature, they being naturally so; I speak not of all, but of the most part, lyars, and a seede of falshood.

Physitians in some unseemly convulsions, wish their Pa­tients should looke on themselves in a glasse, which will cause them to strive the more when they shall see their owne deformity. If the Scots would but looke here upon them­selves, and behold this deformity, I should thinke they would strive the more against it; howsoever God sees their halting and double-dealing, and hath already shewed his great indignation against them for it. Some of them say In a letter to his Excel­lency. God hath hid his face for a while from the sons of Jacob; but by your leave, Jacob's sonnes are Isa. 63.8. children that will not lye, they will not Isa. 28.15. make lies their refuge, and under falshood hide themselves: they will not 1 Tim. 4.2. speak lies in hypocrisie, but Zech. 8.16. e­very man the truth to his neighbour: Zech. 8.3. and Jerusalem shall be called the City of truth. If men trust in vanity, and speak lies, conceive mischiefe, and bring forth iniquity: if there be transgression and lying against the Lord, and a departing a­way from our God, speaking oppression and revolt, con­ceiving and uttering from the heart words of falshood. If judgement be turned away backward, and justice standeth afarre of: If truth be fallen in the street, and equity cannot enter, God indeed wil then Isa. 59.2. hide his face from such a people, as the Prophet hath it, yea though they boast of a Cove­nant, and a Temple, title themselves the Sonnes of Jacob, and say Isa. 65.5. stand by thy selfe, come not neer to me, for I am more ho­lie than thou.

2. Their dissimulation each with other doth further ap­peare, and Gods judgment upon them likewise for it. No sooner did the Scots King heare of the losse of their Army, bu he protested he was glad of it; and This was affirmed con­sidētly to the Lord Gen. by Major Gen. Straughams Trumpet. falling down on his knees, gave great thankes in the presence of all about him, that they were so destroyed.

Stat. Hist. l. 8. c. 25. Plyny writes of a people called Tentarites, when they have taken a Crocodile, they will so fright him with their words, and threats, as he is forct to cast up, and vomit out the prey which before he had swallowed downe. If it should be granted, the Scots by their thundring threats of rejection, deposition, Sale, Excommunication, &c. had so terrified the young Crocodile (I speake It is usuall in Scripture to resemble Tyrants to Serpents, Dragons. Le­viathan, Psal. 74.13, 14. Ezek. 29.3. Isa, 27.3. in Scripture language) having gotten him amongst them, as he was forced to vomit up his owne sins, and his Fathers, and Mothers sins; all the ido­latries, adulteries, witchcrafts, sodomies, murthers, &c. of his Ancestors, to William the Bastard, as they make him say in his Declaration. Yet he knew how to lick up all againe, and to turne when occasion should be, to his former vomit, and wallowing in the mire.

Germanicus (howbeit a Heathen) was so affected to see his men cast away, as that he said Se tanti exitij reum clamita­ret, vix cohi­buere amici, quo minus eo­dem mari ope­teret, Tac. An­nal. l. 2. he onely was guilty of their death, and could hardly be stayed by his Friends from casting him­selfe into the Sea. But their Kings happy Conversion, amount­ed not to so much humanity, ingenuity, pitty, fellow-feel­ing, &c. It seems by this, he was at most but a Pharisaicall Pro­selite, of whome Christ sayth Mat. 23.15. Yee So did the Scots to make this man their Proselite. compasse Sea and Land to make one Proselite, and when he is made, ye make him two fold more the Child of Hell then your selves. Some give the sence of the place thus: the Proselite is two fold worse, because whatso­ever he saw evill in the Pharisees, that he would learne and practise; but wherein they did well, and what was good, therein he followed them not. Such a Proselite their King seems to be; he sees them dissemble, & seek to cozen the World, under glorious words of a holy Covenant, pure worship, a zeale of God against superstiti­on, Heresie, Prophanenesse, &c. This he learnes by heart, and speaks it by rote, and lies, and dissembles as fast as they: but for other things which he sees amongst them, as are venera­ble, lovely, and of good report, we doe not understand he is this way inclined to follow their example.

3. Remarkeable it is (and another proofe of Gods wit­nessing against their Cause) how the Scots Prophets Lam. 2.14. have seene vaine, and foolish things, false Burthens and causes of banish­ment. These men, as our Generall hath well observed, have [Page 17]hindered the passage of good things to the hearts of the People: And when much love hath been offered them in the Bowells of Jesus Christ, by good words, and faire Speeches, they have de­ceived the minds of the simple, whereby they have brought the just guilt of much blood upon their owne heads. And not onely like Jer. 28.1, 2, 3, 4. Hananiah, have some of them sought out false Visions, Prophecying the destruction of an Army, pro­mising safety, and Victory to theirs; but leaving the sub­ject to which they were called, and taking to them the In­struments of foolish Shepheards, they would give Orders to the Souldiery where to March, when to Fight, Counselling them contrary to the advice of their chiefe Officers, by which their rash and heady presumptions, many were overthrowne, and destroyed.

It is somewhere reported of the Indians, that if they snuffe up into their Nostrills the powder of the Herb Cohabba, they will streightwayes run mad, and are ready to doe any bad thing. We can shew it by experience, when Ministers leave off to Preach Christ, and meddle in State Affairs, and Worldly polities, will determine of civill powers, asperse the Government under which they live, and not be subject to the higher Powers (for all their swelling words of being the Ministers of Jesus Christ, ready to speake in their Masters ser­vice, and will refuse no suffering, so they may fullfill their Ministrey with joy.) Such as doe receive their Carnall Doctrines, are driven into a kind of fury, and madness, acting strange things prejudiciall and destructive to the People amongst whome they live. Philosophers doe hold, if the inferiour spheres were not rul'd, & in a manner corrected by the highest, the swiftnes of their motion would quickly fire the World. There are no men so swift of motion, as some of our Coat, and did not the higher spheres wisely rule them, and many times correct them too, they would soone set on fire both Church, and State. Scotland at present can say so by wofull experience, England would say no lesse if her higher spheres were as low and dull as theirs.

4. This is to be added as a further manifestation of God just hand against their unrighteous Cause: To wit, wha [...] [Page 18]this Army was (I mean in their owne eyes) which the Lord by weaknesse overthrew: All Covenanters, no As Gideons Ar­my was glorieous when it was separate from all the Cowardly, & faint-hearted: So the Scots having outed, and routed all disaffected to the Cause of the Kirk, and Covenant, it must needs be honourablē. Malig­nants, Sectaries, Papists, an Army in point of Covenant, Re­formation (like the Spanish Armado in 88. INVINCI­BLE:) An Army like Alberts, Duke of Saxony, called the Dye Groate Gaerde, the great Rod or Whip; so this shall be the Hammer of Hereticks, the Scourge of Schismaticks, and Secta­ries. That is, being interpreted, the Arme of Flesh, and in­strumentall means to hinder the passage of the Gospell, sup­presse the wayes of Christ, and power of godlinesse, and to advance humane institutions, formallity, Tyranny, &c.

Indeed, such glorying there was in this reformed Army, having none in it but Subscribers to the Covenant, and the Priests of the Lord, the sons of Aaron being likewise amongst them: their e­nemies vaine men, & Children of Belial, with whom were the golden Calves which the Parliament had made, & whose leader was the great Antichrist. As the foolish and ignorant people did fully be­leive there would be little need for them to Fight, but stand­ing still they should see their Enemies fall before them. Be­ing dealt withall here not much unlike one Tammoran a Ja­cobine Fryer, who perswaded Joanillie, Anastros Boy, to kill the Prince of Orange, and for his encouragement gave him cer­taine Characters in paper, assuring him that he should goe invisibly, having the same about him: The Crue of the con­dition of this Army (having also the Kirks blessing with it) so tickled the ears of the people, as it was no other, then as a Chrame to bewitch them, causing them Jer. 29.31. to trust in a lye, and for sake their owne mercies.

Among the Scythians, when their Priests foretold an un­truth, they were carried along upon hurdles, full of heath, & dry wood, drawne by Oxen, and manicled Hand and Foot, and burnt to death. My worst wishes towards these men, is Repentance from dead works, and that God will make them see how extreamly they have deluded and abused the People. It was piously and Christianly spoken of our Generall in his Letter to them, The Lord pitty you, sayth he: Truly I pitty them with my heart, and my Bowells yearn for them; ne­verthelesse, being to speake of their hypocrisies and delusi­ons, [Page 19] in so grosly dissembling with God and his People (as the same Hand writes) I conceive it is my duty, having the Prophets, Apostles, and Christ himselfe, for an example, to discover things in such a way as is best, and profitablest to undeceive the people Isa. 29.16. Surely their turning of things upsidowne shall be e­steemed as the Potters Clay. Their filling of mens ears with the nauseous noyse of the Covenant, the cause of God, Reformati­on, the extirpation of Heresie, Schisme, Superstition, is no other­wise (as they apply it) but hatching Cockatrice Eggs, and weaving the Spiders web: It is the very same which the Pro­phet calls Ezek. 13.15. Dawbing with untempered Morter. When a man dwells in a ruynous house, the Mason comes and Plaisters it over, and makes him beleive that all is well, then the house falls, and smothers him: So by their lyes they make sad the hearts of the righteous whom the Lord makes not sad; that is, Isa. 59.15. he that departeth from evill, they brand him with the contemptible name of Sectary, Schismatick, Regicide, Rebell, and strengthen the hand of the wicked that he should not re­turne from his wicked way Hos. 7.3. They make their King glad with their wickednesse, and the Princes with their lyes. Hence the wrath of God riseth against them, cuts off Isa. 9.15. head and taile, Root and Branch, and there is no remedy, 2 Tim. 2.7. Consider what I say, and the Lord give ye understanding in all things.

