MY Lord, your own words deli­vered, Sep. 12. as your speech page 36. sheweth, that some­times there is a necessity for a man to speak, and that pure necessity hath no law: I would there were no cause for me, af­ter I had spoken so much for you, to the discon­tentment of all my friends, and also to you, all for your advantage. If you had followed mine advise, according to the prophesying of God in your behalf, as you have it in all my books, spe­cially in my book, called your Vindication. I say I would there were no cause for me to have expostulated these things with you now, and in such a manner as this is; seeing I have so often by writting and printing shewed what by right you should do.

And as this twelve moneths I have been, so I am now kept off, by them that attend you, from having such conserence with you, as heretofore I had; and therefore I am forced to print what I would have but spoke or write, hoping it may come to your hands, and thence to your heart; yet leaving out something, which in private might be physical unto you, because I dare not commit them to the Press, and so make them subject to foolish censures.

My Lord, It was no small grief unto me, when I hard that which befell you last Saint Michaels day, though some to comfort me, said, that it made much for me, because, said they, therein God hath appeared to maintaine my affirmati­ons, and to consute your high assertions, in your speech lately published. All glay be to God who did speak to you in this time of need, though by a thunder. I would not declare it, if I knew a better interpreter that would deal more faith­fully with you concerning it, then I shall do; for I believe, though I be but a mean instrument, yet I am appointed of God to tell you, that it was Gods love to rebuke you, and it was his mercy to save you, and good may come to you of it. If you desire to understand what is Gods meaning by it, I answer, his minde is, That you turn from your own designes NOW, and do Gods designs; GODS DESIGNE is made known unto you already by my books; that is, briefly, to stablish King Charles, and the true Religion; I mean Bishops as we had before, and for that end God saved you. Your own designe is made known also, by your going about to do the contrary, for which cause God rebuked you.

And I pray you consider it, God did not speak to you in an unknown tongue, nor deny all your assertions (wherein you call him to witness) in a language that you cannot understand, and there was much of his love to you in that, Isa. 28.11. but he answered you by your own words. For where­as you say, p. 37. of your speech, That you could sooner be willing to be rolled into your grave and buried with infamy, then part with that government which did establish you a supreme; I pray consider whether you were not rolled very [Page 3]neer your grave, so that a little more had done it. Behold it is hereby clear God disowns your government, and your being set up by him; and they whom once ye counted the good people say as much, and them who ye counted the bad people say no less: who then is for ye, but a sort of lukewarm people, that will turn with every winde? and what trust can you re­pose in them? Oh lay these things to heart, and know that God hath told you by this also, as I have told you often by writing, and will you not yet hear? Oh take heed lest the trumpet of God wax louder and louder, Exod. 19.19. untill you be forced to hear.

My Lord, I have no pleasure in telling you these things, but it is needful I should do it, for I finde men, yea Ministers, and your own too, do not deal faithfully with you; it is true, they tell you of sin in general termes, and give hints also in publike of this very judgement before all men to your dishoner; yet they do not examine the cause why, and shew you for what great sin this threatning hand of God appeared against you. The Magicians dealt not so with Pharaoh when they saw God appear for Israel, but told him plainly, This is the finger of God, Exod. 8.19. And how doth Joshua take on, when he saw the judgement of God upon them; and what en­quiry doth he make untill he found out the sin which was the cause of it? Josh. 7. Yea, the very heathen were so troubled when they saw a sudden tempest come upon them, that search is made with all speed to finde out the sin and cause of it, Jon. 1.4, 5, 6, 7, 8.

And how was Pharaoh troubled with his dream untill he found out an interpreter? and what [Page 4]great benefit came unto him by knowing the truth of it, Gen. 41. And what a stir Nebuchad­nezzar kept about his dream, though he had forget it, so that he would have destroyed all his wisemen, because they could not tell him both his dream and the interpretation thereof, had not Daniel answered his expectation, and who can blame him for it? the matter is worthy of all that seeking after, Dan. 2. was not also Belshazzar troubled when be had prophaned and dishonor­ed Gods holy vessels, and saw his sentence of death written before him on the wall, was not he troubled for an interpreter to open it? Dan. 5. and though the news to him was bad, yet how gloriously doth he reward Daniel according to the manner of the two former Kings!

