ENGLAND'S PRESSURES: OR, THE People's Complaint, Humbly Related, for Information and for Satisfaction of the grounds and causes thereof, and communicated to the Inhabitants of England, in the several Cities and Counties of the Kingdom. Also, a short reprehension to Factious, Seditious Sinners, with a Christian exhortation to Reformation, to Brotherly Unity and concord, and conscionable performance of Covenant, by assurance of God's blessing, a glorious deliverance, with establishment of truth and Peace to the three Kingdoms.  
By GEORGE SMITH. Gent.  Esay 5. 7. 
He looked for judgement, and behold oppression; for righteousness, and behold a cry.  Exod. 16. 7. 
In the morning than ye shall see the glory of the Lord, for he heareth your murmur against the Lord: and what are we that ye murmur against us?  Phil. 2. 14. 
Do all things without murmur, and dispute.  1 Cor. 14. 33. 
For God is not the author of confusion, but of peace, in all the Churches of the Saints.  Jer. 11. 3. 
Cursed be the man that obeyeth not the words of this Covenant.  

Imprimatur  
John Downame.   
Printed at London by E. P. for Laurence Chapman, and are to be sold at his Shop next door to the Fountain in the Strand. 1645.   

The Author's Apology to the READER.  
RIght Honourable, Honourable, Right Worshipful, & others, etc. When I had seriously considered what great things God Almighty hath done for us, & for our Nation, in giving us a Parliament when we were almost past hope. & which is more, establishing that Parliament, (as it were) by infatuating the Anti-Parliament Counsel; and against so strong opposition, to select so many Noble, Wise, able men, not only grave Solons and Lycurguses, (good Commonwealths men) but holy Religious men: 
a Nehe. 13.  Nehemiahs and Ezra's, 
b Ezra 103. ●. Ezra. 9 1. Nehe. 〈◊〉. 31.  Zealous Princes of the people, that have set themselves to separate from Israel all the mixed multitudes, and according to the Law of God, reform the evils in the Church and State; 
c Ezra 10. 11.  To make confession to the Lord God of our fathers, and to do his pleasure; to set up jesus Christ and his Gospel, in holiness, and in parity.  
As also, God's great mercy in delivering this Parliament from the many secret, and dangerous. Plots of the Enemy: and not only so, but of late giving them daily success and Victories against their Enemies. And when I reflected in my thoughts upon our evil requital of God for all these mercies, not making return 
d 2 Chr●●. 3●. 25.  according to the benefit done unto us but suffering our hearts to be lifted up, & every man to seek himself, still adding new sins to old transgressions; I could not but unmannerly crowd in, abandoning all fear, or flattery, to give information of danger, 
e Joh. 5. 14.  lest a worse thing may befall us.  
I have no selfe-end, nor private respect; God and my own heart knows it; my aim is only God's glory and the Kingdom's safety, both which I am bound in conscience to endeavour.  
First, I consider it is the end of my Creation.  
Secondly, God hath expressly commanded it, Levit. 19 17. Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.  
Thirdly, the State requires it by their solemn Covenant, which 〈◊〉 not violate.  
Fourthly, the corruption of the times calls for it; It is a time of Reformation, but sin is not reform.  
Fifthly, holy example begets encouragement, as in the time of righteous 
f Neh. 5. 1.  Nehemiah, and holy Ezra, there was a great cry of the people, and of their wives, against their brethren the Jews: which when Nehemiah heard of, he rebuked them that were guilty, saying, 
g vers. 8.  We after our ability have redeemed our brethren the Jews, which were sold to the heathen, and will you even sell your brethren? Or shall they be sold to us, & c?  
In all this I have but done my duty; sin is the accuser (not I) from which my care shall be to cleanse my heart and hands: guilt is the defamer (I defame no man) which I seek to prevent; but I confidently believe, that if the cries of the people shall come justified to the ears of our just Zerubbabe●s, or Religious Nehemiahs, they will remove the cause. This is all my end, this is my daily prayer, and this will be the Kingdom's happiness; to which I am  
From my Lodging, Fleetstreet London, this 31 of july, 1645. A poor wel-wishing Servant, GEORGE SMITH.   

England's Pressures. OR, The people's Complaint.  
HAving by the providence of God Almighty, and in his presence, in obedience to the Order and authority of both Houses of Parliament, 
The Introduction.  taken the Solemn League and Covenant, for Reformation and defence of Religion, the honour and happiness of the King, and the Peace and safety of the Kingdoms of England, Scotland, and Ireland, I have (since my first and second taking thereof) seriously, and several times considered my particular engagement thereby both to God and to men; and have therefore resolved to discharge my conscience and duty, to the uttermost of my ability, in so great and necessary a Work. And to that end, at this time, I am bold in all humility to bring the general cries and complaints of the people to the ears of the sage Senators, and Patriots of these times, the great Steers-men and Pilots to the Commonweal of the three Kingdoms.  
We use to say of Kings, that they hear by other men's ears, see by other men's eyes, and act by other men's hands. The same (I conceive) may be said of great men and grand Counsels: not that other men are wiser than they, to teach or to instruct them in duty, but to inform them what men do and act, and leave the rest to their wisdoms: For, in our proverb we use to say, The slander by sees more than the Gamester; 
Poor men's information not to be despised.  so the wandering ear and eye hears and sees more than the fixed actor: Paul had not known the wicked conspiracy of those Jews, who bond themselves by an oath to kill him, if he had not received information by a Youngman 
a Act. 23. 16  his Sister's son: 
b 2 King. ●. 3▪ 4.  Naaman the Syrian had not known the Prophet Elisha, if he had not been told of him by his servants, and they by a poor captive Maid; nor had 
c vers. 13.  Naaman been cured of his Leprosy, if he had not harkened to the voice of his servants: myself, a free borne man; a subject to the King, and servant to the great Council of the Kingdom, presume (though uncalled) to discharge my conscience to God, and my duty to men; resolving (as 
d Ester 4. 16.  Ester) If I perish I perish, I have already cast in my two mites into the treasury, and have yet one handful of goat's hair, which I freely bring to the building of God's Tabernacle: Pilot nor Steersman I am none, but rather a despised one sitting on the top of the mast. If thence I may discover and prevent a danger, I have my end, acceptance is my reward; however, 
e Eccle. 11. c.  I shall not withhold to sow my seed in the morning and in the evening, but know not which shall prosper, this or that, or whether both shall be alike good.  
I know that all things in every course are guided by divine providence, 
God by providence guideth all things.  nor can any thing be altered by humane power or wisdom, 
f Eccle. 3. 14.  whatsoeeur God doth it shall be for ever; but I also know, that God hath apppointed the time and means, when, and how every work shall be established; and my endeavour shall not be wanting as a means, in my place and calling to accomplish God's Work; God had apppointed the Amorites to be destroyed, yet he had set a time, in which the measure of 
g Gen. 15. 16.  their iniquity should be made full: he had apppointed that Israel should serve and be afflicted in Egypt, but the time was set how long; and when that time was expired, 
h Exod. 12. 14.  even the self same day they were delivered from their bondage: The means by which they were delivered was also apppointed, and so ordered by the Almighty, and his ever-working providence, that their deliverance was so glorious, that many Egyptians, and of other nations then in Egypt, seeing the great and mighty works of God in Egypt, became Jews, and joined themselves with the people of God; and a mixed multitude, saith the text, 
i Exod. 12. 38.  went up with them out of Egypt.  
Now this mixed multitude did not join themselves with the jews, 
Man of the world join themselves with the godly for carnal respects.  in zeal to their Religion, nor in love to their God jehovah; but for carnal respects, they seeing the wonders that God had wrought in Egypt for his people's deliverance, joined themselves with the jews, in hope of outward safety and prosperity: therefore as soon as they came into the wilderness, and were but a little proved by hard travel, through a barren desert, they grew discontented with their condition, and fell to murmur against God, and against Moses: The 
k Numb. 11 4.  mixed multitude (saith Moses) that were among the people fell a lusting; they lusted after carnal contents, & despaired of God's power and promise, saying, who shall give us flesh to eat? As if they should have said, we shall die, and be destroyed, and neither God, nor this Moses, can provide for us, either against hunger, or the enemy: Therefore they look back to Egypt, and say, 
l vers. 5.  We remember the fish we did eat in Egypt freely, the Cucumbers, the Melons, the Leeks, Onions, Garlic, 
Evil examples corrupt many.  etc. Now by the example of this mixed multitude, these ingrate murmuters the Israelites were stirred up to murmur too, and joined with this godless multitude to mutiny against Moses, and so procured a curse upon themselves in stead of a blessing.  
Such mixed multitudes are joined with the people of God at this day, and for the very same ends and do likewise cause murmuring & mutiny against God, and against the Parliament, and holy Assembly; both which God hath called together, and established as he did Moses, and Aaron, for the deliverance of his people from bondage.  
But the rail of these mongrel mixed company are but as the rail of 
m 2 Sam. 16. 6 7.  Shimei, or like the murmur of 
n Numb. 26. 2. 3.  Korah and his rebellious company; nor is their condition much unlike his, 
o Mark 5. 3. 4.  whose dwelling is said to be among the tombs: for they, like him, are possessed with unclean spirits, nor can any man tame them, they speak proud things, and 
p Psal. 12. 3.  will have no Lord to rule over them; to whom I say no more; 
q Jud. 9  b●t the Lord rebuke them. These are in the gall of bitterness, 
r Act. 8. 2●.  they run in the way of Baalam for reward and shall perish in the gain saying of 
s Jud 11. 〈◊〉  Korah.  
