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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
war_n	great_a	king_n	scot_n	2,247	5	9.2324	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79831	Emanuel, or, God with us. Wherein is set forth Englands late great victory over the Scots armie, in a battle at Dunbar, Septemb. 3. 1650. And by many particulars of Gods acting and appearing then for us, it is certaine (and so much is clearly proved) that our armies marching into Scotland, and the wars undertaken and prosecuted against that nation, to be upon grounds of justice and necessity, as the Parliament of England hath declared. Also here is shewed, how grosly the Covenant is abus'd, and what an idoll it is now made. With the fraud and falshood of the Scots, and their kings hypocrisie and dissimulation. Moreover such objections are answered, as seeme to have any thing in them, against the point here asserted. / By John Canne. The first part, published by authority.	Canne, John, d. 1667?	1650 (1650)	Wing C439; Thomason E614_11; ESTC R206534	45,110	52

EMANUEL OR GOD WITH US Wherein is set forth Englands late great Victory over the Scots Armie in a Battle at Dunbar Septemb. 3. 1650. And by many Particulars of Gods Acting and Appearing then for us it is certaine and so much is cle●rly proved that our Armies marching into Scotland and the Wars undertaken and prosecuted against that Nation to be upon Grounds of Justice and Necessity as the PARLIAMENT of ENGLAND hath declared Also here is shewed how grosly the Covenant is abus'd and what an Idoll it is now made With the fraud and falshood of the Scots and their Kings hypocrisie and dissimulation Moreover such Objections are answered as seeme to have any thing in them against the point here Asserted By JOHN CANNE The First Part published by Authority Psal 41.11 By this I know that thou favourest me because mine Enemie doth not triumph over me Isa 26.11 Lord when thy hand is lifted up they will not see London printed by Matthew Simmons next doore to the Goden Lyon in Aldersgate street 1650. To the Right Honourable the Supreame Authority of this Nation the Parliament of ENGLAND SIRS MANY men have written well and effectually in the defenc of your Cause and have sufficiently proved it to be a righteous and glorious Cause Nevertheles as the Philistims stop'd the Wels which Abraham had dig'd and filled them with earth so it hath been the constant endeavour of some men by fraud and falshood to darken the cleare and evident truth which hath been opened to the end people might not have the benefit of such wholsome and sweet water But the Lord of Hosts whose Cause yours is hath like Isaac digged again the wels of water what was stop'd by others he hath opened He I say now is a Writer for you so that were there no Bookes extent pleading your Cause Gods owne hand were enough the late booke written as it were with pen and inke of divine providence were sufficient As the unbeleeving Jewes could not keep Christ in the grave though they rol'd a great stone before the doore of the Sepulcre but hee gloriously ascended so this righteous Cause which God hath put into your hands shall rise and shine as the Sun far and neere amongst the Nations of the earth In spight of enemies let them use all the the wiles wit and wayes they can to keep it under Aristotle saith omne inconsuetum est obscurum I confesse the way which I here take to justifie your Cause against all Adversaries of what name or title soever may at first seeme obscure being hitherto by few walked in Scire per causam is the common rode but when it shall be considered what light I have ●●nd whose hand as a Guide I here follow I question not but it will be acknowledged that a more certain way cannot be chosen to give a clear and full satisfaction to all men desirous to know on whose side the Truth and Right is between you and your Enemies I doe observe that there are two sorts of men unfruitfull Beholders of Gods marvellous and great works 1. The bruitish man as David calls him he never considers of them nor sees any thing of providence therein As Nicomacus in Plutarch fitly answered an Ide●t that could see no beauty in the famous Helena painted by Zeuxis take my eyes quoth he and you shall think her to be a Goddesse Even so had these men other mens eyes any spirituall discerning they would see in Gods dispensations so much of his power goodnesse justice c. as they would say Jehovah there is none like unto thee who shall not feare thee O Lord and glorifie thy name Another sort there are who will speak of divine providence and confesse that all things are gov●rned by