THE VOICE OF MICHAEL THE Archangel, To his Highness The Lord PROTECTOR: For the Salvation of himself and the three Nations.  
Presented by ARISE EVANS.  
Thus saith the Lord, Stand ye in the ways, and see and ask after the old paths, where is the good way; and walk therein, and ye shall find rest for your souls; but they said, we will not walk therein, Jer. 6.16.  
Also I set watchmen over you, saying, Harken to the sound of the trumpet: but they said, We will not hearken, Vers. 17.  
Printed 1653. or as the vulgar think it, 1654.   

May it please your Highness,  
MY Lord, your own words delivered, Sep. 12. as your speech page 36. showeth, 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 advice, 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 writing and printing showed what by right you should do.  
And as this twelve months 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 Michael's day, though some to comfort me, said, that it made much for me, because, said they, therein God hath appeared to maintain my affirmations, and to confute 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, than 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 God's meaning by it, I answer, his mind is, That you turn from your own designs NOW, and do Gods designs; GOD'S DESIGN is made known unto you already by my books; that is, briefly, to establish King Charles, and the true Religion; I mean Bishops as we had before, and for that end God saved you. Your own design 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, than part with that government which did establish you a supreme; I pray consider whether you were not rolled very near 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 wind? 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. until 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 find men, yea Ministers, and your own too, do not deal faithfully with you; it is true, they tell you of sin in general terms, and give hints also in public of this very judgement before all men to your dishonour; yet they do not examine the cause why, and show you for what great sin this threatening 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 until 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 find out the sin and cause of it, Jon. 1.4, 5, 6, 7, 8.  
And how was Pharaoh troubled with his dream until he found out an interpreter? and what great benefit came unto him by knowing the truth of it, Gen. 41. And what a stir Nabuchadnezzar 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 profaned and dishonoured 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 than 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; then GOD is gracious, sends an interpreter (one chosen from among a thousand) to show 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 David's 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 hardened 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 lose; he will put you to the greatest afflictions that ever was in the world, yea beyond Jobs, rather than 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 wisdom 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 yourself, 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 richer than 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 find 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 behind thee? When thou sawest a thief, than 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 mother's son. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes. Now consider this, etc.  
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 thievish Kings, who like Nimrod, Gen. 10.9. think it is lawful for 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 think 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 only 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, than he was with any people on earth, as your speech shows, 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 mind, 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 oil, 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 quickening 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 God's 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 showeth God his power to save his Church; and therefore do not think, 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 itself. 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 find that I am faithful to you; you are not the first that was deceived after this manner: but I find none so like you as Saint Paul was, who breathing out threaten and slaughter against the Disciples of the Lord, in the height of his persecuting zeal, fell to the earth a Pharisee, but risen 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 blind, 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 parallel 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 Christ's chief Champion for his warfare, so shall you be 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 find 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 daystar also at his birth, Rev. 2.27, 28. and as the Star was taken notice of at Christ's birth: so must this Star be taken notice of, at this man's birth, as Saint Peter saith, 2 Pet. 1.19. take heed to the daystar; 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.  
Rex ubi Paulinas accessit gratus ad arras,  
Immicuit medio lucida stella Pole.  
Dic divina mihi tractasn aenigmata caeli,  
Haec Oriens nobis, quid sibi stella velit?  
Magnus' in Occiduo principes modo nascitur orbe,  
Moxque sub eclipsi regna Orientis erunt.  
Englished thus by Mr. J. B.  
When to Paul's cross the grateful King drew near,  
A shining star did in the heaven appear.  
Thou that consults with divine mysteries,  
Tell me what this bright Comet signifies:  
Now is there born a valiant Prince i'th' West,  
That shall eclispe the Kingdoms of the East.  