But besides these wicked men, 
The cries and complaints of all good m●n ought to be heard in all ●ust causes.  sons of Belial, there are other complainers, more grievous, and more considerable; and these have filled mine ears from all places and parts of the Kingdom with cries against oppression, and hard taskmasters set over them, whether it ariseth from the evil example of those sons of Belial▪ or from their own lusts, or out of any sensible feeling of their own sense by unjust oppression; or whether from all these, I will not dispute: But the complain are like, as in the daye● of Ely; when his sons were wicked, and caused the people to 
t 1 Sam. 2. ●. 17.  abhor the offerings of the Lord, and as in the time when the sons of good Samuel judged Israel, and were 
u 2 Sam. 8. ●. ●.  given to Lucre, and took bribes to pervert judgement, and caused the people to sin in ask for a King; but that sin in the people was pardoned.  
The Complainers in our times are of all ranks, 
Two sorts of men that complain.  callings, and degrees; I divide them all into two sorts: they are either carnal men, such as were Israelites by name 
w Rom. 9 8.  according to the flesh; or regenerate men, sons 
x Luk. 23. 5●.  according to promise, such as wait for the kingdom of God: For we know there have ever been two sorts of men in the Church of God, good and bad; there were true and false Israelites, there are regenerate and unregenerate; the examples of all times prove it: In the first age, there was a 
y Gen. 4.  Cain, as well as an Abel; In the next there was a 
z Gen. 9  Cham, as well as a Shem; and afterward there was an 
a Gen. 22.  Ishmael, as well as an Isaac; and an Esau, as well as a jacob; there was also a Saul, as well as a David; and among the Apostles, a judas, as well as a Peter: & in the Primitive times there was a 
b 2 Tim. ●.  Demas, and an Alexander, etc. Sacred Scripture tells us, that 
c Rom. 9 7.  the seed of Abraham are not all children; our Saviour Christ compares the Church to 
d Mat. 13. 30. 47.  a net cast into the Sea, that gathereth of every kind; and 
e Mat. 13. 12.  to a Field, in which grows Corn and Tares; to a threshing floor, in which is wheat and Chaff: There have been, there are, and there ever will be in the Church Militant, good and bad; some 
f Joh. 2: 19  in the Church that are not of the Church: they are not all 
g Rom. ●. 6.  Israel, saith the Apostle, that are of Israel.  
Now these two sorts of men are of different affection's, 
The different aims and ends which men propound to themselves, cause differences.  and have different Aims, of what rank soever they be: for some are rich, some poor; some Noble, some Ignoble; some command, some are commanded; some Divines, some Laymen: yet both these two sorts of men look for some enjoyment of the promise, only they misapply the promise of God: the carnal man applies it to his carnal ends; the regenerate man to spiritual ends; the one seeks happiness in this life, the other in the life to come; and drives at God's glory here, from whom he expects glory hereafter: you shall see an example in jacob and Esau; Esau, as a son, expected a blessing; but it was but a temporal blessing, and this he earnestly sought, for 
h Heb. 12, 17.  it cost him tears: It is evident he sought but this temporal blessing, because he preferred his appetite to carnal things, above and before his birthright, which was Sacred; and therefore is called 
i Heb. 12. 16.  profane, for selling it; he counted the benefit of his birthright to extend no further then to the things of this life: But Jacob waited for a future happiness, and accounted the promise to himself, and to his posterity, in a spiritual sense: And therefore, when he had obtained the blessing, he forsook all present rights, left all the temporal substance of his father's house to his brother Esau, and willingly cast himself upon God's providence, resting upon the promise, that God would be his God.  
Thus it too often falleth out, 
The ground of emulations.  that in Families, and Kingdoms, from these two different affections, and judgements, there ariseth differences and dissensions; and hence cometh great complaints, murmur, and emulations among men, about the present disposing, and event of things: and because they have different aims, they use different means, to attain those ends; and many times indirect means are used by the one, and by the other, to accomplish their desire. Thus it was in jacob's family (which was then the visible Church) Esau selleth his birthright, 
Examples of both sorts.  and all the privileges belonging to it, to satisfy his present appetite; jacob waited for the future, and expected the promise to be made good in due time, for faith makes not haste; but by Rebeccahs' counsel he was drawn to use indirect means to get it, for which they both smarted; for it was the cause of affliction to him, ●nd to his mother 
k Gen. 28. 5  Rebeccah, so much as banishment each from other, all the days of Rebeccahs' life; yet divine providence ordered every thing to the accomplishing of the promise, as God ordered the envy of 
l Gen. 45. 7  josephs' brethren to their future good, and preservation of their families.  
You shall see, that as soon as Hazael heard the Prophet say, that ●he should be King over Syria; 
m 2 King. 8. 13.  Hazael presently plots any wicked means to attain the Kingdom, and therefore murdered the King his master, that he might presently enjoy it: so to  the covetous desire of oppressing 
n 1 King. 21 15.  Ahab, by jesabels' counsel he possessed Naboths Vineyard by blood, and did it under pretence of holiness, and justice: because men live more by sense then by faith, they rather seek carnal things then spiritual, and use any indirect and wicked means to attain their end. Hence it cometh that when God is breaking down what he hath built up, even this whole Land, and Kingdom; that now at this time, 
o Jer, 45. 5.  men seek great things for themselves, although they have no assurance to have so much as their life for a prey.  
When Gods oppressings judgements are upon a Land and people for their oppression, 
To sin against Judgement is fearful.  then for men to be oppressors argueth the very height of obduracy; It is no other, but to 
p Deut. 29. 20.  add drunkenness to thirst: surely, the anger of the Lord and his jealousy shall smoke against such men, and their names shall be blotted out from under heaven; But truly this is an evil prediction, and is a sad complaint in these times especially times of reformation, as we all pretend to God; these complainers have cause to be pitied, and the complained have need to be punished, or God's hand will be stretched out still.  
Nor do I say, 
All complainers are not to be hear●●ed to, nor all requests granted.  that all complainers in this kind are to be cherirished; for there are too many that complain and murmur without just cause; like the Iraelites, they would have all the good that is promised, but would endure nothing for it, either in their persons or purses to procure the good they desire: they will be at no labour nor cost for Christ, but like the 
q Luk. 8. 37.  Gardarens will rather part with Christ, than their Swine; & like the rebellious Israelites, cry out against God, against 
r Num. 14. 2.  Moses and Aaron, and make themselves captains to go before them back into Egypt, to a bondage under which they lately cried: because they find a little difficulty in the way to the 〈…〉 
s Num. 13. 31. 32.  Canaan, or because they receive discouragement by some ●eleeving Spies that tell them of the sons of Anak, Giants in the way, which cannot be overcome; and will not believe 
t Num. 14. 10.  Moses, joshua, nor Caleb, princes of the people, that God Almighty is both able and faithful to make good his promise to them; but most inexorable the rebellious people cry out, Stone them with stones: what a fearful condition is this? and yet such are some of our stubborn unreforming English, in several Counties of this Kingdom, who stand Neuters, will be for neither side, 
Unworthy actions of Neuter Clubmen.  and suffer their hearts to lust after Egypt, after Superstition and Idolatry: unworthy men, stupid, insensible of God's displeasure, or their own misery. Oh that men would consider what is written by Moses of the Israelites, what was the effect of such murmur, and wilful disobedience! 
u Num. 14. 12.  God smote them with Pestilence, and they were for ever disinherited, 
w Heb. 12. 11.  God swore in his wrath that they should never enter into his rest.  
God hath done great things for us; he hath by a mighty hand brought us out of Egypt, from our heavy burdens, and from the Babyloinish Idolatry: we are now in the wilderness, happiness and glory is before us; God only proveth us by some little hardship by the way, 
What the duty is of all inferior men.  to humble us, that he may exalt us: Let us be thankful to God, and let no murmuring be heard amongst us against men whom God hath made instruments for our good: If all things be not so well managed by men, as they should be, pray to God to amend it, and to remove evil or negligent men from all public employment: First, search whether there be not some sin in thyself, which thou cherishest, that is the cause of the thing for which thou complainest: and cast it from thee: then, Humbly Importune the Parliament to redress the evils, and put things right; Judges know not who is wronged, till the complaint come before them; nor can they redress the evil, till proved by two or three witnesses: If we thus do, we shall have no cause of any murmuring complaints; for the Parliament will surely do justice: 
x Rom. 13. 4.  They are the Ministers of God to us, for our good, etc.  
And know, 
God is now about to set up Jesus Christ on his throns, and to establish the purity of Religion.  that God is now about a greater work for this Kingdom, and for the world of elect at this time, then only the settling of our temporal freedoms; for assuredly he will make Jesus Christ much more glorious to the world then ever before; and his ordinances shall be set up in their purity, the truth of Religion shall be established (not changed, as some simple Ignoramuses report) The Parliament is not about to change any thing in Religion, only to purge out the dregs of Antichristian doctrine, that Christ may be worshipped in purity, according to the will of God revealed in holy Scripture, and practised in the best reformed Churches: 
Gre●t wo●●es met with great oppositions.  The work is great, and difficult; and we know, great works have ever met with great oppositions, and much difficulty; these are trying times; 
y Heb. 11. 36  God proves us now, whether we will follow Christ or Antichrist; these are fiery trials, such as the Apostle Peter speaks of, which, he saith, 
z 1 Pet. 4. 12  is to try you: When he hath tried me, 
a Job 23. 10.  saith Job, I shall come forth as gold: 
b Jam. 1. 12.  Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of Life, which the Lord hath promised to them that love him: If we will be blessed live must endure it, and endure it to the end; else there is no promise of blessedness: he only 
c Math. 10. 22.  that endureth to the end shall be saved.  
