THe words are an amplification of Davids prayer, vers. 1. wherein he humbly desires God not to be still, while the Enemies are so busie; that he would not keepe silence, while the Adversaries roare and make a tumult; that he would not hold his peace, and lye downe, while these vant themselves so proudly, and lift up the head.

He strengthens his humble requests with very strong and prevailing Arguments.

The first he drawes from God himselfe, and his glory; which must needs suffer, if the Enemie might prevaile: and therefore he doth wisely interest him in the cause and quarrell in hand, Lo! Thine Enemes! O Lord! and they that hate thee! Joshua useth this kind of Argument, chap. 7.9. And what wilt thou doe for thy great name? and so Moses.

A second he drawes from Gods people, They are thy people, O Lord, thy hidden ones.

The third he insinuates, is from a due apprehension of the Enemie, and in them.

• Their 1. Pride.
• Their 2. Hatred.
• Their 3. Crueltie.
• Their 4. Cunning.
• Their 5. Multitude.

First, Their Pride, they have lift up the head.

Secondly, Their hatred and conspiracie against God, They hate thee; they are confederate against thee, thine Enemies, those are the expressions.

Thirdly, Their Crueltie against the people of God, (Gods dar­ling Israel) malicious purposes, bloodie resolves. They have said, come, and let us cut them off from being a Nation, that the name of Israel may be no more in remembrance.

Fourthly, Their cunning and craft, They have taken craftie counsell together, Cogita [...]runt unanimiter, they have made a [Page 2] league, entred into vow and covenant, as sometimes Pauls con­spirators, Acts 23.12.

Fifthly, Their multitude, They, and They, and Thine Ene­mies, and the tabernacles of Edom, the Ismaelites, the Moabites, and the Hagarens, &c. By all which enerveticall Arguments, he labours to endeare God unto his Church and people; that he would so arise, that they with all their purposes, machina­tions, and conspiracies, may be scattered, that he would so roare, and utter his voice, that all those cruell beasts of the forrest might tremble and be dismaid, that's meant by vers. 1. Keepe not still silence, or let not silence be to thee, hold not thy peace, be not still: That is, Arise, O Lord, and shew thy selfe in thy peoples behalfe, manifest thy power, thy wisedome, and thy goodnesse, thy power in sustaining and upholding thy weake people, and in over-mastring thine, and their Enemies: thy wisedome in counter-plotting, and over-reaching them in their devices, they are digging pits, O Lord, but doe thou dig below them, doe thou undermine them: thy goodnesse in protecting them from the intended destruction, and depopulation of thine inheritance, that they may not be cut off and cease to be a Nation; let it not be, Lord, that the memorie and posteritie of Is­rael be rooted out.

So then, if you take the words simply and literally, as an imprecation without any respect had to the spirit of pro­phesie, by which David here speakes, they are an amplification, as I said, of his first suit, and doe reflect upon those motives by which he had enforced his humble petition, ver. 2.3.4.5. as if he had said, O Lord, we have heard of thee in times of old, how graciously thou hast dealt with our fathers even in their greatest streits, against their Enemies, even then, Lord, when they were in their greatest pride and presumption; and in the very highest pinnacle of their jollitie and confidence: and namely, how bare thou madest thine arme then upon the Mi­dianites, when they lay at the foot of Carmell, by the river Ki­son, for number and multitude, as the Grashoppers; how thou didst exercise thy mightie power in the over-throw of those innumerable multitudes, by such weake meanes, as 300 silly men, under the command of thy servant Gideon, and didst total­ly rout them, so that not a man was left; and thereby thou, of thy goodnesse, didst give thy people quietnesse and rest from [Page 3] their Enemies about them. Nay, Lord, how thou didst magni­fie thy power, wisedome, and goodnesse, together, in delive­ring up the strength and multitude of the Cananites unto the weakenesse of a woman, even thy servant Deborah: Nay, that thou didst so provide for thy people, that the valiant, and re­nowned Sisera, should fall at the rent of a weake woman, even Jael, the wife of Heber the Kenite. Now, O Lord, true it is, the Midianites are dead, Sisera and Jabin are cut off, but more are risen in their stead; Loe! now, the Tabernacles of the Edomites, the Israelites, the Moabites, and the Hagarent, &c. these are as cun­ning, and cruell, and numerous, and proud, as ever those were, and thy name is as deare, & thy people as precious to thee now, as ever; and therefore, Lord, ‘Doe unto them as to the Midianites, &c.’

But we shall look upon the words at this time, as a prophesie; for albeit they run in forme of an imprecation, yet, it being considered what David was, a Prophet; we must needs thinke the ground of his speech was the knowledge he had touching the future estate of Gods Church; for which cause, he makes the desire of his soule sutable to the purpose and determinati­on of God; I say, this is nothing else but a propheticall speech of David, as therefore David well knew, and had said, that burning co [...]les would fall upon the wicked, and that they should be cast into the fire, and into the deepe pits that they rise not againe, Psal. 140.10.11. so here he testifieth the ful­nesse of his assent, and desire that it should be so.

I remember, Deborah and Barak, have the like propheticall im­precation, Judg. 5.31. So let thine Enemies perish, O Lord, but let them that love him, be as the Sun when he goeth forth in his might.

From hence then we have this ancient undeniable Truth to discourse upon; that,

The Enemies of God shall surely perish, as did the Midianites, and as Sisera, and Jabin perished.

Before we make any further progresse, it will be most ne­cessarie that we explicate the termes, what is meant by the Ene­mies of God, and who those Midianites were; what was Sisera, and what was Jabin, and how they perished.

1. In generall termes, they are the enemies of God, that hate the Church and people of God, thus you shall finde the Lord reputed [Page 4] Amaleck, an utter, and almost irreconciliable enemy to himselfe, because he was Israels enemy; he swore he should have no quarter, but he would have warre with him from generation to generati­on, beause he fought with Israel, Exod. 17.8, 9. and David is plain Psal. 9.4, 5. That those which reproached the footsteps of Gods annoynted reproached the Lord. So Acts 9.4, 5. Sauls spite was at Damascus, but saith Christ, Why persecutest thou me? the enmity was against him in Heaven.

In this very sence Zenacherib is said to raile against the holy one of Israel, because he railed against the Church and people of God in Israel, Whom hast thou reproached and blasphemed? saith God, and against whom hast thou exalted thy voyce? and lifted up thine eyes on high? even against the holy one of Israel, Esay 37.23.

God hath enemies of two sorts:

First, open ones, and more tolerable. Secondly, secret ones, and most intollerable.

1. They are open enemies to God, that seek to root out, and a­bolish his truth professedly, such were of old the Philistims, the A [...]o­rites, the Amalekites, the Midianites, &c. and after that the Babilo­nians, and other Monarches whom Daniel prophesied of, and [...] at this day are the Turkes, to whom the very name of a Christian is abominable.

2. The closer ones, and most intolerable, are such as shroud them­selves under the name of the Church, and Religion, but yet in deed and truth are enemies to the sincerity of Religion, i [...] and power of godlinesse. And these againe must be distinguished some doe professe a different kind of Religion, and use another manner of worship­ing God then the true Church useth, such were the Samaritans in ancient times, who after their rent from the Jewes, retained circumcision, boasted of their fathers, and expected the Messias, yet were not Gods people, but were deadly enemies to the Jewes, and therefore the Jewes had no commence, no dealing with them, John 4.9.

And such at this day are the bloody Papists, who boast they onely are of the Church, but yet under this pretence are against the Church, persecute, and are in continuall opposition thereunto. Hence it is that their Church is typed out by the name of the great whoore, Rev. 17.6. And she is said to be drunke with the blood of the Saints and Martyrs, whereof these late times have had lamentable and sad experience.

Now these bloody enemies use a double course, either open violence and hostility; hence it is Revel. 13.7. the Antichristian Church is said to have warre with the Saints; and what warres they have made with the Protestant Church, there is none can be so ignorant as not to know it. The other course they take is under­board, under decke, secret practizing, which is either by conspi­racies, poysonings, Armado's, Powder-plots, and (as now) civill wars, and all to bring our Kingdome and Religion to utter devastation and confusion, as they have done (already) upon Germany; or else, by privy suggestions of their creeping Jesuits, and Semina­ries, to corrupt the minds of the unsetled, and to poyson them with their Popish drugs; They come, (as one observes well) out of the Sea of Rome as the Sammons out of the Maine up into the fresher Rivers, and beget a new Spawne and Fry of Catho­liques, These compasse Sea and Land to make one of their profession, Mat. 23.15.

