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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30577	The glorious name of God, The Lord of Hosts opened in two sermons, at Michaels Cornhill, London, vindicating the Commission from this Lord of Hosts, to subjects, in some case, to take up arms : with a post-script, briefly answering a late treatise by Henry Ferne, D.D. / by Jer. Burroughes.	Burroughs, Jeremiah, 1599-1646.	1643 (1643)	Wing B6074; ESTC R4315	105,730	154

he had rather live in the Countrey bring up his cattell and be quiet though he payes great taxes and be brought to be very servile yet that he may not be troubled his spirit can beare that servility let who will minde great things he loves to be quiet This was a low poore spirit and his posterity were for the generall very unworthy and vile For you shall finde in the division of the Land of Canaan that Issachars lot fell in Galile Josh 19. from the 18. ver to the 23. The description of their lot there from the cities as Jesreel the first and the out-goings of their border were at Jordan shews Galile was their place Now you know what was said of that place Doth any good come out of Galile usually it is so the posterity of men of servile spirits are vile and lewd 5. Difficulties are so far from disheartning men of courage that they raise their spirits They love a busines the better when they hear some difficulty is to bee passed through as Alexander said when he met with a great danger here is periculum par animo Alexandri Here is a danger fit for the spirit of an Alexander The example of David in this case is very remarkable in 1 Sam. 18. When Sauls servants told David that he might be the Kings sonne in law David was troubled at it and did not seeme to entertain the motion ver 22 23. but when they after told him of the termes upon which he should have this honour put upon him that it was to bring an hundred of the foreskins of the Philistims ver 25. which was a work of difficulty and hazard for on Sauls part it was propounded on purpose to be a snare to him for so sayes the Text Saul thought to make David fall by the hand of the Philistims now marke ver 26. when Sauls servants told David these things it pleased David well to be the Kings sonne in law that which he seemed to be troubled at when it was propounded absolutely that he is well pleased with when it is propounded with such a condition as had some difficulty in it wherby he had an opportunity to shew forth the excellencie of his spirit A base low spirit would have beene better pleased with it to have had such a thing without any such condition It is reported of the Lyon that such is his spirit as if he meetes with a prey that another hath killed before he will not meddle with it but he will seeke for one to kil himselfe if it be done to his hand as wee say he cares not for it but he will have one that shall be his own that he must doe something himselfe for it or else it pleaseth him not 6. A spirit of courage and true valour is not onely able to suffer willing to suffer raised by sufferings but can rejoyce triumph glory in sufferings account sufferings in a good cause great riches When we sit at home by our fire sides and have our tables furnished with varietie of dishes and goe to our soft beds and have the curtains drawne close we pitty poore souldiers that now lye abroad in the stormes upon cold earth who drinke water and often want bread yea many that might have fulnesse enough at home but that warlike spirit of theirs is above these things they can rejoyce in their hardships as much as you in all your abundance They think their lives more comfortable then yours because they are in service for the publique they have opportunity to doe worthily in their generations and you what do you doe you sit at home and have your ease and pamper your selves and doe nothing they would not by any meanes live your lives A true souldier like spirit is in his true element when he is in the midst of all the hardships of warres he loves to live and dye in such a condition Thus the Apostle a true souldier of Christ Rom. 5. 2. We glory in tribulations Moses accounted the reproach of Christ greater riches then all the treasures of Egypt Heb. 11. 27. Ignatius hath this expression He had rather be a Martyr then a Monarch When he heard his bones crash between the wilde beasts teeth Now sayes he I begin to be a Christian Cruaelitas vestra est gloria nostra sayes Tertullian to the persecutors Your cruelty is our glory Many of the Martyrs prepared themselves for their sufferings as Brides use to prepare themselves for their Bridegroomes with joy and gladnesse of heart The wounds they receive in the cause of Christ have more glory issue forth from them then blood they are an ornament to them they put a beauty upon them They account it far better to lose for God then to enjoy for themselves that part of their estates they part with in a good cause they account the best part of their estates they account themselves more rich in that then in what they still retaine Heb. 10. 