Now give me leave to advise, 
A Caveat to take heed lest we mistake Christ.  and beseech all men, of all ranks and degrees, to consider well, and to take heed that none of us do now reject Christ as the jews did: They looked for the performance of the promise, that the Messiah should come: but because they were stupid, and fancied that he should come only to restore their 
d Joh. 6. 15.  temporal Kingdom; they failing of their expectation in that, rejected him when he came to establish the Gospel; & for that sin were rejected by Christ, as we know they yet are to this day.  
It will be worth your consideration to consider, that because they so much sought their own safety, and doted upon a temporal deliverance, 
e Joh. 11. 50. Joh. 18. 14.  God turned that very means which they used to secure themselves, to be their utter ruin: God forbidden it should be so with England, yet surely our case is dangerous; for, 
f Math. 12. 25.  a kingdom divided against itself is brought to desolation.  
That the Kingdom is divided, 
The dangerous Divisions that are in England.  I need not tell you; all men see and feel it; the bloody divisions between the King and his Parliament have already almost brought it to desolation; but there are yet more dangerous divisions then that: If we that are Protestants were but against the Papists, as the Papists are against us, such a division would make happy Union in the end: But we that are Protestants are divided among ourselves, in our judgements, or rather fancies; we run after shadows and leave the substance, we use our liberty to a liberty to sin, to invent & broach new errors, and spend our time to make Proselytes to ourselves, & to compass our own ends: some are Proud, some are Ignorant, some are Ambitious, some are Covetous, some are Profane, some Treacherous, some Tyrannical oppressors etc. all seek their own ends, but few seek Jesus Christ, nor the good of others: we seek the Goods of others, and our own good by others ruin. Surely this is cause of complaint, and (I conceive) is some ground of those general complaints, that have from every Country come to mine ears.  
Now I being bound in conscience, to the uttermost of my endeavours, to seek the reformation of Religion, the peace & safety of the Kingdom; I shall with sorrow of heart, & in all humble submission, present these 20 complaints of the people, to the view and consideration of the Inhabitants of the Cities and Counties of England, etc. (they are the peoples, not mine.)  
First, 
Twenty several Complaints common among all sorts of the people related.  That the Government and Discipline of the Church is not settled, according to the rule of God's word, in uniformity of worship, nor is there a restriction to Sectaries and Schismatics, but they increase daily, and grow numerous in all places of the Kingdom, to the grief of the godly and well-affected; Minister preaching against Minister, and one Congregation separating from another; as if Christ, the head of the Church, were divided; or as if there were more Christ's then one: hereby the illiterate and unstable people are either seduced or discouraged, not only to the disquiet of the Church of God, but to the disturbance of the peace of the Kingdom; insomuch, that men rashly say, they know not what Religion shall be set up, etc.  
Secondly, That the secret evil counsels, that have (or have had) influence upon the Parliament, the Committee of both Kingdoms, and the Counsels of War, which have retarded and crossed several good designs, are not discovered nor questioned; (this I do but name) it is a general complaint.  
Thirdly, That the Nationall Covenant (by the providence of God) Ordered to be taken in all the parts of the Kingdom (within the Parliaments power) hath been much neglected by the Committees of Counties, and in the University; which, besides God's anger, is some Impediment to the peace of the Church and Kingdom, it being warrantable by example in Scripture to urge it, see 2 Chron. 15. 13. Ezra. 10. 5. 8.  
Fourthly, That the Committees of several Counties do tyrannize over the people, and contrary to the Ordinances of Parliament, and intention of the Houses, exact Taxations with much rigour and partiality, to the great discouragement of the people, both Gentlemen and Yeomen, etc. even as in the days of Rehoboam, which put the people upon resolutions of setting up a third party.  
Fifthly, That many men of mean quality, indigent, unfit, and unexperienced men, have crept into places of greatest command and trust, in several Counties and Committees; and several Gentlemen of quality, education, known abilities, and of undoubted fidelity, are neglected and contemned, by, etc. it is a cause of division and contention, in Committees, Cities, and Counties.  
Sixthly, That men of suspected fidelity, and of mean condition, and broken fortunes, are authorised to be Solicitors and agents in matter of Sequestration; and hence it cometh, that either by their inability to act, or through their corruption in taking bribes, a great matter is lost out of Sequestrations which might come into the Kingdom's treasury, and so ease the Taxes of the well-affected.  
Seventhly, That persons illaffected to the Parliament, and in their practice Malignant, are connived at, and by friends or private gratuities, find much more favour in some Committees than the well-affected, and reall-acting men for the Parliaments service: Some known Malignants not Sequestered at all, some have compounded at very easy rates for their whole Estates, and keep their grounds stocked, live securely, are free from Plunder by the King's party, as friends and servants, and from the Parliament by protection, at easy purchase; and yet pay less to the weekly Assessments than the Parliaments best friends, who are subject to Plunder by the King's side, and to free quarter by the Parliaments Soldiers: besides several other inconveniencies which many of the illaffected are freed from; to the great discouragement, and discontent of the better party.  
Eighthly, That too many petty Garrisons in some Counties are kept, to the great damage of the County, they serving for no other use but to maintain themselves, which eats up the riches of the County, and are no defence at all: The Soldiers exact their full pay, notwithstanding the Enemy receive weekly Contribution round about, even to the walls of the Garrisons, whereas the charge of keeping those Garrisons would maintain the grand Garrisons much stronger than they are, and also a party in them, to be spared to go out upon all occasions of the Enemy's incursions to secure the Country: and if all those small Garrisons were demolished, the Counties say they might build them again, at much easier charge than keep them.  
Ninthly, That the supernumerary Officers in the Counties, and thin companies, devour much pay, and do little service, the common Soldiers being too much neglected and disheartened.  
Tenthly, That the Soldiers of Garrisons in some Counties, who receive constant pay from the County, wherein they Garrison, do usually take free quarter of the Inhabitants within the same Counties, when they go out upon any service, and no allowance is given to the oppressed for injuries done, though complaint be made to the Committees, which is a great burden, and causeth distractions to the prejudice of the public.  
Eleventhly, Divers Soldiers being of the Committees, in several Counties, are both parties and Judges, by which justice is obstructed, to the oppression of the people, and their much disheartening and discontent, as a thing against the Vote of the house of Commons.  
Twelfthly, That by the want of Sheriffs in some Counties, and Justices of the peace, to execute their offices according to the law, debts cannot be recovered out of those hands that injuriously withhold the right from the true owners, estates cannot be settled, children's portions are hazarded, vice is not punished, wicked men go free, and the godly are injured to their great prejudice.  
Thirteenthl, y That the want of Knights and Burgesses for several Counties, there being none in the House to make true report to the house of the state and condition of those Counties, they are over-taxed, and several ways oppressed, and have no means to seek for redress, under which burdens they much complain.  
Fourteen, That Counties oppressed complaining (by the misinformation of some) are delayed in judgement, and by long attendance are put to great expenses, and are not relieved, which causeth some men to grow inexorable.  
Fifteenthly, That bad causes by great friends succeed well, and good causes without friends often miscarry: This is a grievance, under which the Kingdnme hath groaned many years, and is still a sad and general complaint.  
Sixteenthly, That notwithstanding God hath put into the Parliaments heart, to Ordain (and to that end, have by Ordinance apppointed) that all such, through whose hands the Kingdom's monies have past, shall give a just and true account thereof what they have received, and to whom, and how they have paid it: and have with great wisdom established a grand Committee of able and just men, and other Sub-Committees For several Counties for the faithful discharge of the said service, yet by the power and authority of men in place, Committees for Sequestrations and other Officers the work is obstructed, and the Sub-Committees opposed, hindered, and dis-heartened; notwithstanding it is known, that great sums of Moneys are concealed, to the prejudice of the public, which by due account might be brought out, to the great benefit of the Kingdom, and would add much to the satisfaction of all the well affected. That just act and example of the Parliament, in the impartial account given to the Kingdom formerly, of all the Moneys received of the Kingdom, and expended for the public, before this War actually began, was so acceptable to the people, that they were encouraged with willing cheerfulness to put all their substance into the Parliaments trust, for the maintenance of Laws, Religion, and Privileges; but now with grief complain, that much of the public Treasure is concealed by private men, and that inferior men, guilty of the same crime, shall obstruct such an account, as the Ordinance of Parliament requires to be made, and justice should exact: those that are the refusers to give such account, speak guilty, though they say nothing.  
Seventeenthly, That the large sums allowed for salaries to particular men, for easy labours in the service of the public, do exhausted much of the Kingdom's Treasure, and conduce only to private advantage.  
Eighteenthly, That there is not a perfect purging of Committees, as (by God's mercy and the wisdom of Parliament) there hath been a new moulding of the Armies; which is no less needful, and as much desired by all, except those that are parties, and do oppose it for selfe-ends.  
Nineteenthly, That men seek honours, and greatness, by great and honourable places; they use their places to serve themselves, but give not themselves to serve their places, and the Kingdom; only so fare as serveth selfe-ends: which is dis-honour to places of honour, and ingratitude for favours and benefits received: so that indulgency is tyrannised over, Mercy and Judgement is neglected, and the people grow desperate, etc.  
Twentiethly, That many Soldiers, Commanders, and Officers discarded, both of Gentlemen and men of fortune, (who are clouded, as they say, by the aspersions of envy) and are gallant fight men cordial to the Parliaments service, and faithful in their trust, are not looked upon according (as they conceive) to their deserts: these complain in discontent, and speak passionate words, to the prejudice of Parliament, and to the rejoicing of the malignant party; it is my grief, but their complaint.  
