BY your leave Gentlemen, give me leave to step in among you, and excuse my boldness, I have a little interest with you in the Kingdom, as well as you, which I would not lose, nor do I know how to save; deem me not an intruder, though I crowd in, I truly con­fess I scarce know where I am, things are so promiscously shuffled together, men and things are so metamorphosed; men know not themselves, nor their own, the world seems as it were turned round, or in confusion: Law is changed into Loosness, and Liberty into Licentiousness, where Order was, there is Confusion, and Fancy or Will, is come in the place of Conscience; Conscience is shrank or seared with an hot iron, or hath quite suffered ship­wrack; sacred Truth analized, judged, misinterpreted, eclipsed, and comdemned by Humane Reason, men and things all out of their places; conquering Mars threatens the Islands with new War, Jupiter casts ill aspects on men and things, love is departed from men, and malignity of spirit increaseth, horrid Pride, Ambition and Covetousness, have contracted destructive divisions, in King­doms, Cities, Societies and Families, The son dishonoreth the Micah 7. 6. father, the brother is against the brother, &c. and a mans ene­mies [Page 4] are the men of his own house: is Christ a Prophet? then conclude, a Kingdom, a City, a House so divided cannot stand. Mark 3 24.

What's the matter? is all the world grown mad? the effects shew the cause, are not Englands brainsick distempers, conceited fancies, unparalleld head-strong passions, and unreasonable acti­ons, the effects of the inflammation of the brain to madness? What Bedlam fantacies, whimzeys, and self-fooling affections are discovered in men, raging in all Societies and Families? vio­lence overspreads all, as if there were new Nimrods on the earth, or as if the people were building new Babels; Midsummer-moon hath been apparently operative all this year: What influence the Moon, the Planets, or Comets have upon mens bodies or fan­cies, I know not; nor did ever regard, no more then some old new Prophesies lately discovered, which I heed as Necroman­cers predictions.

But I cannot tell what to think, that Herod and Pilate are made friends, and yet love not one another, that M [...]rs should be in conjunction with Venus, and Vesta forsake her chastity; is ho­nesty a fool? Minerva and Pall [...]ce were wise, how is it they usurp Menesis and seek their own revenge? it's strange to me, and is no less then madness; or is it a mystery? but whether madness, or mystery, those are symptomes of Mortal-sickness in a Kingdom, and at this time predict a period to three kingdoms, all lying at this day upon the bed of languishing, tortured with the pain of these distempers, and the infected members of each, are worse then Solomons mad-man, Who (saith he) cast firebrands, arrows Prov. 15. 18. and death: It is mad-mens pastime to do mischief, they care not who they hurt, whether themselves or others, so they fulfil their phrantick fancies; a few such mad-men may destroy all: But if all shall be mad, who shall prevent destruction? it was a curse threatned upon the rebellious Jews (and is verified in truth upon England and Scotland) The Lord shall smite thee with madness, and blindeness, and astonishment of heart, and thou shalt be mad for D [...]u. 28 [...]. 2 [...], 34. the sight of thine eyes, that thou shalt see, &c. Self-pride, Am­bition, Covetousness, and extream Oppression, have put three Kingdoms into an extream mad condition: Oppression (saith the Wise man) makes a wise man mad; the heart of the oppres­ser is mad in oppressing, the sweet of gain hath destroyed his heart, [Page 5] though otherwise a wise man, and like the horseleech he cryes, Give, give: On the other side the oppressed, under the burthen of pressures lying long upon him, forgets his wisdom, and pati­ence, and grows into desperation, stark mad, throws himself up­on any danger, counts it the smallest hazard (in way of revenge) Vid. S [...]ne­c [...] Cl [...]n. lib. 1 cap. 12. ult. to venture his life in every attempt, counting himself deprived of the benefit of it, whilest wounded by galling pressures: Ill causes we know too often produce worse effects.

No man is born for himself, but for others good as his own, not for the hurt of any: We ought to do good to every man, but much more to seek to do good, by laying out our selves for the publick Weal; and in cases of necessity to the uttermost of our ability, without grudging, else were men ingrate to God, and betrayers of the Commonweal. But when Princes, or Magistrates, shall extort treasure from a willing and free people, and convert their publick moneys to private uses, self-purposes, to particular ends, it cannot be well endured, especially when accounts of such moneys are not made to the Kingdom: This kindles a fire of jea­lousie, and makes men cry against it, as grinding oppression, and Robbing the Commonweal It was a reproof against the house of Jacob, and the Princes of Israel, That they built up Zion with Mic. 3. 10 blood, and Jerusalem with iniquity; not onely killing by the sword is counted bloody (of which England stand guilty) but when The ve. 11, 12. Heads of the people shall judge for reward, and the Priests teach for hire, the Prophets divine for money, yet lean upon the Lord and say, Is not the Lord among us, none evil can come to us: consider what follows, Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, &c. likeness in sin, brings likeness of judgement.

You shall see that because the two sons of Samuel that judged Israel were not just in all the ways of their father, but turned aside after lucre, took bribes, and perverted judgement, all the Elders of Israel gathered themselves together, and came to Samuel, saying, Make us a king to judge us, like other nations: the thing 1 Sa. 8. 3. displeased Samuel, and was a sin against God; Why? not sim­ply that they desired a King, that was not a sin, but because in dis­content, with revenge against Samuel and his sons, they re­jected the government that God had set over them, therefore the [Page 6] Lord saith, They have not rejected thee, but they have rejected me: Doubtless David should have been their King, though they had not Vpon this ground the Ar­my is not ju­stifiable in their disobedi­ence to Ordi­nance of Parlia­ment, &c. Rom 12. 19. asked a King, their sin was, that they would not stay Gods time: Private persons may not cast reproaches, nor calumniate the of­fice, nor persons of the Magistrate, nor of the Ministery, nor prejudge Counsels, nor Actions, much less rise in Arms against them, but make humble address, and pray unto God, and wait Gods time for redress of such evils, Vengeance is mine (saith the Lord) and I will repay it, &c. obedience is better then sacrifice, And rebellion is as the sin of witchcraft: Although the Magi­strate fail in his duty toward the people (saith judicious Calvin) the people may not transgress in their duty to the Magistrate, but pray unto God for his or their amendment and conversion, and amend their own faults, considering, that God often punish­eth the sins of a people by corrupt Magistrates.

It may be some will object, that if this be good Divinity, we the people of England and Stotland ought not to have taken up arms against the Kings Authority, &c.

I Answer, We did it not as private men, but by Authority; therefore I say with Mr. Calvin, There is a time when God will raise 1 Sam 15. 22. Cilv. in institut. lib. 4. cap. 20 sect. 30. up open revengers of the unjust Government of Princes and Magi­strates, such as he will arm with authority & command from himself, like as God stirred up Moses and Aaron, to deliver Israel from the bondage in Egypt, and several deliverers at sundry times to free his people from their several pressures, as Ehud, Barak, Deborah, Gi­deon, Sampson, Jepththah, and others mentioned in the book of Judges; and such a deliverance God raised up to his people of England and Scotland, when he by his providence established this Parliament, at such a time when we thought our selves past hope; We know it was contrary to the design of His Majesties Coun­sel then acting, and we know it was not in our power to do it without the King, therefore it was of God onely, who so or­dered the Kings heart, and infatuated His evil Counsel, that the King did it by His own Act, according to the Law of the King­dom, and the Rights of the Subject, and in which the King is ver­tually present, though personally absent; we know also, that His Majesty passed several Acts of grace, for which we did, and do honor, and thank Him, but have no reason to thank that evil [Page 7] Counsel, who intended thereby onely to sweeten the people, and steal away their affections to joyn in a war (being so deceived) to dissolve the Parliament, and Null all that they would, But Iob 5. 12. God disappointed the devices of the crafty so that their hands cannot perform their enterprize.