34. They take joyfully the spoiling of their goods The reason of all is because their spirits are raised above creature-comforts their happinesse consists not in them they are not beholding to them for their peace and joy they can finde matter of joy in the parting with them as well as in the having them through that divine principle of holinesse that God hath put into them 8. A spirit of true courage hath all its fears swallowed up in the fear of God it hath learned to feare nothing but God and in order to God it sets the fear of God against all other fears One man fears poverty but I fear the God of heaven another fears reproach but I fear the God of heaven another imprisonment but I fear the God of heaven another death but I the God of heaven It sanctifies this Lord of Hosts and makes him to be the fear and the dread of it onely Cornelius the Souldier the Centurion of the Italian band is commended for his feare of God Act. 10. 2. a strange commendation of a souldier to be commended for feare yes for the feare of God This drives out all base fears by this he comes to fear nothing else but to be feared by his enemies 9. He reserves all his valour for this Lord of Hosts he hath no valour at all for sin there he is very fearfull his heart shakes at the very temptation to it and at the first risings of it there he seems to a worldling to be a very coward Other men have spirit valour enough for sin if we may call it valour but none for God This mans valour is all for God in his owne cause he is very flexible he manifests little spirit but when the cause is Gods then his heart rises there you may try him many people have passionate gunpowder spirits soon on fire in their own cause If they be crossed in their wils oh how resolute are they They will and they will they care not they care not what

The glorious Name of God The Lord of Hosts Opened in two SERMONS At MICHAELS Cornhill LONDON Vindicating the Commission from this Lord of Hosts to Subjects in some case to take up Arms. WITH A POST-SCRIPT Briefly Answering A LATE TREATISE BY HENRY FERNE D. D. BY JER BURROUGHES PSAL. 48. 8. As we have heard so have we seen in the City of the Lord of Hosts LONDON Printed for R. Dawlman 1643. To his Excellencie ROBERT Earle of Essex Viscount Hereford Baron Ferrars of Chartley Lord Bourchier and Lovaine one of His Majesties most Honourable Privie Counsel and General of the Army raised by the Parliament in defence of the true Protestant Religion His Majesties Person the Laws and Liberties of the Kingdom and the priviledges of Parliament THere is no man this day upon the face of the earth whom it more concernes to have this name of God The Lord of Hosts presented to him in the due lustre glory of it then your Excellencie whom the Lord hath not onely honoured to stand up even in the fore front to maintain his cause and the cause of his people but he hath even put upon you this his owne name he hath made you the Lord of his Hosts It is that which every Souldier may justly glory in that God himselfe seems to affect the glory of Arms when he causeth himselfe to be as it were sir-named THE LORD OF HOSTS The beams of this glorious name puts some lustre upon the meanest in an Army What a lustre then doth it put upon your Excellencie who stand so neare it Happy the time that ever you were borne to be made use of by God and his people in so noble and honourable a service as this We reade ZECH. 3. 3. of Joshua that great instrument of Reformation in the returne of JUDAH from her Captivity that he stood in filthy garments but the Angel spake to those who stood before him saying Take away the filthy garments from him and unto him he said Behold I have caused thine iniquity to passe from thee and I wil cloathe thee with change of rayment Those who stand up most eminent and forward in the cause of God and his people shal ever have some who wil seek to stain their glory by slanders and reproachfull names to put them into vile garments what viler garment can there be then the garment of Treason and Rebellion But the Angel stands by to take off these vile garments and to clense his servants even from this nominall iniquity he will put change of rayment upon them he will one day make it appeare that there were none so faithfull to God their King and Countrey as they The Lord that hath chosen Jerusalem saith the Text ver 2. wil rebuke them who thus stand up against his servants The Lord who hath set his heart to bring mercie to Jerusalem to his Church will certainly rebuke such as stand to resist the great instruments thereof Wherefore that which the Angel of the Lord protested to JOSHUA v. 6. I may in the name of the Lord with a little change protest unto your Excellencie Thus saith the Lord of Hosts if you will walke in my wayes and if you will keepe my charge then you shall have an eminencie in my house and I will give you places among these that stand by That is among the blessed Angels in the heavens If a cup of cold water shall not go without a reward surely then the venturing estate liberty limbes honour bloud life for the cause of Christ shall not goe without its reward Wherefore most noble Lord of our Hosts yea of the Hosts of God Goe on with true Heroicke magnanimity and prosper in the name of this glorious Lord of hosts The prayers of the Churches are for you the blessings of the Saints are upon you I beleeve never any Generall upon the earth hath been mentioned more in heaven then your Excellencie hath been and yet is in this cause That which is storyed of the Crosse appearing to CONSTANTINE with these words HOC VINCES I may with far more confidence apply to this name of God The Lord of hosts This I present unto your Excellence with this Motto Hoc vinces The name is in it selfe a box of sweet ointment give me leave to open it before your Excellencie