THe late King by his Writ called the long Parliament, and that not by any voluntary act of his own, but as for­ced thereunto, by the coming of the Scots, with an Army into Eng­land: This Representative thus Convened were the Body of the People, of whom he was Head: But afterward, the King, instead of joyning himself with this great Coun­sell through pretended fears and jealousies, did most unnaturally separate and estrange himself from it, withdrawing Protection from the People; forfeited all obedience due to him as King: For as much as he betook himself to force and acts of open Hostility, by setting up his Standard, by which he put himself into the condition of a private Person, laying claim to no more than he could purchase to himself, by force and [Page 2]Military Power: Thus wholly laying aside his Civill Government, turning it into a Military; at length he, as Saul, perished by his own sword, by sheathing it in the bowels of his own body politick

By this means the Parliament became possessors of the Soveraignty, Greatness, Honour and riches of the King: whereby there was a plain transmitting or tran­slating of power from the King to the Parliament, the peoples Representatives; who at that time was as a nursing Mother to succour and tenderly embrace the well-affected, and good people of the Nation: by which means the hearts and affections of all the peo­ple of God in the land were gathered up to, and went along with them; because they were a Bulwark to keep Tyranny and Oppression from all that did adhear unto them; and gave encouragement and Protection in the external Exercise of Religion and the service of God. These things not being forgotten, we cannot but mention the long Parliament with Honour.

The Parliament not being able to go on in their work without the assistance of an Army, were forced to make several Appeals to the people, whose Repre­sentatives they were; and those of them that were well-affected to the cause of Religion and Liberty, wil­lingly accepted of the Parliaments Call, and did joyn a helping hand by concurrance of their good affecti­ons and prayers; also by their purses and persons, to carry on the great work that was on foot. The Parlia­ment being thus constrained to constitute a Military body, different from their own; and to make a Power of much greater force and strength than that which was Civill: The power and greatness of the Parlia­ment did hereby necessarily descend into the Army, [Page 3]and the good people thus called to their assistance, and adhearing to them; and they themselves became a lesser and more inferiour power, by pouring out and devolving their greatness and strength into another Society of men, more formidable than themselves; and their acting, as it were, in away of subserviency to them; for what considerable thing did the Parliament else, but to raise money for the Army, and supply it with such necessaries that were sutable to their work and designe.

The Army being thus taken out of the good people of the land, and united in such a formidable body, obtained great Victories and successe; and through the rich mercy and blessing of God, overcame all their E­nemies in the three Nations: the King and his party, together with the Irish and Scots were wholly subdued. This being done, there was no legall form of civill Go­vernment left; the King being taken away, both in Person and Office, the House of Lords dissolved: the Soveraignty must needs fall into the hands of the Peo­ple; from whence it first sprange: The Kings party, and such as were Neuters having lost their Right and Priviledge, the good people imbodied in an Army, together with those that adheared to them, must of undoubted right, be receptable of all Power and So­veraignty: For all greatnesse and Authority that takes its rise from the people, when its shattered and broken, must necessarily return thither again, as retyring to its true Centre. As the Sap of a Tree, after it hath put forth it self into the Branches, and comes to be nipt by Winter storms, its course is to sink down again into the root; so it fares with all Governments, Honours and greatnesse in the world, when they are broken and ruined, they dissolve into their first principle and be­ginnings.

The principal thing to be cleared is, that the Sove­raignty should resolve it self more into the people im­bodied in an Army, than into the peoples Represen­tatives in Parliament.

To evince this, consider, that the Parliament had no legall Constitution or Right to Government by any law of this Nation, that's most evident; the Office and Person of the King being taken away, the House of Lords being dissolved, as I said before: It was not in the power of the Commons (being but a third State in the Government) to Constitute themselves a Com­monwealth, without some new act of the people, to make them so; unlesse they had a Power of them­selves inherent, that they might doe such things as was never intrusted them, by those that chose them: The Kings Writ calling them, and the Peoples election waxed old, and antiquated, as out of date: And hence their standing as a Government, after the death of the King, was onely as they were upheld by the power and necessity of the Army; and when they were of no far­ther use to the Nation, they were by the Army gently laid aside: and the great approbation the people gave to their dissolution, did clearly recall their former e­lections, and all further trust reposed in them.