A second order of these enemies, that passe under the name and notion of the Church, are such amongst us that professe true Religion, but yet are adversaries to the power of Religion, such as those of whom the Father complained of old, Miseros nos qui Christiani dicimur & gentes agimus, &c. such as were Christened, and are therefore called Christians, or else you could not know them to be such, because of their scandalous, (and worse then heathenish) lives and conversations, having saith Paul, (a few of them) a forme of godlinesse, but denying the power thereof, 2 Tim. 3.5. Such as these, (the Lord be mercifull unto us) our Church is pe­stred with at this day, and the Land is even darke and overspread with them, as Egypt was of Grashoppers, Exod. 10.15. These can­not endure the yoke of the Gospell, will not abide to be ruled by the Word and Discipline of Jesus Christ. David complaines of some, Psal. 2. Let us breake their bonds asunder, and cast away their cords from us. Now Christ accounts those his enemies, not onely such as are in tearmes of defiance against him, (as he that said vi­cisti Galilaee) but such also as will not suffer him to reigne over them, Luke 19.27. But those mine enemies which would not suffer me to reigne over them, bring them hither and slay them. They againe are Gods enemies, that hinder the passage and preaching of the Word, and such as seeke, like Elim [...], to turne away others from the faith. [Page 6] All seeming (worldly) wise men are Gods enemies, for the wisdome of this world is enmity against God. And so are covetous wretches Gods enemies, for the amity of the world is enmity against God, Rom. 8.7. So are Epicures, and such as mind their bellies too much, Gods enemies, Phil. 3.18, 19. They are enemies to the crosse of Christ. And so are ob [...]tinate perverse sinners, who will not be reclaimed, but not withstanding all admonition, goe on still in a course of un­godlinesse, they are Gods enemies too, Psal. 68.21. God will surely wound his enemies and the hairy Scalp of such an one as goeth on still in his ungodlinesse.

These, and all these are Gods enemies and without repentance come within the list of this prophesied destruction, but yet they are not the enemies here chiefly intended; for albeit my Text includes one as well as another, yet it is to be collected from this president or patterne, by which the Prophet humbly beseeches God to punish the enemies of his Church, that the closer enemies are here principally aymed at. The cause why Moses was commanded to vex the Midianites was because they had drawne Israel to idolatry and whoredome. Now although the open enemies to Christia­nity, the Turke and Jew uncalled shall assuredly perish, yet they have not drawne so many from the true Religion, nor yet cor­rupted Gods worship so much as our closer enemies have done. It may be here and there a renagadoe hath beene corrupted with Mahumetanisme or Judaisme, but millions in our Land have been leavened with popish doctrine, and heresies from time to time, and thousands daily are by their creeping Seminaries insinuated into, infected with idolatry, and therefore, Doe unto them as unto the Midianites, as unto Sisera, &c.

The next thing for the opening of the point, is this, we must make an enquiry who thes [...] Midianites were, what was Sisera, and what was Jabin, what and where was this brooke of Kison, this I say, must nec [...]ssarily be unfolded, because the ruine of these is made a patttrne for the destruction of Gods enemies.

Midianites, these were of the posterity of Abraham by his con­cubine Keturah, 1 Chron. 1.32. who being turned Idolaters drew Israel to sinne in the Wildernesse, for which Moses revenged the Israelites of them, by the slaughter of all their males, and their five Kings, and a wonderfull great spoyle. But after recovering [Page 7] gaine, and oppressing Israel in their owne Land, were by Gideon and 300 men vanquished when they lay in the valley, like Grashoppers for multitude, Judg. 6.1.

Sisera was Captaine Generall of Jabins host, King of Canaan, he had 900 Chariots of Iron, and vexed Israel sore, but by Deborah a Prophetesse, and Barak a Captaine of Nepthali the Lord destroyed him and all his Host and Chariots, there was not a man left, and Sisera flying was killed by Jael Hebers wife, who drave a naile into the temples of his head, Judg. 4.2, 3, 4, 21.

Jabin was King of Canaan, as is said, who upon the death of his Generall Sisera was subdued and destroyed, vers. 23. of the said chapter.

Brooke of Kison, Brooke, or in the Bourne, i. e. the vally of Kison, the originall, (as my authour tels me) signifies a valley, and a river running in it, which our English cals a Bourne. Kison was a river at mount Carmels foot, by it Sisera and the King of Canaan fought with Israel, and were vanquished, as I said, and the Bourne Kison swept them away.

For the better illustration of the point in the discovery of the condition and fall of these people, you shall doe well to note these particulars, and the point will be cleare. In the Midianites then observe:

1. They did intrench upon the rights and priviledges of the Israe­lites, they did invade their Land, and sought to drive them out of that inheritance which God (the great Lord of the earth) had gi­ven unto them.

2. They did vex poor Israel exceedingly, saith the Text, destroy­ed their Corn, and other provision, Iudg. 6.4. and they encamped against them, and destroyed the encrease of the earth, and left no suste­nance for Israel, neither Sheepe, nor Oxe, nor Asse. And the children of Israel were greatly impoverished because of the Midianites.

3. The time of their destruction is noted to be when they were in their greatest height, they were as the Grashoppers for number, they were most confident and secure.

4. The meanes of their defeate is noted to have been weake and improbable; Gideon and 300 men against so great a multitude, and that the blowing of a Trumpet and the breaking and clashing to­gether of fraile earthen Pitchers should so affright and annoy such a terrible host of men.

[Page 8]5. The manner of the foyle given is not to be forgotten, it was an irrecoverable destruction, they were utterly routed, there were of them taken prisoners and slaine Zebah and Zalmana Princes, Oreb and Zeb Princes; nay in fine, all Midian was subdued, so that they lift up the head no more, Judg. 8.18.

Againe in Sisera and Jabin observe three passages:

1. These were in their jollity too, very presumptuous they were, and confident of the day. They had 900 Chariots of Iron, and they made no doubt of the conquest upon Israel.

2. The means also of their discomfiture, and most dishonourable overthrow, the brave Sisera was sold into the hands of a silly wo­man, and the King Jabin lost his life by an inconsiderable party who had likewise but a woman to be their Commander in chiefe, Judg. 4.9.

3. The manner of their overthrow, it was a fatall and irrecove­rable blow they received, All the host of Sisera fell upon the edge of the Sword, there was not a man left, Sisera himselfe sanke down at Jaels feet, and lay dead, and Israel prevailed against Jabin King of Canaan.

It will be easie to prove the truth of this Doctrine, by Scripture.

1. That the enemies of God shall perish as these did, namely, first in the height of their security, and in the top of their jollity, so much David notes, Psalm. 37.35, 36. I have seen the wicked strong, in great power, and spreading himselfe like a green Bay-tree, yet he passed by and to be was gone, I sought him, but his place could no where be found. So Psal. 92.7. When the wicked spring as the grasse, and when all the wor­kers of iniquity doe flourish, it is that they shall be destroyed for ever. And that of Paul is most consonant to the truth of this, 1 Thes. 5.3. For when they shall say, peace, and safety, then sudden destruction commeth upon them, as travaile upon a woman with child, so sure it shall come.

2. By weake meanes in comparison. Tis a generall rule with the Apostle, 1 Cor. 1.27. God, saith he, hath chosen the foolish things of this world to confound the wise; and God hath chosen the weake things of the world to confound those that are mighty, and things which are not to bring to nought things that are. Though all the creatures be at Gods becke, and the most noble creatures must obey when he commands, yet he can, (and doth oft) make use of the baser and most con­temptible creature to destroy and bring downe the pride of his [Page 9] enemies. Thus he had an Army of wormes to destroy proud Herod, to eate him up, Acts 12.13. And wee reade of another army, Joel. 2.25. The Locust, the Cankerworme, the Catterpiller, the Palmer worme, my great Army, saith God that I sent among you.

3. The overthrow shall be irrecoverable, like the breaking of a Potters Pot, as it is, Esay 30.14. And hee shall breake it like the breaking of a Potters Pot, that is broken to peeces, hee shall not spare, so that there shal not be found in the bursting thereof, asheard to take fire from the hearth or to take water out of the pit; Hence it is that the ruine of Antichrist is compared to casting of a Milstone into the Sea, with such violence, saith the holy Ghost, shall the great City Babilon be cast, and shall be found no more, Re. 18.21.

It is so, Ʋse. that the enemies of God shall surely perish (as these did) in their confidence? in their blood thirstinesse? by weake meanes? irrecoverably? O then how should our soules be filled with thankes? and how full ought our mouthes to be, of prayse? Psal. 136. O give thanks to God, saith David, for he is good, for his mercy endureth for ever; O give thankes to the Lord of all Lords for his mercy endu­reth for ever! This is almost all his Language, expressed and im­plied in this and many other Psalmes. Whats the matter David? who remembred us when wee were in our low estate, Vers. 23.24. for his mercy endu­reth for, &c. Who redeemed us from our enemies, for his mercy endureth for ever. And may not the Prophets in England compose such ano­ther Psalme in the behalfe of England, as this holy singer doth in the behalfe of his dearest; Jsrael; O give thanks, &c. For his mer­cy endureth for ever: who remembred us when wee were in our low e­state, for his mercy endureth for ever, Who Redeemed us from our ene­mies for his mercy, &c. Which remembred us at Knasby, for his mer­cy, &c. Which remembred them of Pembrook shire, for his mercy endu­reth for ever, Which remembred us at Leicester for, &c. Which remem­bred us at Tanuton for, &c. Which redeemed them of Bristoll for, &c. O give thanks unto the God of all Gods, for his mercy endureth for ever. Annos jam revolvitur Platonicus, what will you say if the Midianites be alive againe? Indeed tis true, their carkases are rotten, The Edomites, the Moabites, and the Amonite, are long since dead, and destroyed, I, but yet their cruelty and oppression doth yet survive, their pride and bloodthirstinesse remaine to this day; the same Tragedy is still acted, the Theater removed into [Page 10] another climat, it is but Vetus fabula, per novos Histriones. And therefore to quicken you to this duty, note these pa­ralells.