Divers other complaints are made by the people, 
The Author's Impartia●●ie in duty.  but these may comprehend all; all which I leave to the consideration of all those whom they chief concern: My end is nothing but reconciliation, and reformation; it is but duty, and I dare not omit it; if I be blamed, it is not because I am guilty, but because I blame the guilty: If any such accuse me, my integrity shall defend me; if not, I had rather suffer for duty, or perish for loyalty, then to be made great by concealing evil, or doing any unworthy act.  
When Pompey was accused by the Romans for robbing the common treasure, he cleared himself, by producing the author, and freely confessed how fare he was guilty; was himself acquitted of the crime, and was much honoured by the people. Solon (though he was importuned by the people, refused to take upon him Sovereign authority, lest he should be suspected of tyranny; yet he at that time commanded and ruled all, and afterward wrote these Verses: 
I neither blush, nor yet repent myself,  
that have preserved my native soil always,  
And that therein (to hoard up trash and Pelf)  
no Tyrants thought could once eclipse my praise.   
Yet notwithstanding he reform the State, and neither stooped for fear of the great, nor flattered to win the multitude, but sweetened all to all sorts, by the rules of reason, mixing sweet with every sour, and force with justice, etc.  
Now having humbly related these general complaints of the people, 
Satisfaction to the complainers.  I desire (with submission to men of better judgement) to endeavour some satisfaction (if possible) to all the complainers: not by giving answer to their particular complaints, for that I cannot do; I may not either excuse nor accuse: It belongs to public Justice to hear and to determine, (not to me;) only by way of information, thus much I must say in vindication of the Parliament, that in such a time of trouble and distraction, as is at this time through all parts of the Kingdom, the Parliament being necessitated to use many instruments, as servants to them, and to appoint many Committees, and those Committees many agents under them, in every County: 
It hath been the care of the Parliament to appoint pious and just men in all places.  (of which there is a necessity) that all men so employed in the public services, might be both pious, and just; It hath been the care and diligence of the Parliament, however it falleth out, that some or many do prove otherwise, for men cannot see into the hearts of men, (God only is the searcher of all hearts) therefore it is possible yea probably true, that the Parliament may be, & are deceived in some men, and by some men; a 
g Mat. 7. 15.  Wolf clothed in a sheep's clothing; may be taking to be an innocent sheep, and by such inward Ravening wolves, injustice may be done, oppression, and unjust violence countenanced, and good men may be greatly injured, etc. It hath been so in former times, and cannot be wholly prevented in such times as these, (as anon I shall show you) though much may be done to stop the violent rage of such oppressors; oppressors are like Monsters with many heads; if one be strucken off, another comes in his room: And the Parliament cannot foresee it in the faces of men, before they be employed; no more than you the people & Commoners of England could see the hearts & intentions of many of those Knights and Burgesses, which you chose, and sent up to the Parliament; 
The people's negligence and irreligious choice in Knights and Burgesses, hath been the greatest cause of their misery & oppressions.  who have violated their trust, and perfidiously revolted from God, and from their Country, to destroy both the Parliament, and the people: These have been the strengtheners of the hands of the Enemies, and are the chief cause of all oppressions; the original of all the evils of which you complain: for without their assistance, things had not come to this pass, the enemy had not been able to do any thing; nor had the misery of the Kingdom grown to so great a height, nor of so long continuance. These men whom you trusted, have declared themselves open oppressors, and Enemies to the Kingdom. Now we know what they are, and you see your own faults, which you must mend for the future; nor is it impossible, nor unlikely, but some remain yet undiscovered, and act their parts, and your misery, in another Scene, under a contrary notion, who knows (like Judas) how to betray with a kiss, and say, Hail Master: for our enemies are not fools, they would not take all from amongst us, 
Secret Enemies hurt most.  to give counsel against us at Oxford, but would leave some to betray, & pervert counsel in other places: If any such are left in Parliament, they are but there as Judas was among the Apostles: yet these do us the greatest mischief, and most advantage the enemy, (nor is this any new thing, for it is the policy of all States) especially in Counsels, and Armies.  
This advantage David made of Hushai's staying with Absalon; 
Example.  
h 2 Sam. 15. 3●.  If thou return to the City (saith he) and say to Absalon, I will be thy servant, etc. then mayst thou for me defeat the counsel of Achitophel: nor was Hushai alone, for he had also 
i vers. 36.  Zadok and Abiachar, to consult with: And these had Ahimaze, and Jonathan, to carry information to David: this is ordinary in all States, and without question lawful, in a just cause, as david's was, and were in the Parliament to do the like; but the Enemy is as vigilant as we are careless, to prevent it with us.  
But that the Enemy hath such Counsellors, and such Intelligencers among us, is clearly manifest by the acting of some designs, and retarding others: And Aulicus may be in this evil occurrents a competent witness, who is not ashamed publicly to confess, that they receive daily intelligence at Oxford from Westminster, and London, and know what is done in their most secret counsels: I am sure they have no 
k 2 King. ●. 12.  Elisha with them, nor have they any Oracle to inquire of.  
Nor is it easy (though this be known) to have all these evils presently reform, especially these oppressing evils complained of: For, while War is in a Kingdom, injustice, oppression, violence, injury, cannot be kept out: That very Sword which is drawn really to defend & to maintain Law, will in some things, at some times break Law, 
In the time of a civil War, oppression and violence 〈◊〉 be prevented.  such are the evil effects of War; else War were not so great a judgement in a Land: where War rageth, there Ambition is awakened, there covetousness increaseth, there licentiousness is set at liberty, and violence beareth sway; the yoke of obedience is cast off, the peasant would be a Peer; wicked men get the upper hand, and good men are oppressed and abused; Justice is trodden under foot, etc. order is thrust out, and confusion filleth the Kingdom: it is the complaint of Zion▪ the City that God loved: 
l Lam. 5. 1●. 12.  Women were ravished in Zion, & Maids in the Cities of Juda, Princes were hanged by the head, & the faces of the Elders were not honoured, etc. Infinite are the miseries & calamities of War, beyond my expression; they are daily written in Characters of blood, and to whom shall we go for help? of whom shall we complain? or where can we have redress in all these things?  
If we complain, we must complain either against God, or against something else: but to complain against God we cannot, for 
m Psal. 145. 17.  God is righteous in all his ways, and holy in all his works: wicked Phara●h acknowledgeth 
n Exod. 9 27.  to Moses, the Lord is righteous: 
o Lam. 3. 33  God doth not afflict willingly, nor grieve the children of men: 
p Ezra 9 13.  and he punisheth less than our iniquities deserve: And to complain against men, is but like the Dog, to be angry at the stone that is thrown at him: For we know, (or should know) that men are but God's instruments, whether they do us good or hurt: Shimei cursed David, but David knew it was because 
q 2 Sam. ●. 〈◊〉.  God had bid Shimei curse: Israel was afflicted by Jabin, by Midian, by the Philistims, etc. but it was because 
r Judg. 3. 8. Judg. 3. 3. Judg. 6. 1. All affliction is from God, and for sin.  the Lord had sold them into their hands: they were never afflicted by any people, but God delivered them up to the enemy; nor were they ever afflicted by any men, or means, in their own Land, but by the hand of God: and God afflicts no man, nor suffers any man to be afflicted, but for sin; sinne only is our destroying enemy.  
And surely, 
We have nothing to complain against, ●●t our sins.  we have nothing to complain against, but sin; if we complain of wickedness in men, it is but to complain of other men's sins: if we complain of their wicked actions, as they are hurtful to us, they are but God's instruments, to punish us for our sins against God; 
G●d useth very wicked men as his instruments to punish the sins of his people.  for God useth (and that usually) very wicked men to be his instruments, to afflict his people; he punisheth sin by sinful men; that is, when God will punish or afflict a people, or a man, he letteth wicked men lose, to act their own w●ll in wickedness, to imprison, to oppress, to plunder, to burn Houses, Towns, and to kill and destroy, etc. That men err in counsel, grow at variance, are rob, wounded, killed, or are betrayed by those they trusted, or spoilt by those they should be preserved; it is all of God, and from God.  
It is true, 
Divisions among m●n▪ are just punishments of sin.  that divisions among men, in matters of judgement or practice, are occasions of Commotions and Wars etc. yet the efficient cause is from God; for, when by sin men are divided from God, God puts divisions among men: so long as Adam stood reconciled to God, all the creatures were at peace with him; but when Adam had sinned, the creatures were at variance with him, and among themselves: while Solomon walked with God, God gave him peace with all men; but when 
s Kin. 11. 9  Solomo●s heart was turned from God then God was angry with him; 
t vers. 14. 23  and the Lord stirred up Hadad and Rezen to be adversaries to Solomon: you know, that Ashur, and Assyrian, are called 
u Esa. 10. 5.  the Rod of God's anger; their malice, and their weapons, were but God's indignation; they held the staff, but God guided the hand: 
w Esa. 45. 7.  I the Lord do all things; God stirred up the spirit of 
x 1 Chro. 5. 26  Pull, and of Tilgath-Pilnesar, etc.  