Gods counsell and nothing comes to passe but according to his will and pleasure notwithstanding they will not see his hand when it is lifted up nor make any profitable and good use thereof As the Papist though in words they acknowledge the Scriptures yet by their corrupt interpretation in a manner deny them So these men though they confesse a providence yet by their unsound application thereof doe in effect deny it destroying with one hand what they build with the other And with this later sort I specially here deale I shall not trouble your Honours with a large Epistle Only thus as God by his Acting for you hath made it evident and you many times in your Declarations humbly confesse it that he is on your side takes your part justifies and ownes your Cause so let it appeare ●o the world by your Actings that you are not for your Selves and your own Interests but for God as owning his Cause which is Truth Righteousness Now the Lord who alone hath power to make you able to Act Appeare for him and his Cause as he hath Acted and Appeared for you and your Cause give you both hearts and hands so to doe And thus shall hee ever pray who is Yours most humble and faithful Servant JOHN CANNE EMANVEL OR GOD WITH US Wherein is set forth Englands late great Victory over the SCOTS Armie in a Battle at Dunbarre the third of September 1650. AS The Sun would shine in it's own brightnesse and glory though all the world were blind or did wilfully shut their eyes against it So will the Lord gloriously appeare in his mighty and wondrous works howsoever man shuts his eyes and a Isa 26.10 11. will not behold the majestie of the Lord nor see w●●n his hand is lifted up I make no question had the Scots ob●ained the Victory though not cloathed with halfe so many remarkable circumstances of Gods presence they would have said and their friends here likewise in the words of the Prophet b Psal 9.4 Thou hast maintained my right and my cause Thou satest in the throne judging right And as Protogenes said of the Painters line c Non enim cadere in alium tam absolutum opus Plin. na hist l. 35. cap. 9. none but Apelles could draw it So would they peremptorily have concluded had our Army been overthrown a speciall hand of God remonstrating a justifying of them their Cause their King and Kirk I hope without offence what they would have done had our Cause been theirs we may take the like liberty and with reverence to the place say d Psal 41.11 By this I know that thou favourest me because mine enemy doth not triumph over me Yea and make it appeare in the eyes of all impartiall and dis-ingaged men that the Lord was so with us and for us in this great Victory as doth strongly prove make good our Armies marching into Scotland and the Wars undertaken and prosecuted against that Nation to be as the e Decl. of the Parl. of England upon the marching of the Army into Scotland Parliament hath declared upon Grounds of Justice and Necessity 1. It is a sign that the Lord maintains the

party when the Philistims gathered themselves against them d 1 Sam. 13.5 thirty thousand Charets and six thousand Horsmen and people as the sand which is on the Sea-shore for multitude Overthrew Zerah the Aethiopian when he came against As e 2 Chron. 14.9 with a● host of a thousand thousand and three hundred Chario●s and by a small number in comparison of his What is to be learnt hence what observation to be rais'd what use to be made of such glorious Vctories such great Actings and high Appearances of God Onely that hee is f Psa 24.8 mighty in battle g Exo. 15.3 a man of warre h Ps 77.14 a God that doth wonders Great things and unsearchable marvellous things without number What nothing else Yes surely something more i Job 5.9 namely that he owned their cause and acknowledged them to be his Souldiers and k 2 Chron. 14.12 his host whom he delivered made Conquerours with a stretched-out Arm and with great judgments the others he took for his enemies and that their Cause was naught and wicked They might see by destroying them in such a wonderful and strange manner l Ps 92.5 A brutish man knoweth not neither doth a fool understand this I have read of one Atabalipa King of Cusco who being perswaded by one Vincent a Fryar to become a Christian upon this reason that he should serve the God that made Heaven and Earth The Indian asked the Fryar how he knew it he having a Bible in his hand told him he had learnt it there The King takes the Book in his hand opens it smels to it and lays it to his eare and hearkens if it spake any thing but perceiving he could have no satisfaction by his feeling neither did the Book speak to him hee threw it