Again divine Calvin, the great supporter of Magistracy, and the Authority of Princes, the most earnest presser to obedience, saith thus of Parliaments (being once called) If they (saith he) shall wink at Kings wilful raging over, and treading down the poor Calv. institut. lib. 4. cap. 20. sect. 31. Commonalty, it is a breach of Faith in them, because they deceit­fully betray the Liberty of the people, whereof they are protectors by the Ordinance of God.

While Israel lay under the sore pressures and bondage of Pha­raohs taskmasters in Egypt, they groaned under their heavy bur­thens, as insupportable, and cryed unto God, God raised up Moses their deliverer; but quickly they forgot the bitterness of that bondage, and meeting with some momentary hardship in the way through the Wilderness, to the Land of rest and peace, (which way God brought them to humble them, & to prove them: Deut 8. 2 verse 16. and that he might do them good in the latter end) they grew impe­tuous, murmured, and rebelled against God, and against Moses that led them, notwithstanding they had been spectators of Gods Almighty power, wonders, and outstretched arm against the Egyptians, for their deliverance, and sang praises unto God, that had triumphed gloriously, and thrown the horse and his rider in­to Exod. 15. 1. the Red-sea.

Consider, I pray, can it be well with us of England and Scotland, or with our great City London, or mutinous Counties, if we shall parallel the Murmurings and Rebellions of rebellious Israel: Can you, or either of you, forget how you have groaned under the pres­sures of an unlimited Prerogative, even whil'st it was but in the infancy of it? Can ye forget how your Laws were stretcht upon the tenters of Prerogative, till they were thin, and weak as spi­ders webs, and served onely as snares and nets to catch small flies, through which stinging hornets, and hurtful wasps, brake at plea­sure; your Parliaments were broken in pieces, disgraced, rejected, made useless, as having no consistence with lawles Prerogative, you know how the ill Counsel of those times bought and sold Justice, [Page 8] Judges were displaced for doing justly, and for refusing to do un­justly: They were made to buy their places dear, and suffered to sell their service dearer, that they might be gainers; No Bribe, no Justice; and the greatest Bribe, or best Friend, most times prevailed, whether just or unjust: mens Estates were forced by illegal Taxes, Loans, Knight-money, Forrest-lands, Timber, Woods, Buildings, Compositions for Cottages, Coat and Conduct-money, &c. also extream Taxes by Customs, Tunnage and Poundage, Ship-money, and infinite Monopolies of all sorts of Commodities, to the over­throw of Trade, Commerce and Traffick, and ruine of several established Corporations, the whole Kingdom (as well as London) was sensible of the misery, and groaned under the burthen: What Tradesman in the great City (Master or Apprentice) in those times, cryed not out (in a feeling sence) that they should be all undone? many thousands complained they were deprived of their Livelyhoods, and of their Trades for which they served, all looking upon those burthens as remediless, all Gunpowder, and Arms of defence was at that time denyed to the Subject, Bands of Soldiers were billeted upon the Kingdom in most of the great Towns, and some Villages, Horses and their Riders were con­tracted for, and coming from beyond sea; What to do? but to awe the Kingdom, and to enslave Posterity, no Forrain was then either envading nor threatning us: How many of our gallant fideal Gentlemen were drawn by pretences to the Isle of Ree, and to Cardise, there lost, betrayed and murthered; ships lent and sold to serve against the Protestants of France, the Town of Rochel and other places lost, all means used to weaken us at home, and the Protestants in other Countreys, all done to give way to Popery.

Nor can our Brethren of Scotland forget, how a new old Mass Liturgy was forced upon them, such as was contrived at Rome, prepared by the arch Enemy Canterbury, which they re­fusing, were threatned by an Army; a Parliament in England was called to raise money to engage in a War with Scotland, the Par­liament refused to contribute in that War, and was presently dismissed, yet an Army was raised, and Scotland in their defence brought their Army into England; how much they were engaged to England, for their brotherly love, and good [Page 9] affections (the people generally refusing to contribute any thing to hurt them) they cannot but remember; nor can they forget what humble supplicants and petitioners the Lords and Gentlemen of all Counties of England were in their behalf, which I hope shall never be repaid by any ill from that Kingdom: I would re­minde them of these things.

Let me again put England in minde of the Plots and Designs of the Hierarchy, to corrupt our Religion by Supersti­tion and prophaneness, you had Canons, Articles and Lyturgies, given you as gilded pills, to purge out sound Doctrine: And to plant prophaneness, a Book was commanded to be read in all Churches, to give liberty to prophane the holy Sabbath, forbid­ding afternoon Sermons; and there was injunctions penal to keep holy Popish Saints days, all Church-service was adulterated: In a word, Religion was choaked with the lawn of Heirarchy, the mouthes of godly Ministers stopped, their persons persecuted, imprisoned, banished (Bishop Wren will not deny it) as it was with Jeremiah and Baruch in the days of Jehoiakim, and with Micaiah in the time of Ahab, so was it unto them, because they spake the word of God to the people, and said, Go not up to Ramath-Gilead.

Good men were also cauterized, pillory'd, and stigmatized for like causes; and who knows but the Protestants in England should intentionally have acted the first scene in that Bloody Tra­gedy that Ireland hath done; it was not that the common Ene­my had greater love, or more pity to us, but Gods mercy to us; And shall we now destroy one another?

Consider how we cryed out in those times for a Parliament, a Parliament, a Parliament, saying, Nothing but a Parliament could deliver us, and keep our posterities from bondage; God gave us a Parliament, and made our Parliament a blessing to us, till we idolized them; and now because we finde they are not Gods, but men, and men of infirmities, you cry out against Parliaments, and calumniate them, ready to stone them: O ungrateful people! be­cause God tryeth you, as he did the Israelites in the wilderness, to humble you, and will not suffer the Parliament to establish your peace, so soon as you desire, you will like the Jews murmure, and sin against God, notwithstrnding God hath done very great and [Page 10] miraculous things for you: Why do you lust and look back to Po­pery, and say as the Idolatrous Israelites, It had been better for us Exod. 14. 12. to serve the Egyptians, then to dye in the wilderness; you would eat the sweet, but you will not endure to taste of the sowre; you would have your sore healed, but will not endure the plaister; you say many Members in Parliament are self-seekers, not minding the common good; I pray who sent them thither? If you were fools in your choyce, your backs must bear the fools reward: will you therefore destroy Parliaments, and make your posterity-Slaves? wil nothing satisfie you now but a King, & a King upon any terms? Truly, I wish and pray that we may have a King, and a blessing with him, But why do ye cry out as ye do, A King upon any terms? Is this less then madness in you? you have forgot the bon­dage of Egypt, and think onely upon the flesh-pots, onions and garlick, &c. O silly men! why do ye break your Covenant with God and men? Take heed ye be not like Israel in sin, lest ye be like Israel in punishment; they murmured and were disobedient to God, but therefore they were destroyed by the sword of the de­stroyer, Num. 14. 37. by the Pestilence, by Serpents; Korah and his company were swallowed up by the earth: consider that the Apostle tells you and me, even all us at this day, that All those things 1 Cor. 10. 11. hapned for our ensamples, and are written for our admonition, up­on whom the ends of the world are come. Now we know that the many thousands that came out of Egypt, dyed all in the wilder­ness, except Joshua and Caleb, and their little ones that were born in Num. 14. 34. 35. the desert: Let not us flatter our selves, to think though we do the same things, that we shal escape; but let us be admonished & do our duties in all obedience, that it may be wel with us in the later end.