And David had his Prophets, that told him of his particular sin, and he gladly heard them, and was obedient, 2 Sam. 12. 2 Sam. 24. and when a judgement came, David enquired him­self for to know the cause of it, 2 Sam. 21.1. but see the contrary spirit; Amaziah, though sometimes a good King; yet when the Prophet told him of his particular sin, he could not en­dure him, 2 Chron. 25.2.7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17. And Herod gladly heard John Bap­tist, and did many things as he would have him do; but when John comes to deal faithfully with him, and told him of his own darling sin, which by no means he could endure to hear of; then John's head must be taken off, rather then Herod would part with his sin, Mark 6.17, 18, 20.27.

Therefore my Lord, blame me not, though I deal faithfully with you; God speaks by visions once, yea twice, and man perceiveth it not; [Page 5]then GOD is gracious, sends an interpreter (one chosen from among a thousand) to shew man his way, and to keep him from the pit, Job. 33.14, 15.23.24. For a man in a great sin, is as one in a deep sleep over a pit; and though God speaks aloud to him, he cannot hear, for the sweet rest that he takes in his prosperity, and sin will hardly suffer him to awake before he falleth into the pit, and then it is too late. It is a great grace for a man, when he is told of his particu­lar sin, not to deny it, but to confess it and forsake it, Prov. 28.13. How sweet a thing it is to see Davids Confession, when Nathan had taken him as in a net, by making him pronounce Judgement a­gainst himself, 2 Sam. 12.13. And how grievous a thing it is to see a man hardned like Pharaoh in his sin, when his own Magicians tell him, Exod. 8.9. This is the finger of God.

Oh my Lord, God hath spoken once or twice to you, let him speak no more to you after this manner, lest you smart to the purpose for it, I am sure he hath a part in you that he will not loose; he will put you to the greatest afflicti­ons that ever was in the world, yea beyond Jobs, rather then you shall go on in your sin. Oh then return at this one voice, as Saint Paul did, who a little before was as resolute to the contrary as you can be. I know my Lord you are wise, and exceeding wise, and that by your wisdome you think to stand; glory not in it, but know this, that God takes the wise in their own craftiness, Job 5.11, 12, 13, 14, 15. 1 Corin. 3.19, 20. There­fore do not think, or say within your self, be­cause I am wise, I am rich, I am strong, Jer. 9.23. I will go on to keep out such a party; be not deceived any longer, for God is wiser, stronger, and [Page 6]richer then you, he knoweth wherefore he hath designed you. And though he suffered you to go on with prosperity thus far, and you think it is pleasing to God, yet you will finde it is not so.

I do verily believe that your Speech came from your heart, and you thought God went along with you all this time, for God did foresee, that an eminent man should have a strong erring confidence (as once Paul had) being utterly de­ceived in his thoughts of God, at the time when he came to judgement, and therefore hear what he saith, Psal. 50.4, 16, 17, 18, 19, 20, 21, 22, 23. But unto the wicked God saith, What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant in thy mouth? seeing thou hatest instruction, and castest my words behinde thee? When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers. Thou givest thy mouth to evil, and thy tongue frameth de­ceit. Thou sittest and speakest against thy brother, and slanderest thine own mothers son. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thy self: but I will reprove thee, and set them in order before thine eyes. Now consider this, &c.

1. Mark my Lord, Psal. 50.16, 17. He tells of your presumption in declaring his Statutes, as if you were called to do it; and of your casting away behind you his instruction, and his true Ministers who are lawfully called, and enabled to declare to you the truth perfectly, even the Ministers of the Church of England.

2. Mark my Lord, vers. 18. He tells you how you consent with those theevish Kings, who like Nimrod, Gen. 10.9. think it is lawful for [Page 7]them to take what they can get by the sword; and of your partaking with men in spiritual a­dultery, or false worshipping of God.

3. Mark my Lord, vers. 19. He tells you this, Thou givest thy mouth to evil, and thy tongue fram­eth deceit, that is against God, the King, and the Church, and yet you thinke it is not so.

4. Mark my Lord, v. 20. He tells you of your sitting in State, and wronging the King, who is the son of your true and onely mother, the Church of England.

5. Mark my Lord, He tells you, that God did let you go on all this time, and say nothing to all that you did; wherefore you never doubted, but thought surely, God in a more extraordina­ry manner was with you and your army, then he was with any people on earth, as your speech shews, page 37. therefore he tells you, that you are mistaken in your thoughts of God, and that you are adverse before him in your works [...]ch he sets in order before your eyes; that he now will let you know his minde, and reprove you indeed, and tear you in pieces, except you or­der your conversation aright, verse 22, 23. and make your peace as Zacheus did, Luk. 19.8.