away and laughing at the Fryar told him that his Book and he were both fools Now such there are at this day and not a few for all the world like that Heathen King because God speaks not to their dull and blind hearts in their grosse and foolish way they profit not by the works of his hands neither are his present Appearances and Givings in to his people though the same with his former dispensations all along held forth in holy Scripture observed at least not acknowledged of them and God glorified as they ought and should doe But what of all this yet m Ps 10.16 the Lord is known by the judgements which he executeth 4. I suppose it cannot be parallel'd as his * In the 4 letters betweene him and the Ministers Excellency hath well observ'd of the like solemn Appeales unto God in reference to the Justice of a Cause a Deut. 17.8 between blood and blood between plea and plea and between stroke and stroke being matters of Controversie as was done by ‖ Solemn Appeales made by both parties to Almighty God The Answer of the Parliament to the Scots Kings Declaration page 36. both parties before the War began The Scots not only took God to witnesse that they had clean hands and pure hearts were men like Nathanael in whom there is no guile but * See pag. 23. in that Answ referred the Cause between Them and Us to the unerring sentence of the highest Judge as he should appear in his providence and mighty Actings either for us or them It is true they are a people presumptuous and lavish this way as in all their Remonstrances Declarations Petitions Answers c. may be seen evermore Appealing to the great and eternall God the searcher of all hearts and taking the Lord to record upon their soules touching their integrity and clearnesse in walking But howsoever seeing now b Psal 102.19 God hath looked downe from the height of his Sanctuary hath c Neh. 9.28 heard from heaven and d 2 Sam. 22.14 from heaven uttered his voyce and e Ps 76.8 caused his judgment to be heard Methinks they should feare and be still f Josh 7.19 give glory to the God of heaven and make confession to him and the rather because they know as he is a g Tit. 1.2 God that cannot lie a God that h Ps 33.5 loveth righteousnesse and judgement and i Ps 45.7 hateth wickednesse so it is k Ps 85.11 righteousnesse that hath now looked down from heaven and l 1 K. 8.32 in heaven God hath heard and done and judged his servants condemning the wicked to bring his way upon his head and justifying the righteous to give him according to his righteousnesse This Appealing unto God is like the water which was given in tryall of Jealousie m Numb 5.27 If the woman had done trespasse against her Husband the water would become bitter in her bowels her belly swel and her thigh rot But if n Vers 28. clean and not defiled shee should conceive seed and be fruitful So it is when men call upon God to judge their Cause and wil have a witnesse in Heaven and in his definitive sentence pretend to stand If they are Liers Dissemblers Hypocrites fals-hearted double-hearted c. no marvail if the Curse enter into them and that God by some visible sensible remarkable hand punish them for their great presumption and for such impudent boldnesse and because they did not o Deut. 28.58 feare this glorious and fearfull name JEHOVAH THY GOD. Again on the other hand if men appeal unto God as David did in the Cause between him and Saul p 1 Sam. 24.12 the Lord judge between me and thee and are upright before him walke in their integrity setting the Lord alwayes before them The Lord will open to them his good treasure hee will make them the head and not the taile they shall be above only and not beneath and wheresoever they goe they shall prosper Neither did the Scots rest in a bare appealing unto God as to plead the Cause between us and them but so confident they were or rather foole-presumptuous of Gods being on their side as if they had tyed him as the * Alex. Gent. Dic. l. 6. c. 4. Tyryans did their god Hercules with a golden chain to secure themselves of his residence among them And here some of their Ministers play'd their pranks telling the people yea and God too he could not be just and righteous and like himselfe unlesse he assisted them to destroy the Sectarian Army as they cal'd us to such an height of blindnesse and madnesse were they lifted up making true the proverb q Prov. 26.28 a flattering mouth worketh ruine Henry the 2. hearing Menz his Citie to be taken used this blasphemous speech I shall never quoth he love God any more that suffered a Citie so deare to me to be taken from me I am so far from wishing that any of them should be given up to such gall of bitternesse and power of darknesse as to blaspheme the God