1. The old Midianites did first invade Israel intrenched upon their Rights and the Proprieties of Israel, sought to drive them out of the inheritance which God gave them. Did vex them thus many yeares together, spoyled the fruit of their ground and did ut­terly impoverish them, and I pray have not our new Midianites, Assirians, (call them what you will that's heathenish and cruell) taking since to their assistance the French Philistims, Welsh Egip­tians, Cornish Hangarims. The degenerate Ismalites of the Renegado English; have not these I say (or most of them) wrested away our lives? our liberties? our houses? our all? and have they not shed our blood like water on every side of Ireland? and England too?

Nay have not the bloody miscreants of Ireland (since assisted by the enchanted English, who have since own'd the massacre and made it theirs by cessations and pardons.) have not these I say followed over Sea those poore exiles, having left them nothing but their lives for a prey? and have they not since cut more throats by authority? And have they not bin rewarded with immu­nities? and the name of Subjects? And is it not therefore, because they should contribute their assistance to butcher more?

O Brethren how have all these vermine (amongst them) spoil­ed a fruitfull Land? and made the Land dark with them? have not their swords (touched with the magnetique stone of in­humanity to draw blood) made many a wife a Widdow? many a poore child, fatherlesse? many a woman, childlesse? Nay in conclusion, have they not utterly ruin'd families? Cities? Towns? Houses? Have not their confederacy, burnt, spoild, wasted; Ci­ties? Villages? Houses? and do you not think the late baptizing of the Irish into the name of catholique Subjects, was not accom­panied with a crosse to England? will not all these Acts of grace, Cessations, pardons, immunities, priviledges, &c. produce one ten thousand more?

Well, wee grant these Midianites are very strong and numerous, and inferiour to no monsters in their desires after blood.

2. The old Midianites vexed Israel 20 yeares. And how many [Page 11] yeares, (suppose yee,) hath this fatall spirit of Division beene working? how long hath this intoxicating drinke of dissention and civill war beene brewing? How busy have the Jesuits and Seminaries been for these many yeares to bring us to this passe? And now at last, unhappy day! to charme the Prince from his people, and these from one another miserably.

How truly may poore England take up that of the Psalmist? Psal. 129.1.2, 3. Many a time have they afflicted me from my youth up (may England now say,) yea many a time have they afflicted mee, but they have not prevailed against me, the Plowers plowed upon my back, they made long their furrowes, but the Righteous Lord will cut their snares asunder.

3. The Midianites were very strong and numerous, lying in the valley like Grashoppers for multitude, secure enough, nay asleepe in security, for one of them dreamed. And have not poore Eng­land enemies? nay, who hath shee to friend, but God that made the Island? Oh the numberlesse number of enemies all about us; none but Midianites, Cananites, Egyptians, Philistims; enemies within us, without us; How truly may wee say of our enemies as David in this Psalme? Cogitaverunt unanimiter; The Tabernacles of the Edomites, the Jsmalites, &c. and yet note, (for I drive at this use of thankfulnesse) these Midianiies were destroyed, in their jollity, in their security, for all their multitudes, and so (blessed be God,) were ours at Nasby, when they did pride it in their hearts, when they had shared the inheritances of our wor­thies between them, and had in their thoughts ransackt that great City, London, the blessing of this Land.

Nay were not these Midianites so confident of the Estates of the Protestant English Rebels (as they pleased to stile them) that they had gotten empty titles aforehand of Knights, Vicounts, Lords, &c. sutable to such addition of estates and inheritances as should (no doubt) be graciously conferred on them for their great service a­gainst the state and happinesse of England.

4. These Midianites were overcome by weake meanes, so great a multitude, so formidable an army, were overcome by Gideon, and (as it were) by 300 silly Musquiteers. And were not our e­nemies very numerous? Many of your eyes beheld it, and had they not a little before beene fleshed with many victories? And [Page 12] yet, see, were they not overcome by our new molded, despised contemptible army? the very object of their friends feare, and pity, and their enemies contempt and scorne?

5. The old Midianites were irrecoverably discomfited, to­tally routed, many of their chiefe and principall men taken pri­soners, and put to the sword, Oreb and Zeb, Zeba, and Zolmana, (as before) so that they lift up the head no more.

And have not ours received a great Foyle, a Rout, and (wee hope) an irrecoverable one too? and though we cannot say they lift up the head no more, or that they were so overcome that they could not Rally, and doe more mischiefe, yet it may be sayd of this conquest, as was of Israels victory, Judg. 4.14. The hand of the children of Israel prospered and prevaled against Jabin King of Cannan untill they had destroyed Jabin King of Cannan, (so blessed be God,) our armies have bin ever since in a prevailing condition, they have almost in every place prospered and prevailed over the enemy, and many occasions have bin given to the Church of pub­like thanks unto God for many victories.

From the destruction of the Midianites we are next to bend our thoughts and meditations on the ruine of the Canaanites, and a­mongst them, their Generall and King here mentioned.

1. These were overthrown too, in their greatest height, (as were the Midianites) Sisera, was well appointed and provided, he had the command of 900 Iron Chariots, which was in those dayes, a great strength, and by these were the children of Jsrael oppressed a long time.

2. The meanes of Sisera's ruine, it was effected by a weak woman so Deborah notes that especially in her song, Jud. 5.27. At her feet he bowed, he fell, he lay down, At her feet he bowed, he fell, where he bowed there he fell down dead.

3. It was a finall, a totall, an irrecoverable rout, a perpetuall destruction, all the hoste of Sisera fell upon the edge of the sword, there was not a man left, Judg. 4.16.

Thus have I shewed you the manner how the adversaries of Gods Church, and people shall perish, as the Midianites, and as Sisera, and as Labin King of Cannan.

1. In their greatest Pride, Security, Confidence and Pre­sumption.

[Page 13]2. By meanes (in mans opinion) unlikely, most improbable, ab­surd, foolish.

3. And after their fall, they shall not recover to do any more hurt. Blessed be God, our times do verify the truth of this prophe­sy, by Gods indulgent care and providence over his people of this nation at this day.

1. Our enemies were once this Summer very confident, very sure of us. They said one to an other, as Sisera's Mother did, to her Ladies, Judg. 5.30. Have they not gotten? have they not devided the spoile? those that lived most remote, in places far distant from our Metrapolis? were most confident by that time (the time of their defeat) they had been possessed of our Associated Counties, had devided the spoile there, had assuredly distressed London, nay possessed London; I need say no more for discovery of their pride and confidence, The Cabinet opened speakes much hopes and many promises to that party. Thine eternally assures them of their ends, and expectations. Much good now in each mans thoughts to the Catholick cause, nay this Monster, was almost come to the birth. They made now full account of the golden day, (lost in 88 and Powder plot) in which they should wash their hands, (as some had said,) in the blood of all English Protestants, and re-establish their old Idolatrous service of their Breaden god. That for their pride and confidence.

2. By weake meanes, as I have said, the Lord knowes there was no man could promise to himselfe any comfort at all, if he look no further then unto second causes, There was nothing but ill presaging clouds and gloominesse in every good mans looke, that walked the streetes of that great City. The selfe denying vote was past, the army was not onely new molded, but now moul­dred also, our soule was brought very low, and did even melt, yet God remembred us when we were in our low estate for his mercy, &c. Psal. 136.23.

3. They were overthrowne with an overthrow, 'twas the grea­test foyle they ever received, and wee hope in the mercies of a good God, that shortly either their faces will be filled with shame that they may seeke Gods Name, v. 16. or else that they shall be utterly, irrecoverably subdued, as Midian was, as Sisera and Jabin were, so that they shall lift up their head no more, according to this propheticall imprecation.

Ʋse. If it be so that the enemies of God shall surely perish, then tell them of Babilon (and you may them of Basing too) it will cer­tainly go ill with them, for the reward of their hands will be given them, Esay 3.11. Let this be terrour and astonishment to them, more then either the roaring of our Cannon, or the terrible bur [...]ing asunder of the Granado, let their joynts loosen for feare, and their knees smite together for horror, for as true as God is in Heaven they shall perish, I say unlesse they repent, they shall assuredly perish, and come to a fearfull end.