I blame none simply for desiring a King, nor for petitioning for a Treaty with the King; for I wish honor to his person, and bliss to his soul, and so shall ever pray: But I cannot Idolize any King; Kings are but men, and all men have failings; what hath been, may be again, the burnt childe dreads the fire; and men once deceived, trust not again without assurance: Though Kings cannot erre, their Councels have erred, and for ought we know, will erre again; first let the Kingdom have its rights, which Na­ture and Law hath given to free Subjects, then make the King as great as he can be, that his Honor and just Greatness may be [Page 11] ever splendant in Justice and Clemency: God forbid, that be­cause (through evil Counsel) he hath erred, and infringed the Sub­jects Liberty, that therefore we his Subjects should utterly cast him off, or take from him or his posterity any of his or their Rights: I hope none will say, that because his Majesties Councel (put on by Romes Hierarchy) hath caused a War, that we will have no more a Peace. We know our War was to defend Priviledges of Parliament, our Liberties and Religion (all which are involved in Parliaments) not to destroy the King, nor his posterity.

But it highly concerns us to take heed what peace is made, and how; for there is a destructive peace, as there is a depopulating war: And herein we have made our respective Members in free Parliament, our Judge; and so long as a free Parliament, and of free Election, we are not to judge their actions, but are bound to maintain their Freedom and Priviledge, for therein stands our Peace and welfare to our posterities; you know what Jehu said to Joram when he asked if it were peace, What peace, 2 King. 9. 22. so long as the Whoredoms of thy mother Jezebel, and her witchcrafts are so many? There is no peace saith the Lord unto the wicked: Will Isa. 48. 22. God give peace to a wicked Nation, when blood and oppression, and horrible hypocrisie cryeth for vengeance, and for desola­tion? Blood hath defiled the Land, and the Land cannot be cleansed of the blood that is shed, but by the blood of them that shed it: Num. 35. 33. God is surely making inquisition for blood, and for injustice, as well in Subjects as Princes; if therefore God will make his ar­rows drunk with blood, from the beginning of revenges upon his Deut. 32. 42. Enemies, who can withstand it? We have looked for peace, but no good came: and for a time of health, but behold trouble: For Ier 8. 15. spoilers and robbers are come upon us, and the sword of the Lord de­voureth from one end of the Land to the other: Therefore we must seek God, repent of our blood guiltiness and secret robbery, our hypocrisie, and our idolatry, and purge the Land of polutions, and erroneous damnable Doctrines, or God will cut off both branch and rush in one day; policy and craft may prosper in a mans hand, Dan. 8. 25. and he may magnifie himself in his heart, and by peace destroy ma­ny; but he shall be broken without hand: We like Jerusalem have not known the things that belong to our peace, and they now seem to Luk 19. 42. be hid from our eyes: but whilest there is life, there is hope, let us [Page 12] therefore repent and do our first works, lest we, like Judea and Jerusalem, be destroyed.

Why are we divided in our judgements, and in our practises? some cry out for the King, and peace upon any terms; other say, Not the King, because he hath against the Law and his Oath, broken his trust, by which three Kingdoms are imbrewed in their bloods. Peter de la Primanday in his Accademy (who was French Accadem. par. 1. cap. 39. Chancellor and Steward of the French Kings house) saith, No fault is more detestable in a Prince then Perjury, for if he that is debtor and pledge for justice be disloyal, there is no more trust to be given to him in all his Oaths, but if he be upright, his bare word ought to be to him for a Law: God himself (saith the Master of sen­tences) is bound by his promises.

Now consider, what answer his Majesty sent to the House of Commons, 31 Dec. 1641. to their desires as touching a Guard; promising by the word of a King, that the security of them, and every one of them, was and should be as much his care, as the preservation of himself and children: Yet by the influence of evil Councellors on Tuesday the 4 of January, 1641. but four days following, (as by the Declaration of the House appears, touching the breach of priviledge of Parliament) a personal force was made upon the House by about Five hundred Armed men, who, if his Majesties clemency (through Gods providence in that particular) had not transcended their mercy, they had (as some of them then said) cut See the Declar. of the House of Cōmons touching the breach of Privi­ledge, Jan. 17. 1641. See De­clar. of Cōmons 11 Feb. 1647. all the throats of the Members of the house of Commons: we know also that the Pacification concluded between the King and our Brethren of Scotland, was by His evil Councel made Null after he came to Court: Protestations and Vows have been made, That no consent should ever be given to the toleration of Popery, nor to the abolishing of any Statute made against Papists; yet it is too evident, that evil Counsel prevailed, so as His Majesty under His own Hand promiseth the Queen and the Earl of Ormond, to take away all penal Laws made against Papists in England and Ire­land: Many other things of breach of promise might be instan­ced, which I take no delight to divulge; Mercy and truth (saith the wisest of Kings) preserves the King, and is the upholding of his Throne. It was a good saying of Seneca to N [...]ro Cesar, Na­ture, Right and Justice commands to spare Captives, and such as [Page 13] are bought with money to be Slaves, are to be justly dealt with; Seneca of clemency l. 1. c. 18. much more just is it for thee (saith he) not to abuse free-men, inge­nuous and honest, but to entertain them as under thy Government, to defend them as Subjects, &c. In the next Chapter he draws an inference from the King of Bees, who hath no sting, saying, Na­ture hath denied it, because he should not be cruel, nor seek re­venge; he saith further, That Clemency will secure a King in the open field, and his impregnable Fortress is the love of his Subjects, Seneca of clemency l. 1. c. 19. when he so behaves himself, as that the Commonwealth is not his, but he the Commonwealths. The mutual love between Princes and people, is the upholding of a Commonweal: Well saith Se­neca to Nero,

Others there are like Lords of the first head, that cry, No King at all, but Kingly Subjects; but these men know not of what Spi­rits they are: Let these men examine themselves, whats be­come of Conscience, of Charity, and of their Engagement by Covenant, which bindes so to accept of the King with honor and safety, so far as we may do it with security and preservation of our Laws and Religion.

Yet let not men be so eager of a King, and of peace, but upon good terms, for God may give us a King in his anger, and take Hos 13. 11. him away in his displeasure; let us hold truth with us, though we lose all besides, and not be like prophane Esau, Who sold his Birth­right H [...]b. 11. 16. for one morsel of meat; nor like the Gadarens that would ra­ther part with Christ, then their swine: The mad multitude seem like him whose abode was among the tombs, could not be restrain­ed, nor bound with chains from violence; consider the saying of the Prophet, If ye be willing and obedient, ye shall eat the good of Isa. 1. 19. 20. the Land, but if ye refuse and rebel, ye shall be devoured by the sword, for the mouth of the Lord hath spoken it.

I know your allegations against the present evils, are in effect what you complained of under prerogative power (viz.) Arbi­trary and Illegal power used over you, your money exhausted, divided, and given to private purses, Receivers, Collectors, Com­mittees, Souldiers &c. not brought to strict Accompt for the vast sums received, a supernumerous Army maintained by con­tinued [Page 14] Taxes and Free-quarter, guiltless men accused, and guilty men not questioned, Faction and Self-interest preferred, publike peace and safety neglected, Law and Covenant wrested, Religion discountenanced, Ministers contemned, Schisms, Heresie and Bla­sphemy cherished (at least connived at) publique prejudice done by protections, &c. all which (you say) could not be born with in a King, therefore cannot be endured by any Subject; from all which you hoped a Parliament would have freed you, but the re­medy is worse then the disease, and your pressures increased: All great Offices of profit in the Commonweal, are ingrossed into particular mens hands (whose service and attendance ought to be imployed to publique benefit) which if executed by private men (reasonable sallery being allowed them) who have lost their whole livelihoods by the Enemy, for their fidelity to the Parliament, would in overplus much benefit the Commonweal, have paid poor windows, mained Soldiers, and much Arrears, &c. but (as the Pro­phet saith in another case) This is a people robbed and spoiled, they Isa 42. 22. are all of them snared in holes, and they are hid in Prison-houses, they are for a prey, and none delivereth, for a spoil, and none saith, Restore.