7. Neither was it without a speciall providence of God that our WORD should be the LORD OF HOSTS, theirs, THE COVENANT: Here now lay the great Cause betwixt us and them, They for the Covenant, we for The Lord of Hosts, and as the Cause thus stood betwixt us, so the Lord by a mighty hand, gave a remarkable Witnesse from Heaven, on whose side the truth and right was. For as As the hand of God upon that Idol was sufficient to convince the Philistims of the vanity of it, an their madnesse: yet the were ra­ther harden­ed in their I­dolatry by it then reclaim­ed: So I feare will be the condition here of some. Da­gon fell when the Ark came neare it, so fell the Covenant (as another D [...]gon) at the presence of the Lord of Hosts.

Since this great Victory, some of the Presbyterian Ministers here, have openly declared, that there was an Achan in the Scots Army, it is true, there was so indeed, but what was that Achan? Seing they t [...]l [...] us not, I shall doe it for them; the Cherem, or Cursed thing (I [...]ake it) was the Covenant; this should have beene destroy [...]d, and therefore seing their Cause [Page 21]was the Covenant, and the Covenant Anathema, no marvaile they fell in the day of Battail. Now that the Reader may be of the same Opinion with me, I shall lay downe many Rea­sons for it. But before I speake of them, I desire that these things may be taken notice of.

1. I have In a Booke entituled, The snare is broken. elsewhere clearly proved that the Covenant is sick of Jehorams Disease, the Bowells of it are fallen out. It is a Covenant like Musgrum, or Toad-stoole, though it grow, it hath no root; not a word or warrant in holy Scripture, for its justification, either in reference to the matter of it, or the manner, as it was given, and taken. It is an Oath indeed, but contrary to the definition of a religious & lawfull Oath, a Covenant it is, but against the properties, use, and end of a sacred, or holy Covenant; these things we have fully mani­fested by the word of God, and reasons, and have answered to whatsoever probablie may be said in the defence thereof.

2. Howsoever they have set up Altars to THAT SHAME­FULL THING, and bow their knee before it; yet have not any of them to this day (and I desire I hope such as feare God, and have by others been seduced and deluded about this Covenant, will now have their eyes o­pen. It gives just cause to the buyer to suspect his wares are nought, who is not willing to bring them forth to light for trial. all men in all pla­ces to observe it well) fairly appeared in the behalfe of it, as taking it part by part, and proving every part. I say it a­gaine, (as yet) they never came so nigh the Covenant as [...]o prove, eyther the Ground-work, matter, or forme of it justi­fiable. That which they doe, is thus, they tell us, The Ge­nerall Assembly hath approved it: So the Reverend Synod of Di­vines in England, the Kirk allows it, Learned men of the reformed Churches beyond Sea consent to it. But the Church of England (as some call it) Resolveth that all Counsells, and Synods, whither Provinciall, Nationall, or Oecumenicall Jer. 11.13. they may err, and have erred in things appertaining to God, and the same is profest by all Protestant Churches.

King Henry the 8. put out the name of the Pope, but al­lowed still his Laws. I know some are well content that Popes and Prelates should goe downe, howsoever they will walke in their steps, as to be Lords over Gods Heritage, and have dominion over the faith and Consciences of men. Beza sayth De har. ci­vil. mag. puni­endis. that God never gave power to man for imposing Laws upon the Con­science, nor can indure that any besides himselfe, should beare sway, [Page 22]or dominion over the minds of men. Neverthelesse, when these men speake great, and swelling words, the KIRR, the GENERALL ASSEMBLY, the REVEREND SYNOD OF DIVINES; they looke now that men should Cajetan the Cardinall was wont to say, had it not bin for Luther, the Pope would have made the Germans eat grasse like Beasts: Now were it not but that God raiseth up, some instru­ments to dis­cover these mens leger­demains, guiles, & de­vises, they would in time make people such I dolls, & so bruitish, as to believe whatsoever they should say, right or wrong. fall downe and worship them, yeild subjection and obedience in points of faith, to whatsoever is imposed upon them, under these big names, and titles, howsoever they bring nothing (neither can they) from the word of God, for the cleare justification thereof.

But really, the Priests of Rome (in this particular) deale more plainly and truely, and are truer to their owne princi­ples, then these men are. They say right out that the Pope, in things belonging to faith Nullo casu er­rare potest. Be jarm. de. just. l. 1. c. 7. he can by no possible means err. when he sets forth a Decree Divinitus illi praecu [...]sa est omnis via. Th: Bozius. l. 12. [...]esig. &c. c. 16. God stoppeth every way unto him which might bring him into errour, so that he never was, he never shall be able to doe ought against faith. Now grant this, then whatsoever he deviseth, and imposeth upon men, although there be not any Scripture brought to confirme it, yet there is no need to question the same. The Ministers of the Church of England, and Scotland, say, a Generall Assembly, and Synod of Divines may err, and have erred in things appertaining to God. Neverthelesse, Magisterially, and Authoritatively, they will have their Acts and decrees received (as this Covenant [...]o be the Covenant of God) though nothing doe appeare, wherefore it should be received, but ipse dixit, their will, and bare word, and the great sound of a Generall Assembly.

Thus Reader, I have thought good to mind thee of, to wit, howsoever the Presbyterian Ministers, both here, and elsewhere, cry up the Covenant, and in their Pulpits make it halfe their work to speake against Covenant-breakers, not­withstanding they have not by the word of God ever shew­ed the same to be lawfull. I say more (and will abide to it) there is not one of them single, Nunqu [...]m va [...] it aut valebit facere contra fidem. Boz. [...]. 16. c. 8. nor the whole Colledge of them together, that can prove it to be the Covenant of God. Pro. 14 15. The simple beleiv [...]th every word, but the prudent man looketh well to his going. And now I come to the reasons, the Cove­nant being the Scots Cause, could not but incense the Lord of Hosts, to jealousie and wrath against them, considering the [Page 22]foule, and grosse abuse thereof, and to what bad, and base uses it is put: As,

1. This Covenant (as it wanders like Cain in the earth) is now made a common Strumpet, as the Prophet sayth Eze. 16.15. openeth her feet to every one that passeth by. It's a cover for e­very pot, A Scotch Ar­my is raised to invade England, and by the Cove­nant lawfull: and by the same Covenant is unlawfull, when the Kirk cannot prevaile to have what Generall they please. a Fidler for all Companies, a Cloak to any de­signe; it's like a Dutch-mans house, you may turne it up, or down, wear it which way or how you wil. As it wil fit a Pres­byterian, so it will serve a Cavaleer, or a Malignant likewise, and as well: their King and his party, by it, can as fairly carry on their interest of Tyranny, and Idolatry, as the o­ther their way (which they falsly call) the cause of God. And why not? For may not the former, abounding in their owne sence, and taking the liberty which the later doe, say, the Church of Rome is best reformed, according to the word of God, and by the Covenant: they are bound in their places to seek the extirpation of the Presbyterian-Church, Mi­nistry, worship, & Government, as Hereticall, Factious, Schismatical. Cosmus Medicis, Duke of Tetruria, gave two Anchors for his impression, with this word, Duabus, meaning it was good to have two holds. This Covenant carries the like device, or Coat-Arms, two holds, yea ten, and they may be used any way, put * forward, or backward, as men please, and Politici­ans know how to turne and wind them so.

2. That the Lord of Hosts was against the Covenant, the Scots Cause, no marvaile, for if we will take the Presby­terian sence of it, the Covenant enjoynes men to destroy the Churches and people of God, and to suppresse the gifts of God, and the Spirit of Christ in his Saints, and Servants. Yet so (Cauté si non casté) as Nero cladded the Christians in Bears skins, when he perceived the Mastives otherwise would not devoure them: so this great wickednesse (in the This is the Covenant Tongue. By this Covenant-Oath all Inde­pendents ought to be expelled from the house of Parliament: yea not to sit in any Court of Judicatory, to heare votes, & to determin the weighty causes of Religion, & Church Refor­mation, but as offensive Rubs, & Remoras to he removed, & onely sound Presbyters, Lords & Com­mons to Rule. The implety of Impunity pag. 12. It seems the Covenat in a Presbyterian sence destroys a man in things out­ward, and temporall, as well as things spirituall, & inward. Covenant Tongue) must be called, the extirpation of He­resie and Schisme, and under that colour men may act the highest persecution, and the Covenant will allow it. It is said, that the comming up of the Preaching Fryars, was purposely to suppresse the Truth; and Tiberius made Caligu­lus his Successor, that he might destroy these People. I will [Page 23]not say that it was in any mans heart when this Covenant was first devised, that it should be a Snare, and a pit, whereby to destroy true Religion, and the faithfulst Professors there­of; but this I will say, as it is now interpreted (and some would have it executed) one maine thing to be found in it is, the blood of the Prophets, and of the Saints, and of the souls of the poore innocents, being like the Idolls of the Samoeds, whose mouths and eyes are all bloody: Or Hercules Image, which had a string in his Tongue, and a Club in his hand, inficiet, or interficiet, perswade, or kill. I have seldome heard of the like Covenant, unlesse that of Charles the 5. who Vow­ed to make the Decrees of Trent, to be received by the Sword. When he maketh Inquisition for blood Psal. 9.12. he remembreth them, he forgetteth not the cry of the humble.