My Lord, thus righteous David, or rather God smites you, that you might turn to him, Psal. 141.5. Isa. 9.13. Doubt not but that I give you the true meaning of Psal. 50. and that you are the person there signified, vers. 21. For I have the spirit that David had, because he and I was anointed together; and I believe that you will say that you have seen some of the effects of my anointing by my prophesying, which already have been fulfilled.

And to prove my anointing, look in 1 Sam. 16. vers. 3. (saith God to Samuel) thou shalt a­noint unto me, him, whom I name unto thee, vers. 11. (Samuel saith to Jesse) send and fetch him, for we will not sit down till he come hither, vers. 12. (the Lord names me, and bids him anoint me, as you see) And the Lord said, Arise, anoint him, for this is he.

Now observe, according to the command and promise, vers. 3. Thou shalt anoint him whom I name, vers. 12. he doth not name David, but arise; and if you observe, the holy word takes off all objections; and lest some should say, God bide Samuel who was sat down, arise to anoint David, therefore saith Samuel to take off that conceit, vers. 11. We will not sit down till he come hither, so that it is clear; that as David was anointed with oile, as you see by the History: so I was anointed by the spirit, as you see by the mystery, and by many other places I could prove it; therefore I believe that I have as good authority to do what I do, as any man hath; and I hope my Lord you will not despise it, though per­haps many (whose case is miserable) that have not tasted of the heavenly gift, Heb. 6.4. nor known the quickning power and operation of the work of God upon their souls, Heb. 4.12, 13. 1 Cor. 15.45. will both despise it and reject it.

Now my Lord I see, and you may see, that you have been mistaken in God, and in his Church all this while; for it is Gods time to help his people, when all their power is gone, so that there is none shut up or left, Deut. 32.34, 35, 36. and nor afore. Then sheweth God his power to save his Church; and therefore do not think, [Page 9]that though God suffered men thus far to tread down his Church, and to do to them what they pleased: but that God now will remember and save them: Herod for a time vexed the Church, and he killed James; and because he saw that it pleased the wicked Jews (as now it pleaseth the Presbyters to see an Ordinance come forth to afflict our Ministers) he laid hold on Peter, thinking utterly to destroy the Ministers, hoping that then the pillars being down, the Church would fall of it self. But in this time of straight­ness, the Lord sends his angel to deliver Peter and the Church, and to destroy Herod, Acts 12.1, 2, 3.11.23.24. and then the Church flourished.

Truly my Lord, you shall finde that I am faithful to you; you are not the first that was deceived after this manner: but I finde none so like you as Saint Paul was, who breathing out threatnings and slaughter against the Disciples of the Lord, in the hight of his persecuting zeal, fell to the earth a Pharisee, but rose a Christi­an, Act. 9. Oh it was a good fall to him, and so I hope your fall will be to you. Poor man! the very light that he saw from his fall, struck him blinde, so that he was willing to receive his sight of him whom Christ had appointed to give it him, though a man without any out­ward call to do it. So I trust you will receive your spiritual sight of me, who am not appointed of the Ministers, but of God alone to do it: the paralel holds in all things, and therefore be sure that it is of God, and it is his will for your salva­tion, that you now should hear me. And this I say unto you, that as Saint Paul was Jesus Christs chief Champion for his warfare, so shall you be [Page 10] King Charles chief Champion for his warfare, and all to the glory of JESUS CHRIST. For there is but one just war in the world; and that war is for the first born of Japhet, the elder son of Noah, Gen. 10.2, 3, 4, 5.21. which is in the world. How to finde out this man, by his Genealogies, it is impossible, 1 Tim. 1.4. And therefore God pro­miseth to give testimony of him to the world, as he gave testimony of his own son Jesus Christ, by giving a day-star also at his birth, Rev. 2.27, 28. and as the Star was taken notice of at Christs birth: so must this Star be taken notice of, at this mans birth, as Saint Peter saith, 2 Pet. 1.19. take heed to the day-star; and so much notice was taken of it, that there was Latin Verses made of it, and presented to the late King Charles, as followeth.

Englished thus by Mr. J. B.

And this man hath as true, and more autho­ity over all the world, be they Kings, or of [Page 11]whatsoever degree they be, then any man or King hath over his own children; and as he is bound to rule them severely in righteousness, so every one also is bound upon pain of eternal damnation, Rom. 13.2. to assist him against all such Rebels as shall oppose him; and there is great need of such a King to be over all the Kings in the world, to punish them that quarel and are rebellious to Gods word, for Kings com­monly are as other wicked men be that fear not God: tell them of Jesus Christ, and that he will punish them at the day of Judgement; alas they matter not that, that never hinders them, no more then it doth hinder a thief from stealing. And as there is many theeves, yea most men are so minded they would steal, if it were not for fear of the gallows, which fear doth restrain them; so these theevish minded Kings of the earth, If there were one to punish them here, they would fear him, and not do wickedly; and he would be as terrible to the wicked kings of the earth, Psal. 76.12. as the gallows is for a theev­ing minded man, who would steal, but dare not for fear the gallows catch him; for as in Jesus Christ God shewed the excellency of his mercy to mankinde; so in this man God sheweth forth the excellency of his justice to mankinde, without which justice good peaceable men nor Kings cannot be perfectly happy.