Besides, the people are brought into jealousie of a ruling over­awing Army, as it were forcing a Toleration and Liberty to all Sectaries, and their just Liberty is infringed, &c. The Righteous Amos 2. 6. Isa. 13. 14 are sold for silver, and the poor for a pair of shooes, therefore the Lord entreth into Judgement with the Ancients of the people, and with the Princes, for they have eaten up the vineyard, and the spoil of the poor is in their houses: These are your allegations, all which I cannot excuse, for God and men know many things are not as they ought to be, nor as they might have been; but for what is now under Parliament pressures, some necessity may be pleaded; and what was by the Kings evil Councellors, was Wil, and their vo­luntary act to enslave, that would have been for ever, this is but mo­mentary: 'Tis true, the Army in all things are not justifiable, they are but men, and have erred as men, in Judgement and practice, but have been, and are happy instruments (under God) to save us from destruction, faithful and victorious, deserving Honor and Re­compence; let the people forget, and the Army repent, God will forgive and redress all grievances: The causes and cures I shall [Page 15] give you in the proper place: First give me leave to tell you a Story;

In the time of Romulus King of the Romans, he made a hun­dred Councellors of the best and honestest Noblemen; these (when together) were called Senatus, to whom there were after­ward a greater number added, and called Senators; these were Patrons, Helpers, Defendors and Councelors to the People, counted then a shame to them to take any Bribe or Reward of the people; this caused great love and unity among them, the one were Prote­ctors, the other were obedient: But Romulus growing great and successful, began to be Tyrant-like, the Senators did nothing, but were called a Councel for fashion, not for any Advice or Counsel; for when assembled, they onely heard the Kings pleasure and com­mandment, and so departed: This put them upon a desire to have a free State, and not to be subject only to the rule of a King; short­ly after Romulus making Oration to the people, at a place with­out the City, the Sun was suddenly darkened, and there was terrible Thunder, flashings of Lightenings, and mighty Winds, which seperated the people every way one from another, the Se­nators remaining together, in which time Romulus vanisht away, Plut. life Romulus. was no more seen alive or dead; when the Storm was past and the day cleared, the people asked for the King, the Noblemen wisht them not to enquire after the King, but to honor and reverence him, for he was taken up into heaven, some of the people liked it well, others not satisfied, accused the Senators of making away the King; after much ado and discontent, one of the Noblemen of good esteem among the people, whom they held for an honest man, Arguments and by Oaths affirmed, the King was taken up by the gods into Heaven, to dwell with them, having built that famous City, and that Romulus should henceforth be their god, so he appeased all the people: The people afterwards not con­tented without a King, caused another tumult, about choosing a King, they being of divers Opinions; the Senators also were in suspition one of another, but all agreed of a necessity to choose a King; and to prevent greater confusion, the Senators concluded that every one of them should by turns carry the State of a King, six hours in a day, and six hours at night, the next day another, and so in order: suspition still grew in the people, who said, This [Page 16] was a device to get all Government into a few mens hands: At length to appease all, the people agreed to choose Numa Pom­pilius a Sabine, a man of vertue, and wisdom, free from tove­tousness and vice, addicted to divine study, and the exercise of Justice: Messengers were sent to Numa to entreat him to accept of the Kingdom; he answered, the change of a mans life was ever dangerous, and for him that wanted nothing, it was folly to leave a certainty for an uncertainty, casting many dangers and perils in being a King, with other Allegations of his own unfit­ness, &c. The Messengers besought him by many Arguments to accept of it, and not give any cause of new trouble among the people, seeing all had so freely chosen him to be their King.

After long perswation Numa accepted of it, came to Rome, the Senate and people flockt to meet him, the women blessed him, and sang to his praises, Sacrifice was done for him in the Temples of their gods, and with great joy he was brought to the Market­place, where his Election was Proclaimed, and he chosen by the voyce of all the people. Having received the Royal Seat, he dis­missed the guard of Soldiers that was to guard his person, saying, Plut. in life of Pompil. He would not mistrust those that trusted him, neither would he be King over people that should mistrust him. Then he began to work upon the affections of the people, to draw them from vio­lent warlike desires, to quiet life, civility and meekness in maners, and to the service of the gods; by which peace was established at home, and with all Nations, all Numa's days.

Let men make their own Application; onely observe this, That Differences and Commotions have been in all Ages, and under all Governments, whether Monarchical, Aristocracy, Democracy, &c. all have been subject to Tyrannical Oppression, Injustice and Com­motions, by Kings, by Senates, and by the People: But certain no Kingdom nor Commonweal in the world, had ever any better Government, for the constitution of well regulated Laws, then England, by King, Lords and Commons; That there are miscar­riages in this Government, is neglect of Execution, arising either from greedy Oppression and Ambition in the superior, or from Pride and Disobedience in the inferior, both which are the defects of this Age.

Now I shall truly shew you the causes of all these Distempers, [Page 17] as they are at this day: We use to say, the disease once known, the cure is easie, if men will; the first cause is the Devil, he suggests evil surmises, suspitions and jealousies, leads men into errors, and propounds false ends in designs, by this we are divided and con­founded; the Scriptures term him to be an Adversary, a Tem­pter, and a Murtherer, &c. he is subtile in tempting, therefore cal­led the Old serpent, the Red dragon, he is a fawning Fox, and a devouring Lyon, his Government is onely in this world, therefore called, The god of this world, and he ruleth onely over such men 2 Cor. 4. 4. Eph. 2. 2. 1 Iohn 3. 8. Ioh. 1. 44 Ps. 52. 3. as are in darkness, therefore called, The spirit that now worketh in the children of disobedience; and they that (willingly) com­mit sin, are said to be of the Devil, therefore wicked men that are his children (like him) love evil more then good, and delight in lyes more then to speack truth; he hath also many baits to ensnare men, sometime he propoundeth Honor, sometime Riches, some­time Praise and Pleasure, &c. his mouth was full of this when he came to tempt Christ, All this will I give thee if thou wilt fall down and worship me (or if we will but worship God in his way) yea he brings this Scripture too, It is written, saith he, thus and thus: When men give way to any temptation of the Devil, they for­sake the truth, and not receiving the truth in the love of it, is the 2 Thess: 2. 10, 11. cause why God sendeth strong delusions to believe lyes, and are given over to their own lusts; then God saith of a man or a nation, as of Israel, Lo-ammi, Ye are not my people, and I will not be your God. Hos. 1. 9

The second cause of our distempers is, our corrupt nature, which is prone to rceeive all evil from Satan, as the earth the seed cast into it, or the tinder at fire every spark; the Devil casts in the seed, corrupt Nature brings forth increase, he strikes the flint, and corrupt Nature makes it a flame; corrupt Nature is prone to delight in new things, & Satan always puts fair and specious shews upon every error, he casts them by the mould of truth, but ever addes or adminisheth, and that he brings under the notion of new truths, for Satan can be (and doubtless is at this day) transformed 2 Cor. 11. 14. Mat. 24. 24. into an Angel of light, and so works upon mens fancies, That if it were possible, he should deceive the very Elect.