The next thing is to prove, that the Army is the principall body of the People, in whom the Soveraign­ty doth at present reside. That such a power should naturally descend into the Army, and much superiour to that of the Parliament that raised them, will appear by all humane and divine reason.

I. The Members of the Army, for the most part of them, were raised out of the ordinary and common bulk of the people, which are the greatnesse and [Page 5]strength of the Nation, in whom lies the greatest, and the most common Interest of the whole, with all its concernments.

II. The Army were such, as did answer the call of the Parliament, when they made their appeal to the people for to judge of their Cause: Now to whom I make an appeal, I make him superiour to my self; I set him as a Judge and Lord over me; thus did the Par­liament by their Declarations to the people, calling upon them to be Judge of their own Rights and Liber­ties: These of the Army being more valiant than others in the great concernments of the Nation, they have the just title of the people of England, having interposed between the peoples Rights and Liberties, and that slavish Tyranny that was breaking in upon them.

III. The Army are a constitution of more vigor and strength than any other; the Parliament of it self could act but in a low, weak, inconsiderable way; their greatest Authority lying in the Camp: The Military Sword being alwayes more sharp, than that of the Ci­vill; more able to do justice and to give protection, than any Civil Sword, or instituted power could. The Parliament had the form, but the Army had the power of the highest administration of justice, as having more intrinsical and fundamental strength in it, than any o­ther; The Malignants felt the power, and by experi­ence know that this is true: Could the Parliament o­vercome the King, beat him out of the field, bring him to tryall and execution, but by the power of an Army? by this its undeniable, that the power of the people thus formed into an Army, are the strongest power.

IV. A Fourth consideration proper for this, is, that the Army are the people in an active body; not in a [Page 6]bulky, heavy, sluggish heap; but the people gathered up into heart and union, filled with spirit and life, for work of their generation, very usefull and active; men of publique spirits, carrying the interest of the people of God, and the good of the Nation in their aim and eye. To this may be added, the concurrence of the hearts and affections, prayers and good desires of the honest party of the Nation, going along with them; these have contributed their best assistance to help them in their progress. Although of late, many, partly through weaknesse and passion, or divisions and facti­ons amongst them; and partly from the Armies mis­carriages and apostacies, have been offended with them; but when the Lord shall blow away these mists, and lead forth the Army in the ways of righteousness, he will lead his people back, to their former hearty concurrence of their affections to, and their prayers for them: As being such in whom the Lord hath treasured up their great interest, with their Lives and Liberties.

V. There is a peculiar right of Government or power due to them in the Army, in that they have ven­tured their bloud, and have with the Jeopards of their lives, rescued themselves and the honest party of this Nation from Tyrany; and have purchased Liber­ty, both civill and spiritual with the price of bloud; so that God and Nature have put Authority into their Hands: The former slavish Government that denied Liberty to men as men, and to Christians as Christians, being thrown down by them: the priviledg of Rule belongs therefore to honest men, as such, and to the Army, as such; by the most undoubted Right that can be imaginable.

VI. I shall add one thing more, and that is, the de­signation of providence, which first brought forth the honest people of this Nation into a Military body, and that distinct from the Civill power: and these accom­panied with many signal Deliverances, Victories, and successes; the produce and issue whereof doth entitle the Army and honest People to the most unquestiona­ble Right of Power & Government in these Nations: I would not by all this, draw men to adore an Army, or arme of flesh; but the Lord in the midst of his Peo­ple, whether in the Army, or without; all the Saints in the Land are the Army of God they are publique per­sons, that minde a publick good; and have all one Common interest: These are the men God hath desig­ned for Government.