Therefore, you that will draw the sword, draw it for King Charles; all that draw it other ways, draw it for Nimrod: and Nimrods cause and te­net was this saying, Because I am stronger then my neighbour, brother, or father, therefore it is lawful for me to kill him, and take all that he hath: and if you say unto Nimrod, You must do unto all [Page 12]men as you would have all men do unto you, he will answer, so I will, For I would have any man, if he can, to kill me, and take all from me; there­fore I do no more to them then I would have them do to me, if they dare. And by this rule and law Princes go to this day, and so the world is dis­quieted: therefore God saith (meaning Charles and his line for ever) He shall cut off the spirit of Princes, he shall be terrible to the Kings of the earth, Psal. 76.12. that is, to such unjust princes and Kings, that live by the sword, and not by righteousness.

All warriers should take Abraham for their pattern, because he is the first holy warrier we read off. And mark what the prophet saith of Abraham and of Christ to you souldiers, Isa. 51.1, 2. Hearken to me ye that follow after righteous­ness, ye that seek the Lord, look unto the rook whence ye are hewn, and to the hole of the pit whence ye are digged, look unto Abraham your father, and unto Sarah (the Church) that bare you: for I have called him alone, and blessed him, and increased him. And again saith our Saviour, John 8.39. If ye were Abrahams children, ye would do the works of Abraham. Now look what Abraham did in his matter of war: Abraham went out to help Lot a just man, who was taken captive, and robbed of all that he had (a just cause) Abra­braham had but his own houshold, being three hundred men, and a few neighbors with him, to go against five Kings, that had put four Kings to flight, and conquered all the countries round about them. Abraham with his men over-takes these gallant Kings, cuts them down with al their hoast, and brings home Lot, with all the goods and persons that they had taken from Sodom; [Page 13]and though the King of Sodom, who was sure a wicked man, Gen. 13.13. desired of him but the persons onely, yet Abraham did give him all his goods also to a shoo-latchet, Gen. 14.

Hear is a great conqueror, yet he doth not go about to dis-inherite the children of those wick­ed Kings he had slain, he gives all the goods that they had taken, to the true owners again; he is no way ambitious to follow the war to make himself great; for surely he might soon have conquered the world, after the rate that he went for that little time. No, he would live private­ly in the service of God, onely he would shew them that are souldiers an example, how they should behave themselves in their station, but few follow his example, specially in our days, yet they would be counted blessed, and Saints as well as he; but God will let them stay for the blessing of Abraham, untill they shew forth the works of Abraham.

And immediately after Abraham had shewed his faith to the glory of God, by doing these righ­teous actions before all the world: mark what followeth, Gen. 15.1. Then the word of the Lord came unto him in a vision, saying, Fear not Abra­ham, I am thy sheild and thy exceeding great re­ward, and this reward Abraham valued above all the world. Oh it is wonderful to see how well God is pleased with Abraham: upon this God comes to be more acquainted with Abra­ham, and tells him more of his counsel, gives him more of his love then he had before. And I pray observe, a body would have thought, that Abraham going out in so just a cause, and upon his own charge, That it had been lawful for him to get what he could from such wicked Kings; [Page 14]and to serve them as they would have served him, to take their possessions and dis-inherite their children. No, Abraham did not count it lawful to rob the children of a theif and a mur­therer, who had bought it at so dear a rate, that he had given his soul and body to eternal torments for an inheritance to his children: God forbid that any childe of God should out-bid them, let them take it, saith Abraham: I will have none of their accursed things. Here you see the works of Abraham; though he fought for it: he restored to every man his own again, he doth not go about to dis-inherit any of what was theirs; he never examined how they came by their riches, but he looks to his own consci­ence, lest that should be defiled; and see how God blessed him above all the men on earth.