The third cause is, evil men, Papists, Jesuits, Jews, Libertines, prophane Worldlings, and all other seduced Schismatical Seducers that hate all Reformation, because they love not the truth; [Page 18] these are Satans instruments, children of darkness, & hate the chil­dren of light, they hold counsels against them, make conspiracies, use diabolical divinations, pretend prophesies, revelations and miracle; some to broach false tenents, seeming to be zealous for Christ, but are his enemies, others to raise discontents & disobedience in the peo­ple, against the powers ordained by God, they invent lyes, scandal, and foment jealousie, to make factions & divisions both in Church and State, & have influence into great Councels, Societies & Fami­lies, yea, into our Victorious Army, where by division they have staggered more, then any power of the sword could ever have done; these are interwoven with us in disguised shapes, they are Presbyterians in the extreams, and Independents to all loosness of liberty and slighting of duty, tell you that you are in Christ (if you be as they) and cannot sin, nor ought to pray for pardon, that Christ dyed for all equally, for Judas as for Peter; that Reve­lations, and the motions of the Spirit (not Scripture) are your Rule to walk by, denying the Morallity of the Law, question whether the soul be mortal or immortal; that men have free-wil to repent, and to be saved; that the Christian Sacraments are no way necessary, and that rebaptizing is lawful and necessary; that the Lords day is no more to be observed then any other day; that our godly Ministers are not Ministers of Christ, but their calling An­tichristian, with a hundred more gross errors, destructive to the foundation of true Religion; all which they have spirits abroad to infuse into men, as they finde their natural lusts inclined, by which they have brought confusion not onely in Counsels, Soci­eties, Cities, and our Victorious Army, but in all families, so as we erre, and erre exceedingly, both in judgement and practice: Take it for certain, there are many hundred Jesuits at this day among us, and have overspread the whole Kingdom of England (I will not believe Scotland is free) they are in all places like the frogs of Egypt, even in the Saints conventicles (as some call them) and it may be in our common pulpits sometimes; these are they that speak evil of Authority, and cast reproaches upon the Ministery, to bring Law and Gospel into contempt, and to set up new lights, and new Government in the world; they spread the failings of Parliament abroad to the ears of all countreys, and belye them grosly, make every mole [...]il a mountain, seem to divine their in­tentions, [Page 19] and belye the very truth, set the kingdom in hurliburly, put whole counties to petition in unseemly maner, to command Requests, and to request things not to be granted without ruine, and thereby think to work ruine by the denial, all to hinder setle­ment, reformation and peace, and to bring in Popery in the crowd, among the rest of their old heresies newly revived; these like Jannes and Jambres, who withstood Moses, withstand and resist 2 Tim. 3. 8. the truth, being armed with all the power and policy of hell and Rome; but their great Master-piece hath been to break the union between England and Scotland, as it was Romes endeavors for ma­ny years to hold them from conjunction, and was no small dis­heartning to them when they became conjoyned: What our brethren will do I know not, I will not prejudge a Kingdom, they have been true, and I hope will be ever, but Barwick and Carlisle ought not to be held in Garison; our Covenant is with God, as well as one with another, and the Kirk to their everlasting praise uphold it, If it were but a mans covenant, yet if it be confirmed, no Gal. 3. 15 Lev 26. 25. man disanulleth, but God is a just God, and will avenge the quar­rel of his Covenant on him that transgresseth: I would say to England and Scotland, as Abraham said to Lot, Let there be no Gen. 13. 8. strife between you, for you are Brethren, & so are your Armies too [...] if you jar to blood, you will commit two great evils, you will both fight for your enemies that will destroy you both, and you (or one of you) will incur Gods judgements upon your posterities: I pray remember what the Lord himself saith, I will give the men Ier. 34. 18, 19. that have transgressed my Covenant, and have not performed the words of the Covenant which they made before me, when they cut the calf in twain, &c. I will even give them into the hands of their enemies, and into the hands of them that seek their life, and they shall be meat for the fowls, and for beasts, &c. Will you destroy your selves, because the enemy could not do it? consider the say­ing of that wise & able Soldier Sir Jacob Ashley, when Routed and taken near Stowe, speaking to Colonel Morgan, and to gallant Ma­jor Hawksworth, and others, Gentlemen (said be) you may now put up your sword, for the War is done, we are able to do no more by the power of an Army, except you fall out among your selves; this was a fair warming, he was more our friend in speaking it, then we to our selves in contending: Know that this is the Jesuits [Page 20] Maxime, First divide, then conquer: History tells us, Rome by this means hath gained more Kingdoms then by the sword, and this is the design at this day.

Now let England and Scotland say as Joab said to Abishai, If the Assyrians be too strong for me, then thou shalt help me, but if [...]am. 10. 11. the children of Ammon be too strong for thee, I will come and help thee; thus you have Covenanted, and wo to you if you do it not: Whether one or the other, whilst united, none can hurt you, once disjoyned, you are both destroyed.

There is yet one cause more, and that is God, he is the cause of all causes: Let the instrument be what, or who it will, by which a man, a family, a people or Kingdom is afflicted or destroyed, God is the effecient cause, men nor devils can do nothing without God; they are but Gods executioners of wrath, and judgement for sin, but the rod in Gods hand, Assyria is but the rod of Gods anger: Isa. 10. 5. Sickness, pain, imprisonment, loss of goods, war, pestilence, fa­mine, and all afflictions whatsover, are from God; to some for chastisement, by which they learn righteousness; to others as judgements, to punish and to destroy, Is there any evil (saith God) Am. 3. 9 in the city, and I have not done it? (that is, evil of punishment, not evil of sin) God forms the light, and creates darkness, makes peace, Isa. 45. 7. Is. 42 24 and creates war, Who gave Jacob for a spoil, and Israel to the rob­bers? did not the Lord, he against whom we have sinned? when God will punish a sinful people, by the ill Government of Kings and Princes, He leads away Counsellors spoiled, and makes Judges Iob 12. 17 fools; when Israel will be hypocrites, to draw near unto God with their mouthes, and remove their hearts far from him, God will make the wisdom of the wise to perish, and the understanding Isa. 29. 14. of the prudent shall be hid: When God will punish a King for op­pression, that King shall hearken to evil Councel, and refuse the good Counsel of grave and wise men; so did Rehoboam, and los [...] ten tribes, the text saith, The thing was done of the Lord: When 1 King. 12. 18 4. God will bring the sword upon wicked Counsellors, and upon a Nation together, he can make void all the Counsels of Judah and Jerusalem; When Israel devised mischief, and gave wicked Coun­sel, Ier. 19. 7. God turns that wickedness to effect his own purpose, and by it brings a sword upon themselves and the people: The Princes Ezek. 11. ver. 2. 8. of Zoan became fools, and the Princes of Noph were deceived, that [Page 21] they erred in every work, the text saith, It was God that mingled Isa. 19. 13, 14. Iob. 34. 29. a perverse spirit among them: When God giveth quietness (saith holy Job) who can make trouble? and when he hideth his face, who can behold him? whether it be done against a nation, or against a man onely.

When the sins of an impenitent people provoke God, to bring destroying judgements upon that nation, he withdraws his com­mon restraining grace from men, and leaves them to their own lusts (he will punish sin with sin) wicked men shall act according to their own several lusts, and grow more wicked, oppressing, kil­ling and reviling one another, till they be like Judea and Jerusalem, Vid. Jo­sep. bel. Jud. lib. 6. & lib. 7 destroyed one by another, and at last made a spoil and a prey to the enemy: When a lying spirit is put into the mouth of a Ministery, as in Ahabs 400. prophets, expect speedy ruine and desolations; or if men and Armies will go against the word of God pro­nounced by the mouth of Gods messengers, they are not likely to prosper, but like Ahab miscarry in their confidence; but to all that are godly, and of upright hearts, I say with the Prophet, Fear Isa. 45. 4. not, be strong, behold your God will come with vengeance, even God, with a recompence he will come and save you: This is the time of Gods indignation, he will punish the Inhabitants of the earth for their iniquity, the earth shall also disclose her bloods, and shall no more cover her slain, it will be but for a moment (the time is appointed by God) and the indignation shall be overpast: Believe in the Lord 2 Chro. 20. 20. your God, so shall you be established; believe his Prophets, so shall you prosper.

God (now in special maner) calls his people to humiliation, to repentance, and reformation of sin; when Gods hand was upon whole Israel in the days of David, he enquired the cause (he knew it was for sin, for God onely punisheth for sin) and the Lord revealed to him that it was for Saul and his bloody house, be­cause 2 Sam. 21. 1. he slew some of the Gibeonites, contrary to Covenant; it was many generations before Sauls time, that Joshua and the Princes of Israel had made a covenant with the Gibeonites, Saul swore not to it, and Joshua was forbid to make any league with them, yea, the Gibeonites engaged Joshua and the Princes by craft; and further, the people of Israel sware not unto it, but after three days (when their craft was discovered) murmured because of the [Page 22] Oath; not withstanding all this, Joshua durst not make null that Covenant; And why? Least (faith he) wrath be upon us because See Io­shua chap. 9. 8 of the oath, not so much as put one of them to death, who had by craft deceived them.