Tell them from the holy Ghost, from the word of truth, that their destruction shall be terrible, it shall be timely, it shall be totall.

1. A woefull day sayes Jeremy. Jer. 17.16. A day of wrath, a day of trouble and distresse, a day of wastnes and desolation, a day of thicke darkenesse, clouds and gloomines, these are dreadfull, (yet true) expressions, they shall be devoured, the fire of thine enemies, O Lord shall devour them. Ps. 7.12.13. He hath whet his sword he hath bent his bow and made it ready, he hath also prepared for him the instruments of death, and ordaineth his arrowes against the persecutors. So Moses Deut. 32.41, 42. J will, saith God, Render vengeance to mine ene­mies, and will reward them that hate mee, I will make mine arrowes drunken with bloud, Cruell judgements▪ So Psa. 11.6. upon the wicked hee shall raine snares, fire and brimstone; and an horrible tempest, this shall be the portion of their cup.

2. It shall come suddainly and unexpectedly. Deut. 32.35. To me, saith the Lord, belongeth vengeance and recompence, their foot shall slide in due time, (that is, their fall shall be suddaine, as the fall of a man when his foote slideth, and downe he comes at once) the day of their calamity is at hand, and the things that come upon them make hast, and so Psal. 64.7. It is said of them that bend their bow and aime at Gods perfect ones, that the Lord shall shoot at them with a swift arrow suddenly: suddenly shall their stroake be. And the Prophet Esay tells us, that the multitude of the terrible ones shall be [...] the chasse which passeth away, and it, (that is there scattering) shall be at an instant, and because they are a rebellious people, and will not heare the Law of the Lord, Esay 30.9. but despise the preaching of the word, and trust in oppression, v. 12. therefore v. 15. Their fall and breach shall be suddenly as the swelling in a high wall, the breaking whereof commeth suddenly, at an instant.

[Page 15]3. It will be a totall ruine, every one of all sorts shall perish, these here all perished, there was not a man left, how long will yee imagine mischiefe against a man? yee shall be slaine, all the sort of you, as a bowing wall shall yee be, and as a tottering fence, Psal. 62.3. Their Pastors are become brutish, saith Jeremy therefore they shall not prosper, and all their flocks shall be scattered behold the noise of the bruit is come, and a great comm [...]tion out of the North Country, to make the Cities of Juda desolate and [...] Den of Dragons.

Will yee have examples? they'l affright you, 2 Pet. 2.6. And turned the Cities of Sodom and Gomorah into ashes, condemned them with an over­throw, &c. and made them an example to them that afterwards should live ungodly, &c. When God is moved and incensed against a people, he commands an uttter extirpation of them; Thus wee have a precept, that when the children of Beliall had drawn any Towne, or City or people to Idolatry, the people were commanded utterly to destroy that City, that people Deut. 13.15. Thou shalt surely smite the inhabitants of that City with the edge of the sword, destroying it utterly, and all that is therein, and the cattell thereof with the edge of the sword, here's a totall de­struction commanded.

Will you see one or two executions? You shall finde plundering Achan (the troubler of Israel) and his whole family executed, Is. 7.24. Corah and all the malignants with him in the same con­spiracy were swallowed up. Num. 16. and of all Ahabs family and persecuting house, there was not a man left to make water against the wall. All Bails Priests fared alike, were all cut off, and of all the wick­ed court faction that conspired against Ieremy, the Lord saith, cast them out of my sight, let them go forth, such as are for death to death: and such as are for the sword to the sword, and such as are for the famine to famine, and those for captivity to captivity, and though Moses and Samuel stood before me, saith God, my mind should not be towards them Jer. 15.1, 2.

3. If it be so that the enemies of God shall surely perish, Ʋse here is then matter of exceeding great comfort to the people of God in times of trouble, that yet a little while and there shall be no more speech of a pillaging Cavalier, they shall be all dispersed and destroyed, This David teacheth, they that hate mount Zion shall be ashamed and turned backward, Psal. 129.5. And God will arise and his enemies shall be scattered, they that hate him shall flie before him, Psal. 68.1. This cor­diall is to be applied to England in respect of the continuall work­ing of her restlesse adversaries the Papists. They brag in their talke, saith David, and swords are in their lips, Psal. 29.7. They imagine deceitfull [Page 16] words against the quiet in the Land, Psa. 35.20. They encourage themselves in a wicked purpose, and commune together how they may lay snares privily, but the word of God shall be true when they are liers, they shall all speed as did the Midianites, as Sisera, and Iabin, they may conceive mischiefe, but they shall bring forth a lie.

'Tis true, God hath suffered our enemies lately to take their pastime (like the Leviathan) in a Sea (of Protestant blood) here and in Ireland, and hath let them loose to woory this secure Nation for their basenesse and beastlinesse, for their oppression and neglect of Gods word, and hath given up many of our besotted brethren to be led away with strong dilusions, to believe lies, because they received not the love of the truth that they might be saved; But shall they escape for their wickednesse, do they think? no God shall finde them out, saith David. The bloud they have drunk so greedily they shall be made to spue out againe. But I heare an objection.

Object. You preach of comfort that the people of God shall enjoy, and of great victories over their enemies, but where are these comforts, those victories? Is it not the fortune of the war to get here and lose there, to supresse the flames at this end of the Kingdoms, when they breack out as fierce in other Counties and Kingdom. And besides have it not alwayes bin, that the wicked have enjoyed many merry dayes while the Saints have bin under hatches? & even now, do they not prosper, thrive, grow fat, plunder, and enrich themselves by others ruine?

Ans. Tis true, they fare well and are well clad, and many have bin their Halcion dayes. This very businesse so pusled Ieremy that he expostu­lates with God about the matter, but yet in very humble and submis­sive way Jer. 12.1.2. Righteous art thou, O Lord, saith he, when I plead, with thee, yet let me talke with thee of thy judgements, wherefore doth the way of the wicked prosper? and why are they blessed that deale teacherously? thou hast planted them, they have taken Boot, they grow, and bring forth fruit, thou art neare in their mouth, but far from their Reines. The Prophet Habacuck useth greater boldnesse, Hab. 1.2, 3. O Lord how long shall I cry unto thee, and thou doest not heare? Even cry out of violence and thou doest not save? why doest thou shew me iniquity, and cause me to behold grieveance? for spoyling and violence are before me, and there are that raise up strife and contention, therefore the law is slacked, and Iudgement doth ne­ver go forth, for the wicked doth encompasse about the Righteous. Those in Malachy were more stout and peremptory, did even mutiny with God that they had no better pay. Mal. 3.14. It is in vaine to serve God and what profit is it that we have kept his ordinance, and walked morne­fully [Page 17] before the Lord of Hosts, and now wee call the proud happy, and they that worke wickednesse are exalted, and even they that tempt God are delivered. This troubled David not a little, though he were a holy man, see his acknowledgement, Psalm 73.23. But as for me, my feet were almost gone, my steps had wel nigh slipt, for I was envious at the foolish when I saw the prosperity of the wicked, for their strength is firme, they are not in trouble, pride compasseth them as a chaine, violence covers them as with a garment, they speak wickedly con­cerning oppression, they set their mouthes against Heaven, &c.

But now this truth which I have here brought unto you, may serve as a remedy to cure this repining fit: The enemies of God, and his people shall perish, they shall fall, they shall surely fall. This David found out at last, after the vaine expence of many a sad thought, Ver. 18, 19. He setteth them in slippery places, and casteth them down to destruction, How are they brought into desolation as in a moment? They are utterly consumed with terrours. When the wicked spring as the grasse, and the workers of iniquity doe flourish, it is that they shall perish for ever. And so confesseth his folly vers. 22. So foo­lish was I and ignorant, yea even as a beast before thee. And this may serve for answer, God to shew the riches of his bounty to­wards his very enemies lets them feed well, but it is (as the Ox) for the slaughter, Prov. 7.22. The decree is past, Tell the wicked, Wo be to him, for the reward of his hands shall be given him, Esay 3.11. Let them not flatter themselves with hopes of immunities, Deus judex justus est, God will give no immunities for bloodshed. The holy Ghost to assure us of the certainety hereof, speaking of the ruine of Antichrists Kingdome, speakes as of a thing already past. Rev. 14.8. Babylon is fallen, is fallen, that great City, because shee made all Nations drinke of the Wine of the wrath of her fornications. And therefore tell the righteous it shall goe well with them. Let this comfort them.