3. This Covenant must needs be one of the things which God hates, and is an abomination to him, because it is Prov. 6.19. a false witnesse, that speaketh lyes, and soweth discord among bre­thren. The use & end of a lawful oath (as Pareus saith) Vt lites & controversiae fi­manter Com­ment. ad heb. c. 6.16. is that debates and controversies may cease. So the Apostle, Heb. 6.16. An oath is the end of all strife. On the 3. Com: p. 75. The taking of an Oath (saith Mr. Elton) serves to further brotherly love, and to confirm lawfull peace and so­ciety between party & party, Countrey & Countrey, Kingdome & Kingdome: And a little after, that Controversies which hinder love, & Christian charity, may be ended. So † Blakewel, word for word: What a Make-bate this Covenant is between man and man, Family and Family, Church and Church, Nati­on and Nation, I may speak the lesse, considering our pre­sent sad experience shewes it abundantly. It is no Isa. 54 10 Covenant of peace, but an Ishmaelite, whose hand is against every man. As flyes sticking to a sore hinder the healing; so this Covenant (as a noisome flie) keeps open the differences and breaches between brethren and neighbours, obstructing the recovery and cure thereof. Gideon's Altar and Ensigns did cary this motto: Judg. 6.23. New Transla. marg. JEHOVAH SHALOM, that is, the Lord send peace: but on the Ensigns and Colours of the Covenant, is engraven the marke of the beast, WARRE AGAINST THE SAINTS, covered over with a spetious pretence, See the Motto upon the Scots Co­lours hanging at Westminster For God and the King, for Religion, the Church, &c. As the [Page 24]Turks say, it is for Mahomet that they make war upon the Christians? and the Popes plead it, in ordine ad deum, that they supresse the truth, and persecute the professors of it: so they make the Covenant to speak lies in hypocrisie. Woe unto them that call evill good, that put darknesse for light, and bitter for sweet.

4. That the Scots Covenant, and so their Cause was evill, and therefore the Lord of Hosts fought against it; appears fur­ther thus: As it is a Canem rabi­dum. Hier: Catalog. Script. Eccle. mad dog (as Julian was cal'd) biting where it should not; so it is a dumb dog in the Presbyterian sence, not barking or biting where it should doe, and where there is just cause and reason for it. The Scripture sayth Gen. 9.6. He that sheddeth mans blood, by man shall his blood be shed. Num. 35.31. Ye shall take no satisfaction for the life of a Murtherer which is guilty of death, but he shall surely be put to death. Deut. 19.13. Thine eye shall not pitty him, &c. Pro. 28.17. Let no man stay him from the Pit. Now, howsoever it be acknowledged by the Presbyterians, that the late King was a man of blood, and did most unnatu­rally murther, and kill many thousands of his best Subjects, yet they say by the Covenant Oath, men were bound, (although clearly against the Law of God) to preserve his person, and not to put him to death, notwithstanding all the innocent blood which he had shed, and other high crimes committed. As his Excellency sayth, away with the Covenant if this be so; a Heathen could say, Nihil hone­stum esse porest quod justicia vacet. Cicero. offic. lib. 3. Nothing can be honest which wants justice. And 'tis a Maxime in Law Contractus vel pacta con­tra legem pro­hibitam, n [...]ùnt jure nulla. L. non dubinm. C. de 11. l. [...]bemujs nul­li. Prohi­bited contracts, or Covenants against Law, are by right nothing.

Againe, Conditio tur­pis vel impossi­bilis vitiat a­ctum. de Verb. Obligat. A condition evill, or impossible, makes the Action voyd. Our Divines also affirme the like Si factum. sit juramentum de rebus quae non sunt nostrae pocetatis ill [...]t [...]: Alsted: Ca [...]: c. 15. p. 288. An Oath is unlaw­full, being taken concerning things which are not in our power. Nihil hone­stum esse porest quod justicia vacet. Cicero. offic. lib. 3. It is Tyranny (sayth another) to oblige others unto impossible things. So Rivel, Tyrannicum est ad res non possibiles ali [...]s ad stringere. Pareus Com. in Gen. 24. v. 8 No man ought to be constrained by Oath to act any thing that is unjust. His Reason is, Because obedience to Gods Commandements (which never disagree among themselves) is to be preferred before all things. That it is not in mans power to preserve the life of a Murtherer (whither King or Sub­ject) the word of God clearly holds it forth (and so much I have in another place proved,) and therefore it is Tyranny [Page 25]in the Covenant to force men to do that which is not in their power, neither can they do it possibly: Or if they should, Nemo jura­mento cogi de­bet ad aliquid inique perpetrā ­dum: Quia obe­dientia erga di­vina mandata (quae inter se nunquam pug­nant) Omnibus est praeferenda. Explicat. de Catalog. 3. prae. p. 90. it were then a sinfull and most unjust thing. Non tantum non obligat: sed si observetur, auget reatum. Ames. cont. l. 4. c. 22. Amesius goes further; If a man (saith he) should sweare that hee would not doe his duty and office, he is so far in such a case from keeping his oath, that keeping it, he encreaseth his sin. So then, by this it appears, if men by the Covenant did bind themselves not to doe what God required of them, and what their duty and office was to doe, (namely not to put a Murtherer and Tyrant to death) yet they ought not to keep such an unlawfull Oath or Covenant; but rather repenting of it, fulfill the Commandement and will of God: Pro. 13.14. The law of the wise is a fountaine of life to depart from the snares of death.

5. Howsoever the Scots and some here cry up the Covenant, as they did the Image which fell down from Jupiter; Great is Diana of the Ephesians: Neverthelesse (and let it be well minded) what the Covenant is, it is not yet known; not the Negative or Affirmative parts of it: neither can the Takers of it agree among themselves about the particulars contained therin. Some think it was in taking, like the Jewish Manna in eating, of w ^ch a report goes, that it tasted as every one would have it: so it is supposed, that the Covenant might be apply­ed every way, and to any thing, as men did desire to please their pallat. But here was not that way which David desi­red the Lord to lead him in, Psal. 27.11. Margent. A way of plainnesse; here would be no Jer. 4.2. Juramentum licitum est, de rebus veriscerto cognitis Polā. Syntag. l. 9. c. 23. p. 628. swearing in judgment, that is, consideratly, knowingly, and understanding what they did. But here rather, the do­ctrine of blind obedience, and the Colliars faith was counte­nanced: and what Hos: Confut. Petti. c. 14. p. 18. Hosius saith, ignorance in most things is best of all: to know nothing is to know all things. And Cusan; Obedientia irrationalis, est consummata & perfectissima, scilicet, quando obeditur, sine inquisitione ra­tionis: sicut ju­mentum obedit domino suo. Cusan. Exer­cit. l. 6. Irra­tionall obedience is the fullest and perfectest; that is, when obedi­ence is shewed, without enquiry or asking any reason as a beast o­beys his Master.

This blind obedience in taking the Covenant I much pitty, and howsoever the time of this ignorance God winked at; neverthelesse let men take heed of presumptuous sins, as not to plead for Baal against knowledg and conscience: the Lord of Host hath begun to cast dung in the face of it, & he will every Rom. 1.18. [Page 34]day more and more Rom. 1.18. declare his wrath from heaven against all ungodlinesse and unrighteousnesse of men, who hold the truth in un­righteousnesse.

6. That the Covenant, the Scots Cause, was the Achan, who will not think so, if he duly consider, how after a Scots trick, it serves to make men hypocrites and lyars: Of their King, made to Qui nescit dissimulare, nescit imperare. dissemble before God and the world, and that by the Covenant. I shall speak no more, only it is worthy of note, as one saith of Traytors, Proditores, etiam ijs quos anteponunt, in­visi sunt. Tacit. Annal. lib. 1. they are odius to those, even whose instruments they are: So many men, although they make use of the Covenant (as a Traitor to further their de­sign) yet is the same detested, and hated by them: The Co­venant usually hath been taken, as men do physick, in extre­mity, and for necessity sake; not but the purge is bitter and loathsom to them: so in extremity to prevent sequestration and the Kinks curse, they have swallowed it, but sore against their wills. Neither would they have done so, if necessity had not been: As a monster occasioneth griefe to those that bred it; even so, my mind gives me, the Covenant is now matter of shame and sorrow to some, who had a chiefe hand in the first promoting of it.