We know when our Enemies were strong, and we very weak, the Kingdom of England invited the Kingdom of Scotland to our assistance, they as wilingly came, but desired a perfect union of both Kingdoms, and to that end a Solemn League and Covenant was entred into by both, and joyfully received, not onely sworn unto by our Nobles, Knights and Gentlemen, but generally by all the people (or by sinful negligence omitted) the command is war­rantable by Scripture, Whosoever would not Covenant to seek the 2 Chro. 15. 13. Lord, should be put to death, whether small or great: In our Co­venant we swear Reformation, Ecclesiastical, and Personal defence of Religion against the common Enemy, Reformation in Religion, in Doctrine, Worship, Discipline, &c. according to Gods word, and the best Reformed Churches: And we have sworn (every one for himself) to endeavor the nearest conjunction that can be in the three Kingdoms in Religion, Form of Government, Directory of Wor­ship, &c. as shall be found most consonant with Scripture, not as it is established in Scotland, or any other Reformed Church, except in tryal they be found the best; and herein the Kingdom of Scot­land is to alter (as well as England) any thing not fully agreeing with Gods Word: Now he that hath not endeavored this, and doth not still endeavor it, hath broken his Covenant; but such as have opposed it (let their pretence be what it will) are guilty of perjury before the high and holy God.

2. We have sworn to endeavor to extirpate Popery, and Pre­lacy, and Church Government by Prelavical Bishops, &c. and also to extirpate Superstition, Heresie, Schism, Prophaneness, and whatso­ever is contrary to sound Doctrine, and the power of godliness: Therefore, he or they who look back to Popery, or that endeavor not to the uttermost to abolish all Popish Superstition, and sup­press, Heresie, Schisms and Blasphemy, violate their Oath; but they that endeavor to support either Popery, Prelacy, Heresie or Schism, are injurious to God, to his Truth, and to the King­dom; and of such God will surely avenge his Covenant.

3. We have sworn to endeavor with our Estates and Lives [Page 23] (every one for himself) mutually to preserve the Rights and Pri­viledges of Parliaments, and the Liberties of the Kingdom [...]: Consider, how many among us may be taxed in this particular, for false swearing and for prefidious persons; 1. They that endeavor not to assist the Preservation of Parliament Priviledges: 2. They that make breaches, and joyn with them that do, as too many have done, of Soldiers, Apprentices of City and Countrey: 3. The Liberty of the Subject, which many for Self-interest infringed; this latter we know is involved in the former: 4. They that shall or have endeavored to bring His Majesty to the sole rule of the Kingdom, till assurance be given to the Parliament, of the Preser­vation of Religion, and of the Subjects Liberty for future, are Covenant-breakers, and may be deemed as enemies to posterity; but security once given to the Parliament, God forbid that Parli­ment or people should desire to diminish any thing in His Maje­sties just power and greatness.

4. We swore, that we wo [...] endeavor that all Incendiaries, Ma­lignants, evil Instruments, that hinder Reformation of Religion, divide the King from His People, or one of the Kingdoms from an­other, or that make Factions and Parties among the People, con­trary to the Covenant, may be brought to condign punishment, &c. What shall we say or think of this, when any one Kingdom shall not onely not bring to punishment such persons, but connive at them, and suffer them among them, though they are, and have been known Enemies and Incendiaries, Hinderers of Reforma­tion, and Dividers between both Kingdoms, to set them together in blood, and that make Factions and Parties among the People, contrary to the Covenant, Is not this a breach of the Covenant, and dishonor to the most high God before whom we have sworn?

5. We have acknowledged it a great mercy and blessing, that the Peace is concluded and settled between the two Kingdoms (such as God denyed to our Progenitors) and therefore swore to endeavor, the two Kingdoms may remain conjoyned in a firm Peace and Union to all Posterities, and that Justice may be done upon the wilful opposers thereof, if so, Who dare break this Union, whe­ther Kingdom (without perjury) can attempt a War, or draw a sword against the other, except first he were set upon, and that [Page 24] no pacification could be made (and I hope neither Kingdom will blame me for what I write) I have entred into the same Cove­nant, and am bound by my Covenant to endeavor the Peace and Union, though it prove my prejudice, 'tis my duty, which to neg­lect were to incur Gods displeasure, and just judgement upon my self.

6. We did swear, In this common cause of Religion, Liberty, and peace of the Kingdoms, to assist and defend all that entred in­to this Covenant, in pursuance thereof, and not to suffer our selves by perswasion or terror, to be divided or drawn from this conjuncti­on, nor to be neuters in this cause, but to continue in it all the days of our lives against all opposition: Now let every man, and both Kingdoms lay it to heart, and consider how base and cowardly they have been (I mean not all) to own this Covenant, and to act according as they have sworn, I utter it with grief; I know many that have taken it, are quite fallen from it, some to the left hand, some to the right hand; all w [...]h God sees, and will once exact an accompt of every man, For God is not mocked; deceive not your selves, Gods Honor and Justice is ingaged in it, Judge­ment Hos. 10. 3 shall spring up (upon them) as hemlock in the furrows of the field, that have sworn falsly in making a Covenant.

I finde recorded in the Turkish History a remarkable story, That after a long War betwen Ʋladislaus King of Hungary, a Christi­an, (but a Papist) and Amurath Emperor of Turky, Ʋladislaus made a Pea [...]e with Amurath, and entred into a Covenant, which was interchangeably given in writing; but the King of Hungary was perswaded by Julian a Cardinal, to violate that Covenant, which he did, and at great advantage, secretly and speedily pre­pared a mighty Army, and fell upon the Turks territories; the Emperor of Turky hearing of it, as soon as he could, prepared to oppose him, they came to a field hatrel, and the Turks lost many men, so that the Emperor and his whole Army were in danger, at last the Emperor seeing a Crucifix in one of the King of Hun­garies Banners, he pluckt forth of his bosom the Writing and Covenant which he had received from the King of Hungary, and holding it up in his hand, with his eyes cast up to heaven, said these words (Behold thou crucified Christ, is this the League thy Christi­ans in thy name made with me which they have without cause vio­lated? [Page 25] if thou be a God, as they say thou art, revenge the wrong done unto thy name, and to me, and shew thy power upon thy per­fulious people, who in their deeds deny thee their God: This said, the battel grew fierce on both sides, Ʋladislaus was wholly and totally routed, himself slain by a Janizary, and great numbers of the Christians slaughtered: Consider this example, England and Scotland: and as Christ said to his Disciples, Remember Lots wife; So say I, Remember Ʋladislaus.

Tissaphernes, Lieutenant to the King of Persia, broke a truce which he made with the Grecians; the Grecians sent him thanks by his own Herald, saying, he had thereby engaged the gods, in whose name the truce was sworn, to be on their side: Cleome­nes King of Lacedemonia made a truce with the Argians for se­ven days, but did it with deceitful equivocation, meaning to take advantage of the night; And so did, for the third night when the Argians were secure, and asleep, he fell upon them, and was af­terwards beaten, and his Army scattered by the women of the City of Argos, in revenge of their husbands that he had trea­cherously slain, and after this, Cleomenes kild himself with a knife.