Oh my Lord, and all you noble souldiers, here is a fair example for you: do as Abraham did. If Abraham had been warring among us in your stead, King Charles had been on his throne afore now, and every man in his own in­heritance by his birth-right; he would have had no Caterpillars to devour the land, such as your Committees, Sequestrators and the like. Oh then do the works of Abraham (that ye may have the blessing of Abraham) by restoring King Charles and his party, whom so many Kings, even the late Parliament, pursued, and took all from him and his party: and God delivered the Parliament into your hands; now put the King and his party into their possessions a­gain (though they be sinners by your account, yet) they are not worse then the Sodomites, and their King, to whom Abraham gave all again.

You know you cannot have the blessing of [Page 15] Abraham. If you follow that cursed seed of Nimrod the mighty hunter before the Lord, Gen. 9.22.25. Gen. 10.6.8, 9, 10. Abraham will answer such, though they have been the greatest Com­manders in the world of Nimrods side, worse then he answered Dives, Luke 16. from verse 20 to the end of the Chapter, yet that was bad enough, specially to one that was his son, one that did no evil to no body: he did not send Lazarus away to Bridwell for asking alms: he might have gone where he would for him, but he would give him nothing, and because of that he must go to hell: a hard case. Some say the Cavaliers go the way to hell; there is no such matter, they see not right that say it, for since the case is thus with Dives, they are more liker to be the Presbyterians which go that way, for the Cavaliers are they that relieve the Lazarus's of our times, and the Presbyterians do not onely deny these relief, but also afflict them sore in Bridwells, and that is more then Dives did to Lazarus; therefore my Lord, judge you which of them twain go the way to hell. I have obser­ved, that where the Scripture commonly is most in men by notion, there its least in practice of charity, & where it is least in notion (for there is none but have some Scripture) there it is most in fruit of Charity; so that it is rare to finde a know­ing man (as we call it) that is Charitable. And it is so indeed, for Saint Paul saith, 1 Corin. 8.1. Knowledge puffeth up, but Charity edifieth, and Mat. 15.8. This people draweth nigh to me with their mouths, and honor me with their lips, but their hearts are far from me. My Lord you shall finde the Kings party (though they slip into small sins) to be the best men in the kingdom, and that [Page 16]their resolution (in matters of the greatest con­cernment) is true and constant to God and man (as for your others, they are but bubbles) and that the substance of Christian Religion doth not stand in notions, but in contrition, charity, and devotion: which things most abound among Cavaliers; therefore mistake not the people of God.

I have shewed you what you have to do, and how & under whose banner ye ought to, war, and for what cause: now let me tell you, that God hath sent his Angel to deliver us, and to be assistant unto you, if you go the right way, as I have shewed you sufficiently already: but if you will not, the same angel will be your adversary, Numb. 22.22. And who then that God will ac­cept, can or dare pray for you? I would not have you mistake me; for though I be for Charles Steward in regard of righteousness, if that line should fail, so that we were to seek again, I had rather have you to raign (and the Cava­liers are all so minded) then any man on earth besides.

Yet since, like Balaams Ass, I carried you on safely to this day, Now God doth open my mouth to tell the danger I see in your way, for you have had a mind (being stirred up by the Balacks of our times) to curse Israel, that is, to to afflict the Protestants and our Religion, but take heed what you do unto them, for the voice of a King is among them, Numb. 23.21. and the Angel of the Lord with his drawn sword stands in your way, though yet you have taken no no­tice of him; but I beseech you again consider seriously what befel you on Saint Michael the Archangels day last past, and know what an An­gel Michael is said to be in Scripture.

1. He is said to be the chief Prince of war­like angels, Dan. 10.13. Rev. 12.7. and you know one angel is able to destroy in a moment of time, the greatest and stoutest army that ever was, witness Sennacheribs army, whereof there was of them destroyed by an angel in one night, a hundred fourscore and five thousand, 2 Kings 19.35.

2. Michael is said to hold with the man cloa­thed in linnen, which gives you to understand that he is for the Surplice, and for the true worship of God, and not for confused vain janglings and bablings, Dan. 10.5.13.21.

3. He is also the Prince of the people of God, and their angel to protect them, against which people you have appeared much, to destroy them hitherto, Dan. 10.21.

But take heed what ye do against the Pro­testant Church hereafter; for since Michael is come (whom they so much acknowledge (as you may see by the Collect for that day) that they desire God to succor them, & help them by his angels) And that Michael hath appeared ac­cording to their prayer, and the promise, which is, that in the time of need, God should send him to stand up for his people, Dan. 12.1. 1 Thess. 4.16. 2 Thess. 1.6, 7, 8, 9. I say again take heed, for though you be a terror to poor men, you are no­thing in the hand of Michael the mighty Angel, who we believe will deliver us, and hath for that end shewed his hand against you the last Michaels day, to note to you by that day, and what befell you on it, that he is against you.