And this man hath as true, and more authoity over all the world, be they Kings, or of whatsoever degree they be, than 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 quarrel and are rebellious to God's 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 than it doth hinder a thief from stealing. And as there is many thiefs, 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 thievish 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 thieving minded man, who would steal, but dare not for fear the gallows catch him; for as in Jesus Christ God shown the excellency of his mercy to mankind; so in this man God showeth forth the excellency of his justice to mankind, 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 than 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 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 warriors should take Abraham for their pattern, because he is the first holy warrior we read off. And mark what the prophet saith of Abraham and of Christ to you soldiers, Isa. 51.1, 2. Harken 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 bore you: for I have called him alone, and blessed him, and increased him. And again saith our Saviour, John 8.39. If ye were Abraham's 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 rob of all that he had (a just cause) Abrabraham had but his own household, being three hundred men, and a few neighbours 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 all their host, and brings home Lot, with all the goods and persons that they had taken from Sodom; and though the King of Sodom, who was sure a wicked man, Gen. 13.13. desired of him but the persons only, 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 disinherit 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, only he would show them that are soldiers 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, until they show forth the works of Abraham.  
And immediately after Abraham had showed 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 shield 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; and to serve them as they would have served him, to take their possessions and disinherit their children. No, Abraham did not count it lawful to rob the children of a thief and a murderer, 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 forbidden that any child of God should outbid 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 disinherit 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 soldiers, 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 birthright; 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 than the Sodomites, and their King, to whom Abraham gave all again.  
You know you cannot have the blessing of 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 than 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 ask 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 only deny these relief, but also afflict them sore in Bridwells, and that is more than 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 it's 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 find 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 honour me with their lips, but their hearts are far from me. My Lord you shall find the King's party (though they slip into small sins) to be the best men in the kingdom, and that 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 showed 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 showed 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 reign (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 balacs 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 befell you on Saint Michael the Archangels day last passed, 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 clothed in linen, 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 babble, 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 succour 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 shown his hand against you the last Michael's day, to note to you by that day, and what befell you on it, that he is against you.  
But now you will ask me, why do we take notice of his day? I answer, Do not you take notice on Gregory or Magnus day, being Sept. 3. to be a good day for you? yet that day this year 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 Michael's 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 Highness hath seen, and we find 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 only 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 forbidden 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 glorify 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 truly we may err in the worshipping of men, for they are vainglorious, 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 than 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 God's 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 honourable 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 fallen 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 host (as he did Senacheribs) except by repentance and amendment they had prevented it.  
And truly 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 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 again 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 sudden return, or your sudden 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 Sodom 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 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 alleged (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 only 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 glorify 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 Colonel's petition, that will justify 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 yourselves 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 God's 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, than 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 God's word be true, than 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 disinherited their King (with all his seed, without the least cause) of all his right which his predecessors enjoyed above two thousand years; And he by the whole consent of the Nations put in possession of it, under which King they lived so happy for many years, 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 than all the Kings that ever was before him did, to do what they would for the good of the Kingdom, 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 years, and that took all from the loyal and conscientious people? If these be thy people, then sure the Scripture is not thy mind, and we are yet to seek.  
Oh Lord look upon thine honour: thy name is 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 dishonour 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 choose, 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, showing 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 than the witness.  
So when the cry against Sodom came up to heaven, it was not Lot nor Abraham's 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 find 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 not for God's honour 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 Mistress 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 glorify your Father which is in heaven; and this you can do no way, except by repentance you return to God, and restore King Charles, than all the world will say, that of a truth you are the Saints of God; and they will glorify him on your behalf, for therein your deeds will appear to be righteous, and all good men wheresoever you go will join 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 Sceptre 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 honourable for King Charles and you to live together; Therefore God hath designed you for his battles 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 Train-band throughout the kingdom, settled under Colonels and Captains 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 risen as one man, when an enemy appeared: and there was no taxing.  