But for your fuller satisfaction, 
Whence the ground and cause of all division is.  give me leave to expatiate myself a little in this thing, that I may fully inform your judgements whence all divisions crosses, & afflictions come, and how they may be reconciled; and in this, I shall impart nothing but truth to you: for I mean not (nor is it my Genius) to use disguise, like the woman of 
* 2 Sam. 14. ●.  Tek●ah, nor to speak by Tropes; Figures better set forth numbers than men, or truths; nor can I tell you any thing by way of Prophecy, what shall be▪ or when your misery shall end, as Elisha did of the Famine in 
a 2 King, 9 1.  Samaria; nor as the Prophet, that told the people, that to morrow the Lord would deliver their enemies into their 
b 1 Chron. 20. 15.  hands; for God Almighty doth what he will, and when he will; Times and Seasons are in his own 
c Acts 1. 7.  hands, and not for mortals to know: but I will truly show you what God hath done, and what he doth by his all-guiding providence every day; by which you may see and know, who, and what it is that hurteth you; and against that, you have cause only to complain: Affliction (saith holy 
d Job 5. 6▪  Job) doth not spring from the dust; it is not from below, but from above. Let men's malice be never so great, their ends never so mischievous and their contrivance never so secret, God rules guides, and disposeth all that they do: l●● men purpose what they will, 
e Pro. 16. 33.  God disposeth of their purposes, to his own end; who always useth wicked men as instruments to work his own design, and usually disappointeth them of their own aim, which chiefly they intended; for their end is quite contrary to God's end.  
That God useth all the counsels and actions of men to his own purpose, 
All counsels▪ are ordered by God.  you shall see; God complaineth, that the 
f Ezek 11. 2 Examples.  Princes of Israel devised mischief, and gave wicked counsel: God complaineth of the wickedness of their hearts; but you may see, God makes his own use of it, and makes that to be a means to 
g Verse ●.  bring the sword upon them, which was the thing they feared: again, you shall see that Israel is threatened with the sword, That it shall abide on their Cities and devour them, because of their own counsels; yet God saith of himself, 
h jer. 19 7.  I will make void the counsels of judah, and jerusalem, and will cause them to fall by the sword: God complaineth, that the Princes of Zoan are become fools, and the Princes of Noph are deceived and they seduced others; but (the Text saith) the 
i Esay 19 13, 14.  Lord mingled a perverse spirit in the midst of them: That Rehoboam forsook the good counsel of the grave, ancient Counsellor of his father, and followed 
k 1 King. 12. 13.  the counsel of young men, to oppress, and tyrannize over his people; it was not by chance: the young men shown the wickedness of their hearts, and Rehoboams corruption was discovered by it; but God turned it to his own purpose, as he had before threatened; for the sin of Solomon, 
l ● King. 11. 31.  to rend the Kingdom out of his hand, and give ten Tribes to jeroboam: therefore, whatsoever Rehoboam or his young counsel intended, God himself saith, 
m 1 King. 12 24.  This thing is done of me, (or all this is from me.)  
But to come more near to our present business, let us apply all this to ourselves, 
The application of things to ●hese present times.  and to these times of trouble, and misery, and consider from whom they are, and why they are come upon us: First, consider they are not from evil Counsels, from the Bishops, from the Queen, Papists, nor from Rome, nor the Devil, but as they are ordered by God, 
The Devil is the chief instrument, all ●icked men are his Agents.  for from him they are: It is true, the Devil hath a chief hand, as an instrument, but not as a cause; and all wicked men, Papists, and licentious, covetous, cruel, oppressing men, are petty instruments under the Devil, but all are ordered by God, though their aim, and end, is quite contrary to Gods: they aim at destruction of Protestants, and Protestant Religion; God turns their wicked aim to the preservation of both, and to the destruction of themselves: their aim is, to make themselves Monarches, and the people slaves; God turns it to the rending of Kingdoms and power out of their hands, and to establish the freedom of his people. 
Examples.  We know, that Laban's end, in pursuing of jacob, was for hurt to jacob; but God so ordered him, that it was for 
n Gen. 3●.  jacobs' good: Esau had his end, in coming out against jacob; but God order him to his own purpose. The Brethren of joseph had their end in selling Joseph; they hated him, and sought his destruction: but God turned it 
o Gen. 37. 4. & Gen. 45. 5.  to the preservation of joseph, and of all Israel. Haman had his end, in setting up a Gallows; but God turned it to his own purpose, quite contrary to 
p Ester 7. 9  Hamans' end and intent.  
Consider the evil Counsellors of the King; 
God disappointeth the ends of wicked men.  Bishops, Jesuits, Papists, etc. they propounded their end; in all which, God suffered them to go fare, till they thought they could not be hindered; their Plots were carried on by degrees, & gradations for at least twenty years, visible to our sense; we saw it, and we felt it: but at the period of time, when they thought to have effected all, and were as confident as Haman was of his design against Mordecai, and against the jews, than God put a turn to all. Look back but to these five years past, and consider, and you shall see Providence hath wonderfully ordered things against their design, and for our deliverance, beyond the counsel or power of men. Was it less than a wonder, that God should so order things, that by their preparations into the North with an Army, we should have a Parliament? It was contrary to their end: Was it not miraculous, that God so infatuated their counsels, that they established that Parliament, which now they cannot break, though many of them have lost their lives in attempting it? When Pharaoh had let the people go out from bondage, he repent, and pursued with an Army, to bring them back; but God turned it to his destruction. We have seen what our enemies have done against us, and what God hath done for us; what God will do more at the Red Sea, we know not.  
Secondly, 
〈◊〉 Gods end i● in afflicting his people, and what is the end wicked men propound to themselves.  Consider why these things are; I have already shown you, that all differences, all afflictions and troubles, are for sin: but God, though he use wicked men to b● instruments to punish sinful men and Nations, hath these two ends why he doth it; and that is, to destroy wicked men in their own ways, and to humble his people, that they may be delivered by God's mercy. Wicked men hate the godly, because they are not so wicked, so profane, and ungodly as they would have them; God afflicts the godly, because they are not so good, so zealous, and so holy, as God commandeth: God chastiseth to humble men, to bring them to repentance and reformation; and at this day doth therefore bring all these evils of punishment upon us, because we are an idolatrous, superstitious, lukewarm people; profane, stiffnecked and rebellious against God: That by these punishments and chastisements we may be humbled, turn to God, forsake our evil ways, pray to him, and seek his face; that he may do us good, destroy our enemies, establish our Religion, our Laws, our Freedoms etc. and make us the happiest people under Heaven, to all posterities.  
If so (for this is a truth) then why do we complain? 
There is no cause ●hy men should complain.  
q Lam. 3. 3●. ●0.  Wherefore shall a living man complain? shall a man complain for the punishment of his sin: no, but 
r Deut. 10. 1●.  Let us search and try our ways, and turn again to the Lord: This God looketh for▪ this is all he requireth of us, for all that he hath done for us▪ and for all that he will do for us, yet we murmur in all our afflictions, 
s Esay 9 3.  And turn not to the Lord that smiteth us, neither do we seek the Lord of hosts.  
To this will be objected (for I have heard this objection often) we murmur not against God, 
Objection.  nor for the punishment of our sins, nor against the common Enemy, against whom we are willing to hazard our lives and fortunes in this just cause; nor do we complain against the Parliament, for it is our life and safety: but we complain of partiality, injustice, and oppression in particular men, from whom we looked for justice, and by whom we hoped to be relieved from oppressors hands: these self-seeking men make a prey of us, they devour our estates, (which we freely give in this cause to God, and for our Country) to enrich themselves: 
t Amos ●. 6.  They sell the righteous for silver▪ and the poor for a pair of shoes; this is our complaint, and our discouragement.  
For fuller satisfaction, 
Th● deliverance out of Egypt was but a type of the spiritual deliverance by Christ, from sin & Idolatry.  and information of our judgement, consider, (as I said before) God is working a great and new work in the world, greater than that of the bringing of Israel out of Egypt, whereof that was but a type or figure; that was temporal, this is spiritual, and is fare transcendent; 
u jer. 23. 7:  So as ye shall no more say, the Lord liveth that brought up the children of Israel out of Egypt, but the Lord liveth which brought up, and led the seed of the house of Israel out of the North, and from all Countries, etc. the greatest works have ever met with the greatest opposition.  
God is now about no less work then to set up Jesus Christ on his Throne, and to pull down Antichrist from his Stage: Now as God hath his instruments to build, the Devil hath his instruments to break down; and as God pulls down the Stage of Antichrist (on which he acts his Idolatrous Scene) the Devil endeavours to keep it up: and to that end, sends forth his Agents into the world, 
w 2 Chron. 18, 20. Ezek. 2●. 3. Rev. 16, 13.  unclean and evil spirits to seduce men, to make them his instruments, 
x 1 Tim. 4. 1  who depart from the faith of Christ, and follow after doctrines of Devils; set up Idols in their hearts, and forsake justice and humanity to embrace devilish lusts: Now because God will cut 
y Zach. 13. 8  off the name of Idols out of the Land, and cause those evils spirits to pass out from among us; they are so much the more enraged, and bestir themselves, to hinder God's work: as jannes' and jambres 
z 2 Tim. 3. 8  withstood Moses, so do these resist the truth, being men of corrupt minds.  
Thus it is at this day; 
The Devil's malice joined with the Antichristian brood.  the Devil and his Antichristian brood (as it were) losing their wont Jurisdiction, ready to be tumbled down into the place of correction, storm, and stir up all their Agents, of all sorts, for they have agents for all places; hence it cometh, that our best societies are troubled: 
Agents of all sorts.  they have Agents in the Church, and Agents in the Commonwealth; great Agents for great Counsels, to hinder good designs; learned Agents for learned Assemblies, to trouble Religious Disputes; Military Agents for Militia Consultations, to impoverish the Commonwealth; acting Agents in fight Armies, to betray Designs; Committee Agents, finely fitted, and inter-weaved into Committees of all Counties, to breed dissension, and to tyrannize; besides numbers of insinuating Agents to pervert, and these have potent Armies to compel.  