It would be great happiness, if England would enquire as holy David did, wheter Gods hand now against us, be not for our breach of Covenant, (though not National, for I hope bet­ter, but as to particular men it is manifest) Consider, I pray, why is it that the common people of England rise up tumultuously against Authority, and Priviledges of Parliament, contrary to their Covenant? is it not a just Judgement from God, because Authority have been remiss in their Covenant, and many have ab­solutely broken it with God; therefore God suffereth a Covenant-breaking people to break Covenant with them, now tumultuously risen against them in ESSEX, SƲRREY, KENT, &c. that God may destroy the one by the other: If it be so, it con­cerns every man to humble himself before God, renew his Cove­nant, and in the strength of the Almighty, to resolve to keep it to the death: or let it be done to the persisters in breaking, as to the seven Sons of Saul; for if we suffer the Covenant to be bro­ken, We cannot prosper, nor shall we be delivered: Besides consider, Ezek. 17. 15. Isa. 26. 9. we are not onely reformed, Nor have learned righteousness, though Gods judgements are in the earth, and upon our selves; but [Page 26] are grown more impious in finning then before; I will Instance in ten particulars, for God which is now in controversie with us.

First, Pride; pride of the inward man, or of the outward man, is a sin transcendent to what it hath been, witness mens and wo­mens high conceits of themselves, boastings of gifts, &c. Their high looks, antick gestures, &c. Their new invented fashions, rich Clothes, painted and spotted Faces, costly Coaches, and em­pty Purses, &c. Pride we know is a sin of Sodom, God hates it, makes war against it, He resists the proud, therefore saith, He Iam. 4. 6. Ier. 13. 9 2 Chro. 32. 25. will mar the pride of Judah, and the great pride of Jerusalem: God saith, for the pride of the women, the men shall salt by the sword, and mighty men in the war, the pride of Hezekiahs heare caused wrath upon all Israel.

Secondly, Covetousness; This is a sin no less hateful to God, then hurtful to men; but never more evidently seen to rage in men, then at this day: Witness men in places of trust in the Common-weal, see if (as the Prophet saith) From the least to the Ier. 6 13 greatest, every one be not given to covetousness; Covetousness is a sin that excludes men from the Kingdom of Heaven when they dye, Eph 5. 15 Ier. 8. 10. 1 Tim. 6. 10. and covetous men are burthens to the earth while they live, The love of money causeth men to erre from the faith, and pierce them­selves through with many sorrows.

Thirdly, Oppression; This sin and the fear of God are op­posite, they dwell not together in one Kingdom, Thou shalt not Levit. 25. [...]7. oppress, but thou shalt fear thy God; Where the fear of God is, there is no oppression; where oppression is, there is no fear of God: Oppressors are in Scripture set forth by nature and names of cruel Beasts, Bulls, Bears, Wolves, Dogs, Kine of Bashan, &c. Now let me appeal to all men, if there were ever more beasts of this kinde in this Kingdom, Are there not sound amongst us wic­ked Ier. 6. 26, 27, 28. men that lay wait as he that setteth snares: they set a traps they catch men, their houses are full of deceit, they are become greats and waxen rich, &c.

Fourthly, Robbery is a sin abounding in England, open and se­cret Robberies are committed and connived at; many more have been Executed for Robbing then now, but never so many Robbers as now; they that will crucifie Christ, will set Barra [...] free; there are men not onely like the men of Shechem, liers in wait [Page 27] in the mountains, but those that rob the Kingdom by a kinde of Toleration, yea, that rob the poor and the fatherless, That turn Isa. 10. 2. the needy from judgement, that widows may be their prey; yea, they will be found to be robbers of Gods people distressed in Ireland, and some will even rob God himself. Mal. 3. 8.

5. Murther; This is a crying sin, it cryed to Heaven against us, before our great afflictions came upon us, and now it cryes double as much as before; it call'd the Sword upon us, and the Sword hath increased our guilt: God stirred up the Caldeans, Syrians, Moabites, and children of Ammon against Jeboiakim, to avenge the blood that Manasseh had shed in his days; the blood of Rochel, and of Germany, still cryes against England, and the blood of Ireland will not be satisfied, but blood for blood: Ire­land once bled by Massacre, now bleeds by flattery; we feed them with words, but destroy them by withholding actions; the con­tenders for Self interest, and unjust Stewards in England, are the slaughtermen of consumed Ireland: Not to save, is to kill, this is not to cleanse the Land of blood, but to make it more bloody; we would not endure to be so dealt with.

6. Excess; In eating and drinking to gluttony and drunkenness, it hath long been Englands sin, but is now greatly aggravated by the circumstance of time; God by his great scourge calls us to hu­miliation, To fasting, and to weeping, but behold feasting and drink­ing Isa. 22. 19. wine in bowls, lie upon beds of ivory, invent instruments of musick, eat the lambs out of the flock, and the calves out of the midst of the stall, for this cause God said, He hated the excellency Amos 6. 4, 5, 6. Vers. 8. of Jacob, and abhorred his pallaces, and saith, Therefore will I de­liver up the City, and all that is therein: God may as justly deal so with us, and will if we reform not, And lay to heart the afflictions of Joseph, and relieve the objects of pity, every hour before us, who have lost all, but they give nothing that have gained much.

7. Whoredom; A sin punished by death by Gods Law, and the sinner shut out from heaven by Christs Gospel, but in England neither punished, nor excluded from the seat of Justice at this time; he is counted gallant company, that will whore, and boast of it when he hath done; remember Zimri and Cosbi, that sin cost Num. 25 [...]. twenty four thousand lives, themselves also slain for that sin by Phinehas.

8. Prophanation of the Lords day; A sin of which this King­dom hath been much guilty in many parts of it, and is at this day, by doing the works of our calling, using sports, and recreations for pleasure, idle speaking, and omission of holy worship, con­trary to the precept, Thou shalt not do thine own work, nor speak Is [...] 58. 13. thine own words, but shalt honor God wholly on that day. But of late days men are so impious, that they deny the Command to keep it holy, as if God had neither appointed a time for publique worship, nor required any worship of us, but after our own wills.

9. Contempt of the Ministery; What opposition corrupt na­ture hath made against the Ministery, we know in all times; but when, or in what Kingdom was it ever more opposed then now? except in Jerusalem, till Gods wrath arose against them without 2 Chro. 36. 16. remedy, and in Germany (a little before the desolation of that Monarchy) by the Anabaptists, who have been cherished in England for such a purpose: Those Ministers by whose Ministery they were converted (if converted at all) are by them contemned and despised, their Ministery abhorred as old truths, common things, nothing but new errors and heresies will serve them; these men do but their kinde, and I complain not so much of them, as that they are suffered to disturb a Commonweal, and be a stum­bling block to weak Christians (I mean not such as onely dis­sent in matter of Ceremony or Circumstance, but such as erre in Doctrine) some are to be cast out according to the Apostles rule, by excommunication, that is, such as are Church members; There are others, such as are not properly Church members, yet live within the pale of the Church, turbulent to the State, and the peace of the Kingdom, that seduce souls to er­ror, and to rebellion, under the notion of Religion; these are to be dealt with by the Civil Magistrate, and that sharply, I would Gal. 5. 12. (saith the Apostle) they were even cut off that trouble you; he means not by Excommunication, for that he and the Church had power to have done, but not to punish as a Magistrate ought in such a case: The Prophet that did seduce any to false Worship, was by the Law put to death, not by Aaron, but by Moses; If Deut. 13. 5. Vers. 9. any Brother, Son, Sister, Wife, Friend, &c. should intice any man to false Worship, he or they was to be put to death without pity: I say [Page 29] not that error nor all heresie is to be punished with death, though all to be suppressed by penal Laws, and punished according to the offence and nature: The Apostle Peter urging the duty of Christi­ans to the Magistrate, saith, It is the will of God to submit; he means not Thieves, Murtherers, Blasphemers, &c. but Christians within the Church, such as Christ had made free, therefore he saith, As free, and not using your liberty as a cloak of maliciousness. 1 Pet. 2. 13, 14, 15 There is a liberty left in matter of Discipline, but no liberty given to particular men to repugn that Discipline that is established by the Magistrate, not disagreeing from Gods word, much more in matter of Doctrine, nor do I say, any particular man doubting shall be compelled or punished, but exhorted from day to day, except he labor to draw others, and thereby the peace of the Church and State be disquieted; if so, such ought to be curb'd by the sword of the Magistrate, and this cannot be said, is to punish for conscience, nor for opinion, but for turbulency.