Thus we may plainly see where the Power and Right of Government is seated, in the good People; and especially to those in the Army: who was pleased to recall the Members of Parliament to a further ex­ercising of their Trust, formerly reposed in them? this the Army did, at least tolerate or condescend unto: though this act of theirs did not proceed so much from judgement and wisdome, as from urgency and necessi­ty: being tossed to and fro by the vicissitudes and changes of things; and being in some darkness; ha­ving at that time no better thing in their eye, they chose this as the next expedient, hoping some good might have been done by them; but sinding, that in­stead of going forward to settle the Nation, they were carried on to many precipitate actings, to throw down many things done, in point of Reformation; and not onely so, but they went about to destroy and alter the whole Conduct of the Army, though they were the [Page 8]very legs that bore them up, and the Power that called them together: And when the greatest part of the Nation was ready to rise up against them, the Army onely did interpose by their power to uphold them: Now if the Army had power to gather them, they had also power to scatter them: for the same power that sets up may pull down; it was no breach of law to dis­solve them that sat by no law; Especially, when their proceedings were Diametrically opposite to those ends for which they were called.

The Army a Military body, so owned of God, united in strength and courage, carried forth with just and ho­nest intentions; standing upon their own feet; being a distinct power, raised by God, by his immediate power (for it was not the King that called the Parliament, but his necessity: neither was it the Parliament that raised the Army, but their streights; and both these, as the product of providence; and not the intentions of ei­ther the one or the other of them) If then this Army (being the ordinance and appointment of God, to se­cure our Liberties and Lives) should have given back their power to the Parliament, as once the Parliament would have given theirs to the King; it had been the highest breach of trust that could be imaginable both to God and his people: And surely the Lord would have brought deliverance some other way; and would have left them & their houses to have been trodden under foot, at the lusts and wills of men; the foot of pride should have trampled on them like mire in the streets.

I shall now come to Answer all the materiall Obje­ctions (that I can think of) that are made against the past and present proceedings of the Army.

Object. 1. The first is this, The Army owned the Parlia­ment [Page 9]as the Supream Authority, received Commissions from them, and called themselves their Servants.

Answ. The Parliament were the Supream Authori­ty of the Nation, only as the Army did own them so; but as the Army did set them up, tollerate and condescend to their Authority for a time; yet by no act did con­firm or perpetuate them, nor I believe never intended it. The Army having so much of Power and Govern­ment devolved upon them, as we have already shewen; having the life, the spirit, the vertue of all the good People gathered up into a military body, and being of publique spirits, for the good of the honest interest in the Nation: Its beyond question, to ask by what law or Authority the Army could dissolve the Parliament? they were obedient while they set them in Power over them; but when they thought of changing their Ma­sters, they might do it without breach of any law; where there is no law, there is no transgression.

And had the good People known the bottom of the Parliaments proceedings, and how they were about to espouse a National Interest, intending to have thrown the Government upon the spirit of the Nation; no question but all unbyassed good men in the Nation would have concurred as much with the Army in this last breach, as in the former: but here one precipitant action draws on another; and many mens judgments were surprised in this last action of dissolving the Par­liament, more than in the former. But when good men have their eyes open to see, that their Lives and Liber­ty, their safety and security is wrapt up with the Ar­mies Interest; as ever the peoples did in King and Par­liaments, No question, but as one piece, as one body, as one soule and spirit, they will agree to such a Go­vernment [Page 10]as may best secure their own safety, and the good of the whole Nation.

That which causes men of carnall and earthly minds to rage and fret, and to strive like a Bull in a net because we setle not upon a worldly foundation, a Constitution that may take in the spirit of the Nation, in all its filth and corruption, in all its malignity and enmity, that we may not make up a Heterogeneall body, a mixture of Iron and Clay: What were this but to return to Ae­gypt, to the Oynions and Garlick; a going back to the house of bondage, to be intangled with the customes and manners of Aegypt: this were but to be brought to the place where we first begun; and so to suffer loss, yea, all the price of Blood and Treasure, the fruit of all the Prayers and Teares that have been spent; but the way is to go forward; we must to Canaan, the Land of peace and truth, of righteousness and justice, and short of this, we must not sit down.

Object. 2. In the second place, Some charge the Army of a second Apostacy and back sliding; which they seemed of late to repent off; and that they confessed they lost the pre­sence of God ever since they first interrupted the Parliament.