7. Neither in the last place may it be forgotten, as ano­ther cause, wherefore the Covenant could not stand before the Lord of Hosts: Namely, because (as it is used) it serves to heighten and strengthen formality, prophanesse, and loosenesse of life: What an enemy it is unto Gospel-truths, and the power of godlinesse, I have shewed before: this only here may be added, how it leads men unto humane Formes, and builds them in a carelesse, spiritlesse, and fruit­lesse worship. The Spanyards say of Aquinas, he that knows not him, knows not any thing; and he that knowes him, knows all things. The Covenant is the Scots Aquinas; he that takes it is no Malignant, no Sectary or Schismatick, but Vox pietatis, excusatio ini­quitatis. Aug. in Psal. 38. a geud Christian: whosoever refuseth it, is an enemie to the Kirk, the work of Reformation, and the great cause of God: so that the Covenant is lifted up above faith, and the grace of God in Christ; as if it were that man of sinne, opposing and exalting it selfe above all that is called God. The Turk keeps a lock on [Page 35]the crown of his head, thinking he shall be drawn up into heaven by it: such is the vanity and madnesse of some, as they think God loves them, and that they shall be saved, and upon this account, because they are Covenanters, not having besides, any appearance of piety, or fear of God before their eyes. Jer. 50.38. It is a land of graven Images, and they are mad upon their idolls. Josh. 7.12. I will not be with you any more, except ye destroy the accursed from among you.

Having thus shewed, that the Lord of Hosts was above the Covenant, and why against it: I shall now in the Close, humbly propound something to the consideration of our State. The Numb. 21.8. brazen S [...]rpent, howsoever set up by Gods appointment, yet afterward was 2 King. 18.4. broken in pieces, being abused to Idolatry. If this Covenant had been of God (which never was but So the Tem­ple, howsoe­ver built by Gods commā ­dement; yet being abus'd, and made an idoll (as this Covenant is) the Lord would have it to be de­stroyed. Nehushtan, bras at first) it being now made an Idol, & like Judg. 8.27. Gideons ephod, a snare to Israel, England I mean; whether it be not fit (following the good example of that great Reformer Hezekiah) that it should be put downe by publique Authority: Methinks there should not any relick or monument of it remain in the Land, but what hangs up in Westminster-Hall: and the rather, seeing the Lord of Hosts hath gone before us, and cast the first stone at the Hulalah.

The manna which the Lord gave Israel, when it Exo. 16.20. stanke and bred wormes (they having kept it against the word of the Lord) they threw it away. Flowers, though they pleas'd us wel when they were fresh; yet when the sweetnesss of them is lost, when they stink, and are offensive, wee cast them off: Had this Covenant (like Manna) been good at first, a lovely and sweet flower, (which never was:) Neverthe­lesse, seeing it is now a worm in our bowels, & most offen­sive, something should be done in a publique way, to shew our disowning and rejection of it. I know that maxime in Logick, Arist. 2 Pol. tollatur abusus, maneat usus seu substantia: but that rule cannot be applyed here, because this Covenant was sinful and unlawful in the very matter and substance of it. Isa. 57.14. Cast ye up, cast ye up, prepare the way, take up the stumbling-block out of the way of my people.

[Page 28] 8. Concerning this Victory, it is further related, thus: They staid only two shocks, and soone left their Train; their Foote threw downe their Armes, and both Horse and Foot ran severall wayes.

I have read of a certain mercenary Souldier, who would with many disgracefull speeches exclaim against great Alex­ander: Memmon the General of Darius Army lent him a blow with his lance, saying, that he had hired him to fight against A­lexander, and not to raile at him. It is not credible, how the Scots Souldiers aspersed his Excellency with their bold and base reproaches: but in Battle were like the Satyr, that win­ded his horn, and ran away from the sound of it; fulfilling that saying in the Prophet, Isa. 33.14. fearfulnesse hath surprized the hypocrites. And here was another clear demonstration, that the Lord tooke our part; and by his acting and appearing in this manner against them, manifested himselfe an Enemie to them and their Cause.

It is usually Gods manner, when he comes to visit Isa. 10.6. an hy­pocriticall Nation, and purposeth to tread them downe like the mire of the street, for maintaining an unjust Cause, to send Levit. 26.36. a faintnesse into their hearts, and Jer. 49.5. bring a feare upon them, Vers. 29. a feare on every side, and Eze. 7.18. horrour shall cover them: then Job 12.5. he will take away the heart of the chiefest of them, Jer. 51.30. their might shall faile, Psa. 76.5. their stout-hearted be spoiled, and none of the men of might shall find their hands: their men (at such a time) shall be as women, and Isa. 30.7. their strength to sit still. Isa. 13.7, 8 All hands shall be faint, and every mans heart shall melt, and they shall be affraid: Pangs and sorrowes shall take hold of them, they shall be in paine as a wo­man that travelleth; they shall be amazed one at another, their fa­ces shall be as flames.

How this Job 5.21. dreadfull sound comes in their ear, and Ps. 48.5, 6. through feare they hast away: It is

1. Because Job 37.22. with God is terrible Majestie. Now 2 Chr. 14.14. the feare of him comes upon them, and Ex. 15.16. by the greatnesse of his arme they are still, and Mic. 7.17. affraid: When they heare, Judg. 7.20, 21. the sword of the Lord and of Gideon, all the host runs, flyes, cryes 1 Sam. woe unto us, who shall deliver us out of the hand of this mighty God? Rev. 6.16. or hide us from the face of him that sitteth upon the throne, [Page 29]and from the wrath of the Lamb? Why are thy valiant men swept away? they stood not, because the Lord did drive them, Jer. 46.15.

2. Trembling and anguish seizeth on them, because their enemies are Gods friends. And howsoever at other times they scoffe the people of God, and set light by them; yet in Battle, their appearance and presence is terrible and dread­full to them. Ezek. 32. I will make many people amazed at thee, and their Kings shall be horribly affraid of thee. Deu. 2.25. & 11.25. I will put the dread of thee, and the feare of thee upon Nations, who shall heare report of thee, and shall tremble. Jos. 2.9. Your terrour is fallen upon us, that all the Inhabitants of the land faint because of you. Jos. 5.1. Their hearts melted, neither was their spirit in them any more because of the children of Israel. Thus Job 17.8 the innocent shall stirre himselfe up a­gainst the hypocrite: and howsoever behind their backs they shall be called a Sectarian Army, and Anti-christs souldiers: yet when they come face to face, they are a dread and a terror, and a great feare unto them: and no marvail, mark the rea­son Ps. 14.5. for God is in the congregation of the righteous, and breaketh the bow, and cutteth the spear in sunder, and the Chariot he burneth with fire.

No marvail they throw away their Arms, and flie, Horse and Foot, when God striketh their hearts with inward stinging terrours: this was signified by the Exo. 23.20. Deut. 7.20. Josh. 24.12. hornets. Deut. 32.25. The sword without, and terrour within shall destroy. As a Theif flies before the pursuer, and dares not [...]ight or look back, know­ing what he hath done, and how his condition is: so men being conscious to the falshood and injustice of their Cause, have no courage in Battle; but through the horrour and dread of a guilty Conscience, with sorrow and shame flye before their enemies.

4. Feare and faintnesse is upon them, because now they begin to consider the great things which the Lord hath done for their enemies: What remarkable deliverances and victories they have formerly had, how hee hath evermore blest the labours of their hands, and made them successefull and prosperous wheresoever they come: This coming to [Page 38]their mind (with thoughts of Gods revenging hand for­merly upon them forth i [...]deceit and hypocrisie, in acting the same thing which now they doe) it convinceth them that the others have a rightful cause: they, [...], haters of God, and fighters against God and Christ. Jer. 33.9. When the nations of the earth shall heare all the good that I doe [...]nto thee, they shall feare and tremble, for all the goodnesse, and for all the prosperity that I procure unto thee. Saul seeing the Lord was with David, 1 Sam. 18.28, 29. he was the more affraid of him: howsoever some men make no profitable and good use, in beholding Gods mighty Actings for his people; neverthelesse, affraid they are of such with whom they see Gods presence, and ap­pearance thus to be: As the Lord said of Noah and his sons, Gen. 9.2. the feare of you, and the dread of you shall be upon every beast of the earth: so there fals and lies a dread and fear upon these men, although (as Saul did David) they hate them, and are ene­mies to them continually.

5. And in a word, they are affraid Psal. 65.8. at Gods tokens, what desolations he hath made in the earth. Who knows the power of thine anger; whilst they consider what others have suffe­red, for hyporisie, falshood, cruelty, and other misdemea­nors, they cannot but quake and tremble to think how the like wrath is powring out now upon them; yea greater, deeper, heavier, being for hypocrisie and prophanenesse of life, far worse and viler than many Nations whom the Lord hath scattered and destroyed for such sins. Psal. 66.5. Come and see the works of God, he is terrible in his doing toward the children of men. Isa. 42.18. Heare ye deafe, and looke ye blind that ye may see.