4. Here is matter of caution and advertisment for all, Ʋse. especially for our deluded Countrey-men, to whom I desire this word of seasonable advice and councell may come: beware, I pray you, of joyning your selves to the enemies of God, I speake unto such as are either already enrolled, and so in a present posture to fight Antichrists battell, in either of the two Popish and rebellious Garrisons, or at least have any affection that way: Seperate, sepa­rate your selves, as you are commanded, Rev. 18.4. come out of Baby­lon, [Page 18] lest ye partake of her plagues, come out, I say, both in action and affection. Such as are against Reformation, and Religion, and good Lawes, are Gods utter enemies, and his soule abhors them; such as are lovers of old prophane sensuall customes that feed the corrupt humours of sinfull flesh, (the greatest and most prevai­ling enemy to the soules well being for ever) such as are lovers of pleasures more then lovers of God, 2 Tim. 3.14. such as deny the power of godlinesse, 2 Tim. 3.5. I tell them againe, (for I cannot stay long upon this Use) the force of this curse touching the ruine of Gods enemies, will fall upon them. 'Twill not serve the turne then, to say, you are not Papists, you are no Round-heads, for although ye have Lord, Lord, and The Temple of the Lord in your mouthes, Jerem. 7.4. yet if you set your selves against the government of Christ, the powerfull and constant preaching of the Word, and thus obstinately hate to be reformed, Psal. 50.17. The Lord will not be mercifull to you, Deut. 29.20 saith Moses, but the wrath of the Lord, and his jealousie shal smoke against you, and he will cut off your name from under Heaven.

Ʋse. 5. Is it so, that all the enemies of God shall surely perish, and come to nothing, as these did? Then let us all shew our zeale and forwardnesse to helpe on the purpose and determination of God. But you will say, helpe forward Gods purpose; why, hath not God power in himselfe to doe it? O yes, saith one, speake Lord, speak to the fire, and with flashes it shall consume them. To the ayre, and with pestilent vapours it shall choke them. To the waters, and with deluges it shall overwhelme them. To the earth, and with yawning chops it shall devoure them. God will have his enemies destroyed, but it shall be by meanes, his people shall sweat for it. The Philistims shall be destroyed, but Sampson must worke hip and thigh for it. Goliah shall sinke, but little David must have his sling, Sisera must fall at Joels feet, but the woman must drive a naile through the temples of his head first. It is determined that Midian shall receive an irrecoverable overthrow, but yet Gideon must advance and encounter him, though he muster but 300 men. In this sence that is true, He that made thee without thee, will not save thee without thee, he that made England without England, will not save England without England, our utmost endeavours must sea­sonably accompany outward deliverances.

Rouze up therefore brave England, be thou [...] at last recovered of thy sleepy Lethargy, for s [...]e, and thine o [...]e safety too, arise [Page 19] all are up but thee I meane, all are up for themselves but poore Eng­land. France for France, Spaine for Spaine, Barbary for Barbary, Ireland for Ireland, Hell for Hell. Englands up, 'tis true, that's our misery, but for what? can you tell? yes, for the Protestant Religion, and both par­ties for that; Nonsence absurdity! Ireland now at last for Protestants? are they converted and grown pittifull? believe it who's will: Ah poore England! thou art stained with folly, thou art branded by all Nations of madnesse, and art thou yet yawning? dost heare? the night of thy destruction, if thou slumbrest, comes on speedily; if thou awakest now, thy happy daies will be perpetuated Not yet? I prethee rise: I tell thee newes; Thy sister Germany is dead, and Ireland newly in her goare; thine owne children are not, and many a Rachel makes bitter lamentation, they lie dead all about thee, I pray thee be stir­ring, Rome hath got a new tricke worth all, all her former treache­ries, conspiracies, and powder-plots are but love-tricks in comparison of this: The beast hath dismembred and disjoynted us, miserably di­vided head from body, and lamentably lacerated and torne one mem­ber from another. O remember England, thou wast christened, and call to mind how thou hast engaged thy selfe to be on Christs party against all his enemies. Dost thou heare how thy deare Lord Christ hath been dis-throaned? his Messengers abused? Dost not thou heare his Drums sound for a party? who is on my side, (as sometime Jehu,) who stands for Reformation, Religion, Liberty, and good Lawes, who? Dost thou not heare those many murthered souls, crying under the Altar, How long, Lord, how long holy and true, wilt thou not judge and be revenged of our blood, &c. Art thou in a dead sleep that thou hearest not the screeches of man, woman, & child massacred and murthered? the pitifull crying out of gasping Ireland? O mother England, help, brother Juda, why, brother Levi, brother Zebulon, brother Nepthali, all, or some pity us, &c.

Brethren how can you heare the name of Ireland, and not be filled with indignation; of England, and not be moved to compassion?

I, but 'tis pity there should be any more blood shed, Object. there hath been too much already.

Tis true indeed, too much innocent blood; Ans. but speake in good earnest, wilt thou agree unto it, that these shall escape away with our blood? shall it digest with these Canibals? wilt thou have Gods Law of none effect? wilt thou have the Statute repealed, Whosoever sheds mans blood, by man shall his blood be shed? or wilt thou have this pro­phesie [Page 20] frustrate? or if man should prove accessary to his owne ruine, will God put it up, thinkest thou?

And ah poore Hampshire? deceived people! deluded Countreymen! for whom my spirit is in bitternesse, and my bowels yerne (for that first breathing of ayre I had amongst you,) and once happy Hamp­shire, Bona si sua norint Agricolae, if they knew their happinesse; and how canst thou endure a snake in thy bowels, a limbe of that cruell beast of Rome, and be silent? and sleepe? nay, two Garrisons of Coun­trey-destroyers, and not resolve against them, and not contribute your clubs towards the rooting of them out? But you will say:

Object. Alasse poore men, they serpents? surely we see no such venemous quality in them, no such hurt by them; besides, are they not (some of them) of our kindred? of our Countrey? nay, of our Religon?

Answ. True indeed, there are some of our owne there, unhappy wretches! for whom my soule shall mourne in secret.

And is this your spite, O ye Tygers of Rome? first to blind them, then to butcher them? first to destroy their soules, then their bodies? monstrous cruelty! And because you could not undoe us by your Spanish Armado's, nor your Powder-plots, nor yet presently root us out by your Irish rebellions, thus to divide us, then to destroy us; so to enchant a poore people, that they should direct their Swords against their owne breasts, to further your bloody designes; to make way for your tyranny, and another Mary-martyrdome? Well, God knowes what may be the upshot, yet this we are certaine of, that when God hath sufficiently scourged this Nation by your serpentine rod, (as he did of old his owne Israel by the Assyrians) he will cast away that rod in indignation, and burne it, and receive his people graciously. (This is a Riddle to you) and when we have drunke the top of this bitter cup, the lees and dregs shall be for your share; and we shall be all made friends for your utter ruine and destruction.

How truely may England say of this your conveyance and hidden treachery, as Jacob did sometimes of the fact of Simeon and Levi, Gen. 49.7. Cursed be their wrath, for it was fierce, and their rage for it was cruell. Cursed be this device of all inventions, cursed be this cruelty of all butcheries. How much cause have this Island out of bitternesse of soule, to take up the speech of those Jewes that were held long in Babylonish captivity, Psal. 137.9. Blessed shall he be that taketh thy children and dasheth them against the stones. No Nation hath more cause to per­forme this duty then this, and I would have it inferiour to no Nati­on in acts of mercy.

But I was almost swallowed up between compassion and indig­nation, I returne againe to the Objection: They have no sting, they do no harm, are of our own people. Why, what a besotted generation have we? Is it not true, the nearer the worse? What said David in the like case, Had it been an open enemy, that had done me this dishonour, peradventure I might have hid my self from him, but it was thou my companion, and my guide, we tooke sweet councell toge­ther, and walked to the house of God as friends. Church-Papists, Church-Friends, are the deadliest Enemies, when Enemies; their wounds are secret, and sure; did not Judas betray his Master with a kisse? And what course took Joab with Amasa? Estnè pax, mi frater? and then murders him. And are not these two Garrisons Members of Rome? Is not Basing a limb of Babylon? And have they not to friend the Monsters of cruelty? I need not name them. They are the Roman Catholike Subjects in Ireland: May it not be truly said of them, they have Jacobs voice, but Esau's hands? The words of Saints, but the works of Satan? And are we so senslesse to expect Grapes of thornes, or figs of thistles? The simple credulity, and foolish pity of that Countrey-man (in the Fables) comes to mind, and falls pat to our purpose. This well-meaning poore man, seeing an Adder in the field (Frigore prope enecatum) almost dead with cold (as ours with fear) alas poor creature, quoth he, and brings it home in his bosome, applies it to the fire, fosters it with the warmth thereof: The subtill creature no sooner recollects his spirits againe, but with all his venemous activity, annoyes the whole house, affrights the family, and so unpeoples the place; De te narratur fabu­la, England! Hampshire! Thou hast a long time fostered a serpentine Generation, in thy bosome, thou hast given thy daughters to them, and hast taken theirs to thee: And all this while they have been vi­sibly quiet, (though every moment since the last plot, visibly, under­ground-workers) because they have been frozen with some feares; The Lawes made against Papists, had somewhat abated the open activity of their spirits, especially in this land, but you shoud have seene what a few more warming victories would have done, did you not observe to what height they were ascended? Did not a few long wasted Protestants in the Oxford Junto, make it a mungrell Parliament? Yes, it did (for all the Apologie) and so it was kindly ac­cepted at France. Doe ye not thinke these tame harmlesse friends of ours would not for your warming contributions have lovingly con­tributed [Page 22] each man his number of faggots to make Smithfield hisse a­gaine, with the flesh of those who would not be so base, as to prostitute their pure Religion to be defiled, nor yet subjugate their free-born necks to slaverie?