Answ. That the Presence of God went a long time with the Actions of the Parliament, this is acknow­ledged by all good people, as well as by the Army, and this was one of the grounds of the Armies inviting it to sit this last time: but that they lost the presence of God, by breaking the Parliament, or ever since they were broken, this was never acknowledged by the Army: they must then have been fals to their own experience; for all know, that the good people did as much rejoyce at the Parliaments first breaking, as at any act of Pro­vidence, that had been done amongst us; and the pre­sence [Page 11]of God appeared much more in the time of the Little Assembly, than in the latter end of the long Par­liament. But the Apostasies and backslidings the Ar­my did bewaile, was for dancing after the pipe of a single Person, and together therewith espousing a worldly Interest; and so building up the broken walls of the City Jericho, that they made them a Calf in the Wildernesse, this was the sin of the then General and the Army: though most of the Army were passive, as to the setting up of such a Single Power. But the last act of Apostacy in the Army, was to give a new Resur­rection to this Parliament, which was so signally dis­owned of God and his people long before (not but there were good things, and good men found in it) but what was this, but to return to Aegypt for help: Why doe we speak so high for a Parliament, is it not a worldly Constitution, a Body sitted for a King, the In­terest of the Nation, not of the people of God; and e­very whit as Babylonish as Kingship it self: at best, the most of them are men of estates, under some prudent qualifications. This Constitution hath been excellent in its season; and while there was life and power in it, we could not but honour it; but that having been the hand that brought us out of Aegypt into the Wilder­nesse; it must die at mount Nebo, it cannot carry us in­to the land of Rest and Settlement; to strive about it, is to raise the body of Moses, to honour a dead Carcasse, to repair a broken Idoll, that can no longer be the In­terest of the kingdome of Christ or his people.

I would not be mistaken, as if I had not great respects for those Members in this last Parliament that were worthy: I speak not against their Persons, but am on­ly shewing the weaknesse of a worldly Constitution: I [Page 12]do desire in my heart, that those who were Members would come a little beyond that old form of Govern­ment, and espouse themselves with the Cause they have heretofore managed, and to act under such a Form of Government, that Providence shall designe, which by love and union may prove much more com­fortable and safe both for them and us.

Object. 3. Again, its commonly said, that the Army is bound to subject to such as raise monies and pay them.

Answ. For Answer hereunto; Its well known, that this Army (for the most part of them) took up Arms out of Judgment and Conscience, and not as a Merce­nary Army: but who goeth a warfare at his own charge. If the Pay of the Army should make them serve the wils and lusts of men, and let go the Interest of good men; they could not answer the end of their pay; it is ra­ther the end should commen surate the action, and will more doe so, than the means can direct to the end: and it is not so considerable who pays the Army, as for the Army to consider wherefore they are paid.

If they keep their eye to the right end, the safety and Liberty of honest men, this will more crowne their a­ctions, then to serve the humours of such as pay them. The Malignant, Neuter, and malecontent cry out against Taxes & excise, not so much from the Burthen of them, as from their enmity against the Army: who are as a girdle of strength to the righteous in the Land, and a bank to keep out that sea of misery that an inraged e­nemy would inflict upon them. But when shall we hear any of these men complaine of the corruption of the Courts of Justice, or of the oppression of the com­mon [Page 13]Lawyers, Who sell the poor for shoos and the needy for silver: Little complaint is made of these, though I am very confident, they pick as much monies out of the pockets of poor people, as would in a very great mea­sure maintain the Armies in the three Nations: this op­pression men love and plead for, as being most natural to them, as most suitable to an old corrupt interest But I dare say, that no honest man interested in the cause of God, and of his people, of an unbyassed judgment, of a publick spirit, truly minding his own welfare, and the lives and liberties of his brethren, can be against convenient pay for the Army: Considering they carry themselves with love and tenderness, not Robing nor Plundering those under their power, but defending the rights and properties of all; being under a severe disci­pline, they are civill and of good behavour; I say no man that is in his right minde, can be against their pay, except he be an enemy. It's well known they groun­ded great necessities, to save the purses of the people; & there is the same reason of their pay, as of their conti­nuance, and both are of an indispensable necessity.

Object. 4. In the next place, it's said, that be the inten­tions of the Army never so good, yet they must not doe the least evill, that the greatest good should come thereby.

