A militarie sermon wherein by the vvord of God, the nature and disposition of a rebell is discovered, and the Kings true souldier described and characterized : preached at Shrewsbury, May 19. 1644, to His Majesties army there under the command of the high and most illustrious Prince Rvpert / by Edw. Symmons ...

A Military SERMON.

PROV. 17.11.

An evill man seeketh onely Rebellion, therefore a cruell Messenger shall be sent against him.

THe maine scope (as I apprehend) of this Militarie Ser∣mon is; First, to discover out of Gods Book the nature of Rebellion, and rebellious men.

Secondly, to encourage from the Lord the Kings loy∣all Subjects, and true hearted Souldiers in their opposing such.

Now the first of these is the Doctrine of this Text, and the second is the use of it.

A Rebell is an evill or wicked man; for such a one is he, (saith the Text) That seeks Rebellion: sure then Rebellion it self must needs be a wicked worke, or a worke of wickednesse, because 'tis that which in the judgement of Gods spirit, wicked men onely seek for, or thirst after: there is your Doctrine.

The use followes naturally, and 'tis this; If it be so, then 'tis the duty of all good men to oppose Rebellion, and to endeavour the suppression of all Rebellious men; yea, if extreme severity be exercised upon such, they have but their due portion alloted them of the Lord: for saies the Text, a cruell Messenger shall be sent unto him.

Thus you see the Text doth well sute the occasion, if my discourse shall but as well sure the Text, and your attention (noble Gentlemen and Souldiers) my discourse; I hope through, Gods blessing, our meeting will not be altogether fruitlesse and unprofitable.

But for the better knowledge of the Rebells and their work: of your selves and your owne duty, Ile give you a more full description of both, and that from the Text too; which to my apprehension doth offer a dou∣ble discoverie; one of the Kings enemies, and another of his friends or good Souldiers.

The enemy is discovered by three particulars, in the former part of the verse:

• 1. By his naturall disposition; He is malus, an evill man.
• 2. By his active di••igence, in the word, quaerit, seeketh.
• 3. By his ungodly worke, in the word Rebellion: or tantùm rebellio∣nem, An evill man seeketh onely Rebellion.

The Kings true Souldier is described by three more particulars, in the latter part of the verse:

• 1. By his O••fice, He is Ang••lus or Nuncius, a Messenger▪
• 2. By his Commission, in t••e word mirtetur▪ shall be sent.
• 3. By ••is Imployment, in the word Cruell, a cruell messenger; he is so called from the severity he shall use, or from that sharpe punishment which shall be inflicted by him: therefore a cruell Messenger shall be sent against him:* 1.1 of these in order, and first of the enemy.

[ 1] 1. His naturall disposition, he is malus, an evill man, An evill man seekes Rebellion, some read Rebellis tantùm quaerit malum, a Rebellious man seekes onely mischiefe; so making a Rebell and a wicked man to be all one, as they doe mischiefe and Rebellion to be the same thing; and in∣deed so they are, adde but most to wicked, turne but malus into p••ssimus, and they are Synonymaes, and may be predicated of each other, and then the Doctrine is in these words;

* 1.2 A Rebell is a most wicked man, of a most malignant disposition.

I say a most wicked man, because Rebellion it self (as we shall shew anon) is the very height and top of all mischief▪ therefore that is arri∣ved at that pitch of wickednesse, as to be a Rebell must needs be a most wicked man.

Now, I would have you know that by Rebellion, I mean that which is against the King, and I define it to be, A resisting the Authority, and a violent opposing the will and person of the lawfull Governour; which be∣ing a sinne for••idden in the Commandement of the second Table, is more against the light of nature, then Rebellion against God onely.

Every wicked man is a Rebell against God, and sinneth against grace and piety, yet being indued with humanity and morall honesty, such may happily live in obedience to their Prince, and may fight for him, against those that doe resist him: But they that rebell against the King, sinne not onely against piety, but even against nature it selfe, and grace doth seldome overtake such men, they are so highly wicked; so farre, or so fully malignant.

Cajetan makes a difference between facinerosum and rebellem, a naughty man, and a Rebell: a naughty man (saies he) will admit of

evill, and commit it too, upon occasions of gaine or pleasure, but a Re∣bell is he that studies mischief, and seeks occasions to foment Rebellion.

And indeed the distinction is good, onely give me leave to adde this, I doe believe (for my part) that every wicked man who is a Rebell a∣gainst God in esse, is also a Rebell against the King in posse: he that is not converted to God by grace, may in time prove a rebell unto his King: He that loves not the King for conscience sake, in regard of the Oath or Command of God, is neither a good man, nor a truly good subject; they that hold with the King for their wealth sake, to keep that, or that serve him onely for their pay▪ I make no question, but if others could give them better security for their Estates, or would give them better wages, they would make no matter to cast off their present obedience: such men are but like the Cananites in the booke of the Iudges, who when they could get ability and advantage to themselves, did shake off the yoak of Israel, and took part with the enemies against their Governours: I wish these present times had not spoken too loudly to this purpose; surely as feare God and the King, so love God and the King go together.

But further I grant this, 'tis one thing facere malum, and another thing quaerere malum; even a good man may unadvisedly or through weaknesse doe evill, but not purposely seek to do it: He may be an assister in, but not a contriver of Rebellion, and such a one may be recovered out of the snare of Satan, (as those are who are come from the Rebells unto us,) for why? Rebellion is but adventitious unto such a one, whereas unto the other, 'tis naturall, yea 'tis his naturall disposition to rebell, and of such a Rebell, the Text speaks: and him I affirme to be a most wicked man▪ a man of a most malignant disposition, which I prove thus.