Again, on the other hand, if they are the people, and it be the cause which the Lord loves and likes, and wil defend, he will in Battle put courage and strength into them, Lev. 26.6. None shall make them affraid, Psal. 112.8. their heart is established, and they shall not be affraid untill they see their desire upon their enemies: And no marvell, for Isa. 12.2. the Lord JEHOVAH is their strength, Deut. 7.21. a mighty and terrible God among them, Psal. 74.12. working salvation in the mids of the earth. As one set on a high rock, or standing upon a sure and invincible Tower may looke and laugh at all his enemies below, not caring what they can do possibly against [Page 39]him, how fiercely and furiously soever they assault him: so they, who have God for their rock and tower, though they Psal. 23.4. walk in the valley of the shadow of death; though their enemies are two to one, yea ten to one, and have all the convenien­cies, accommodations, and advantages that their hearts can wish: yet they need feare no evill; for he Psal. 118.7. that takes their part with them that helps them, wil let them see their desire upon them that hate them. Isa. 28.29. This also commeth from THE LORD OF HOST which is wonderfull in Counsell, and excellent in working.

9. If by the return of prayer we may learn any thing of the mind of God: in this likewise we have a full and cleare testimony given us, that the Lord loved us, and approved our Cause.

This thing his Excellency hath well observed: In his letter to the Mini­sters in Eden­burgh Castle. Did not you (saith hee) solemnly appeale and pray? did not we so? and shall we after all these our prayers, fastings, teares, expectations and solemn Appeals, call these bare Events? The Lord pitty you.

Some men are like little children, who cannot read unlesse it be in their owne Booke: what gracious Answers and speciall returns of prayer the Lord vouchsafes unto others; here they can see nothing of God, nothing of his power, goodnesse, justice, and faithfulnesse; no­thing of his justifying and owning a righteous Cause, and his just displeasure against lying and falshood: It is only a bare Event which they behold, and nothing else; to such grosse darkenesse of heart are they given up, and deli­vered over.

It was a law among the Assyrians, that if any did fall sick, he should ask counsell of those, that had been visited with the like sicknesse, by what meanes and way they were recovered. If you ask of Exo. 17.11. Moses, Psal. 56.9. David, 2 Chron. 14. Asa, 2 Chron. 20. Jeho­saphat, 2 King. 19. Hezekiah, when they fought against their Ene­mies (who were more in number, and mightier then they) how out of weaknesse were made strong, waxed valiant in fight, subdued Kingdoms, and turned to flight the Armies of the Aliens: They would say, The Lord 1 Chr. 5.20. helped them, and delivered the enemies into their hands, because they made their sup­plications and prayers unto him.

When God purposeth to bestow any speciall favour up­on his People, he moves their hearts before hand to pray for it: How the Lord prepared the heart, even filled the souls of many thousand pretious people with the Spirit of Suppli­cation, it is well knowne, and our Army found the strength, and fruit thereof, in the day of Battaile. When we see Clouds over our heads, loden, and full with raine, we think it will not be long before the Earth receive the bles sing of it from God. He that had seen what fullnesse of God, what enlargment of the Spirit there was in Prayer for our Army, might through faith, have foreseen the Victory, and said, God will send Ezek. 34.26. SHOWRES OF BLES­SING, Psal. 68.9. a PLENTIFULL RAINE, Raine of Libe­rallities (as the Hebrew is) in giving Salvation to Eng­land. Men at Sea labour to bring themselves upon such Points, or Ports, as they may receive good Wind to bring them home. We know Psal. 33.16, 17. there is no King saved by the multi­tude of an Host, a mighty man is not delivered by much strength, an Horse is a vaine thing for safety. The Battell is not mans, but Gods; his right hand, and holy Arme, is the wind which brings us home, gets the Victory for us. And knowing this, our labour was, to bring our Army by Prayer, upon that Port, or Point, where we might see Jehovah riding upon the Wings of the Wind, girding our Army with strength in the day of Battail, and the Enemies as Chaffe which the WIND driveth away.

Fulmen ad­versus hostes, imbrem ad re­focillandum ex­ercitum. Euse. Hist Ec., d. 3. c. 9. Eusebius reports, that the Christians by prayer obtained lightning against their Enemies, and raine to refresh the Army. What lesse by Prayer obtained we, but on our part Victory, and great deliverance? Against the Enemy he sent out his Arrows, and scattered them; he shot out lightnings, and dis­comfited them. Psal. 56.9. When I cry unto thee, then shall mine Ene­mies turne back, this I know, for God is for me Psal. 66.20. Blessed be God, which hath not turned away my Prayer, nor his mercy from me.

It is a rule in Art, and daily experience shews it, contra­ries placed together doe mutually illustrate each other. That there was Prayer made for the successe, and wellfare of the Scots Army, Ezek. 3.21. Weeping and Supplications, upon the high [Page 25]places. Mal. 2.13 A covering the Altar with Tears, with weeping, and with crying. I say, for their prosperity, and our overthrow, who knows it not. Ezek. 8.14. Women weeping for Tammuz, the Co­venant I should have said. Now seeing the Lord, when they did cry, and shout, did shut out their Prayer, covered himselfe with a cloud, that their Prayer should not passe through: What should this signifie? I shall forbeare to give them mine owne Opinion I desire they would lay their hands on their hearts, and speake truely, whither hence they have not just cause to think: that Ps. 10.97. their Prayer became sin, or Pro. 289. an abomination; or that the Lord Ps. 8.4. was angry against it, or, he heard them not, because Isa. 1.15. their hands were full of blood, and 1 TIm. 2.8. wrath, or † Ps. 66.18. regarded iniquity in their hearts, or, as it is said of the Job. 27.9. Hypocrite, Will God heare his cry when trou­ble commeth upon him? It is true, of some God speaks, Jer. 11. Though they cry to him ( Ezek. 7.18. cry in his ears with a loud voice) he will not hearken to them. Though they † Pro. 1.28 seeke him early, with much fasting, and Jer. 14.1 [...] spread forth their hands, he will Isa. 1.15. hide his face from them. But who are these? not a nationall Church standing for the Holy Covenant, for the great cause of God, and Reformation, not men zealouslie earnest for the purity of di­vine worship, and Enemies to Idolatry, superstition, heresie, Schisme, prophanenesse: No, the Prophets tell us otherwise: these were † Isa. 1.4. A sinfull Nation, a people laden with iniquity, Mic. 3.4. a seed of evill doers, Rulers of Sodome, Ver. 23. rebellious Princes, and Compa­nions of theevs Mic. 2.3. who hated the good, and loved the evill. Whose † Jer. 14.14. Prophets Prophecyed lyes, the Lord sent them not, neither spake unto them: They Prophecyed to the people a false Vision and divination, a thing of nought, and the deceit of their own heart.

These people whose prayers God would not heare, and from whom he had hid his face, were an HYPOCRITICALL Nation, Isa. 10. dissemblers in their heart. Jer. 4.2. AN ASSEMBLY OF TREACHEROUS MEN, † Jer. 15.17. OF MOCK­ERS, such as would deceive every man his Neighbour, & would not speak the truth, but teach their Tongues to speake lyes, and wea­ried themselves to commit iniquity. Sons, not of Jacob, but Jer. 42.20. of the Sorceresse, Children of Transgression, a seed of falshood, of the Adulterer, and of the Whore.

It is true, such a Nation the Lord would not heare, nei­ther would his eye pitty them; but did appoint them for Famine, Pestilence, Captivity, and the fearfull Sword of War: But what then? Can it be shewed in holy Scripture, that a pure Kirk, holding fast the Covenant of God, and having under hand the great work of Reformation, seeking God by fasting and Prayer, in a righteous and just cause, were not onely denyed of his presence and pretection, but left to the Sword of Hereticks, and cruell persecutors to be devoured?

I remember I have read somwhere, that whilst Pompey prospered, and Rome flourished, Cato stoutly held and defen­ded a divine providence; but when he saw Pompey over­throwne by Caesar, his body cast upon the shore, without honour of Buriall, and himselfe exposed to danger of Caesars Army, he changed his Opinion, denying that there was a­ny Divine providence, but all things set out by chance. The time was, when the Presbyterians, Scots, and English, spake much of Divine providence. In Victories and deliverances they could see much of God, I meane, when the Prelats were going downe, and they thought to have had as great power to persecute; when like proud Haman, they thought that the seducing the men whom the Parliament would honour, and Mordecai and his people should be all destroyed, then indeed every victory and deliverance against the Kings par­ty (in Books and Sermons) must have a divine mark, and Character of Gods presence; then it was the War of God, the Cause of God, yea, and confirmed to be so, by Gods Actings, and appearances for us. But se [...]ng now their way (like Baal) is like to plead for it selfe, sits upon a wooden horse, and must stand of it selfe, (as it will) if it be of God, with Cato they have Some re­port that Manna at first was in eating very sweet, and did relish wel, but afterward, through the murmuring, & unthankfull­nesse of the people, it had no savour, or good tast. That these men see not so much of God in his Dispensations, have lost that relish & sweet tast of them which for­merly they had, they may thanke themsēlves, this is of their ingratitude, & murmuring a­gainst God, & Moses. changed their Opinion, nothing now but bare events, successe proves nothing, all things come alike, &c. Howso­ever the Victories, and deliverances which they so cried up, as to have on them the visible stamp, and Character of Gods own­ing the Cause, were not by many degrees in severall particu­lars, so eminent, and remarkable, as these are of whom we speake.