received but ipse dixit their will and bare word and the great sound of a Generall Assembly Thus Reader I have thought good to mind thee of to wit howsoever the Presbyterian Ministers both here and elsewhere cry up the Covenant and in their Pulpits make it halfe their work to speake against Covenant-breakers notwithstanding they have not by the word of God ever shewed the same to be lawfull I say more and will abide to it there is not one of them single ‖ Nunqu●m va●● it aut valebit facere contra fidem Boz ● 16. c. 8. nor the whole Colledge of them together that can prove it to be the Covenant of God i Pro. 14 15. The simple beleiv●th every word but the prudent man looketh well to his going And now I come to the reasons the Covenant being the Scots Cause could not but incense the Lord of Hosts to jealousie and wrath against them considering the foule and grosse abuse thereof and to what bad and base uses it is put As 1. This Covenant as it wanders like Cain in the earth is now made a common Strumpet as the Prophet sayth k Eze. 16.15 openeth her feet to every one that passeth by It 's a cover for every pot A Scotch Army is raised to invade England and by the Covenant lawfull and by the same Covenant is unlawfull when the Kirk cannot prevaile to have what Generall they please a Fidler for all Companies a Cloak to any designe it 's like a Dutch-mans house you may turne it up or down wear it which way or how you wil. As it wil fit a Presbyterian so it will serve a Cavaleer or a Malignant likewise and as well their King and his party by it can as fairly carry on their interest of Tyranny and Idolatry as the other their way which they falsly call the cause of God And why not For may not the former abounding in their owne sence and taking the liberty which the later doe say the Church of Rome is best reformed according to the word of God and by the Covenant they are bound in their places to seek the extirpation of the Presbyterian-Church Ministry worship Government as Hereticall Factious Schismatical Cosmus Medicis Duke of Tetruria gave two Anchors for his impression with this word Duabus meaning it was good to have two holds This Covenant carries the like device or Coat-Arms two holds yea ten and they may be used any way put * forward or backward as men please and Politicians know how to turne and wind them so 2. That the Lord of Hosts was against the Covenant the Scots Cause no marvaile for if we will take the Presbyterian sence of it the Covenant enjoynes men to destroy the Churches and people of God and to suppresse the gifts of God and the Spirit of Christ in his Saints and Servants Yet so Cauté si non casté as Nero cladded the Christians in Bears skins when he perceived the Mastives otherwise would not devoure them so this great wickednesse in the ‖ This is the Covenant Tongue By this Covenant-Oath all Independents ought to be expelled from the house of Parliament yea not to sit in any Court of Judicatory to heare votes to determin the weighty causes of Religion Church Reformation but as offensive Rubs Remoras to he removed onely sound Presbyters Lords Commons to Rule The implety of Impunity pag. 12. It seems the Covenat in a Presbyterian sence destroys a man in things outward and temporall as well as things spirituall inward Covenant Tongue must be called the extirpation of Heresie and Schisme and under that colour men may act the highest persecution and the Covenant will allow it It is said that the comming up of the Preaching Fryars was purposely to suppresse the Truth and Tiberius made Caligulus his Successor that he might destroy these People I will not say that it was in any mans heart when this Covenant was first devised that it should be a Snare and a pit whereby to destroy true Religion and the faithfulst Professors thereof but this I will say as it is now interpreted and some would have it executed one maine thing to be found in it is the blood of the Prophets and of the Saints and of the souls of the poore innocents being like the Idolls of the Samoeds whose mouths and eyes are all bloody Or Hercules Image which had a string in his Tongue and a Club in his hand inficiet or interficiet perswade or kill I have seldome heard of the like Covenant unlesse that of Charles the 5. who Vowed to make the Decrees of Trent to be received by the Sword When he maketh Inquisition for blood l Psal 9.12 he remembreth them he forgetteth not the cry of the humble 3. This Covenant must needs be one of the things which God hates and is an abomination to him because it is m Prov. 6.19 a false witnesse that