Ans. It's true, we must not chuse the least evill; yet howere evill may cleave to our actions, so there may appear to be much weaknesse and darknesse in some a­ctions of the Army, their work being to destroy and pull downe, as those that pull down old houses, can­not but trouble the eyes of the stander by; so that some [Page 14]of their wayes may be accompanied with precipitancy and rashnesse; but who is it, that doth not plough with an Ox and an Asse in his best services, and doth not ble­mish his best duties with some notable defects, Moses smote the rock twice, Numb. 20.11. And Rahab concea­led the two spies, by telling an untruth; yea, and she seemed to do it with unfaithfullness to her owne coun­try; But the Author to the Hebrews tells us, she did it by faith, that is, she by warrant of some particular revelation received from God, did this, believing that the Lord was the author of the War, was with his peo­ple in the Wildernesse; and would give them their Land; and therefore God doth cover her defects, and declares it an Act of faith. So I believe many in the Army act by faith, believing the Lord will shake all Na­tions untill the desire of Nations come; and hence the Lord will overlook all irregularityes and weaknesses, that mhy cleave to theer actions, in pulling down worldly powers. The men of the world are chiefly offended, because the kingdome of Christ is at the very door, its so conspicuous and bright, that it makes men rage and fume, they know not how to resist it, because its unresistable, and they cannot own it, because it suits not with the Worlds wisdome and policy. Its likely to be much rejected of this generation, to whom its first offered: Men are pleased to view Christs kingdome at a distance, as the Jews could converse with Christ in types and shadows, but when he comes indeed they reject him; so will it be with this Generation.

5. Object. It is farther urged, that we must be subject to eivil powers, as to the Ordinance of God: the powers that be or­dained of God, Rom, 13.1. The usurp'd powers of the Roman Emperour was ordained of God.

Answ. The answer for this is at hand; A Military power is us truly an Ordinance of God, as any other, and superior to it. The antient Government being irrecoverably lost: the Army, with the good People in the condition of Con­querors, being an Army cloathed with the peace, freedom, and privileges of the good people; this is as rational and as just as any other Government, and much better, and most suitable then any other for us, at this day, as I shall shew hereafter.

It's therefore necessary for us to know, that a Military power is as much an Ordinance of God, as the Civil, if not more; and the Lord doth as usually delight to appear in this form of Government as in any other: he is stiled the Lord of Hosts very often: he doth also manifest it in the Creation, casting his work into the mould of an Army, when he had finished the heaven and earth, and the Host of them, Gen. 2.1. In his Providence, he is said to pitch his Tent a­bout them that fear him: when he redeems; he comes as a man of War, with his garments dipt in blood, Isu. 9. When he comes to destroy Antichrist, comes with his Arm es in hea­ven; when he comes to judge, he comes with thousands of An­gells: And thus the Lord rejorceth to come forth in a Milita­ry cloathing. And therefore know, that an Army is an Ordi­nance of God, appointed by him, as the most absolute & per­fect power on earth; having the substance of all Governments contajned in it. This was Rubens portion, and 'tis called the Excellencie of Dignitie, the Excellency of Strength. Hence, all Governments are called powers, and in Scripture, cal­led, the Sword. The Apostle speaking of the Civil Magistrate saith, He bears not the sword in vain. By this we see the Sword is an Ordinance of God, and must be subjected unto, as well as Civil power.

6. Objection. In the next place it is often demanded; How it was such a hainous crime in the King to demand but five [Page 16]Members; and no breach at all in the Army to dissolve the whole Parlament.

Answ. It is answered thus: When the King came to pluck out the Five Members out of the House, he came in a hostile manner, in a time of Peace, when the Govern­ment of the Nation was whole and intire, standing in its full strength and luster. But now the Act of the Army is quite another thing, the Government being broken and shattered, and that remaining part of the Parkament was very lame and defective: and this standing onely by the Armies power, this lessens the Crime, if not wholly oble­terated.

7. Object. Another Objection to be removed is this; Did not Essex and Waller disband at the command of the Par­lament? and why not this Army?