The Church of Thyatira is reproved for suffering that woman Jezabel, that called her self a Prophetess, to seduce the people to error: Pergamos for suffering erroneous Doctrine, is threatned sharply; The error of the seven Churches of Asia, caused God to depart and to remove the Candlestick from them; Rome once Christian, by permitting one error then error begetting error, she became Antchristian: There is a propinquity between error and error, and between error and heresie; one ushereth in the other, and a multitude followeth at their heels, experience shews it and we know (except any be wilfull igno ant) that our present errors and diversity of opinions, have been spread by the subtilty of the common enemy, whilest they have united themselves against us, and is their sole refuge and ground of their confidence, that by which they have divided the Parliament among themselves, lost the peoples affections to them, alienated one friend from another, and made one man jealous of another, that we are grown to dis­cord, and scattered as a people without a head, like sheep with­out a shepherd.

Lastly, The sin of Self-love, a known iniquity of all times, and mother of Mischief, now a destroying sin in this Kingdom, I may say of three Kigdoms, all lying upon the bed of languishing; it is a sweet sin, whilest the sinner pleaseth himself in it, but after­ward fills the mouth with gravel: it produceth most bitter fruits, Prov. 20. 17. [Page 30] like that which Eve eat in the garden of Eden, kills all; Self­love is said to be blinde, it sees not to Judge it self and in Judging others is always partial; How then can it be well when self­lovers judge all things? If any man (saith Christ) will follow me, let him deny himself; he that denies not himself cannot be Christs Mat. 16. 24. Mark 8. 34. Disciple, and he that is not Christs Disciple, is not one of his members therefore cannot be a good Member of the Common­weal; other Members may dye, the body be sick, but he knows it not, he owns it not: As was said of Ephraim, so may be said of England Gray hairs are here and there upon him, yet he knows it Hos. 7 9. not; Self-love and self-interest hath devoured his strength, and he is brought to the last gasp.

The remedy is clear, if the forenamed sins be the cause; take Ps. 25. 10. Isa. 57. 15 away the cause, and the effect will cease: Keep thy Covenant with God and man conscionably, Extirpate Pride, and plant Hu­mility Isa. 58. 6. in the room, Hate covetousness, Do good to all, Oppress none, Loose the bands of wickedness, Undo the heavy burthens, and let the oppressed go free, Take nothing from any man; if Luke 19. 8. & 3. 14. Ps 51. 14 you have taken any thing falsly, restore it as Zacheus did; Let the Soldier offer violence to none, neither to Law, nor to Reli­gion, but be content with wages; Seek pardon from heaven for Blood guiltiness, redeem the time past by vigilance, and double endeavors for time to come, to preserve the lives of them yet living, especially those in Josephs afflictions, now in jeopardy in Ireland; Be temperate in the use of all Gods creatures; use every 1 Thess. 5. 6. Eph. 5. 18 Pro 2. 16 1 Thess. 5. 22. thing with sobriety, moderation and thanksgiving; Let not that which God gave to chear the heart, destroy the soul; Keep thy self from the evil woman, from the flattering of the tongue of the strange woman; Abstain from all fleshly lusts, and from all appearances of evil; Worship God in Spirit and in Truth, San­ctifie his Sabbath, and sanctifie your days of Humiliation; Hum­ble your selves, & afflict your souls, they are days of atonement and Lev. 23. 27. Reconciliation, then make them not formal onely, as mock-Fasts, but holy convocations, reverence Gods Ministers, sent of God with 2 Thess. 5. 13. Mat. 10. 41. Mark 8. 34. tidings of peace, Honor them for their Office, and for their works sake, as those that labor & watch for your souls; Receive a Prophet in the name of a Prophet, and you shall have a Prophets reward; Deny thy self, take up the cross, and follow Christ: Happy were [Page 31] it if all that are in Authority would deny themselves in action, as in words, Deny their profits, their self-honor, and all self-inte­rests, Pro. 13. 10. and seek the publike good; by pride comes contention, and self-interest causeth quarrels, humble your selves before God, and 1 Pe. 5. 6. he will exalt you: but if you seek honor, it will fly from you; God will honor them that honor him: Consider this promise, 1 Sam. 2. 30. If my people which are called by my name shall humble themselves, and pray & seek my face, and turn from their wicked ways, then will 2 Chro. 7. 14. Pro. 16. 7. I hear in heaven, and will forgive their sin, and will heal their land: when a mans ways please the Lord, he makes even his enemies to be at peace with him: This is the sure & never-failing healing Plaister; ap­ply it, ye Physicians, & heal the Kingdoms before they be past cure.

In the next place, because there is a Disease that men call The Kings Evil, which they say none can heal but the King; and be­cause His Majesty hath offered some [...] to it, let Addresses be made unto Him again and again, in the Name of three diseased Kingdoms: In the morning (saith the Wise man) so [...] thy seed, Eccle. 11. 6. and in the evening withhold not thine hand; for thou knowest not whether shall prosper; this or that &c. All blessings are from God, The Kings heart is in the hand of the Lord, [...] Pro. 21. [...]. soever he will: If Kings have a gift to heal, Kings being nursing-fa­thers to their People, you that are Physicians, that cannot agree upon the cure, humbly supplicate to the King for a touch: if he shall re­fuse, tell his people, to secure just Rights, for people chose Kings to defend them, to maintain their Rights, and to heal their sores, not to destroy them, or infringe their Liberties, nor to hurt them any way, against which Parliaments are the peoples security, and may not be prejudiced: If the King secure the peoples Rights, and the people and A [...]my obey the Parliament, the work is ended: but sores neglected often ulcer, and become incurable. Adde hereunto, the change of countrey, Committees, tyrannical as Pha­raohs Taskmasters over the people, that create Malignants, as Pick-pockets make Tumults: so long as Oppression is kept up, In­surrections and Rebellions cannot be kept down: The Wise-man saith, For the transgr [...]sion of a Land, many a [...]e the Princes there­of: Pro. 28. 2. Chap. 28. 15. As a roaring Lyon and a raging Hart, so is a wicked Ruler over the people: Many Rulers is a burthen, and one roaring Lyon is fearful; case the one, and take heed of the other, lest we be torn [Page 32] in pieces, and there be none to deliver us: A Lyon hath roared, Amo. 3. 8 who will not fear? the Lord God hath spoken, who can but prophesie? There is a time to kill, and a time to heal, a time to break down, and Eccl. 3. 3. Eccl. 8. 6. a time [...] And because to every purpose there is a time, (man not knowing that time, [...]isseth it) therefore the misery of m Eccele. 9 12. n in great upon the earth: And the sons of men are snared in an Eccle. 9 12. evil time, when it falleth suddenly upon them as fishes that are taken in an evil net, and birds that are caught in a snare: As men, so Monarchies and Kingdoms have their ebbes and flows, and their periods too. God hath appointed their times of change, and the means of their ruine; He increaseth the Nations, and destroyeth Iob 12. 23. them; he inlargeth the Nations, and straitneth them again. At what instant I shall speak concerning a Nation, to pull down and to destroy it, if that Nation turn from their evil, I will repent of the evil that I thought to do unto them: And at what instant I shall Ier. 18. 7. 8, 9, 10 speak concerning a Nation, to build and to plant it, if that Nation do evil in my sight, and obey not my voyce. I will repent of the good wherewith I said I would benefit them: Yet let not him that put­teth on his Armor boast, for the battel is not to the strong, nor the race to the swift.