speaketh lyes and soweth discord among brethren The use end of a lawful oath as Pareus saith * Vt lites controversiae fimanter Comment ad heb c. 6.16 is that debates and controversies may cease So the Apostle n Heb. 6.16 An oath is the end of all strife * On the 3. Com p. 75. The taking of an Oath saith Mr. Elton serves to further brotherly love and to confirm lawfull peace and society between party party Countrey Countrey Kingdome Kingdome And a little after that Controversies which hinder love Christian charity may be ended So † Blakewel word for word What a Make-bate this Covenant is between man and man Family and Family Church and Church Nation and Nation I may speak the lesse considering our present sad experience shewes it abundantly It is no o Isa 54 10 Covenant of peace but an Ishmaelite whose hand is against every man As flyes sticking to a sore hinder the healing so this Covenant as a noisome flie keeps open the differences and breaches between brethren and neighbours obstructing the recovery and cure thereof Gideon's Altar and Ensigns did cary this motto p Judg. 6.23 New Transla marg JEHOVAH SHALOM that is the Lord send peace but on the Ensigns and Colours of the Covenant is engraven the marke of the beast WARRE AGAINST THE SAINTS covered over with a spetious pretence * See the Motto upon the Scots Colours hanging at Westminster For God and the King for Religion the Church c. As the Turks say it is for Mahomet that they make war upon the Christians and the Popes plead it in ordine ad deum that they supresse the truth and persecute the professors of it so they make the Covenant to speak lies in hypocrisie Woe unto them that call evill good that put darknesse for light and bitter for sweet 4. That the Scots Covenant and so their Cause was evill and therefore the Lord of Hosts fought against it appears

to be in vaine it is said f Numb 24.25 Balaam rose up and went and returned to his place and Balak also went his way doubtless as convinc'd that the Lord was so with Israel as they should not prosper in that way and course which they had taken up against him Will the Enemies of this Common-wealth be worse and more blind then they What blinder then Balak and Balaam It seems they are for howsoever they have gone as far in essayes and trialls and found no better successe yet have they not the understanding the others had that is to give over and cease as they did and goe every one to his owne home Balak brought Balaam up to the high places of Baal so hath the Enemies designe been * Namely by the late King and his wife who made it their Master-piece and ground-worke to have in the first place the Priests of Rome and England for their asistants Of her it may be said as Livia gravis in Remp. mater Tac. An. l. 1. brought unto the House of Baal The Priests of Roome have built Altars offered Sacrifices ‖ In the Popish Synagogues beyond Sea the late King was every where prayed for that he might prevaile against the Parliament and called upon their Gods their He Saints and She Saints for aid and assistance and the Parliament of England by them hath beene cursed with Bell Booke and Candle But there was no voyce nor any that answered The Lord who g Psal 20.2 sendeth his people help not from the high places of Baal but from his Sanctuary and supporteth them out of Sion turned that curse into a blessing unto us Besides whatsoever the Baalimites could otherwise doe as the Pope Cardinals Jesuites Monks Fryars with the English Arch-Bishops Bishops Deans Cannons the rest of that Viperous brood either by their counsells Policies * There have bin many great Collections among the Papists as voluntary gifts in all Popish Countreys for to furnish the late King with monies in his war against the Parliament besides the great sums he had from them other wayes Purses or what way else they have contributed from time to time all the furtherance and help they could But as a wet Sack wherewith a naked man is covered is so far from arming him against the cold that it doth increase his shivering So this Enemies Designe hereby was so far from being holpen or effected as this prov'd a means the Lords good hand so ordering it of its greater fall and ruine Truly in vaine is Salvation hoped for from the Hills and from the multitude of Mountaines truely in the Lord our God is the Salvation of Israel Isa 3.23 2. As Balak brought Balaam h Num. 32.14 into the Field of Zophim that is of the * So is the word by the Learned Interpreted Spies or Scowt-watches So the Enemies great cause or designe hath been here likewise witnesse the Popish prelatical and Malignant party who have watcht all opportunities