that it may be fragrant indeed and adde quickning and strength To that true noble heroick spirit fit for great actions that God hath honoured you withall I here humbly present it opened and poured forth The blessing of it be upon you and those great things undertaken by you which is and shal be the prayer of Your Excellencies in all humble service and duty Jer. Burroughes To the Reader THe necessity of the time put me to preach upon this subject the City being in great feare of a great Army comming against it in the name of the King and the necessity of the subject for this time made me not unwilling to yeeld to the making my meditations upon this subject yet more publike Something I have enlarged especially in the argument of justifying the present taking up armes so much cryed down as if it were against the King to be by commission from the Lord of Hosts which is discussed page 27. and so on the satisfation of the consciences of men in this thing is of so great consequence in this time that every man is bound to afford what help hereunto he is able I should have had guilt lye grating upon mine own conscience if I had stifled what I might afford to the helping towards the satisfaction of others although therefore I am not ignorant but sensible enough that it is an argument wherein a man runs hazard enough yet whatsoever I suffer in it may I be usefull I have enough This I can say if I ever did or am like to publish any thing in the uprightnes of my heart aiming at the glory of God and thy good I blesse God I have comfort in this and in this whatsoever the issue be I shal rejoyce Certainly things had never come to that passe they are at if mens consciences had bin rightly informed in the liberties God hath given them The infusing contrary principles and making men beleeve that the subject must and would suffer any thing rather then rise up to maintaine his own right hath beene the cause of the bold adventures of many amongst us What I have said is breife comming to you as a Sermon it could not admit of larger discourse but if there be need it would not be very difficult to enlarge these things in another way Read for thy profit and I have my end Yours to serve for Christ Jer Burroughes IT is ordered this first day of December 1642. by the Committee of the House of Commons in Parliament concerning Printing That this Book entituled The glorious Name of God The Lord of Hosts be printed by Robert Dawlman appointed thereunto by M. Ieremy Burroughes the

Lord Ye shall not goe up to fight against your brethren returne every man to his house The Text sayes They hearkned to the word of the Lord and returned to depart according to the word of the Lord. What a mighty work of God was this what power hath God over the spirits of men yea of the greatest who think it an unsufferable dishonor to be controlled in any thing they have set their hearts upon Rehoboam a wicked man in the heighth of his pride and wrath thus strong apprehending himselfe exceedingly wronged so much of his Kingdome rent from him and there comes onely a poore Prophet and speakes to him in the name of This Lord of Hosts that hee should not fight against his brethren and all is stayed he returnes back again and sits down quiet Oh that now some Prophet of the Lord might have accesse to His Majesty and tell him that hee must not goe this way he doth that he is drawn aside by evill men about him that there is a misunderstanding betweene him and his people that nothing is done by us but according to the minde of God that we doe not endeavour to deprive him of any lawfull power he hath given him by God or man but onely to preserve our lawfull liberties as truly ours as he is born unto the Crown and that we might with peace enjoy the Gospell and serve the Lord and His Majesty in our own Land 11. The providence of God in war is great in removing it from one place to another The Lord of Hosts gives the sword commission to ride circuite from one Land to another Countrey and from one part of a Kingdome unto another Ezech. 14. 17. Or if I bring a sword upon that Land and say Sword goe through the Land so that I cut off man and beast in it The sword hath beene in many parts of our Land already even in the utmost parts Northumberland and Cornwall the two extremities of the Land as Dan and Bersheba in the Land of Canaan Just were it with God to give it commission to goe up and downe in the midst of it yea in great part hee hath done it already and how is it devouring even almost round about us the guilt of the misery our brethren have suffered the guilt of their blood is upon the whole Kingdome in as much as the whole Kingdome hath not risen even as one man to prevent it but wee suffer our brethren in severall places to bee devoured one after another one countrey hopes it will not come there and another countrey hopes it shall escape and in the meane time wee suffer our brethren to bee spoyled Jer. 12. 12. The spoilers are come upon all high places through the wildernesse They are come from the Countrey to the City the Countrey is to them but as a wildernesse in comparison of the City For the Sword shall devoure from the one end of the Land to the other no flesh shall have peace Jer. 25. 