Now who can but pitty the people thus deluded, and a­bused by these men? And what hath been the Hos. 15.1. Snare on Mizpah, and the Net spread upon Tabor, the Zech. 13.4. rough Garment whereby they have deceived the simple; but chiefly their long Prayers, frequent Fastings for the prosperity of the Scots Army, bitter exclamations, and invectives against the present Go­vernment. Those who hawk for Birds, make a stale of the Owle, and so the silly Birds, whilst they are staring about her, are taken. For what serves some mens sowre faces, bowing downe the head as a Bulrush, covering the Altar with tears, with weeping, and with cryings, throwing all the curses of the Law at Magistrates: but as a bait to catch silly Birds, simple people; for whilst they stand gazing, on these men, as at some strange Creature (a wonder to see so much rebel­lion, malice, hypocrisie, covered under the cloak of a holy Covenant, the cause of God, extirpation of Heresie, Schisme, prophanenesse) they fall into the Net of destroying, and undoing themselves. Isa. 58.34. Wherefore have we fasted, say they, and thou seest not? Why have we afflicted our souls, and thou ta­kest no notice? Behold ye fast for strife and debate, and to smite with the fist of wickednesse. Isa. 59.1, 2. Behold the Lords hand is not shor­tened that it cannot save, neither his ear heavy that it cannot heare, but your iniquities have seperated between you, and your God, and your sins have hid his face from you that he will not heare.

10. How exceedingly the Lord at this time appeared for us, and gave witnesse to the Justice of our Cause, will be the more perspicuous and cleare, if former Victories, and delive­rances be duely considered: that is, what God hath done for us in England, and Ireland, and how he hath all along gone forth with this Army, since it was first raised, still up­holding the same cause which, by the Scots (to their shame, and losse) is now opposed.

It is true, the cause of God (this publick righteous Cause which is now held forth by the Parliament of England) hath found Enemies of severall kinds, of all sorts, and sice: As the Trent Fathers, howsoever among themselves they could not agree, yet to oppose, and persecute Luther, therein, una­nimously accorded together: So the Enemies of this Com­monwealth, [Page 28]although there be among them some difference, (and that not a little, as being some Papisticall, others pre­laticall, some Presbyteriall) yet here they all center: and are one in malice, and revenge, in their designe, and plot all one; as seeking every one of them, the overthrow of this present Government.

A Painter being Commanded by the Turk to paint every Nation in his habite, Painted the Germain naked; and be­ing asked the Cause, Answered, he could not prescribe him a particular kind of habit, he was so delighted with Novel­ties. If it were my task to set out here, to the life, what the designe, and plot is, of the Enemy (I mean) wherein they agree altogether against us: I could not doe better (to have it truely understood) then to compare it to the naked Ger­main; for one while it hath upon it, Scarlet, or Royall Rev. 12.3 Red, other while an Irish Pro. 7.9. black; sometimes a Scotch Ezek. 23.56. Blew; thus there is a changing, and shifting of Colours (from Red to Black, from Black to Blew) as they see occasion of ad­vantage; yet so, as but one body, the plot, and designe still the same.

In this combination (sayth the Parliament) the Popish, An Act of Thanksgi­ving for setting a part Tues­day, Octob. 8. 1650. Prelaticall, Prophane, and Malignant Parties, stand behind the Cur­taine, and seemed for a season to be quite laid aside; that the cause of God, the Covenant, and work of Reformation, might beare the name.

It is true, they did so, here now was laid aside (in Ap­pearance) Red, and Black, and the naked Germain comes forth all in Blew: having on his forehead, RELIGION: and under the name of Religion, the extirpation of our Religion, Laws, and Liberty, is intended. But the Lord of Host, who had before delivered our Army (and us with it) out of the Paw of the Lion, and the Beare (Royalists and Irish) the same God, by weake means delivered us from that in­sulting Enemie, who had defied the Army of the living God. If we heare one Cock Crow, and no more, there is some hope, and probability the day is breaking; but if all, it is taken for certaine, and out of doubt. In many Victo­ries which the Lord hath given us, so much hath appeared [Page 29](being lookt on, single, and a part) as we might hopeful­ly say, Englands great day of deliverance from the Tyranny of Kings, and Priests is at hand. But when we consider successes, and victories, every where (in England, in Ireland, in Scot­land,) so seasonable, and wonderfull, as no other Nation almost hath ever heard, or been made partaker of: we should not glorifie God in those great things which he doth for us, unlesse (beleiving his works) we did say, The Lord is crea­ting England a rejoycing, and her people a joy.

Judg. 13.23. If the Lord meant to [...]ill us, he would not have shewed us all these things. That Deut. 23.14. Jehovah walks in the midst of our C [...]mp, to deliver them, and to give up the Enemies before them, makes one Army a blessing in the Earth; no Weapon that is formed against it doth prosper: And for the Macha­vilion Councells, traiterous devises, and all endeavours of the Enemy, here and every where (whither Popish, prela­ticall, Irish, Scotish) we see still, like Arrows they fall on their owne heads; are not these things sufficient evidences, and demonstrations that the Lord takes our part? is, Ema­nuel, God with us, and with our cause? Surely let the Enemy, (like another Pharaoh) harden himselfe, and in the time of his distresse, trespasse yet more against the Lord, as Ahaz did: Yet we for our parts, shall not be unbeleiving, but beleive, yea, and further be assured, from these present a­ctings and appearances of God for us: that he will maine­taine this Cause of ours, against all Enemies, in spight of all their falshoods, lies, Hypocrisies, never so artificially, and deceitfully cloaked, and covered over, with the cause of God, the Covenant, Reformation, Praying, Fasting.

When Balak, and Balaam (King and Prophet) had done what they could, turned every stone, and tryed every way (from place to place) what they could doe against Israel, by their Sorceries and Enchantments; and perceiv­ing all to be in vaine, it is said, Numb. 24.25. Balaam rose up, and went, and returned to his place, and Balak also went his way; doubtless as convinc'd that the Lord was so with Israel, as they should not prosper in that way and course which they had taken up against him. Will the Enemies of this Common-wealth [Page 38]be worse and more blind then they? What blinder then Balak, and Balaam? It seems they are, for howsoever they have gone as far in essayes, and trialls, and found no better successe, yet have they not the understanding the others had, that is, to give over, and cease, as they did, and goe e­very one to his owne home.

Balak brought Balaam up to the high places of Baal; so hath the Enemies designe been Namely by the late King and his wife, who made it their Master­piece, and ground-worke, to have in the first place the Priests of Rome, and England, for their asistants. Of her it may be said, as Livia, gravis in Remp. mater. Tac. An. l. 1. brought unto the House of Baal. The Priests of Roome have built Altars, offered Sacrifices, In the Po­pish Syna­gogues be­yond Sea, the late King was every where prayed for, that he might prevaile a­gainst the Parliament. and called upon their Gods, their He Saints, and She Saints, for aid and assistance; and the Parliament of England by them hath beene cursed with Bell, Booke, and Candle. But there was no voyce, nor any that answered. The Lord who Psal. 20.2. send­eth his people help (not from the high places of Baal) but from his Sanctuary, and supporteth them out of Sion, tur­ned that curse, into a blessing, unto us. Besides, whatsoever the Baalimites could otherwise doe (as the Pope, Cardi­nals, Jesuites, Monks, Fryars, with the English Arch-Bishops, Bishops, Deans, Cannons, & the rest of that Viperous brood:) either by their counsells, Policies, There have bin many great Colle­ctions among the Papists (as voluntary gifts) in all Popish Coun­treys, for to furnish the late King with monies in his war against the Parlia­ment, besides the great sums he had from them other wayes. Purses, or what way else they have contributed, from time to time, all the fur­therance, and help they could. But as a wet Sack where­with a naked man is covered, is so far from arming him a­gainst the cold, that it doth increase his shivering: So this Enemies Designe hereby, was so far from being holpen, or effected, as this prov'd a means (the Lords good hand so or­dering it) of its greater fall and ruine. Truly in vaine is Salvation hoped for from the Hills, and from the multitude of Mountaines; truely in the Lord our God, is the Salvation of Israel, Isa. 3.23.

2. As Balak brought Balaam Num. 32.14. into the Field of Zophim, that is, of the So is the word by the Learned Interpreted. Spies, or Scowt-watches: So the Enemies great cause, or designe hath been here likewise witnesse; the Popish, prelatical, and Malignant party, who have watcht all op­portunities to raise Hurliburleys, and Commotion, both in England, and Ireland, and where ever they have spied any ad­vantage, or imagined the least help of successe, multitudes have made themselves ready to engage against the Parliament. [Page 39]What Isa. 29.20. watching there hath beene for iniquity, Psal. 37.32. to slay the righteous; pretended to be for the Protestant Religion, Privi­ledges of Parliament, and the liberty of the Subjects, now for the Covenant, and reformation, it is well knowne by what the blood-thirsty Irish, and desperate English Cavaleers, have often attempted; but he that sits in Heaven laughed them to scorne, so as their taking Counsells together their Associ­ations, conspiracies, and insurrections, in City, and Coun­trey, was to them no otherwise then a Quagmire, or Irish-bog, the more they stir'd, the deeper they sanke, and faster they were. Isa. 47.11. Mischiefe did fall upon them, and they were not able to put it off, and suddain desolation which they did not know. Our Army Psal. 18.42. Beating them small as the dust before the wind, casting them out as the dirt in the street.