to raise Hurliburleys and Commotion both in England and Ireland and where ever they have spied any advantage or imagined the least help of successe multitudes have made themselves ready to engage against the Parliament What i Isa 29.20 watching there hath beene for iniquity k Psal 37.32 to slay the righteous pretended to be for the Protestant Religion Priviledges of Parliament and the liberty of the Subjects now for the Covenant and reformation it is well knowne by what the blood-thirsty Irish and desperate English Cavaleers have often attempted but he that sits in Heaven laughed them to scorne so as their taking Counsells together their Associations conspiracies and insurrections in City and Countrey was to them no otherwise then a Quagmire or Irish-bog the more they stir'd the deeper they sanke and faster they were l Isa 47.11 Mischiefe did fall upon them and they were not able to put it off and suddain desolation which they did not know Our Army m Psal 18.42 Beating them small as the dust before the wind casting them out as the dirt in the street 3. As Balak when he saw he could not attaine his end by carrying Balaam unto the two former places he brings him then n Num. 23.28 unto the top of Peor to o Deut. 3 2● Beth-Peor the House or Temple of his God the Kirk in which his Idoll was the enemies designe their great cause after they have p Ezek. 9.5 wearied themselves to commit iniquity and with their lyes at length is brought to the holy place where under colour of Religion and reformation it may be the more strengthened and better carried forth But as Solomon sayth q Ezek. 24 1● The Sacrifice of the wicked is an abomination how much more when he bringeth it with a wicked mind As the Lord here saw * Si mulata aequitasnon est aequitas sed ini qua duplex quia iniquitas est simulatio Aug. Super. Ps 63. more dissimulation Hypocrisie falshood then on the high places of Baal or Field of Zaphim so doth the power of his anger the more appeare here the Lord will shew himselfe that he hath not pleasure in wickednesse is of purer eyes then to behold iniquity And howsoever perhaps they might flatter themselves and think He would hide his face and never see it or say How doth he know Can he judge through the dark Clouds Neverthelesse he did see their falshood and jugling how cunningly soever covered and hath left them as Lots Wife to be a Pillar of Salt a memorable example unto posterity not to provoke the Almighty and terrible God in such sort for as Eliphaz sayth in Job The Congregations of Hypocrites shall be desolate My flesh trembleth for feare of thee ‖ Job 15.43 and r Pro. 21.27 I am afraid of thy Judgements Two things I find more acted at Beth-Peor First Balaams wicked Doctrine who Counnselled Balak to lay a Stumbling-block before the Children of Israel whereby they might be occasioned to rebell against the Lord and so destroyed 2 Balaks putting off his Prophet without any reward when he saw he had received no profit by him and that all his juggling and Hocus-Pocus helpt him not O Lord how manifold are thy works in wisdome thou hast made them all What was that Declaration which the Scots lately counselled their King to set forth but * It carries the look face of their Kirk Balaams Doctrine a stumbling block a snare a pit For what was the maine drift and scope thereof but rebellion against God and man namely to have the English rise up in Armes against the Magistrate that so they might be cut off I say themselves their Families Wives and Children utterly undone and then the Scots to come in for our Gued or Goods As for the other particular their King perceiving now that he cannot carry on his designe by their Wiles wherewith they thought to have beguiled

England No more then Balaam helped Balak by his Enchantments and Sorceries he is so far from having any thoughts to reward them as that he is upon the point to cast them off and to cloth the naked Germaine againe with Red and Black as making use no more of the Blew for he sees the Covenant so ominous and unhappy as no designe or plot ever prospers that goes forth under the name of it As if God had spoken of it Cursed shalt thou be in the City and cursed shalt thou be in the Field cursed shalt thou be when thou commest in and cursed shalt thou be when thou goest out And thus much of Balak and Balaam or the pararell between them and the Enemies of this Common-wealth ‖ Isa 44.11 in acting their Designes or cause alike Let them all be gathered together let them stand up yet they shall feare and be ashamed together I should now speake something in Answer to such objections as might be made against the thing here