But now you wil ask me, why do we take no­tice of his day? I answer, Do not you take notice [Page 18]on Gregory or Magnus day, being Sept. 3. to be a good day for you? yet that day this yeer proved to be the Lords day; therefore I say since that you have such estimation of Sept. 3. that though you do not keep it as an holy day, to worship God on it, yet you make it the chief day for your enterprise, why should not we then having all our hopes in heaven, take no­tice on Sept. 29. it being the Archangel Mi­chaels day, set apart to worship God on, seeing he is the angel which God hath promised to send from heaven to deliver us? and truly being that your Higness hath seen, and we finde such a prodigious omen to fall upon that day, we ought the more to acknowledge it, and to be­lieve that the angels of God are come down to deliver us; and it is high time, all other hopes are gone now, for our enemies are potent, they have got all from us, Therefore from whence should we look for help but from heaven?

And lest you should say that we are popishly affected in worshipping of angels, I say we wor­ship him onely whom the holy angels worship, even God who created all things, and his son Jesus Christ, by whom he created all things, and the holy Ghost which sanctifieth the whole cre­ation; yet God forbid but that we should have the holy Angels in great estimation for his sake that sends them, and for their works sake, and for their own sake, because they are them which glorifie God in the highest degree; for if we are to have men in very high esteem, be­cause they exhort us, 1 Thess. 5.12, 13. by how much more ought we to esteem the Angels of God, sent to do for us that which men cannot do for us; and truely we may err in the worship­ing [Page 19]of men, for they are vain-glorious, and apt to exact from us that reverence not due to them; but the Holy Angels are of another nature, so that we cannot err in that worship we do unto them, for they will tutor us so, that if we give unto them more then is meet, they will reprove us; therefore I say it is better, since we do not know the degrees of Angels, that we fall down flat before a Holy Angel, then stand against him, for all the Angels we read of, did not refuse such a worship, and who can tell which is the Angel of Gods presence?

And though that angel, Rev. 22.8, 9. did ac­knowledge Saint John, insomuch that he call­ed him his fellow-servant, and therefore would have no worship from him, he being as honor­able as himself, because he was the beloved Apostle and Evangelist of Jesus Christ; yet it is a question, that if the same Angel at that time had been sent to the Emperor of Rome, And that he had faln down before the Angel, whe­ther the Angel would not have taken it as a due worship from the Emperor, and yet destroy him with all his persecuting hoast (as he did Senacheribs) except by repentance and amend­ment they had prevented it.

And truely those people are in a sad condi­tion, when the Angel of the Lord is sent to per­secute them, Psal. 35.5, 6. And they like Balaam going on still, with their wicked intention, and cannot see the Angel with his drawn sword, Numb. 22.22, 23. nor will not be admonished. I have told the people of England (and specially the chief of them) what they should do, and what would follow, if they did it not. And now the Angel is come, my work is done, for he that [Page 20]is able to bring it to pass, hath taken it off my hands.

One ass did reprove the madness of Balaam, 2 Pet. 2.15, 16. so that he saw the Angel of the Lord, and was saved from the present danger, Numb. 22.33. but the six horses which saw the Angel, reproved the madness of this generati­on, and they will not see the Angel and repent. Oh miserable men! do not you see the Scripture fulfilled (in this act of God?) how justly at this time may the Church of England (which you so persecute) sing the song of Moses and of the Lamb? Exod. 15. Rev. 15.2, 3, 4. And what com­fort is it for them to see the Angel of the Lord engage for them, and encounter with their ene­my! I am sure it makes many glad heart.

But what a joyful song should we sing, to see you return againe to the Church and the King! Oh it would be a joyful day to England; and since the Angels are become your adversaries, we can expect no less, then to see either your sud­dain return, or your suddain destruction. And who can help it, while ye go against God and his Church, and deprive your true and lawful King of all his right? Who dare petition to God for such a people, that are resolved not to repent of such high inquity, that all the world rings of it? the sin of Sodome was nothing to it, yet God came down purposely to destroy them poor igno­rant souls, and did it, and do you that have the Law and Gospel to instruct you (commit such evils, and) think to escape temporal and eternal punishment?

What argument shall a man, that stands in the gap, bring before God when he prays for you? If he say with Abraham, Gen. 18.24. That [Page 21]peradventure there are some righteous persons among you, your own declarations will tell him it is false.