3. As Balak when he saw he could not attaine his end by carrying Balaam unto the two former places, he brings him then Num. 23.28. unto the top of Peor, to Deut. 3.2 [...] Beth-Peor, the House, or Temple of his God, the Kirk in which his Idoll was, the ene­mies designe, their great cause (after they have Ezek. 9.5 wearied themselves to commit iniquity, and with their lyes) at length is brought to the holy place where (under colour of Religion, and reformation) it may be the more strengthened, and bet­ter carried forth. But as Solomon sayth Ezek. 24.1 [...]. The Sacrifice of the wicked is an abomination, how much more when he bringeth it with a wicked mind. As the Lord here saw Si mulata aequitasnon est aequitas sed ini qua duplex; quia iniquitas est simulatio, Aug. Super. Ps. 63. more dissi­mulation, Hypocrisie, falshood, then on the high places of Baal, or Field of Zaphim, so doth the power of his anger the more appeare; here the Lord will shew himselfe that he hath not pleasure in wickednesse, is of purer eyes then to behold iniquity. And howsoever (perhaps) they might flatter themselves, and think, He would hide his face, and never see it, or say, How doth he know? Can he judge through the dark Clouds? Never­thelesse he did see their falshood, and jugling (how cun­ningly soever covered) and hath left them (as Lots Wife) to be a Pillar of Salt, a memorable example unto posterity, not to provoke the Almighty, and terrible God in such sort; for as Eliphaz sayth in Job, The Congregations of Hypo­crites shall be desolate. My flesh trembleth for feare of thee, Job. 15.43. and Pro. 21.27 [Page 32]I am afraid of thy Judgements.

Two things I find more acted at Beth-Peor.

First, Balaams wicked Doctrine, who Counnselled Balak to lay a Stumbling-block before the Children of Israel, whereby they might be occasioned to rebell against the Lord, and so destroyed.

2 Balaks putting off his Prophet without any reward; when he saw he had received no profit by him, and that all his juggling, and Hocus-Pocus, helpt him not. O Lord how manifold are thy works, in wisdome thou hast made them all. What was that Declaration which the Scots lately counselled their King to set forth, but It carries the look & face of their Kirk. Balaams Doctrine, a stumbling block, a snare, a pit? For what was the maine drift, and scope thereof: but rebellion against God, and man; name­ly to have the English rise up in Armes against the Magi­strate, that so they might be cut off. I say themselves, their Families, Wives, and Children utterly undone: and then the Scots to come in for our Gued, or Goods.

As for the other particular, their King perceiving now that he cannot carry on his designe by their Wiles, where­with they thought to have beguiled England. (No more then Balaam helped Balak by his Enchantments, and Sorceries,) he is so far from having any thoughts to reward them; as that he is upon the point to cast them off, and to cloth the naked Germaine againe with Red, and Black: as making use no more of the Blew: for he sees the Covenant so ominous, and unhappy, as no designe or plot ever prospers that goes forth under the name of it. As if God had spoken of it. Cur­sed shalt thou be in the City, and cursed shalt thou be in the Field; cursed shalt thou be when thou commest in, and cursed shalt thou be when thou goest out. And thus much of Balak and Balaam, or the pararell between them, and the Enemies of this Com­mon-wealth, Isa. 44.11. in acting their Designes, or cause alike. Let them all be gathered together, let them stand up, yet they shall feare, and be ashamed together.

I should now speake something in Answer to such obje­ctions as might be made against the thing here stood for: something I shall write, although a larger discourse the [Page 41]Reader shall have in the Second part.

Object. 1. Solomon sayth, Eccl. 9.1, 2 Judicium carnis de administrati­one dei erga per­sonas ipsas. Ju­nius in Loc. Est autem hic. descrip [...]io elegan­tissima totius ju­dicj carnalis. ibid. Sententia car­nis de admini­stratione dej in mundo. Gartw. in Loc. No man knoweth either love or hatred, by all that is before him: All things come alike to all, there is one event to the wicked, and to the righteous. Hence it follows, that nothing can be concluded from Successes, Vi­ctories, or outward deliverances, as if thereby it might be pro­ved, that God should owne and justifie one mans cause, more then another.

Answ. 1. It is a great Question whither these are the words of Solomon, some say not, but the Atheist, or carnall reason, is here brought in, denying Gods providence, and framing an Objection thus. If things here below were ordered and administred by a just, and wise God, some distinction then, would be seene between men, and men, in order to their condition, and e­vents of things; but wicked men, and such whose cause is sinfull, and unjust prosper, and have as great successe as the righteous, and those whose cause is right and good. Ergo. An Argument like Catos, after Pompey was beaten by Caesar: and the same in ef­fect which the Scots, and English Presbyters, now maintaine, to darken the glory of God, shining forth in his works. But,

2. Admit another interpretation, neverthelesse, by these words, All things come alike to all, &c. It cannot be meant, as if nothing could be gathered from Gods dispensations in the World, or that Events, and successes prove nothing: for such a sence is a plaine contradiction unto other Scrip­tures. Psal. 34.15.16. The eyes of the Lord are upon the righteous, his face is against them that doe evill, to cut off the remembrance of them from the Earth. When he saved Noah, and his Family from drowning, and left the rest to perish in the great waters: de­livered Lot out of Sodome, and gave up the Sodomites to be burnt with fire, and brimstone: brought Israel safe through the red Sea, and left the Aegyptians there to be overwhelmed, and destroyed. Here all things are not alike, neither is there one event to the wicked and to the righteous. Besides, by the de­liverance, and good successe, which the Lord gave Noah, Lot, and the Israelites, it did appeare (and had there been no­thing [Page 42]else, that same thing was enough to prove) their way and cause to be better then the others. It is therefore most true, as one saith Jermin up­on Eccles. 9.3. p. 312. As God beholdeth men who are not a­like, so he beholdeth them in a manner not alike. And much to the same purpose are Salvians words, Intelligis ge­neralem qui­dem esse in om­nes domini vis [...] ­onem, sed meri­torum fieri dis­parilitate di [...] versum, boni quippe aspi [...]iun tur ut conser­ventur, mali ut disperdan­tur. Salvian de Gub: dej. l. 2. Thou understandest the sight of God to be generall upon all, but to be made different by di­versity of their deserts, for the good are beheld that they may be pre­served, the wicked, that they may be destroyed: so he,

3. Should the place be understood that nothing can be proved by Events, and Successes, there would then little use many times be made of Gods pow er, justice, goodnesse: or any cause to ascribe glory and praise unto him, for his great and marvelous works: for suppose he have saved a people by a speciall, and mighty hand, and destroyed their enemies in an unwonted and extraordinary sort; and all this, after both have solemnly, and often appealed unto Heaven, that the Lord would judge the cause betwixt them; yet must not any man (beholding these things) say, that God in all this, either gave any signe or token to the Con­querors of approving their Action, or that they subdued, had not a just and righteous cause.

Now what place is there here (if such Events, and succes­ses speake nothing) to sing the Song of Moses: Great and mar­vellous are thy works O Lord God Almighty, just and true are thy ways, thou King of Saints. As for the grounds of the War between them, it is possible many may be ignorant thereof, & therefore if they may neither say, nor think of the cause by the events, be they whatsoever: here then they must either hold their peace, or offer the Sacrifice of fools. It is a rule in Aris­totle, Ex vero semper sequitur verum: but this Doctrine that E­vents prove nothing, cannot be Sound, because such an absurdi­ty, and untruth follows thereupon.

4. Had these men been living (who teach that nothing can be concluded from successe, or event) when the † There is a [...] much now in a solemn ap­pealing unto God, as there was in casting a Lot; so that if men (being at difference) doe appeale, and that before the World, unto God, that he should judge the cause between them. No question but the Lord now upon this appealing to him, will doe, as formerly he did in the Lot: give a most righteous sentence by his ordering hand of providence. And therefore it seems to me, that had a Scot, and others of his mind, bin found out by a Lot, as Achan was, they would not have allow'd it, or stood to it; but have said, One event to all. Lot [Page 43]fell to Achan, Jonathan Jonas, and others: they could easily have evaded it, had it been their case; as for example, they would have pleaded, all things come alike to all, there is one event to the wicked, and to the righteous: And therefore whatso­ever the successe or event be of the lot, nothing thence can be inferred, as to prove a man guilty, or that any distinction or difference should be put betweene person and person, Cause and Cause. But what cannot men doe ( [...]) by wit and art, as to make the works of God and his Administrations (sought out of all that have pleasure therein) to be of no effect, and to teach men so to doe, when, and as they please. I have read of Antonius, when he angled, some dived under water, & put fishes upon his hook, the which he cast up at his plea­sure one after another: hee that would learn to wrest the Scripture, needs not seeke any further Counsel then here; for if he cast in his hooke where these Divers are, hee may be sure they will fit him with fish to the purpose, a subtle de­vice and trick whereby to mock God, and destroy his owne soule.