Answer. The Earle of Essex, with others, were called in by the Self-denying Ordinance, as they were Members of Par­lament: and the Government was in the same condition, as whole, as intire, as when they were first sent out. Besides, they were not crowned with such victories and success, as the Army since was; and moreover, there had been never such a breach of Trust committed by the Parlament, as af­ter all those victories; they were about giving all up to the King again, as by the personal Treaty was like to be done, and so those that had ventured their lives, should have been left to the mercy of an inraged enemy. Upon this the peo­ple make their Appeals to the Army, to interpose in those concernments. Now if the Army had disbanded at such a time, it would have been to subjected their lives and liber­ties, so dearly purchased, to the lusts and designs of evill men: all which in conscience and duty to God and man, they were bound to preserve.

Besides, the case of the Nine Officers that made the breach now, was quite another thing then that of disbanding; it was by an Executive Authority the Parliament took upon them while they owned themselves to be the Legislative po­wer, going about to turn out Nine Eminent Officers upon a Criminal Account, without any tryal, or so much as a hear­ing; it being a high piece of Injustice so to do. The old Pro­tector [Page 17]would alwayes labour to satisfie any dissenting Offi­cer, before he would dismiss him from his Command. If these Nine had gone off quietly, they should suddenly have had more fellow-sufferers, the design being to breake the whole Conduct of the Army, who had as it were a natural Right to their Places, being such as had hazarded their lives, and the like: Now for these to have suffered themselves to be thus trodden under foot, and together with themselves the interest of all good people, had been a greater crime then can at this time be laid to their charge.

8. Object. In the next place 'tis said by some, That if self-love, particular interest, and necessity had not stirr'd, the general good, would not so much moved them. To this I an­swer.

Ans. First, as to self-love, as 'tis mentioned in 2 Tim. 3.2. is an Evil, when it is either fixed on wrong object, or runs after a good object inordinately: But self-love in its due la­titude and measure, is no sin, but a virtue rather, because 'tis made the Rule whereby we must regulate our love to o­thers: Thou shalt love thy Neighbour as thy self: If then it be a duty that I love another, it is also necessary I should love my self. This Principle of self-love (duly regulated) is so necessary, that the World could not subsist without it; for from the same Principle that I love my self, I love ano­ther; and if I did not love my self, I would not love man­kind; for that I love my own flesh, my life, my good name, and the like, from the same principle I com to love the body, the life, the credit of another, so that take away Self-love, self-preservation, and you take away mercy, love and tender­ness out of the World; No man ever so hated his own flesh, as to suffer it to be trodden down by pride and injustice, if it lay in his power to redeem himself.

Secondly, the same may be said of particulor interest, If any particular interest be a prejudice to the whole, I must pass it by; but when it is for the good of the whole, I am bound to stick fast to it. Now 'tis evident, that together with the Interest of those Nine Officers, with others that share in the Conduct of the Army, lyes wrapt up with it the Interest of all honest men; for if such as had with the hazard of their lives rescued the people from slavery and [Page 8]bondage, should have delivered up their place of Office, which is so naturally and providentially their own, & have given up their own with our conquering Sword, into the hands of others, it had been a high breach of trust commit­ted against the good people of this Nation.

Thirdly; Lastly, as to an Act drawn forth through Neces­sity, it may be very acceptable to God when our Wil is brought to consent to a necessiry; We come to chuse obedi­ence, being called thereunto by an Act of Providence, so that when necessities meet with an obediencial frame of heart, necessity become a virtue, as we say; and obedience thus drawn forth by an Act of Providence, is as acceptable with God as Obedience grounded upon Gods Word. In the last of John Christ tells Peter he should be carried whither he would not. There was a necessity but his Will being drawn forth to meet the Necessity, made it acceptable with God. Sometimes, nay often God works greatest things by mans necessities; for as necessity hath no law, so it needs none, being a Law to its self.