15. The Lord bade the Prophet take the cup of the wine of his fury and cause all the Nations to whom I send thee to drink it God hath given other Nations this cup of his fury France Holland Germany have beene drinking these 24. yeeres Spain Italy have had it a little of the top of it Scotland had we were afraid of it then here and they and we cryed to God If it be possible let this cup of blood passe from us and God in his great mercie caused it to passe from us but it went to our brethren in Ireland they have drunke deepe of it and still are drinking and whether God intends that wee shall drinke the dregs of it we know not wee had neede doe as Christ did in his Agonie Luk. 22. 44. yet pray more earnestly the second and third time If it be possible let this cup of bloud passe from us If an Agony cause Christs spirit to rise in Prayer it should then do ours it is a sad thing to have our spirits heavy dull and strait in such a time as this 12. The work of this Lord of Hosts in Warre is to give wisdome and counsell for the managing of the affaires of it and hee takes away wisdome and counsell when he pleaseth 2 Sam. 22. 35. Thou teachest my hands to war and my fingers to fight The same wee have Psal 144. 1. Other Generals have their Councell of War to help them that they may not miscarry in it but this Lord of Hosts gives all the counsell and wisdome from himselfe to all under him And in this there is much of Gods glory Esay 28. 24 25 26 27. The Lord accounts it his glory that hee teacheth the Plowman to plow his ground to sow his seede to thresh his corne his God doth instruct him to discretion the Text sayes much more then is the glory of God in giving wisdome to order and to leade Armies And when the Lord pleaseth he takes away counsail he besots men in their counsails mingles a perverse spirit amongst them befools them he turns their counsails upside downward and insnares them in the work of their own hands This made David pray against the counsaile of Achitophel 2 Sam. 15. 31. O Lord turne the counsail of Achitophel into foolishnesse what counsail that was you may finde 2 Sam. 17. 2. Fall upon him while he is weary and weake This war was raised up against David for his sin and yet God heares Davids prayer against Achitophel The same counsell was given against our Army of late by a great Achitophel when the question was whether they should come to the City or fall upon the Army the counsail cast it upon the Army because they were weary and weake not being together and how hath God turned that counsail into folly it hath bin our safety and preservation but their shame There God wrought for David in that Achitophels counsail was not followed although it was a more politique counsail it had more warlike wisdome in it then Hushaies had but for us God wrought in that Achitophels counsail was followed Thus Isai 19. 11. Surely the Princes of Zoan are fooles the counsails of the wise counsellors of Pharaoh are become brutish where are they where are the wise men and again The Princes of Zoan are become fooles Why are the Princes of Zoan so much mentioned there Because Zoan was the Metropolis of Egypt where the great counsail of Egypt was and verse 14. The Lord hath mingled a perverse spirit in the midst thereof and they have caused Egypt to erre in every worke thereof as a drunkenman staggereth in his vomit Jerom upon the place adds this to expresse the meaning Non solum ebrii sed vomentes furorē draconū furorē aspidum insanabilem not onely drunken but vomiting the fury of Dragons the incurable fury of Aspes And is not this the vomit of our adversaries at this day who are drunke with

wisely who have bin the cause of this disturbance Puritanicall Preachers are cryed out of So Elijah was said to be the troubler of Israel Amos was said to speak such words as the Land could not bear Paul was accounted a pestilent fellow a mover of sedition They cryed out of the Apostles that they turned the world upside down Luther in his time was called Tuba Rebellionis the very trumpet of rebellion But if men wil not shut their eyes and stop their ears they cannot but know the cause of our disturbance hath been the pride and cruelty of Prelates forcing illegall things both upon our brethren in Scotland and upon us Is it not as clear as the Sun that the disturbance began with their imposition of their own Service-book upon them Have not they their Preachers sought to infuse such principles into Kings that all is theirs to dispose on as they please That they are bound to no Laws A doctrine condemned by the Heathens We reade of Trajan the Emperour when he ordained any Pretor giving him the sword he would bid him use the sword against his enemies in just causes and if he himselfe did otherwise then Justice to use then his power against him also And as Ministers so people that have been most conscientious they have been cryed out of as disturbers Thus it was in the Primitive times if there were any evils upon the Countries where the Christians dwelt they cryed out of them as the cause of all the voice presently was Christianos ad Leones bring forth the Christians to the Lyons so now the Round-heads the cause of all Men that will examine things and are not mad with malice wonder how such an apprehension can arise They suffer the wrong and yet they are accused for the trouble of the Kingdom by reason of their sufferings they are more in the view of people then other men and therefore when men are in a rage they fall upon them that are next hand They indeed will not yeeld to such illegall things as others will they think themselves bound what lies in them to keep the Kingdome and their posterities