Object. I, but it seemes the streames of learning run that way, the Doctors and great Schollers are of another opinion: And for our parts, say others, we are not Booke-learned; And by whom should we be taught, if not by these? I hope they be understand­ing men, &c.

Answ. Yee erre, not knowing the Scriptures. Observe the cur­rent of Scripture, and you shall finde that Christ was little behol­ding to the high Priests, and read the Chronicles of England, and you will see how little Reformation hath beene furthered by the fatter sort of the Clergie. There are enough to harpe upon this string, I forbeare, I will only mind you of Davids saying; Had it been an open Enemy, &c. but it was thou my guide: I pray God for­give these guides, and for further satisfaction, I shall referre you to a Doctrine and two Reasons; The Doctrine is raised by Hosea, Chap. 4. Vers. 5. speaking there of false Prophets, and people mis-led by them, The point is,

Wicked men shall all fall, the people by day and the Prophets by night.

The Reasons are twofold, and rendred by the Apostle Paul: The first out of 2 Thes. 2.11, 12. Because they received not the love of the truth, that they might be saved, therefore God shall send them strong di­lusions, that they should believe lies; that all they might be damned which believe not the truth, but had pleasure in unrighteousnesse. That's the first reason, because they would not receive the truth. The second reason is, Because they would not make knowne the truth, Rom. 1.18. The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men, who hold the truth in unrighteousnesse. They did hold it, that is, they did not commu­nicate it to the simple: for so some interpret the words, or at least, glosse them.

2 Ans. Or secondly, I might answer, and speake modestly, that learning is not confined within the walls of Oxford, blessed be God there are such lights this day in London, and elswhere, in obedi­ence to the Parliament, not to be compared with in the whole Chri­stian world besides.

Object. Can you give us any soule-satisfying grounds, why we [Page 23] should use our clubs against our owne Countrey-men, and not come within the guilt of blood?

Ans. You may ground the equity of such an undertaking by the practice of the Israelites against their own Countrey-men, and neare friends, nay, their brethren the Benjamites; because they rescued and kept from justice the sons of Belial, that had ravished the Levites wife, Judges 20.

Here Religion was not so much the matter in question, as Common Justice, which the Benjamites peremptorily denied to the Israelites: hence the difference, Israel takes up armes, and encamps against Gi­beah of Benjamin; and albeit the Israelites were foyled at the first (and shamefully too) to the losse of forty thousand, because they sought not the Lord as they ought to do, yet as soon as they took the right course, Phinehas the son of Eleaz [...]r moves the question, whether they might go against their brethren the Benjamites, or no, vers. 28. Shall I go out to battell against the children of Benjamin my brother? or shall I cease? and the Lord said go up, for to morrow I will deliver them up into thy hands. Where we see the Lord doth both owne, and blesse the enter­prize, even against Benjamin their brother.

But the quarrell wee have in hand, deare Country-men, is of a diffe­rent nature; here Religion, and Lawes, and Liberties, and the verie being of our English Nation lie at stake; and our posteritie, yet unborne, lie a bleeding; and, I speak it from a sad heart, if wee do not now quit our selves like free-borne English men, for our Kingdome, and for our Reli­gion; within lesse than a few ages, the name of an English man will sound as bad here in England, as the name of a Iew in Christendome, or of a Christian in Barbarie. I make no question, (unlesse you have stopt your eares (as they say) with wooll, or corrupted reason with will) you have heard of their motto's in the North, Now, or never; Now, if ever: You may ken their meaning, they cannot, they must not speake plainer.

Object. O but the King is engaged in the quarrell, and shall wee fight against the King? shall wee touch the Lords Anoynted? I hope he is none of Gods enemies.

Answ. The Lord be judge between him and us, and the Lord judge where the fault lyes in respect of dutie. There is a reciprocall answer of dutie betweene Prince and People: as the people by the lawes of God and Nature are bound to render lawfull obedience to their Prince, so ought the Prince reciprocally, to be, not only the Defender of the Faith, but a Protectour of his Subjects: everie Schoole-boy hath learned [Page 24] so much of State matters, and of his Princes dutie, that it is, Parcere subjectis, & debellare superbos; to be indulgent to his owne people, and to suppresse proud Rebels; we feele the contrarie. Homer cals him the Shepherd of his people: wee know the dutie of a Shepherd is to keep off the wolfe, and other vermin from his flock, and not to set them on, and not to make way for the destruction of his sheep. I'le say nothing of the sending for the Irish vermine, &c. A good Prince is called Pater patriae, a Father of his Countrey and Kingdome: A fa­ther will love his children better than strangers, will protect his chil­dren, and provide for the future well-being of them; sure hee will not murder them, nor reward them that do so. Have his children been un­dutifull? No: Was ever Parliament of England treacherous to the Crowne of England? No: Were ever children more observant and dutifull to their parents, than they have been to their Prince? No: Have they not besought? have they not humbly petitioned? have they not wept? have they not fasted, and prayed, to have him againe? could more be done? have they not undergone many brunts? escaped many treacheries? received many unspeakable discouragements? and yet do they not still long for his returne? do they not yet contend with God by prayer for him?

Brethren, may not despised and cast-off England say of him, ‘Est mihi namque Romae Pater, est injusta noverca.’ Rome hath captivated his naturall affections, and turned the streame from hence thitherward; have wee not a cruell step-mother, who hath taken him off from us, and cals us Rebels, and endeared him to her chil­dren, Ireland, France, &c. in aeternum, eternally? Nay, have not all the Confederacie, these many years, kept Englands womb barren? And no sooner was there a man child, the heire, the renowned Parliament borne, but they sought to kill it, that the inheritance might be theirs.

How truly may England say of Rome, as it is in the Comedy, Mere­trix meum herum miserum intulit in pauperiem, spoliavit bonis, &c. The Whore Rome hath robbed me of my Husband, my Father, widdowed my sisters Ireland and Germany, murdered my children, and have laid all the ignominious loads of treason and disloyalty upon me?

Well then, let not that trouble thee; We honour our King, we fight for him, we are resolved (by Gods blessing) it shall cost us our lives, but we will have his love, his presence againe. We have covenan­ted with God to preserve him, with his lawfull Rights, and to rescue him, if possible, from their bloudy hands, who have the dexterity to murder Protestant Princes, and to make way for the happinesse of him [Page 25] and his posterity, that he may be, not Rex Asinorum, a King of slaves, but Rex Hominum, a happy King of a happy people. Let us therefore bravely and stoutly take Joabs counsell in the like case, 2 Sam. 10.12. For our Religion and our Lawes, Let us be of good courage, and let us play the men, for our people, and the Cities of our God, and the Lord do that which seemeth him good.

Have you any thing else to satisfie us, and we are ready? We must have better ground before we do any thing, before we fight.

Will Scripture satisfie you? then note, you have

1 A Precept: God commands Moses, Moses again the Israelites, to execute vengeance upon the Midianites, because they drew the peo­ple of God to fin, and allured them to whoredome, and enticed them to Idolatry: this Idolatry drew down the judgments of God upon the Israelites, whereby thousands were destroyed; therefore God commands Israel to vex the Midianites, Numb. 25.17. Vex the Midianites, and smite them, for they vex you with their wiles, where­with they have be guiled you in the matter of Peor. So then, we have a command to vex those that seek to draw us to whoredome and Idolatry. The like precept they had touching Amalek, the first of Nations that fought against Israel after they came out of the Land of Egypt; they fought with Israel in Riphidim: God notes the very place, and there­fore saith Moses to Ioshua, his Commander in chief, Choose us out men, and go fight with Amalek, Exod. 17.9.

2 We have a Patterne to warrant us: God himselfe is said to have warre with a Nation, and to fight with them; and he is therefore cal­led a Man of Warre; The Lord is a Man of Warre, saith Moses, His name is Iehova, Exod. 15.3. This is the condition that Saul made with David, when he promised to give him his eldest daughter, 1 Sam. 18. Onely be a valiant son unto me, and fight the Lords battells. And so 1 Chron. 5.22. it is said, that many of the enemies of God and his peo­ple fell down wounded, because the warre was of God. So then, if God be called a Man of Warre, and the battell be the Lords battell, and the warre be of God, we have a pattern to follow, we are on a safe ground.

