THE ARMY'S Vindication of this last CHANGE. WHEREIN, Is plainly Demonstrated, the Equity, Power and Right of the Army to settle these Nations upon the Foundations of Righteousness and Freedom. TOGETHER, With Answers to the most material Objections made against them.  
I will also make thy Officers Peace, and thy Exactors Righteousness,  Esa. 60. v. 17. Published by special Command. 
LONDON, Printed by T. M. and are to be sold at the Greyhound in Paul's Churchyard, 1659.   

The Army's Vindication of this last Change.  
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 joining himself with this great Counsel 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 Military Power: Thus wholly laying aside his Civil 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 politic  
By this means the Parliament became possessors of the Sovereignty, Greatness, Honour and riches of the King: whereby there was a plain transmitting or translating of power from the King to the Parliament, the people's Representatives; who at that time was as a nursing Mother to secure 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 join a helping hand by concurrence 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 Civil: The power and greatness of the Parliament did hereby necessarily descend into the Army, and the good people thus called to their assistance, and adhering to them; and they themselves became a lesser and more inferior 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 suitable to their work and design.  
The Army being thus taken out of the good people of the land, and united in such a formidable body, obtained great Victories and success; 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 legal form of civil Government left; the King being taken away, both in Person and Office, the House of Lords dissolved: the Sovereignty must needs fall into the hands of the People; from whence it first sprang: The King's party, and such as were Neuters having lost their Right and Privilege, the good people embodied in an Army, together with those that adheared to them, must of undoubted right, be receptable of all Power and Sovereignty: For all greatness and Authority that takes its rise from the people, when its shattered and broken, must necessarily return thither again, as retiring to its true Centre. As the Sap of a Tree, after it hath put forth itself into the Branches, and comes to be nipped by Winter storms, its course is to sink down again into the root; so it fares with all Governments, Honours and greatness 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 Sovereignty should resolve itself more into the people embodied in an Army, than into the people's Representatives in Parliament.  
To evince this, consider, that the Parliament had no legal 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; unless they had a Power of themselves inherent, that they might do such things as was never entrusted them, by those that chose them: The King's Writ calling them, and the People's election waxed old, and antiquated, as out of date: And hence their standing as a Government, after the death of the King, was only 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 principal body of the People, in whom the Sovereignty doth at present reside. That such a power should naturally descend into the Army, and much superior 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 greatness and 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 superior to myself; 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 people's Rights and Liberties, and that slavish Tyranny that was breaking in upon them.  
III. The Army are a constitution of more vigour and strength than any other; the Parliament of itself could act but in a low, weak, inconsiderable way; their greatest Authority lying in the Camp: The Military Sword being always more sharp, than that of the Civil; 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: Can the Parliament overcome the King, beat him out of the field, bring him to trial and execution, but by the power of an Army? by this its undeniable, that the power of the people thus form 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 bulky, heavy, sluggish heap; but the people gathered up into heart and union, filled with spirit and life, for work of their generation, very useful and active; men of public 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 weakness and passion, or divisions and factions amongst them; and partly from the Army's miscarriages and apostasies, 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 blood, and have with the Jeopards of their lives, rescued themselves and the honest party of this Nation from Tyranny; and have purchased Liberty, both civil and spiritual with the price of blood; 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 privilege 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 Civil 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 arm 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 public persons, that mind a public 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 wisdom, 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 finding, 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 only so, but they went about to destroy and alter the whole Conduct of the Army, though they were the 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 only 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 proceed 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 straits; 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 material Objections (that I can think of) that are made against the past and present proceed of the Army.  
Object. 1. The first is this, The Army owned the Parliament as the Supreme Authority, received Commissions from them, and called themselves their Servants.  
Answ. The Parliament were the Supreme Authority of the Nation, only as the Army did own them so; but as the Army did set them up, tolerate 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 shown; having the life, the spirit, the virtue of all the good People gathered up into a military body, and being of public spirits, for the good of the honest interest in the Nation: It's 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 proceed, 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  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 men's judgements 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 wrapped up with the Army's Interest; as ever the peoples did in King and Parliaments, No question, but as one piece, as one body, as one soul and spirit, they will agree to such a Government as may best secure their own safety, and the good of the whole Nation.  
That which causes men of carnal and earthly minds to rage and fret, and to strive like a Bull in a net because we settle 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 Heterogeneal body, a mixture of Iron and Clay: What were this but to return to Egypt, to the Oynions and Garlic; a going back to the house of bondage, to be entangled with the customs and manners of Egypt: 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 Tears 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 Apostasy 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 falls to their own experience; for all know, that the good people did as much rejoice at the Parliaments first breaking, as at any act of Providence, that had been done amongst us; and the presence 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 bewail, 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 Wilderness, 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 Apostasy 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 Egypt for help: Why do 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 itself: 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 Egypt into the Wilderness; 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 Carcase, to repair a broken Idol, that can no longer be the Interest of the kingdom 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 showing the weakness of a worldly Constitution: I 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 design, which by love and union may prove much more comfortable and safe both for them and us.  