9. Obj. In the ninth place, that which is strongly oppo­sedly opposed is, That we should be ruled by the Sword.

Ans. The Sword its true, when it is drawn forth to kil and destroy, to eat flesh, and dring bleod, 'tis a dark and most sad dispensation; but as 'tis onely used to keep down inraged, Enemies, and keep off destruction, and when it's accompa­nied with Wisdom and Goodness, with Righteousness and Justice, then it comes to be good and desirable. But what do we speak of a Government by the Sword? Is the Govern­ment of the world any other? Have not Emperours, Kings, and Commonwalths their Militia's to force obedience when their Civil Sword is contemned, being blunt and dul? Do they not draw the Military Sword, which is far sharper? Did not the late King draw this Sword to force the Scots to uni­formity. All the Government of the Sword is but this, That a convenient number of the Forces be kept under pay, to keep down a turbulent Enemy, and to protect honest men in their Rights and Liberties, that would live in peace if they could. This is all the Rule of the Sword: Are not the Civil Administrations of Justice kept up and exercised a­mongst us? Is not every man secured in his peculiar rights: Since I have mentioned the Sword, I shal speak a little of it.

First consider, the Sword is the Original and beginning of all Governments in the world, and is the onely Prote­ction and Preservation of them. Whither do Emperors, Kings, or Common-Weelths retire themselves in case of tu­mults and insurrections, but unto a Military Power, there being onely succour and defence: They cannot in such ca­ses subsist, but as it were resolving into their first principles, the Sword, from whence they had their first rise.

Secondly, Consider what special hand of Providence rai­sed the Sword first: It was not man, but God raised up his People into an Army, when they were at peace and quiet. The King being great in Worldly Pomp and Glory, did bend all the force of his Government to oppress a poore harmless people that could not live in the Nation unless they would defile their consciences, these lived as sheep among Wolves, and were as Doves and Lambs; they had no horns to push, or hoofs to tread under; they had no sword to de­stroy, but were willing to lye down under all their oppresi­ons. But the Lord calling forth these to war, & that not from a private spirit, but with the stamp of publike Authority, the Lord raised up their spirits, and made them men of War like himself, who is stiled the Lord of Host. The Lord took his people (as he did David, from the sheepfold) to make them men of War, put a mighty spirit into them, affording a great manifesttion of his own presence, going along with them, before whom all earthly Powers are fallen and broken to pieces. Thus the Lord cloathed himself, with Zeal as with a garment, and hath indued his people with such Masculine virtue and strength, that their Horns have been as Iron, and their Hoofs as Brass, whereby they have threshed the Moun­tains and the Hills as Chaff. And this hath not been by Might and Power, but by the spirit of the Lord, it was not an arm of flesh that could do this, but a Divine presence, the Word and the Arm of the Lord going along with an Army.

Thirdly, Consider the necessity of an Army, and that in these respects.

First, the ancient Hedge of Civil Power is broken down, and mens hearts and minds full of rage and revenge, the army is the onely bridle to restrain it, and is as a wall of fire to keep the exhorbitant and beastly fury of evil-minded [Page 20]men, that they would exercise upon a remant of people, that God would preserve in the Land.

Secondly, it is a time of breaking, and pulling down all worldly Constitutions: God is staining the pride of all glory, and treading down strength; for this reason God gathers his people into the form of an Army: as he said to his people of old, Ier. 51.20. Thou art my Battle-axe and Weapons of war; with thee will I destroy Nations, and break Kingdomes. And again, Fear not, thou worm Iacob, and ye men of Israel, I will make thee a sharp threshing Instrument, that hath teeth, and thou shalt thresh the Mountains, and beat them small, and make the hills as chaff; thou shalt fan them, and the wind shall carry them away, and the wilderness shall scatter them, Isa. 41.15. The Lord seemed to sleep in former days, suffering his people to lie under oppression; but now he awakes, as in ancient days, cut­ting Rahad, and wounding the Dragon, breaking the bands, and bringing his people from under Egyptian burthens; This can­not be done but by an Army.

Thirdly, our condition at present is not a fixed Station, but a posture of direct motion; we are upon our March from Egypt to Canaan, from a Land of bondage and darkness, to a Land of Liberty and Rest: Now the Army is a Body of Activity of life and motion, and so fit for such a Work; being full of Spirit and vigor, inlarged in love and kindness, separated from the old Forms and Customes of the world; so that while the Lord leads us in a troublesome wilderness, in dark and ruff pathes, amidst wilde beasts, and enemies on every side: How comfor­table is it to all good people, to be led by the hand of an Ar­my, in the ways of Justice and Freedome.