What shall 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 have, as if they were from him, or from his father, who indeed is the fountain of them; and you shall find 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 virtue of his power, it being God's 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 bind Kings in Chains, and Nobles in Iron fetters, Psal. 149. and execute upon the earth the judgement that was written; and then forsooth we termed ourselves Saints, & risen against our K. to begin with him; when indeed nature would have taught us, if we had not been more fools than 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 than laugh at our folly in giving out, That we would conquer all the Kings before us; for they knew that such a consumed 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 until they be united, and have a Commission from King Charles, and upon that account they shall have enough to join 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 God's providence; for had the King and you been agreed before now, my books could not have so free a passage as they had among foreign 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 Christ's 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 God's 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 thyself, that thou shalt escape in the king's house more than 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 father's house shall be destroyed; and who knoweth whether thou art come to the kingdom for such a time as this?  
FINIS.   

A desperate disease must have a desperate cure.  
Or, a Postscript to the Book.  
THere is a certain portion of physic found out of late, called the Antimonial cup, or Evans his cup, in regard one Evans (as they say) was the first sounder of it. And this cup is such a desperate physic, that immediately it either kills or cures those that take it. If it works with them, though by the judgement of the Physician they be passed hopes, whatsoever disease they have, it will restore them to their perfect health; but if it will not work with them, than it quickly ends them. This I thought good to set down, for I know God hath sent that cup as an emblem of this cup, which I now present to the politic body of these sick nations: first, because of the effects of it, and then because his name that found it was Evans: and truly the message of God, is of the same effect, for where it worketh, so that it is believed and obeyed, it is the savour of life unto life, and to the other that believe not, it is the savour of death unto death, 2 Cor. 2.15, 16. so that the cup being Evans, signifies the messenger, and the effects of it being to heal or kill, signifies the message of God to you.  
The prophet Jeremiah once had a cup of fury from the Lord, and all the Nations to which God sends him, were unavoidably to drink of it, Jer. 25.15, 16, 17.27, 28, 29. but I trust this cup will work with you my Lord, so that it will be a cup of salvation to you; and how meet are these words for you to speak when you take it, Psal. 116.12, 13, 14. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation and call upon the name of the Lord: I will pay my vows (that is, your vows made to the King and Church) unto the Lord now in the presence of all his people; And if it prove otherways with you my Lord, I shall be sorry for you, because I fear your house will not stand.  
Men by their policy may come in time to lose themselves: you know Jeroboam had a promise from God, that if he did walk in the ways of David (that is, in his Religion) than God would build him a sure house, 1 Kings 11.38. but Jeroboam thought as you think now, that if the government by Bishops (as heretofore) shall be established here again; than it will be a means to draw the people to their right King again. So Jeroboam thinking to prevent that, deviseth a Religion out of his own heart, sets up golden Calves for the people to worship, 1 Kin. 12.26, 27, 28, 29, 30, 31, 32, 33. casteth out all the sons of Aaron from being Ministers, 2 Chron. 11.13, 14, 15. 2 Chron. 13.8.19. but the Lord strikes him dead for it, 2 Chron. 13.20. and destroyed all that he had, 1 King. 15.19. Thus Jeroboam was deceived, and so are you in that point; for if Jeroboam had gone to worship at Jerusalem, and walked in the ways of David, questionless his house had stood, and he might have lived with Rehoboam quiety. Therefore the best way for you, is to establish the Church as it was, for than will the generality of your enemies turn to you, so that the King and you may come to an agreement, though you should have the greatest share in the government of the Nations.  
My Lord I am ambitious with a holy ambition, I would feign be more than conqueror, Rom. 8.37. and bring you into subjection for your own good: it is better for you to yield unto me, then to contend with the Angel of the Lord that is ready to second me: Pharaoh was rised up of God, to be the object of his judgement, that the power and glory of his justice might be made known upon the earth, therefore he hardened Pharaohs heart, Rom. 9.17, 18. but I hope God hath raised you up, to be the object of his love, that the power and glory of his mercy might be made known upon the earth; and therefore he will soften your heart to receive these things: so be it.  
Arise Evans.  
FINIS.