from slavery and for this good service although it cost them deare they must be accounted the cause of all the evill in the Kingdome Did they ever plot any Treason as Papists have done from time to time Did they even in times of Popery ever seek to blow up Parliament houses as Papists have done There is a great deale of stir about these men but what have they done the very foundations of this our Land are out of course but what have the righteous done So far as they can they yeeld active obedience to what Law requires of them in what they cannot yeeld active they yeeld passive and what can man require more of them Onely they wil not yeeld to mens wils and lusts beyond that authority they have over them and who wil that hath the spirit of a man in him But these are not friends to the King Surely those who obey so far cannot without extreme malice be accounted enemies to the King They pray more for the King then any people doe yea they do more for him and his in a right way then any people doe Who have ventured so much of their estates to reduce Ireland to the obedience of the King as those that are thus called Round-heads Will it not be found that some few of these in the City of London have disbursed more of their estates for the Kings service in this thing to keepe this his lawfull inheritance in his possession and for his posterity then all those thousands that are now with the King in his Army And heretofore who were the men that were most free with their estates to assist the Parl and to have recovered the Palatinate but these kinde of men Howsoever now God sees and the world sees they are ill requited at this day No no God and we hope in time Man also will find our other troublers of the Kingdom rather then these The Lord judge between us and our adversaries in this thing As for the great cost charge the Kingdom is at 1. We must know those who have done least in this kind complaine most those upon whom the weight and burden of the work hath layn you heare not to make such complaints of the charge 2. Better venture halfe then lose all In this thing that saying is true Dimidium plus toto If we be too sparing now it is the onely way to lose all it is better to have but a piece sure then by venturing to keep all to lose all If we will keep all we may soon lose all as many have done they have kept their estates for the spoilers Yea we were better to have lesse as our own with freedom then more with bondage at the wils of others Times of extreme danger are no times of complaining of charges If a mans house be on fire were it not absurd for him to cry out against breaking of the tiles because it wil put him to charges There is a story of a man who in discontent hanged himself his servant comming into the room at that instant seeing his master hanging he presently cuts down the rope so saves his life afterward this man being extreamly covetous wrangles with his servant because he would rather cut the rope then untye it so put him to more charges Doth not all lie at the stake is not the very life of the Kingdom in danger is it not time for us now to have our hearts raised above these things Let us take heed our covetousnesse be not our undoing and if our enemies find treasure with us then how justly may they mock and jeere us When Constantinople was taken in the yeer 1453. it appears by the Turkish History that it was lost through the Citizens covetousnesse The Citizens were full of gold and silver when it was taken but would not pay the souldiers that should have defended them and so their enemies made merry with their riches The like is reported of Heydelburgh taken by their enemies not many yeers since upon the like ground God hath been beforehand with us in many mercies and he hath yet more rich and glorious mercies for us that surely will pay for all at last over and over again We are unworthy of our liberties unworthy of the Gospell if we prize them at so low a rate as if they were not transcendently above all the costs we have been at or are like to be at We think these charges much but there is not one yeare wherein our neighbours in the Low Countries are not at far more charge then we have been at this chargeable yeare all our extraordinary charges are below their ordinary But although there is nothing can be said but God allows of these wars yet were it not better in prudence that I be not seen in them for if I be

If it were lawfull to resist power abused it would open a way to people to overthrew powers duely administred 1. We do not say that power abused should be resisted but Will where there is no Power may be resisted 2. True there is danger in the peoples abusing their liberties and danger in Magistrates abusing their power He sayes he intends not to lay the least blemish upon the Parliament Yet in the Page before he sayes The Temper of the Parliament is dissolved and upon that saies the distractions in the Common-wealth shew the distempers and the danger of dissolution and what is the cause of it It would fill much paper to gather together the blemishes that this man casts upon the Parliament especially in his last page But that is not my work I would gladly have consciences resolved He proceeds to shew the difference between the Low-Countreys and us which no question is something but not so as can make what they have done lawfull and yet the Doctors tents right nor what we have done unlawfull He farther enlarges himself in discourse