3 We have a promise of good successe too, in our just and honest quarrells. When Ioshua was to go up against Jericho, which was shut up, and closed, because of the Children of Israel, the Lord said. Behold, I have given into thine hand Iericho and the King thereof, and the strong men of war. And afterwards, when sundry Kings gathered themselves together against the Gibeonites that had subjected them­selves to the Israelites, the Lord said unto Ioshua, Ios. 10.8. Feare [Page 26] them not, for I have delivered them into thine hands, none of them shall stand against thee: We have a promise too to warrant us.

4 We have an answer of prayers to incourage us: Sun stand thou still (saith Ioshua) and thou Moone in the valley of Ajalon, Josh. 10.12. And there was no day like that day before it, nor after it, that the Lord heard the voice of a man, for the Lord fought for Israel. When the Philistines were assembled against Israel, the Children of Israel said to Samuel, 1 Sam. 7.8, 9, 10. Cease not to cry unto the Lord our God for us, that he may save us out of the hands of the Philistines: Sa­muel cried unto the Lord, who heard him, and thundered with a great thunder that day, and scattered the Philistines; so they were slain before Israel. So then, if God heare us when we go about such matters, sure­ly the action is very warrantable. The blind man could say, Ioh. 9.31. We know that God heareth not sinners, but if a man be a worshipper of God, him he heareth. And surely England hath just cause to say, God hath heard her prayers, hath granted her requests, hath given her deli­verances: If God heare, and grant, surely the Petition is warrantable.

5 The Spirit of God sets down the duty of such as mannage mat­ters of the field, as of the Captaine, and common Souldier, which it would never do, if the course were not good: hence it is, that God instructs Ioshua, that he should be strong, and of a good courage; that he would be with him, and never leave him, nor forsake him. So when the common Souldiers come to Iohn for instructions what they should do, he tels them briefly what they ought to do: Master, and w [...] shall we do? Do violence to no man, said John. And what els? Accuse none falsly, said he: what more? Do not mutinie, Be content with your pay. Our men may do well to observe these Orders, it would bring a good report upon themselves, and those that imploy them.

But to give you more particular satisfaction; that saying is true, Causa non poena facit martyrem; A lawfull cause makes the action lawfull and warrantable.

1 It is lawfull for us to defend true Religion against the oppugners thereof: that this is a matter of equity, may be gathered from the words of Ahijah to Jeroboam, and all Israel, 2 Chron. 13.8. And now ye thinke to withstand the Kingdome of the Lord in the hands of the Son of David, and ye be a great multitude, and there be with you golden Calves, have ye not cast out the Priests of the Lord? but as for us, the Lord is our God, and we have not forsaken him; and behold God himself is with us for our Captaine. O ye children of Israel, Fight not against the Lord God of your Fathers, for ye shall not prosper. This very bu­sinesse [Page 27] of corrupting the worship of God, and making Calves, was the ground of this godly Kings quarrell more then any thing els.

2 Such as are oppressed for true Religion may seek, this way, to be freed, as we see in the history of the Judges, who alwaies raised wars to defend the people of God out of the hands of cruell oppressors.

3 A third cause that carrieth equity with it, is when men fight for the necessary defence of the Common-wealth, we may beat off wrongs and in­juries offered to us, as appeares by that charge of the Ammonites against Israel, and Jephthahs Apologie, Jud. 11.13. The Ammonites alledge that to be the cause of their quarrell with Israel, Because (saith he) the Israe­lites took away my land when they came out of Egypt: now therefore (saith he) restore those lands peaceably: now Jephthahs answer necessarily implies the equity of taking up armes for the defence of such a propriety, and so cleers the matter to them, Ver. 14, 15. He shewes them how Isra­el did Ammon no wrong at all, but that those lands fell to them by Am­mons attainder: And so we may rescue and recover things lost, whether they be our wives, our sons, our daughters, our goods, our lands, our ci­ties, our possessions, Gen. 14.16. You shall find when Abraham heard that his brothers son was taken prisoner by the Kings of Sodom and Go­morrah, &c. that he armed the Trained Bands of his own houshold, rescues his nephew, and recovers all the rich plunder they had gotten, and so procu­red inlargement for the women and other people that were captivated. And thus you shall find that we have good Commission to lay siege to a­ny house, citie, towne, or hold that is possessed by enemies and rebells, and to take them too. 1 Chron. 18.1. David took Gath and her townes out of the hands of the Philistines, who then held them, to the annoyance of the Children of Israel.

If then the causes of our quarrell be just, surely the action must be just too, we may lawfully oppose the opposers of our Religion, and the e­nemies of our Nation, and we may then seek reliefe by armes when we are oppressed by violence. If the Common-wealth faile, farewell Reli­gion; and if Religion be corrupted, cursed is the Common-wealth: Ex­perience tells us, that the decay or flourishing estate of the Church de­pends upon the well or ill being of a Common-wealth: the Church and State (like Hippocrates Twins) live and dye together: And there­fore if the Heathen could say, Pro patria mori pulchrum, To dye for the Republike were honourable, shall they herein go beyond us? Have wee greater light, and ampler right, God and Reason, beyond their reach? and shall wee do lesse? have we a word of promise, nay a certaine word of Prophesie, that the enemies of God shall be destroyed? And shall not we [Page 28] that are called by Gods name help forward their ruine? Must Babylon downe, and shall any of us seek to keep her up? Must Basing (a limb of Babylon) be demolished? and will you not now, as well, contribute your axes, and other instruments to raze it down, as you did your shovels to make up her fortifications? Shall England be made a desolation, a place for the wild beasts? wild Irish? and can we look upon her flames without an outcry of help, help? ‘Saevis inter se convenit ursis.’

Shall Beares and Woolves agree together to preserve their kind? And is there an agreement in Hell to propagate and enlarge the Kingdome of Sa­tan? and shall not we strive to keep up England from sinking? Shall eve­rie creature strive to preserve its issue from hurt, and shall wee basely be­tray our wretched posteritie to perpetuall slaverie? What will they then (yet unborn) say of us? will they not out of bitternesse of their spirits cry out against us? Who were our Ancestours? and what kind of shape did they beare? were they men or beasts? If men, were they Turks or Iewes? If beasts, were they Wolves or Tygres, that could find in their hearts to let our liberties, and our happinesse dye before them? And could they bequeath no better legacie unto us, than shame and obloquie? And for their King Idolatrie, give away our happinesse, our all, but miserie? and thus to expose us to be a by-word, and a proverb of reproach? Will they not say, Cursed be their memorie, and cursed be their covetousnesse, cursed be their negligence, cursed be their unnaturalnesse, that might and would not save us? that had clubs, and would not use them to preserve us?

Countrey-men, give me leave to speak, Have yee chosen the Worthies of your Countrey, and by free vote have yee elected them to speak your wrongs, to plead your liberties, proprieties, safeties, and to be a means by the blessing of God to remove your grievances, and to convey a blessing upon your posteritie? And now they have already laboured for you these foure years, and being, at present, about a principall branch of that work, do yee leave them? do yee not know them? have yee not heard where they are? about what they go? have they hazarded their persons? estates? have they undergone many losses to save you from dammage? and do you requite them thus? have they toyled for you the whole night, and ought nothing? the night of fears, the night of treacheries and discomforts, the night of many discomfitures? And now the day is come, a day of com­fort, a day of many victories and deliverances, and are you not yet stir­ring? Arise, arise in the name of God, let cursed neutralitie go to Hell (if Hell will receive it) let it not staine your generation; but be yee resolute for God and your Countrey. Redeeme (as others) your estates and cre­dits together, and before we part too, take along with you Joabs counsell [Page 29] to Israel against the Aramites, and the Ammonites, 2 Sam. 10.11, 12. Be strong, and let us be valiant for our people, and fo [...] the cities of our God, and the Lord do that which is good in his eyes.

Brethren and Countrey-men, I speak this, not that I apprehend you can be so wanting to your selve, as to sleight the service, but to perswade you rather to heartie alacritie, and a speedy resolution, in easing of your selves, and the Kingdom too, of the oppression of the two Garrisons. I beleeve their over-awing power formerly hath somwhat made your freeborne spirits re­tire into some secret cell of your brest; and (me thinks) that saying of Da­vid may fitly be taken up by you, I held my tongue, and spake nothing; but it was paine and griefe to me: at last the fire kindled, and I spake with my tongue, Psal. 39.3. And that other saying of his may as aptly be used to this verie purpose, Psal. 50.21. These things hast thou done, and I kept silence, thou thoughtest I was altogether such an one as thy selfe; but I will reprove thee, and set them in order before thine eyes. I hope I need no more for motives, I doubt not but your zeale to God and your Countrey will move you, your loyaltie (nay pitie) to the person and posteritie of your Prince will prevaile with you, your pietie to the flourishing estate of the Gospell will perswade you; your hatred to the massacres of those horrible Monsters of bloud and re­bellion, will animate you: All things all upon you to help forwards the ru­ine of Gods enemies, and to suppresse those inhumanities, murders, burn­ings, spoylings; to quench those flames, to stanch those wounds; God cals, man cals, mercie cals, judgment cals, the Church cals, the Common­wealth cals, the wife cals, the child cals; this and future ages and generati­ons, all call upon you, presently to set about the work.