If with Moses, Exod. 32.11, 12, 13. he menti­oneth an oath, or promise made to your fathers, alas what promise or oath can be alleadged (if there were any such) on your behalf, that have broken so many oaths, and will not repent?

If he say with Christ, Luk. 23.34. Father for­give them, for they know not what they do; truly it is manifest you cannot be so ignorant.

Therefore there is no going to God for you, but the onely way is to speak to you, if so be you will hear and repent.

Remember what our Saviour saith, Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven. It is not your confident notions in your speech, nor the notions of them in the Memento to the Army, or in the Colonels pe­tition, that will justifie you and them before God; nor is it your building upon your suc­cesses, as if God had owned you and your cause thereby; alas you come far short in successes to Alexander, Julius Caesar, Mahumet, and many heathenish Commanders which had no­thing of God in them, but rather the devil al­together was the cause of it: therefore let not that deceive you.

God will judge you according to your works, and men, angels, and all the world shall be your witness, you shall not be your own wit­ness, and what you say for your selves is no­thing of value, it being in your own cause.

Now it is for your justification to do such works as all the world shall confess to be accor­ding to Gods word: that they may bear witness to you, and say of a truth, these are the people of God, that is, for you to restore the King, then they will witness for you, but now they are wit­ness against you, insomuch that they question the justice of God for your sake, saying, If Gods word be true, then these people, though they make such a high profession, and yet do as they do, and no punishment comes upon them, they are not the people of God. for thus they argue it with God:

Is it possible that these are thy peculiar peo­ple that dis-inherited their King (with all his seed, without the least cause) of all his right which his predecessors enjoyed above two thou­sand yeers; And he by the whole consent of the Nations put in possession of it, under which King they lived so happy for many yeers, that all the world could not parallel, and for govern­ment in Church & State, there was not the like?

Are these thy people, that when their King confiding in their fidelity to him, to be as true as his was to them, he knowing how deserving he was of their loyalty, gave them more liberty then all the Kings that ever was before him did, to do what they would for the good of the King­dome, for them contrary to their oaths, to de­stroy him and thy Church, and take all the patri­mony to themselves, belonging to thee and thy Church and Ministers this thousand yeers, and that took all from the loyal and conscientious people? If these be thy people, then sure the Scri­pture is not thy minde, and we are yet to seek.

Oh Lord look upon thine honor: thy name is [Page 23]blasphemed because of these people, who call themselves by thy name, and say what they did most wickedly, was thy works; laying it up­on thee to the dishonor of thy name. Try them, see if any of them will prove so true to thee in their Religion, as Charles Steward, and William Laud did, alas they have no Religion, nor know they which to chuse, but are confounded and divided, striving who shall get most of their unrighteous Mammon gotten by oppression.

I believe I need not tell you (for you know it) that thus the world resents you before God, shewing him that it is impossible for it to stand with his Holiness, Justice, and Righteousness, to let you go unpunished: and consider that God hath an high esteem of his own name and re­pute among all the world, and consider that a Judge doth not (when an evidence is given a­gainst a malefactor) examine whether the wit­nesses be good men or bad: but if the witness agree, so that it is found that what they witness is true, the malefactor is condemned for his fault, though in other things he is more blame­less then the witness.

So when the cry against Sodom came up to heaven, it was not Lot nor Abrahams cry, for we see Abraham prayed for them, Gen. 18.27, 28. but it was the cry of the generality, that condem­ned Sodom as wicked men, Gen. 13.13. And yet God makes as though he knew not the certainty of it, Gen. 18.20, 21. Therefore God sends two angels to finde out the truth, and then to de­stroy it, Gen. 19.1.12, 13. and how many angels were abused by you, we know not now since angels come in such mean habits.

Now after all this cry (about Sodom) it was [Page 24]not for Gods honor to let it stand: for what would men have said, if he had not destroyed it; but conclude that God was the Author of all their wicked works? And how zealous is holy Moses of the name of God, that the world should not speak evil of God for any cause, Numb. 14.11, 12, 13, 14.15, 16. And how severe did God punish David, because he being re­ported to be a man after Gods own heart, did give an occasion for men to speak evil of God? 2 Sam. 12.11, 12, 13, 14. for though David upon his repentance is quitted from death, yet the flower of his sons must die for it, his wives are given before the eyes of all, to his own son, and he defiles them; and he pursueth his father Da­vid to the death. Oh what a sad condition was David in for that sin? as you may see 2 Sam. 15. 2 Sam. 16. 2 Sam. 17. 2 Sam. 18.