stood for something I shall write although a larger discourse the Reader shall have in the Second part Object 1. Solomon sayth a Eccl. 9.1 2 Judicium carnis de administratione dei erga personas ipsas Junius in Loc. Est autem hic descrip●io elegantissima totius judicj carnalis ibid. Sententia carnis de administratione dej in mundo Gartw in Loc. No man knoweth either love or hatred by all that is before him All things come alike to all there is one event to the wicked and to the righteous Hence it follows that nothing can be concluded from Successes Victories or outward deliverances as if thereby it might be proved that God should owne and justifie one mans cause more then another Answ 1. It is a great Question whither these are the words of Solomon some say not but the Atheist or carnall reason is here brought in denying Gods providence and framing an Objection thus If things here below were ordered and administred by a just and wise God some distinction then would be seene between men and men in order to their condition and events of things but wicked men and such whose cause is sinfull and unjust prosper and have as great successe as the righteous and those whose cause is right and good Ergo. An Argument like Catos after Pompey was beaten by Caesar and the same in effect which the Scots and English Presbyters now maintaine to darken the glory of God shining forth in his works But 2. Admit another interpretation neverthelesse by these words All things come alike to all c. It cannot be meant as if nothing could be gathered from Gods dispensations in the World or that Events and successes prove nothing for such a sence is a plaine contradiction unto other Scriptures b Psal 34.15.16 The eyes of the Lord are upon the righteous his face is against them that doe evill to cut off the remembrance of them from the Earth When he saved Noah and his Family from drowning and left the rest to perish in the great waters delivered Lot out of Sodome and gave up the Sodomites to be burnt with fire and brimstone brought Israel safe through the red Sea and left the Aegyptians there to be overwhelmed and destroyed Here all things are not alike neither is there one event to the wicked and to the righteous Besides by the deliverance and good successe which the Lord gave Noah Lot and the Israelites it did appeare and had there been nothing else that same thing was enough to prove their way and cause to be better then the others It is therefore most true as one saith * Jermin upon Eccles 9.3 p. 312. As God beholdeth men who are not alike so he beholdeth them in a manner not alike And much to the same purpose are Salvians words ‖ Intelligis generalem quidem esse in omnes domini vis●onem sed meritorum fieri disparilitate di●● versum boni quippe aspi●iun tur ut conserventur mali ut disperdantur Salvian de Gub dej l. 2. Thou understandest the sight of God to be generall upon all but to be made different by diversity of their deserts for the good are beheld that they may be preserved the wicked that they may be destroyed so he 3. Should the place be understood that nothing can be proved by Events and Successes there would then little use many times be made of Gods pow er justice goodnesse or any cause to ascribe glory and praise unto him for his great and marvelous works for suppose he have saved a people by a speciall and mighty hand and destroyed their enemies in an unwonted and extraordinary sort and all this after both have solemnly and often appealed unto Heaven that the Lord would judge the cause betwixt them yet must not any man beholding these things say that God in all this either gave any signe or token to the Conquerors of approving their Action or that they subdued had not a just and righteous cause Now what place is there here if such Events and successes speake nothing to sing the Song of Moses Great and marvellous are thy works O Lord God Almighty just and true are thy ways thou King of Saints As for the grounds of the War between them it is possible many may be ignorant thereof therefore if they may neither say nor think of the cause by the events be they whatsoever here then they must either hold their peace or offer the Sacrifice of fools It is a rule in Aristotle Ex vero semper sequitur verum but this Doctrine that Events prove nothing cannot be Sound because such an absurdity and untruth follows thereupon 4. Had these men been living who teach that nothing can be concluded from successe or event when the ‖ † There is a● much now in a solemn appealing unto God as there was in casting a Lot so that if men being at difference doe appeale and that before the World unto God