5. Sometime the event or successe of a thing, is so far from being Null, or standing as as a Cipher: as the equity and truth of the Cause is thereby confirmed, and no other way. Put a staffe in the water, and it will seeme crooked, not that it is so, but we cannot see it right for the water. Even so a Cause, howsoever right and just; yet through the cunning of men, by the water of their calumniation and slander, it may seem otherwise, and by many otherwise believed. As on the con­trary, a filthy dunghill may be covered with snow, a viper hid under a rose; an 2 Sam. 15.8.11. an unrighteous Cause so coloured and cloak'd, with such titles of Truth, piety, Religion, Gods worship, &c. as some (deceiv'd thereby) may think the same to be just and good.

When Jannes and Jambres, (two Aegyptian Sorcerers) withstood Moses: and five hundred false Prophets of Baal con­tended with Elias: Here was Cause against Cause, Plea against Plea (as it is now between us and the Scots:) But how was the [Page 44]truth here discovered, and made to appeare? and those satis­fied or convinced which were concern'd therein? Truly by the Event or Suc [...]sse; that is, he Lord making them Con­querours, and giving them the victory who had the just and rightfull Cause. That [...]aul by his calumniations, lyes, flat­teries, and other deceitfull practises, had so clouded David's Cause, as many thought that his carriage & dealing toward his Father in law was not good, and that Saul had some rea­son and ground for what he did: so much is very cleare, by many passages and expressions of David in the Psalms. But the Successe and Event cleared David, and justified his Cause: as how? to wit, by the many wonderfull and seasonable de­liverances which David had by the Lords mighty appearing, and working salvation for him with an high hand: On the contrary (is not destruction to the wicked, Job 31.3. and a strange punishment to the workers of iniquity?) that Divine Justice that followed Saul all along in life and death, was such an Event, as did prove with a witnesse, what for a man he was, and how un [...] righteously he had dealt with David.

It is true, (and I know it to be so) that the Parliament of Englands Cause, in reference to the publique Enemies of this Common-wealth (by what name or title soever) hath beene proved sufficiently to be a Just Cause, even th [...] Cause of GOD, both by the law of God, of Nature, and Nations: As for instance, See a booke Intituled, the golden Rule, or Justice ad­vanced. The putting to death the late KING, the laying aside the House of LORDS, the Consti­tution of England a COMMON-WEALTH, the present Parliament a true REPRESENTATIVE, and Supreame Authority of the Nation. The marching of our Army into Scot­land upon grounds of Justice and Necessity. All these things have been proved over and over: neverthelesse, some envy­ing the good we have, because it came not to us by them: Others perceiving that their private profits and interests must goe downe, and lye in the dust, if publique Good be set up, and prosper; hereupon, they consult together, and are Confederates: and what can be done by fraud, or falshood, or any way, they seeke to attempt. Yea, such [Page 45]are the depths of Satan, and mystery of iniquity, now wor­king to deceive every where, and every one; as that the just and righteous Cause of the Parliament, is questioned by some, denyed by others, and all this through the deceit and craft of such men, who either are discontented, because others under God did the good work, and not they; or who finde themselves now shut out from the Act 10.25. [...] know th [...] by this [...] we have [...] wealth. A [...] reasō [...]e [...]ore [...] should [...] [...]c­cupation. g [...]infull trade for­merly they had, and unwarranble ways to deceive and [...] the people in soule, purse, and person.

But the Lord, whose wayes and judgements are all [...] ­teous; he I say, who justifies the righteous, and condemns [...] wicked, seeing them to cast such a cloud over his Cause, and to make it contemptible before men, by aspe [...]ng [...] with Treason, Ʋsurpation, Oppression, Fraud, &c. comes forth in behalfe of it: and as hee did for Moses against the Magici­ans, for Elias against Baals Prophets, and for David against Saul: so doth hee for us, (or rather for his great name) gives such such glorious Successes, and most remarkable Events to this Cause every where, that unlesse men did wilfully shut their eyes, or made themselves blind through ma­lice, pride, covetousnesse, &c. they might see Quid faciun video, nec me ignorantia veri de [...]ipiet, sed amor. as clear­ly as they doe the sunne shining at noone day, to be a RIGHTEOUS AND GOOD CAUSE, the which the Lord hath, doth, and will still defend.

Object. 2. The Israelites in two Battles were overcome by the Benjamites, but they had a good Cause, the which the others had not: Therefore Successes or Events in Warre prove nothing in respect of the Cause, whether it be just or unjust.

Answ. 1. Some mens tongues are like a mill that is loose hung, keepes a mighty crackling, but grinds no corne. This example of the Benjamites I heare is much tal­ked of; and as David said of Goliah's sword, there is none like that: So some say, there is none to this, it cannot be an­swered. But how farre this is from that rule, simpliciter ad simpliciter, inconsistent to the matter they bring it for; and to what they apply it, will appeare, by putting it into [Page 46]forme; for thus it must be, if it be any thing. If GOD sometimes (for reasons known to himselfe) suffer wicked men to prosper in a bad Cause, as to have a Victory once or twice, be­ing fewer in number then their Enemies: It will necessarily fol­low, that what soever assistance he gives a people in Battle, what Victory and Deliverance soever they have: in what manner or way soever he appeares for them, and against their Enemies: Nothing by the Successe or Event can be gathered, concerning the justice of the Cause, on whose side it is.

A simple Reader, without helpe of Schoole-learning, may easily see the vanity and absurdity of such reasoning. Suppose I would argue thus; there is not any light that shewes a distinction or difference betweene day and night; and to prove this assertion: I instance, that neither the Moon-light, Star-light, or Candle-light doth it, or can doe it: But thou wilt say, by the shining light of the Sunne, the day is known from the night. Canst thou finde out the depth and subtlety of this argument? looke over then up­on the other, it's the very same in Mood and Figure: because that Light or Appearance of God which is like Moon-light, proves not the day or Cause; therefore the greater light will not doe it: not the sunne, not the highest and most glorious shinings of God.

2. That the Benjamites had an ill Cause, and yet in Bat­tle overthrew the Israelites two severall times, we grant: which might be to humble the one, and harden the other; but here the main and essentiall part, to make the comparison hold between this Example, and the thing whereto they apply it, is altogether wanting. We do not say that Vi­ctories and Successes (barely considered) prove a good Cause; but this we say, such may be the Actings and Ap­pearances of God for a People, so wonderfull may be their Victories and Deliverances, as thereby it doth infallibly appeare, the LORD his owning and justifying their Cause.

For the Victories which the Benjamites had, there is no­thing appeares in them, of any speciall divine presence; no [Page 47]remarkeable foot-steps of Gods walking in their Camp: not one thing in the History, witnessing a singular and tran­scendent love of God towards them. Whereas our Victo­ries all along, in England, Ireland, and Scotland, have had most apparent evidences of Gods especiall presence with us: we have seen his Goings in our Army before us, and our sal­vation hath been wrought for us, by an extraordinary pow­erfull hand: and therefore unlesse they shew us, that the LORD was with the Benjamites, in the same manner hee was with us, where doe they read that Israel & Benja­min before they sought, did both par­ties solemnly appeal to God: and after they had re­ferred the Cause betweē them to Gods tri­bunall seat, Is­rael lost the Battle. and gave them the like victory, in the cir­cumstances and severall particulars, which we had over the Scots. In mentioning this example, as they shew their great perversnesse against the works of God, and implaca­ble malice to us; so it only serves (and we cannot imagine for what other use and end they bring it) then to darken the glory of God, and deceive simple people.

Object. 3. Many have been great Conquerours (as the Caldeans, Assyrians, Romanes) howbeit wicked men, and their Cause sinfull and unjust: Ergo, Victories and Suc­cesses in War prove nothing.

Answ. That this Objection may be capable of answer, there are 3. things to be cleared.

1. Whether men, howsoever wicked, may not have just cause to fight, and therein the Lord to take their part.

2. How it doth appear, that when their Cause was un­just, that the Lord then gave them good successe.

3. But if so, then where is it recorded that wicked men in sinfull and unrighteous Causes have had the assistance and help of GOD, in as full and large manner, and way, as we have had.

I have now done for this time; and as I am upon closing, I remember how the Clown served Aristides; who giving his voyce to the banishing of Aristides, and being asked of him unknown, Plutarch in Apo. whether he knew him against whom he had gi­ven his voyce, answered that he knew him not, but it was trouble to him to heare him termed a just man.

It may well be, that some (who know mee not) will give their voyce against me, for what I have now done, but they must be such then, as are troubled to hear of justice, of an honourable and righteous Cause. This just Cause I have in­deed here pleaded, and in the Second Part (by the good hand of God assisting me) will plead it more: to the satisfaction of all such as love the present Government, and desire the pros­perity and peace of this Common-wealth.