Therefore I beseech you (as you tender your own salvation) have a care to the name of God, that you have taken upon you, before all the world, and let it not be evil spoken of for your sake: methinks I hear the voice of Joseph, Gen. 39.9. when his Mistris tempted him to lie with her, saith he, My Master hath put all that he hath under mine hands, but thee, how then can I do this great wickedness vnd sin against God? He was not to his master, as the late Parliament was to King Charles; he would rather go to prison and die, then be so perfidious: but see the end of it; God exalts him, and makes him Lord over all Egypt, therefore have a care to the name of God. And let your light so shine before all the world, that they may see your good works, and glorifie your Fa­ther which is in heaven; and this you can do no way, except by repentance you return to [Page 25]God, and restore King Charles, then all the world will say, that of a truth you are the Saints of God; and they will glorifie him on your be­half, for therein your deeds will appear to be righteous, and all good men wheresoever you go will joyn with you, and all the wicked will be ter­rified at the presence of God with you, so that you shall conquer all afore you, and bring them under the Scepter of Jesus Christ.

Now providence hath ordered it, that you who are the most valiant, are in such a condition, that it is not safe for you, nor honorable for King Charles and you to live together; Therefore God hath designed you for his battels abroad, and not to sit still at home, now you have done here, and quarrel one with another, but this you shall do, send to King Charles, that he may come to his throne, and deliver all unto him, except an Army for you to go forward, and means for so long a time, out of England to maintain it, and let King Charles have the Train­band throughout the kingdome, settled under Colonels and Captaines to be ready at his call; for such men have great interest belonging to them, as well as the King hath, and are able to maintain themselves in service if need require; therefore let all rich and landed sufficient men bear arms for their King and their own safety: you know the people of Israel were in such a posture, and all from Dan to Beersheba rose as one man, when an enemy appeared: and there was no taxing.

What shal we do with any other standing army here, except it be for our Governors to enslave us thereby? therefore take your commissions from King Charles, or use those Commissions that you [Page 26]have, as if they were from him, or from his father, who indeed is the fountain of them; and you shall finde you will do better abroad then at home; and you will have great comfort in God, and prosperity abroad, when you are at peace with your King, and act by vertue of his power, it being Gods Ordinance for you to observe: and let your design in the first place be, to set the Jews in their own land, and be the means to convert them to Jesus Christ; sure­ly then you shall see more of God, then yet you have seen.

And whereas it was affirmed among us at the beginning of these times by the Presbyterians, from Psal. 105.15. 1 Chro. 16.22. that all the peo­ple of God were anointed, and that they were the anointed (the King was no body to them) and that they should binde Kings in Chaines, and Nobles in Iron fetters, Psal. 149. and exe­cute upon the earth the judgement that was written; and then forsooth we termed our selves Saints, & rose against our K. to begin with him; when indeed nature would have taught us, if we had not been more fools then Saints, to let him been the last; and them that would not rise a­gainst the King, their Ministers cursed them with the curse of Meroz, Judg. 5.23.

Oh how did the Kings then laugh at our folly in giving out, That we would conquer all the Kings before us; for they knew that such a con­su [...]ed multitude without a head, could never hurt them, for the Psalmist saith, Psal. 76.12. He is terrible to the Kings of the earth; therefore the Saints can do nothing untill they be united, and have a Commission from King Charles, and upon that account they shall have enough to [Page 27]joyn with them, and assist them. Then let the mocking Kings be wise and kiss King Charles, lest they smart for their folly, Psal. 2.10, 11, 12. For God hath sent the hornet among them already, Exo. 23.28. Josh. 24.12. The Lord by me hath blown the trumpet before you; for I am sure my books are gone over all Europe to that purpose, and had free passage by Gods providence; for had the King and you been agreed before now, my books could not have so free a passage as they had among foraign Nations; and I am sure it takes a great impression on them: and when the King and you agree, my books will be called in, and then it will take more impression, and turn the most part in all places for you, and the Jews from all parts will come to you, for they wait for such an appearance, and have my books to assure them further of it.

And will it not be a happy thing to see them come in to Jesus Christ?

Oh for Christs sake, and for the Jews sake, who are them from whence we had the Oracles of God, let neither fear, nor any other thing hinder you from making agreement with King Charles; do not hinder Gods design to save the Jews: and as Mordecai once said upon the like occasion, so say I now to you, and conclude, Esth. 4.13, 14. Think not with thy self, that thou shalt escape in the kings house more then all the Jews; for if thou altogether holdest thy peace at this time, then shall there be enlargement and deliverance arise to the Jews from another place, but thou and thy fathers house shall be destroyed; and who knoweth whether thou art come to the kingdome for such a time as this?