Take these Breviaries (for I post to a conclusion) by way of militarie instruction.

Do not wink (I meane with both eyes) be not timorous, get Christian courage. This was Hezekiahs principall charge, when Sennacherib came with a bloudie purpose, to fight against him, saith he, to his Captaines and Souldiers, 2 Chron. 32.7. Be strong, and of a good courage, feare not, nor be afraid of the King of Assur, neither for all the multitude that is with him, for there is more with us, then with him; with him is an arme of flesh, but with us is the Lord our God, for to help us, and fight our battells.

There must be three ingredients in this courage, to make it usefull and ser­viceable for a Christian to fight Gods battells.

1 Knowledge of the Cause and quarrell in hand: the conscience must be informed of the equity of it; as namely, that it is for God, and the Cities and People of God, and for our wives, our sons, and daughters, our houses, &c. and this will make men as bold as Lions, to trample death, &c.

2 There must be a casting and a rolling of our selves and our proceed­ings [Page 30] of the businesse on God, with an assurance, that not a haire shall fall from our heads without his providence.

3 A serious acknowledgement that the issues of Warre are from God, as the battell is his, so is the honour also his: he gives, and he takes, and it is all one with him to save with many, or with few.

Now here stands one maine difference between Morall and Theologicall Magnanimity and Courage, that must have some proportionable number; and strength of men to ground the enterprize or undertaking, but this puts men (you would thinke) upon strange hazzards and absurdities, sets David upon Goliah, sets Luther upon Rome, sets weaknesse upon strength. And thus you shall find that in Religion, the worke of God was never set for­ward with the greatest number, They are too many for mee to deliver them into thy hands, saith God to Gideon, Iudges 7.2. The profession of godlinesse had alwaies fewest in number, yet no enemy was able to stand against them: The Apostles of Christ were few in number, and the weapons of their war­fare were not carnall, but mighty, through God, casting down imaginations, and every high thing, that is exalted above the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

And in this respect how truly may those worthy Champions, and Pa­triots of this County use Pauls words to Timothy, 2 Tim. 4.16, 17. At my first answering no man assisted me, but all forsooke me: I pray God that it may not be laid to their charge, notwithstanding the Lord assisted me, & streng­thened me. Wel then, let their courage and constancy be for our imitation, and let us write after this copie of theirs. But before we passe to another instru­ction, will ye see the picture of a Dastard, it was faint-hearted Ahab, 1 Kin. 20.4. when Benhadad, King of Aram, sent Messengers to him, at the siege of Samaria, with this message, Thy silver and thy gold is mine, also thy women and thy faire children are mine, very poorly he yeelded at the first Summons, would have given up all, my Lord the King, according to thy saying, I am thine, and all that I have. Labour for courage: that's the first Instruction.

2 Get and use honest craft, the Enemie is subtill, he serves a cunning ma­ster: Therefore out v [...]e him too, in point of policie; 'Tis commendable, Christ commands it, Be wise as Serpents. Yea, and he blames those of his owne that are not so, The children of this world are wiser in their generation, then the children of light: And you shall find that anciently the most godly warres were mannaged with stratagems, subtiltie, and poli­cie; The Commanders of Gods holiest Wars did lay snares and am­bushments for the Enemie, to circumvent him. God commands this, Jos. 8.2. Thou shalt do unto As and her King, as thou didst unto Iericho, and her King, &c. lay an ambushment for the City behind it.

Will ye have examples for this too? Abraham intending to recover his ne­phew [Page 31] Lot out of their hands, that had taken him captive, did not fight with him in a pitcht field, and display his Ensigne in the open day, but politikely divided his company, and smote it by night. When David asked counsell of the Lord, whether he should go against the Philistines, Thou shalt not go up, but turn about behind thee, and come upon them over against the Mulberie trees, and when thou hearest the noise of one going in the Mulberie trees, then remove, for then shall the Lord go out before thee, to smite the Host of the Philistins; so that it is lawfull, nay it is required of us, that we be wise and politike, to hide our purposes from our enemies; to make show of one thing, and do another. True it is, we must keep promise with our ene­mies, though they faulter, and prove base and trecherous to us, we must not promise to save them, and then destroy them; we must not agree to receive them to protection, and afterwards work their confusion. That's the second Instruction, you must have martiall craft and cunning.

3 And chiefly, Be religious. Religion doth not make men cowards, but is rather very friendly and assistant unto true valour: Religion informs the conscience, that the cause undertaken is just and honourable: this puts life and vigour into mens spirits and resolutions. Religion takes us off from self-confidence, and from leaning on the broken staffe of the bruised reed of Egypt, Esa. 36.6. and to hang on God, for all we want; it will teach us to be Evangelicall enemies, to shew mercie unto such as fall into our hands: and Blessed are the mercifull, for they shall obtain mercy, Mat. 5. I say, it will make us depend on God; and the more dependent we are that way, the bet­ter still it is with us, and the better it fares with our Armies: but when we grow independent, and relie on the arme of flesh, that presently withers, and failes us; and therefore saith brave Jehosaphat, 2 Chron. 20.20. Heare ye O Judah, and ye inhabitants of Ierusalem, put your trust in the Lord your God, and ye shall be established; believe his Prophets, and ye shall prosper; and so Ver. 12. see how he casts himself upon God, We have no might against this great multitude, but our eys are upon thee. Thus Religion will teach us to pray well, and say well; and so it will teach us to do well too. The old saying is, Inter Arma silent Leges: when war is proclaimed, the Trumpet sounds, and the Drum beats, all Lawes (for the most part) keep silence, and equity is buried, Religion (for ought we can discern) is the least of mens thoughts. The Souldier thinks he may do what he list; he thinks, rapine, un­cleannesse, drunkennesse, swearing, and all that is bad, Law; but let him know, God gives better precepts, Deut. 23.10, 11. When thou goest forth with an host against an enemy, then keep thee from every wicked thing, (not commit every wicked thing, as it is with most) If any be unclean, &c. where Moses tels us plainly, that when we take up armes, we may not give our selves over to a lawlesse liberty, to commit any sin. I pray do not think that [Page 32] you may live as you list, nor run into all outrage, more now then at other times: let that be the brand of the enemy, and of those that fight for Anti­christ, liberty and lewdnesse; let it not be named in our camp: but seeing the quarrell we have undertaken is Gods, let us be as becometh Gods souldiers. Take heed, I say once more, that by your lewdnesse and intolerable impieties you do not turn God, in the front of the enemy, against you; think then how terrible your overthrow must needs be! What shall I say Lord (saith Ioshua) when Israel turneth their back upon their enemy, Ios. 7.8, 10. Israel, hath sinned, saith God, neither will I be with you any more, except ye destroy the wicked from among you.

Was it not the cursed miscarriage of Officers and Souldiers, that brought a curse upon our former Armies? I am sure it did help well on our miseries. Did not pillaging Achan bring a curse upon the whole Camp? Did not the ill example of these persons bring an odium upon the Cause? (especially in the ignorant, who knew not how to discerne between the equity of a Cause, and the iniquity of the Instruments) did it not make them think ill of the just and honourable proceedings of the Parliament? how justly may those honourable and grave Senators take up that complaint against some of you, as somtimes Iacob did against the act of Simeon and Levi, Gen. 34.30. Yee have troubled me, to make me stinke amongst the inhabitants of the Land, and I being few in number, they shall gather themselves together against me and slay me. And have not many of this Army too, done what they were able (for all their good pay) to destroy the Parliament, though their faces have been this way, and their hands haply have wrought for them? yet did not the works go backwards? and that now it goes forward, no thanks to many of them; so while those are weeping, these are laughing, whilst those are mourning, these are rejoycing, while those were fasting, these were feasting, and whilst many of them were fainting on their beds with tired out-spirits in the publike, these were stretching themselves on beds of ivory, of Delights and Venerie: and to this day, while the people of God are at Church (I speak it with grief) I would I could say but few of ours, were tipling and drunk in ale-houses and other houses of dis-order: Is this to help on the destruction of Gods Enemies? or is it to bring ruine upon our selves and the Kingdome? I will now here propound unto you two Patternes, for your imitation, worth your notice, and then I will hold you no longer, and it shall be to crosse that old Proverbiall Hexameter, ‘Nulla fides pietas (que) viris, qui castra sequuntur.’

The one is Captaine Cornelius, commended for his Religion, Act. 10.1, 2. and the other is the Centurion, commended for his Faith, Mat. 8.10. and so liberavi animam meam, I have commended unto you no other orders and instructions, but what you have in the pure word of God.