Object. 3. Again, it's commonly said, that the Army is bound to subject to such as raise moneys and pay them.  
Answ. For Answer hereunto; It's well known, that this Army (for the most part of them) took up Arms out of Judgement 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 wills 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 come surate the action, and will more do 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 crown their actions, then to serve the humours of such as pay them. The Malignant, Neuter, and malcontent cry out against Taxes & excise, not so much from the Burden 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 enraged enemy would inflict upon them. But when shall we hear any of these men complain of the corruption of the Courts of Justice, or of the oppression of the common Lawyers, Who sell the poor for shoes and the needy for silver: Little complaint is made of these, though I am very confident, they pick as much moneys 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  judgement, of a public 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 civil and of good behaviour; I say no man that is in his right mind, 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 do the least evil, that the greatest good should come thereby.  
Ans. It's true, we must not choose the least evil; yet howe'er evil may cleave to our actions, so there may appear to be much weakness and darkness in some actions of the Army, their work being to destroy and pull down, as those that pull down old houses, cannot but trouble the eyes of the slander by; so that some of their ways may be accompanied with precipitancy and rashness; but who is it, that doth not plough with an Ox and an Ass 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 unfaithfulness to her own 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 Wilderness; 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 until 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 chief offended, because the kingdom of Christ is at the very door, it's 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 World's wisdom and policy. It's likely to be much rejected of this generation, to whom its first offered: Men are pleased to view Christ's kingdom 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 usurped powers of the Roman Emperor 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 ancient Government being irrecoverably lost: the Army, with the good People in the condition of Conquerors, being an Army clothed 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 than any other for us, at this day, as I shall show 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 styled 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 dipped in blood, Isu. 9 When he comes to destroy Antichrist, comes with his Armes in heaven; when he comes to judge, he comes with thousands of Angels: And thus the Lord rejorceth to come forth in a Military clothing. 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 Excellency of Dignity, 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 heinous crime in the King to demand but five Members; and no breach at all in the Army to dissolve the whole Parliament.  
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 entire, standing in its full strength and lustre. 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 only by the Army's 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 Parliament? and why not this Army?  
Answer. The Earl of Essex, with others, were called in by the Self-denying Ordinance, as they were Members of Parliament: and the Government was in the same condition, as whole, as entire, 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 Parliament, 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 enraged 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 evil 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 trial, or so much as a hearing; it being a high piece of Injustice so to do. The old Protector would always labour to satisfy 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 break 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 than 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 stirred, 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 thyself: If then it be a duty that I love another, it is also necessary I should love myself. 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 myself, I love another; and if I did not love myself, 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 come 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, lies wrapped 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 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 Will is brought to consent to a necessity; We come to choose 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 God's 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 man's 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 kill and destroy, to eat flesh, and dring bleod, 'tis a dark and most sad dispensation; but as 'tis only used to keep down enraged, Enemies, and keep off destruction, and when it's accompanied with Wisdom and Goodness, with Righteousness and Justice, than 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 Emperors, Kings, and Commonwalths their Militia's to force obedience when their Civil Sword is contemned, being blunt and dull? 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 shall speak a little of it.  
First consider, the Sword is the Original and beginning of all Governments in the world, and is the only 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 only 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 poor 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 lie down under all their oppresions. But the Lord calling forth these to war, & that not from a private spirit, but with the stamp of public Authority, the Lord raised up their spirits, and made them men of War like himself, who is styled 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 clothed himself, with Zeal as with a garment, and hath endued 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 men's hearts and minds full of rage and revenge, the army is the only bridle to restrain it, and is as a wall of fire to keep the exorbitant and beastly fury of evil-minded 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, jer. 51.20. Thou art my Battle-axe and Weapons of war; with thee will I destroy Nations, and break Kingdoms. And again, Fear not, thou worm jacob, 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 burdens; 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 vigour, enlarged in love and kindness, separated from the old Forms and Customs of the world; so that while the Lord leads us in a troublesome wilderness, in dark and ruff paths, amidst wild 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 Freedom.  
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 control? 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, is, that they hardly own that Power that God and nature hath given them: it being the most Superior, the most absolute in the world: but how can the world own it so, when it doth not own itself? this renders it inconsisting with its 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 its success and happiness. The Law of the Land, the Privileges of Parliaments, old and rotten Customs not regarded: Hence those of poor, low and drossy 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 than they are able to give us: as for instance; Some think a Free Parliament will do the work, because they have been useful 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 kill 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 men's 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 wisdom, to keep peace, and the like. The best Government we can expect from man will be mixed, having something of Christ and his Kingdom, and something of humane prudence, and of a worldly concernment. Expect no more than this, and you may not be deceived.  
To conclude, with a word to the Army.  
First, Open your bosoms 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 jerusalem (be they never so few or despised) shall be our strength. This also will be the strength of the Army, A sirme Union with the Faithful. here you can never lose your Interest; he that will save his life shall lose 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 criest 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 burdens, banish all profaneness, release the Prisoner, relieve 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 Zion, the holy one of Israel, Isa. 60. You see besides your encouragement, you have reward in your Work.  
FINIS.