Now to every one of these (and to many more) the Devil propoundeth several rewards, 
The Devil hath many baits to deceive and catch men.  suitable to every one's natural disposition and inclination, as baits and incitations to act their parts with diligence, which they make their main end: As for example, to the envious man he promiseth revenge, and he makes that his end: to the proud man he promiseth applause and praise of men, and that's his end: to the voluptuous Libertine he promiseth pleasure, that's his end: to the base and servile he promiseth liberty, and that he makes his end: to the ambitious he promiseth honour and high place, and that's his end: to the covetous man (and he carries the greatest stroke) he promiseth profit and riches, and that he seeks after as his chief end: and so for others; for the Devil hath a bait to suit with every ●ust: for me to take upon me to name them all to you, were beyond my skill, as fare as to number the motes in the Sun, or to measure the wind: It may suffice for your information, and this short Tract; to hint out the truth of things, to show you the ground and cause of your complaint, 
men's ●usts 〈◊〉 hyp●cris●e.  which ariseth thus: Evil men thus induced, and drawn by the Devil and their own lusts, disguised under the mask of Hypocrisy, in pretence of zeal to God, and love to the Commonweal; crowd in among the multitude into the public service, and fish in troubled waters, to accomplish their several ends, especially the reward of gain, which they expect either from the enemy for some acts of Treachery, in betraying us into their hands; or from the Parliament, for some seeming fidelity and outside service, or to get it by the spoil of others, as a thief that crowds into a house set on fire, pretending to save that which he intends to steal: from these evils, as from bitter fountains, do flow the great causes of all your complaints.  
Nor doth the Devil at one bring men to this height of wickedness, 
The Devil makes men, wicked by degrees.  for he cannot force any man's will, but works upon his lusts and bribes with promises, and so carries him on by gradations: as the cowardly Soldier is hardened by degrees; at first coming into the field he trembles and shakes at the report of every Musket, but after he hath passed through a battle or two, and seen a Victory, he is hardened so, as to account the bullets whistlings about his ears fine music, and dares encounter death at halfe-pike. We know that Solomon at first took but one strange wife▪ then two, then more, at last hundreds, or thousands: let the Devil but make one breach in the conscience, he'll come in like mighty waters, , till he overflow and drown both conscience and reason; we say in our proverb, over shoes over boots, and then, overhead and ears, and all. It is likely, that many of those men justly complained of, intended not so much injustice and oppression (as since they are guilty of.) When they first entered into the places of Collectors, Receivers, Auditors, Committees, Colonels, Captains, etc. but the love of money, (which the Apostle calls the 
a 1 ●im 6, 10.  root of all evil) which while some coveted after, have carried them violently unto all injustice: for (saith Solomon) 
b Eccles. 5. ●0.  He that loveth silver shall not be satisfied therewith▪ The oppressed may complain of his loss▪ but the oppressor will never say he hath enough; the covetous man rusheth into temptations, and snares, and huttfull lusts, 
c 1 Tim. 6. 9  which drown him in destruction and perdition: the love of money made 
d Numb. ●. 17.  Balaam go to curse the people of God; it made 
e 1 Sam. 22 9  Doeg flatter Saul, and accuse David; for a Kingdom 
f Sam. 15  Absalon will seek his father's life) and the hope of the Crown made 
g Judg. ●. 2.  Abimelech imbrue his hands in the blood of threescore and ten of his brethren: and for money 
h Math. 26. 16.  Judas will betray his master. What villainy is there in the world to be committed that for the love of money some men will not readily act? The covetous desire after gain depraves a man of reason, puts out the light of judgement and understanding.  
But most lamentable and dangerous of all is it, to see that the Devil should by this bait induce men, that have taken upon them the profession of Religion, to make shipwreck of faith and good conscience 
i 1 Tim. 1. 20. , like Hymeneus and Alexander and like 
k 2 Tim. 4. 10.  Demas, to love this present world. As there is nothing in the world more excellent than Religion, so no man is so honourable as he that is truly Religious. But there is no evil, 
No man so vile as an hypocrite either to God or men.  so evil and vile as Hypocrisy; nor no man so dishonourable, as he that takes upon him the profession of Religion for by-ends, and for advantage sake; such men are liars to the holy Ghost, they dishonour God above all sinners, they are a stain to the purity of Religion, a grief to all the godly, a stumbling-blocke to the weak, a hardening to ungodly men, and a rejoicing to the evil angels: an hypocrite 
l Job 1●. 16.  shall not see God; the sentence of wrath upon the worst of sinners, is but 
m Math. 24. ●1.  to have their portion with hypocrites: If any man draw back (saith the Apostle) 
n Heb. 10. 38.  my soul shall have no pleasure in him: 
o 1 John 2. 1●.  They went out from us, but they were not of us, if they had been of us, they would have continued with us: 
p Math. 13. 2  The thorny ground becomes unfruitful, and why? because the decenfullnesse of riches choke the seed of the word: our Saviour saith, it is a hard thing 
q Math. 19 20.  for a rich man to enter into the Kingdom of beav●n; but surely it is a harder thing for a covetous rich man to enter into the Kingdom of heaven. Many Patriarches and holy men, were rich men; and divers of them had their slips, sailings, and sins, which in Scripture are recorded for our admonitions; but (that I can find in all the Scripture) there is not one example of one holyman that was an oppressor or a covetous man. Certainly the Devil cannot do so great a mischief in the world as to procure a wicked worldling to take upon him to be a professor of Religion; 
The Devil 〈…〉 greater mischief then to make a wicked worldling to be a professor of Religion.  for (besides all other evils▪ he calls reproach upon God, and upon Religion by his godless actions, more than all Devils or wicked men can do. God saith of 
r 2 Sam. 12. 14.  David, for one sin committed by him, that he had given occasion to the enemies of God to blaspheme: and the Apostle Paul saith of such men, that 
s Rom. 2. 24  boasted of the Law, and yet by breaking of the law dishonoured God; that the name of God is blasphemed of the Gentiles through them.  
Neither is any of all this without God, God's hand is in all: 
t Amos 3. 6.  Shall there be evil in the City, and I have not done it? there is no evil of punishment befalls any man, but it is from God; but all the evil of sin is from the actor of it, and from the Devil, whose agents wicked men are: it is true, that God useth wicked men to afflict his people, 
Wicked man act for the Devil.  but they act for Satan and their wicked ends, in all the sin they commit; only God maketh use of them to afflict his people, for chastisements of sin sometimes, and sometimes for trials of their faith: 
u Zach. 13. ●  There is a refining fire through which a third part must pass; and in the end God will destroy wicked men, for that in which they have afflicted his people, 
They are simited by God.  and will blast all their designs, let them have never so great hopes for the effecting of them; for 
w Job ●. 14.  God will cut off the hope of wicked men, their trust shall be as a Spider's Web: Gods will and purpose is unchangeable; 
x Pro. 19 〈◊〉 Esay 〈…〉.  There are many devices in man's heart (saith Solomon) nevertheless the counsel of the Lord, that shall stand. Our Saviour Christ tells Pilot, that he 
y Joh. 19 11  could have no power, except it were given him from above: Nor did the 
z Acts 4. 2●  Rulers of the people, Jews nor Gentiles, any thing 〈◊〉 all that they did against Christ, but what was appoyted by the determinate counsel of God. Therefore there is no cause why any (man staring God) should be discouraged at any thing that befalleth them, to their persons or estates, 
Between 〈◊〉 seed of the bond woman and the seed of the free woman, there will ever be contentions.  while they walk in the ways of godliness and honesty: for, where there is a jacob and an Esau there will be strive, and while their seed remains upon the earth there will be emulations and injuries; one will be for God, and another for the world: and hence it is, if you observe, and consider well, that there was never any Reformation in the world, by turning to God from sin and Idolatry, but it met with great oppositions, and blood.  
Consider, 
No reformation without blood.  the very Covenant with Abraham was signed with blood; the Israelites came not out of Egypt, without blood; Idolatry was at no time ejected, in the times of all the Judges of Israel, but by blood. 
Examples.  When Hezekiah had destroyed Idolatry, presently Senacherib sought to destroy him and his people: when Asa made a Covenant to seek God and reform his Kingdom, Baasha King of Israel made war against him. The great reformation, after the 70 year's Captivity, was mightily opposed, from the first beginning of it till it was wholly finished, and continually hindered by false Accufations, by subtle Counsels, and pretended Treaties, and by open Violence. The promulgation of the Gospel was opposed from the beginning, and continued all the Primitive times, with bloody Perfecutions. The Reformation from the darkness of Popery, in Luther's time, was opposed by bloody disturbance to all Christian Churches. The Reformation that was begun by King Edward, was opposed with fire and sword: and in the Reign of Queen Elizabeth (of blessed memory) it was opposed by continued Conspiracies, and open Hostility, with effusion of much blood, especially in Ireland; and can it be expected, that it should be now finished without blood?  