that he should judge the cause between them No question but the Lord now upon this appealing to him will doe as formerly he did in the Lot give a most righteous sentence by his ordering hand of providence And therefore it seems to me that had a Scot and others of his mind bin found out by a Lot as Achan was they would not have allow'd it or stood to it but have said One event to all Lot fell to Achan Jonathan Jonas and others they could easily have evaded it had it been their case as for example they would have pleaded all things come alike to all there is one event to the wicked and to the righteous And therefore whatsoever the successe or event be of the lot nothing thence can be inferred as to prove a man guilty or that any distinction or difference should be put betweene person and person Cause and Cause But what cannot men doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by wit and art as to make

instance that neither the Moon-light Star-light or Candle-light doth it or can doe it But thou wilt say by the shining light of the Sunne the day is known from the night Canst thou finde out the depth and subtlety of this argument looke over then upon the other it 's the very same in Mood and Figure because that Light or Appearance of God which is like Moon-light proves not the day or Cause therefore the greater light will not doe it not the sunne not the highest and most glorious shinings of God 2. That the Benjamites had an ill Cause and yet in Battle overthrew the Israelites two severall times we grant which might be to humble the one and harden the other but here the main and essentiall part to make the comparison hold between this Example and the thing whereto they apply it is altogether wanting We do not say that Victories and Successes barely considered prove a good Cause but this we say such may be the Actings and Appearances of God for a People so wonderfull may be their Victories and Deliverances as thereby it doth infallibly appeare the LORD his owning and justifying their Cause For the Victories which the Benjamites had there is nothing appeares in them of any speciall divine presence no remarkeable foot-steps of Gods walking in their Camp not one thing in the History witnessing a singular and transcendent love of God towards them Whereas our Victories all along in England Ireland and Scotland have had most apparent evidences of Gods especiall presence with us we have seen his Goings in our Army before us and our salvation hath been wrought for us by an extraordinary powerfull hand and therefore unlesse they shew us that the LORD was with the Benjamites in the same manner hee was with us * where doe they read that Israel Benjamin before they sought did both parties solemnly appeal to God and after they had referred the Cause betweē them to Gods tribunall seat Israel lost the Battle and gave them the like victory in the circumstances and severall particulars which we had over the Scots In mentioning this example as they shew their great perversnesse against the works of God and implacable malice to us so it only serves and we cannot imagine for what other use and end they bring it then to darken the glory of God and deceive simple people Object 3. Many have been great Conquerours as the Caldeans Assyrians Romanes howbeit wicked men and their Cause sinfull and unjust Ergo Victories and Successes in War prove nothing Answ That this Objection may be capable of answer there are 3. things to be cleared 1. Whether men howsoever wicked may not have just cause to fight and therein the Lord to take their part 2. How it doth appear that when their Cause was unjust that the Lord then gave them good successe 3. But if so then where is it recorded that wicked men in sinfull and unrighteous Causes have had the assistance and help of GOD in as full and large manner and way as we have had I have now done for this time and as I am upon closing I remember how the Clown served Aristides who giving his voyce to the banishing of Aristides and being asked of him unknown * Plutarch in Apo. whether he knew him against whom he had given his voyce answered that he knew him not but it was trouble to him to heare him termed a just man It may well be that some who know mee not will give their voyce against me for what I have now done but they must be such then as are troubled to hear of justice of an honourable and righteous Cause This just Cause I have indeed here pleaded and in the Second Part by the good hand of God assisting me will plead it more to the satisfaction of all such as love the present Government and desire the prosperity and peace of this Common-wealth FINIS