about the evils that accompany resisting of power Still we say power should not be resisted and where it is resisted sinfully yea where men in power are resisted any way there are like to follow sad consequences of affliction But what is all this for the satisfaction to conscience about the Lawfulnesse or unlawfulnesse of resisting men that have power in any case Then be comes to the oath of Supremacy and the Protestation The Answer to this depends upon what hath been said we swear onely to the Legall power we protest no further then the maintenance of that He saies conscience will look at that power he hath as the ordinance of God True what power he hath that is what the Laws give him we say is an ordinance of God But his abuse of power is a iudgement of God that we must cry to God against and a true informed conscience in that case will rather suffer then resist He still takes abuse of his power to be the doing whatsoever he please we denie that to be abuse of his power We say in that he doth not exercise his authorative power at all therefore he doth not abuse it If indeed some uniust Law should give him any power to do wrong the execution of this would be the abuse of his power and therein it is granted a true informed conscience would rather suffer then resist But in the other case when he doth what Law inables not to do all the arguments of the Doctor cannot so inform our consciences as to beleeve the State must rather suffer then resist Now the Doctor casts up his reckoning and thinks he finds it comes to thus much that he hath found Scripture and reason speak plainly against resisting He cries victorie to himself he tels himself what the issue of his own thoughts come to but he reckons without his Host his conquest is too hastie we are not of his mind I will onely observe one thing more in the conclusion of his Section If any shall be carried away with the name of a Parliament as Papists are with the name of the Church c. If the Church could do as much in matters of Religion as the Parliament can do in matters of the State the Papists were not so much to be blamed for being taken so much with the name of the Church as we are not for being taken so much with the name of the Parliament For 1. The Church cannot make new Articles of Faith or nullifie the old but the Parliament can make new Maximes to be accounted Law that were not before and undo what were before 2. The Church hath not a iudiciall power of interpreting the Law of God but the Parliament hath a iudiciall power of interpreting the Law of the State so as that is to be accounted Law which they interpret to be so I do not say that we are bound to beleeve that whatsoever interpretation they make was the scope and intention of that Law when it was first made But this I say that their interpretation must be accounted as much binding to us for obedience as the scope and intention of that Parliament that first made that Law Thus I have done with his Scriptures and the rationall part of his Book and I hope others will have done with it too If mens consciences be satisfied in the lawfulnesse of the thing it self Subiects taking up Arms against the will of the King His other part every one who understands how things are with us that is willing to be satisfied will be soon able to satisfie himself The substance of all that follows is suppose that Subiects may take up Arms yet whether there be sufficient cause for us to do it Toward the conclusion of the book the Dr. begins to be hot and somewhat bitter but I shall not here follow him in particulars but in the generall thus What the condition of our Kingdom is whether in danger or not What the condition of our Houses of Parliament whether they be safe or not whether their priviledges be broke or not Iudge you whether Doctor Ferne or all the Remonstrances and Declarations we have had from both Houses be able best to certifie us we have received information enough and seen and felt enough to make us beleeve that our Kingdom is in great danger but it may be the Doctor sits in his study like another Archimedis drawing his lines and the Swords must be about his eares before he will see or beleeve any danger to wards us The Doctor puts the case thus whether the conscience can be so perswaded that the King is such and so minded as that there may be sufficient cause to take up Arms against him in this he is as miserably mistaken as in all his other grounds from Scripture and his reasons if he thinks this be the controversie For 1. we take up no Arms against the King 2. Whatsoever the Kings mind be there is sufficient cause to take up Arms to defend our selves against others that seek our ruins We know of the plots of bringing the Armies in the North upon Parliament and City We know of the great preparations of Arms in forreign parts to send over hither and time hath discovered their further attempts although it hath indeed withall discovered they could not bring their attempts to their desired issue We know of many Delinquents that are fled from the Iustice of the Parliament which cannot be attached without force and if they may so scape as they do to what purpose doth a Parliament sit it will soon be made ridiculous in the eyes of the world We know what is done in the execution of the Commission of Array and that by force of Arms and all these things by those who are under the authority of the Houses of Parliament wherefore if they cannot prevent these