Fourthly, The Army, being as the Sword of Gideon, before whom three Nations fell, in whom there is Majesty, Justice and Protection; they are engaged to dispose and frame an Order of Government for these Nations: would not the King and his party, think you, had they prevailed, made his own terms, and that without controul? And have not the Army the rea­son to secure themselves, their Friends, their Estates, Lives and Liberties, by the best security they can possibly provide for them: it's reason that they which give Protection should give Law: This also must be done by the Assistance of an Army.

That which subjects the Army most to contempt and re­proach, [Page 21]is, that they hardly own that Power that God and na­ture hath given them: it being the most Superiour, the most absolute in the world: but how can the world own it so, when it doth not own it self? this renders it inconsisting with it's own being, and it's own Actings. This is the true reason of present Troubles and Perplexities; but let the Army but own it's own Power, and it's own Friends, and it need not to fear it's success and happiness. The Law of the Land, the Privi­ledges of Parliaments, old and rotten Customes not regarded: Hence those of poor, low and drossie spirits cannot own you, nor love you; but those that can see beyond the vail of these outward things, that know what true liberty and peace is, and what the Foundations of Righteousness are, these know how to have charitable Opinions of you, and your Actings; there­fore be in union with such as these, and your Foundation can­not be shaken, by any opposition whatsoever.

10. Obj. In the last place, many complain, that upon every change we look for much, but the Issues & Effects are very little.

Ans. We always expect more from men then they are able to give us: as for instance; Some think a Free Parliament will do the work, because they have been usefull heretofore; but let any man rightly consider the Temper of the people, how Malignant some, how Neutral others; how divided and bro­ken the rest of men are, at this day, this remedy by Parliament, would prove but a killing distemper, it might wound us, but could not cure us. Again, others expect much from such & such men in the Army; but we little consider how much darkness and blindness possesses mens minds, how little knowledge they have of the Kingdom of Christ, which is at the very Birth, and no man knows how to give it a deliverance Neither do we well consider how unfit the world is to receive that which is truly Righteous and good, being froward, stubborn and perverse: The work of Righteousness shall be peace, only to those that em­brace Righteousness, with love and liking: Now alas, what can we expect more from man, then to be diligent in his place; to exercise humane wisdome, to keep peace, and the like. The best Government we can expect from man will be mixt, having something of Christ and his Kingdome, and something of hu­mane prudence, and of a worldly concernment. Expect no more then this, and you may not be deceived.

To conclude, with a word to the Army.

First, Open your bosomes and hearts to all the people of God in the Land, that ace one with you, in your Cause and In­terest; your strength lies in perfect union with them. The Go­vernors of Judah shall say in their hearts, the inhabitants of Jeru­fatem shall be my strength, in the Lord of Hosts their God, Zech. 12.15. Judah that had formerly many populous Cities, and great Armies; being now without Walls, and almost without Inhabitants: yet even they, shall with courage and with con­fidence say, the Inhabitauts of Ierusalem (be they never so few or dispised) shall be our strength. This also will be the strength of the Army, A sirme Union with the Faithfull. here you can never loose your Interest; he that will save his life shall loose it, but he that will thus loese his life shall save it.

Secondly, and Lastly, be sure you make some progress in your way, by every opportunity: Wherefore cryest thou unto me, saith God to Moses; by this question God doth not find fault with his Prayer or Supplication for the people; but rather the Lord doth hasten them to action; Speak unto the children of Israel that they go forward, saith he: and I will fall in with my power, miraculously to preserve my people; and destroy their enemies. Then let it be the work of those in power to pluck up eveoy plant the Father hath not planted, let no de­stroying interest remain; God saith to you, as to Israel of old, Go up, and possess the Lond which I have sword, I will give you. Go on, reform the Law and Ministry, purge all Courts of Ju­dicature, break every Yoke, ease all burthens, banish all pro­faneness, release the Prisoner, releeve the poor; Fill the Land with Righteousness, what ever is good, holy, just, Honoura­ble, let it be brought forth and exercised; and the Lord your God will go before you, he will fight for you, according to all that he did for you in Egypt. And your Enemies shall bow at the soles of your feet, they shall call you the City of the Lord, the Sion, the holy one of Israel, Isa. 60. You see besides your encourage­ment, you have reward in your Work.