If the beginning of this Reformation by King Edward and Queen Elizabeth cost much blood, it must needs be expected, that the perfecting of that Reformation now, 
The Antichristian br●●d have been many years plotting against us.  must cost much more blood; if we will but consider the Devil's malice, the potency of our enemies, their long time in plotting against us, the combination of all sorts of wicked men, united in One against Reformation, jesuites, Papists, Atheists, Libertines, etc. Hell and Earth have made a Confederacy, and raised all their Powers, at home and from abroad, to hinder it, and to destroy us, by feigned authority, and by the power of their Sword; besides, the Devil hath secret agents, like himself, tempters, that are undiscoveted among us who infuse Poison, and hinder Antidotes: And thus God will have it for a time, and then we shall call upon his Name, 
Zach. 13. 9  and he will hear us, and will say, You are my people, and we shall say, the Lord is our God; but we are not yet ready for such a Blessing.  
Consider, that our long continuance in sins for many years, notwithstanding many warnings, hath provoked God to lay long afflictions upon us; 
The former sins of this Kingdom, and our present impenttencie, cause our long afflictions.  and our present impenitency, and continuance in personal sins, do still increase God's anger against us We● make peace with our sins, and fall out one with another; writ God be at peace with us, while we are divided one against another; God is a God of Peace, 
a 1 Joh. 4. 16.  not of divisions▪ God is a God of Love, not of 
b 1 Cor, 14. 33.  confusion: if we love not one another God will nor love us, nor can we be 
c Joh, 13 35 Joh. 14. 47.  the Disciples of Christ. Do we now seek to make ourselves a Name on Earth, and to get great 
d Jer. 45. 5.  things to ourselves, while God is plucking up, and breaking down what he hath planted, and built up? Is this to build God an House, and a Sanctuary of Holiness? God now calls us to 
e Esay 22. 12. 13.  mourning, to weeping, and to girding with sackcloth, and shall we now be proud, and ambitious, and covetous, and oppressors; and voluptuous? etc. God forbidden: this is the way and means, to be 
f Esay 9 14.  cut off head and tail branch and rush, in one day.  
When God by Moses commanded to build the Tabernacle, 
The bvilders of God's house have ever been of one mind.  the 
g Exod. 3●. etc.  people were all willing hearted, of one mind, aimed at one end, all were pleased with the fashion that Moses had prescribed; so, when 
h ● King. ●.  Solomon built the first Temple, and when 
i Nehe● 18  Nehemiah built the second Temple; but when the people would build a Babel, they were divided, and they were scattered; 
k Gen. ●1 4  Let us build, say they, lest we be scattered, etc. 
l vers. 7. 8.  Let us go down (saith jehovah) that they may be scattered, etc. God's thoughts are not as our thoughts; when we seek safety in ourselves God will bring confusion. The Builders of Babel were confounded in their Language, and so scattered▪ we are confounded in our ends, our devices, and fashions of the Building; one thus another thus▪ a third after another fancy; all would be pleased but none will be satisfied: she that contends 
m 1 King. ●. 16.  to divide the Child, is no true Mother: if we seek to divide Christ, we are not 
n 1 Cor. 1. ● 12.  members; if we be divided among ourselves, Christ is not our 
o Ephes, ●. 15. 16.  Head.  
Consider all ye, the inhabitants of England, Have we not all One Father, 
p Joh. ●. 〈◊〉.  God? Have we not One Mediator; 
q 1 Tim 2. 5  Christ? And is not Christ and the Father 
r Joh. 8. 〈◊〉  One? Must there not be One Sheepfold and One 
s Joh. 10. 〈◊〉  Shepherd? Hath not Christ prayed, to the Father, that we may be One, as they are One, 
t Joh. 〈…〉 2.  that the world might believe? And yet shall we divide ourselves? We are not our own, but Christ's; 
u 1 Cor. 6. 20.  He hath bought us with a price. And shall we thus 
w Deut 〈◊〉. 6.  requite the Lord?.  
Besides, 
We should consider what great things God hath done for us by this Parliament?  Consider what God hath done for us▪ we were sold to our enemies, to be destroyed, but God hath saved us; we were in extreme bondage, but God delivered us: we cried for a Parliament, and God hath given us a Parliament, and not only a Parliament (as our enemies plotted and hoped) to destroy us, but a delivering Parliament, a Religious Reforming Parliament; for (so indeed it is) the bent and sense of this Parliament, is to set us free, and to reform things amiss both in the Church and in the Commonwealth: God hath given us a Parliament miraculously, like Moses, to give us good Laws; and God hath given to them as to Moses, a holy Assembly, like an Maron, to help forward the work of God. What could we have asked of God, that God hath not given unto us? We cried out against the increase and growth of Idolatry among us, and God hath taken it away: we cried out against Superstition, and a Popish Liturgy, and God hath freed us of all: we cried for freedom in the use of holy Ordinances, and God gave it us.  
Many other burdens and pressures, under which we lay, God hath freed us from, 
It is our own fault that we want any thing.  by this Parliament; if yet we lie under any pressure, it is our own faults, because we are unthankful to God for all he hath done, and remain still impenitent, under such personal sins for which God was, and is still angry with us: so that indeed, and in truth, we have nothing to complain of, but of our sins, 
x Jer. 5. 25.  which have withheld good things from us; and trouble the Parliament in the progress of the work, of our full deliverance. We all desire peace, to enjoy the blessings we have, and yet we contend and war one against another; but we seek not for gracious hearts, to be humble, and thankful to God for what he hath done for us: but we, like Jesurum, 
y Deut. 32. 15.  wax fat, and kick. God hath given us more than we could ask, and we grow wanton; we loathe the food of Angels, the 
z Psal. 78. 2●.  Manna that i● given us from Heaven, and lightly esteem of (Christ) the 
a Exod. 6. 14.  Rock of our Salvation.  
With how much less would we have been contented within the space of seven years past, than we now enjoy? (except the Wars, which our sins hold up) and yet we are less contented now, then when we had not the twentieth part of that we now enjoy; and might have yet more, if we would humbly ask it of God, or accept it from God: but we will do neither, so ingrate and evil we are. We complain of oppression, and yet we increase it, by our contention and quarrels: we would have peace, but we increase strife: we would have the worship of God settled, but we oppose God in the way and means that he hath appointed to settle it: we will not have Moses nor Aaron to be any Rule to us, we say, they take too much upon them, 
b Num. 16. 3.  and all the Lords people are holy, etc.  
Nothing will content us, 
We seek to bring God's word to our fancies, not to have our judgements guided by God's word.  but what we ourselves (or rather our fancies) shall choose; we will wear● no Coat but what is shaped by ourselves, nor will we forsake any sin, but what we ourselves will call sin: every one will have his own way, to worship God; and every one will have his own sin, to dishonour God; what is this but confusion? shall we call this a building of God a house? when one calls for a Stone, another brings him a Mattock; when another wants Mortar, a Maule is put into his hand; one calls for Bricks, and an Axe is given to him; one builds▪ and another beats down; but 
c Jer. 8. 6.  no man reputes of his wickedness, saying what have I done? We strive one to go before another in places of honour, but we will neither go before, nor follow after in the way of honourable humiliation: 
All sins do reign in some men at this day and are increased.  where is one man among a thousand through all the Families of England, that is a real truly reformed man? Is not the proud as proud as ever? witness gay clothes, rich attire, strange fashions, patched faces, curled hair, lofty carriage, etc. Is the covetous man less covetous? doth he not adore his bags as much as ever? overreach in bargaining, spare more than is right, and every way 
d Jer. 15. 5.  seek great things for himself: Is not the ambitious man as greedy of honours as ever he was? doth he not seek honours and greatness by vicious ways? and despise him that shall be said to be his equal? I would 〈◊〉 God it were not thus; Consider it, Is the oppressor less cruel? or is he not more violent in oppressing then ever? do not oppressors every where, in every place, of all degrees, 
e Esay 3. 15.  grind the faces of the poor without mercy, and beat the people to pieces? I know it hath been said by some▪ get their money, and let them starve or hang, etc. I wish men could prove me a liar in this thing, and that there were no such, oppressor: Is the voluptuous man less given to his appetite, and to all sinful pleasures, or less profuse in unnecessary vanities? What pleasure is there that he forbeareth, that he is able to compass? wherein doth he restrain himself (except for want of money?) doth he not seek after all varieties, after every kickshaw, and toy, and the ver●e fullness of Sodom? In like manner, doth the drunkard drink fewer health's? go more nights sober to bed? doth he swear fewer Oaths? or use less obscenity than he was wont? Nor is the lukewarm Formalist more zealous, but still the same that he ever was, except such zeal as is by the Apostle condemned, 
f Rom. 10. 1.  that is not according to knowledge; or rather, are not men of knowledge, such as have formerly been zealous for God in a right way, 
g Rev. 2. 4.  Fallen from their first love? Are there not many such, that seek to bring in new and strange doctrines into the Church? like the doctrine of 
h Rev. 2. 14. 15.  Balaam, and the Nicholaitans, and are a stumbling block to God's people; and say of themselves; like some in the Prophet Esay's time, 
i Esay 65. 5  Come not near to me, for I am holier than thou.  
It is true, every one will say sin aboundeth, and it is for sin that God hath laid all this upon us; but we look at other men's sins, 
Men look at the sins of others, not at their own.  not our own: either spiritual pride or carnal security hath blinded the eyes of the most of all English people, so that few lay his own sin to heart, or at least afflict his soul, because by his sin he hath dishonoured God: but my Christian brethren, if we would have all clean, we must every one sweep his own door, everic one must cleanse his own heart.  
Then be exhorted, every one of all degrees, from the Prince to the Peasant; 
Exhortation to repentance, and to reformation.  high and low, rich and poor, & If you love your lives, if you desire God's favour, and blessings to yourselves; If you love your Families, if you love your children, if you have any love to the Kingdom, or to the Church of God; yea, if you love your own souls, or love Jesus Christ, that hath bought you by his own blood, 
k Lam. 3. 40  Search and try your ways; 
l 2 Cor. 13. 5.  examine your own sins, and turn with all your heart unto God: Resolve every one for himself, and for his Family, as good Joshuah did; 
m Iosh. 24. 15.  Choose ye (saith he) whom ye will serve, but as for me and my house, we will serve the Lord: Except we thus do, and every one of us mend one, we may all perish as the Israelites did; and God will fayse a people to himself out of our dust: let no man look who shall begin, but rather every man strive who shall be first, that he may be an example to others, and he shall have greatest honour.  
Besides, 
Exhortation to liberal contribution God loo●●● 〈◊〉.  let every man with all diligence help forward God's work by liberal & large contribution, according as God hath made him able: the enemy; wicked men have drawn their sword to star the righteous, 
n P●a. 7. 1.  and have taken counsel together against the Lord Christ: 
o Psal. 2. 2.  Now God requireth a help with hand and estate: Mero● was cursed because they helped not. 
p judg. 〈…〉  He that is not now for Christ, must expect the same reward with them that are against Christ: 
q Math. ●2. ●0.  be not di●con●●ged at any miscarriages, it is God that doth all: do thou what God would have thee, and leave the issue to God: give freely, for that only is acceptable: God delighteth in a cheerful give●, 
r 2 Cor. 9 7.  but God accepteth no forced duty▪ obedience is more acceptable the● Sacrifice, 
s 1 Sam. 15. 22.  Consider, that when those sons of Bel●al of the tribe of Ben●am●●, that wrought villainy in Israel, were refused to be given up to the ustice of the Law, the other tribes of Israel made war against Benjamin (and by Gods own appointment, as you may fee in the story, 
t judg. 19 & judge 20. etc.  all the tribe of Rev●●mine defended those wicked men and came on't to batted, gave their brethren two great defeats: but at the third, they were wholly destroyed. And you shall see that after the Tribes of Israel returned from the battle, they made enquiry who of all the Tribes were not there to assist them, and they found that none of jabish, Giliad were there, and for that neglect sent and destroyed them all. 
u judg. 20. 9, 10.  Also you shall see that for this very neglect in Nabal, 
Read the story.  refusing to rel●eve David (in the same case that ours is at this day) he was by the hand of God struck with death, & God gave to David his Wife and all his substance. 
w Sam. 25. 3●, 3●.   
And as every one must give freely, so let all those that are Collectors and receivers of monies, take heed that they deal truly and justly, 
He that keeps any thing that is given, is a r●bber of God.  without fraud, and keep nothing bacl, for it is the Lords offering; will a man rob God? yet ye have rob me in offering, 〈◊〉 the Lord: 
x Mal. ●. 8.  but consider what followeth? ye are cursed with a curse, for ye have rob me, even this whole Nation. 
y Verse ●.  Annanias & Saphirah were both stricken dead for keeping bacl but part of that which themselves intended to give: 
z Acts 5. 3.  and shall it not fair much worse with them that keep back that which others give to God and the Kingdom. Let the covetous man also leave his covetousness and become liberal, and give to them that want: Let the oppressor take heed that he oppress not: especially oppress not the afflicted in the gate, for God will plead their cause, and spoil the soul of those that spoiled them. 
a Prov. 22. 23.  Oppression is a crying sin, and God will hear it. 
b jam. 5. 4.  Oppression (saith the wise man) maketh a wise man mad, 
c Eccl. 7. 7.  it drives him violently to a damning sin, and then it torments the wound is most intolerable, where the sense is most perfect, therefore let every wise man abhor it. A wise man that will be an oppressor, destroyeth his wisdom and himself: Nor let the ambitious man seek after honour, but strive to be humble, seek God and his glory, and God will make him honourable. 
d 1 Sam. 2. 30.  Let all those that are soldiers be careful to follow the precept given them by jesus Christ. Do violence to no man, neither accuse any falsely, and be content with your wages. 
e Lu. 3. 14  In like manner let them that are seduced in judgement seek peace and unity, and follow the exhortation of the Apostle: Speak all the same thing, that there may be no division among you, but that ye be perfectly joined together in the same mind and in the same judgement 
f 1 Cor. 1. 10.  And let all that are injured or oppressed, consider the necessity of the times, and multiplicity of great businesses, and patiently bear all that God layeth upon them, and commit the revenge of every injury done by men to God 
g Deut. 32. 35.  who will not despise us: Only let the injured or oppressed complain in righteousness, & justly to the Parliament, 
Those that are unjustly injured may and aught to complain to the Parliament.  of those that unjustly injure them (and no doubt) the Parliament will right them, for they are appointed by God to punish all injustice, & will assuredly in due time, both chastise the oppressor, and relieve the oppressed: Therefore murmur not, nor (as many do) repine that the Parliament doth no more, and that things go on so slowly, but rather admire (for so indeed we may all) that so muth is done as is at this day, and that so great a progress is made to Reformation, and bless God for it. Consider the mighty and many oppositions they every day meet with, both open and secret.  
Now in the last place, 
Exhortation to keep the Covenant, else we shall provoke God to more & greater wrath.  let me entreat (or rather beseech) all you my Brethren, that have entered into the League and Covenant in the presence of God, with your hands lift up to heaven, that you will seriously look over your Covenant often, and consider to what you have bound yourselves, and take heed lest you neglect any duty promised, or do any act contrary to the Covenant. For God, who is faithful in all his Covenants, expects faithful performance from us: 
Examples.  God is as just as he is merciful, if he have not performance, he will take the forfiture. Solomon by the breach of his Covenant with God, lost ten Tribes, which God rend from his Kingdom. 
h 1 Ki. 10. 1●.  Saul broke Covenant with the Gibeonites, and God sent a Famine in the Land for that sin. 
i 2 Sam. 21. 1.  Cursed (saith the Lord) be the man that obeyeth not the voice of this Covenant: 
k jer. 11. 3.  Those that swear falsely in making a Covenant do cause judgement to spring up as Hem. lock in the furrows of the field. 
l Hos. 10. 4.  God hath threatened to send the sword to avenge the quarrel of his Covenant, & to send pestilence and famine. 
m Levit. 26. 25, 26.   
Consider, we have entered into a brotherly Covenant with our neighbouring Kingdom of Scotland, and they with us, and we are now become Brethren; not enemies, (as in times past) this is a great mercy from heaven: We have cause to bless God for them, & they to bless God for us: And if we keep our Covenant one with the other, God will bless both us and them to all posterities: But if we remember not our brotherly Covenant, God will kindle a fire among us, 
n Amos 1.  and bring judgements upon us to devour us; therefore take heed of harkening to (much less believing) any false calumnious reports, (raised by a selfseeking faction) against our Brethren of that Kingdom; we know there is a Hereditary, or inherent emulation between some Counties of England, and the Scottish Nation, who are yet ignorant of the blessing by so happy a union: and we know there are particular contentious men for self ends, are uncharitable in their judgement and censures of them (our Brethren) & of their actions: They seek to stir up strife; Let their sin lie upon their own heads, but let not us partake with them in their sin, but as Christians admonish them and reprove them with meekness. A wrathful man (saith Solomon) stirreth up strife. 
o Pro. 15. 18.  And as coals are to burning coals, and wood to fire, so is a contentious man to kindle strife. 
q Prov. 26. 21.  That saying of Solomon is worth consideration: A froward man (saith he) soweth strife and division: That is, he plotteth to make it grow to a crop; in seeming to cast it away, he maketh it increase seven times more and greater: And a whisperer, saith he, separateth chief friends. It is a dangerous sin to break a Covenant with a heathen man, much greater to break with a Brother; Read for this purpose, jer. 34. 18, 19, 20. verses. And I will give those men that have broken my Covenant, and have not kept the words of the Covenant, which they had made before me, when they cut the Calf in twain, and passed between the parts thereof: The Princes of judah and the Princes of jerusalem, the Euruches, and the Priests, and all the people of the Land, which passed between the parts of the Calf: I will even give them into the hands of their enemies and into the hands of them that seek their l●fe: and their dead bodies shall be for meat unto the fowls of the heaven and to the beasts of the earth.  
And to them that have not yet entered into Covenant, I say it is our duty to do it: God and the Kingdom ●all upon you to do it, it is your danger that you do it not, and may prove your ruin that you stand against it. Therefore (as I love your souls) I exhort you to come in specility: that God requireth it of you; stead Deut. Chap. 26. verse 10. 11. 12, etc. I● you with●●ly 〈◊〉 to join yourselves with the s●ed of jacob, shame shall cover you, and you are in danger to be out off for ever; Read, Chadiah, 10, 11, 12, 13. verses.  
Consider what I have said and the Lord give every m●n understanding in all things, 
q 2 Tim. 2.  And incline their hearts to walk humbly, and with perfect hearts before God, not seeking their own ends, nor doing their own works: but that we may all seek God's glory, and do the work of God, as faithful servants to him, submitting to his will against our own ●udgments, and deying ourselves, that we may give all to God, from whom we have all, and wait with patience God's time. If thus we do, let me perish if God destroy not all our enemies, and make the deliverance of this Kingdom most glorious, and us of one mind and one heart: That we the Brethren of both Kingdoms shall be one, as we have Covenanted one with another. And as the Lord jehovah hath promised: I will give them one heart and one way that they may fear me for ever, for the good of them, and for their Children after them: And I will make an everlasting Covenant with them, etc. Which the Lord grant, for the Lord Christ his sake. 
r jer. 32. 9▪ 10.   
FINIS.