This rebellious disposition or inclination is bred and borne with him, and so 'tis rivetted into his very soul. David speaking of such, Psal. 58.3, 4, &c. saies, They are refractory from he Wombe, so soon as they are borne, they go astray, and speak lies, (the true practice of all Rebells) the poyson of their lipps is the poyson of a serpent, (blasting the credit and re∣putation of their betters,) they are like the deafe adder which stoppeth her eare, and will not hearken to the voice of charmers, charme they never so wisely, i. e. they will not be perswaded by any good couns••ll to put off their mischievous disposition of evill speaking and evill doing.

For indeed as tis in them ab initio, from their beginning, so it abides in them alwaies, Rebellis quaerit duntaxat malum, (saies the Text) A rebellions man seeks onely evill, he minds nothing else, he is alway incli∣ning to the way of Rebellion, as a stone is to its center, some translations

read, tantùm, Rebellis, onely a rebellious man mindes this mischeife, which tyes it as a Property to him alone, he and none else studyes re∣bellion: nor will he by any meanes be moved to cease so to do, for sayes Solomon in the words immediately going before the text, an hun∣dred stripes will not enter into a foole, he is so farre from being amended by corr••ctions that he still persists in his rebellious way, and seekes to act mischeife, even till a cruell messenger be sent unto him, not to give him more stripes, for they will do him no good, but even to cut him off from having a being.

In the former Chapter Prov. 16.27, 28, 29. this rebellious man is well set forth by his titles, and by his practices, these we shall note in the next point but observe his titles now.

1. He is called there v. 27, nequam an ungodly man; and if we would know what kind of ungodly man the spirit meanes, we shall see it from the Originall, for the Hebrew reads it vir Belial, a man without yoake, that will not live under Government, which in plaine English is a rebell:

2. He is called v. 28. vir perversitatum a man of perversities, a froward man, a man of perverse lips, of a crosse spirit, that studies only to thwart, and crosse, and vex, and grieive the spirit of others.

3. He is called there Susurro a whisperer of slanders▪ or a backbiter, that breakes peace, and makes divisions among friends: Tremelius read••s it Susurro disjungit ducem, a whisperer that makes a seperation betwixt the Prince and his people, so in the 9 verse of this Chapter, there is the same phrase againe iterans rem disjungit ducem, he that repeates a mat∣ter over and over, (as backbiters use to doe for want of other faults) seperates the Prince from his people or them from him: this is another of his properties:

4. He is called there in the 29 vers. vir violentiae a violent man, or a man of bloud, these are the titles and conditions of a rebell, and experi∣ence tells us they are true conditions: And who will not say, that these do speake a Rebell to be a most wicked man, or a man of a most malignant disposition?

* 1.3The ground of this malignity of disposition we gather from our Sa∣viours words to some in whom the same was. Joh. 8.44. You are of your Father the Devill, and his workes you will do: now the Devill was the first rebell that ever was, and the first seducer of others to rebellion, he did effect, as you may see in Gen. 3. only by belying and by slander∣ing of his Soveraigne: now as Iubal and Tub••l-Cain were call••d the Fathers of them that followed their art and trade which they first inven∣ted,

so may the Divell be called the Father of all Rebells: And he wee know is stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wicked one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a speciall manner the most malignant one, and they in their measure are of a disposition like him.

Nay Satan is more their Father then in that sence: he is (as I may say) their naturall Father,* 1.4 and as the godly are said to be partakers of the godly nature, so Rebells may be said to be partakers of the very Diabolicall nature, his owne wicked spirit acts in them, and you may be sure, it acts his worke▪ and in his method, and therefore our Saviour calls those very men in another place, serpents broode, and generation of vipers:* 1.5 now a viper (as some write) doth destroy its owne damme, which gave it being, and so did they their Saviour, and so do all Rebells, (yea our Re∣bells) indeavour the destruction of their owne Nation that bred them, of their owne Soveraigne that preserved them, as Nero ript the Bowels of his owne Mother that bare him, so do these (patria mater) rip up the very bowells of their owne Countrey, that gave birth and breeding to them.

Iohannes Aventinus tells us that Maximilian the Emperour was wont to call the King of Spaine R••x Hominum, a King of men, because his Subjects like m••n liv'd in obedience, but the King of England he would call Rex Diabolorum, a King of Divells, because the Su••jects of this Kingdom had divers times rebelled against their Soveraign, (though alwaies to their owne ruine,) as in King Iohn, Henry the third, Edward the second, and Richard the second's daies: And I would to God, that some in this Nation, did not now prove themselves worse Divells then ever, but alasse they do, for the Religion here professed now, is more opposite to this rebellious way, then that which was practised in those former daies: But in this, we may more fully behold the malignity and vicious disposition of Rebellious spirits, they are not capable of graci∣ous or evangelicall instructions, never marvaile if they who offered spight to the cleare dictates of the Gospell, do rebell against the King.

Therefore be not a Rebell, Trust not a Rebell:* 1.6

1. Be not a Rebell, walke not in the way with them, for so to doe, will speak you the Devills Child, and to have reached to the highest staire of villanie, your Titles will be the same which Saint Peter gives to Eli∣mas the Sorcerer. Act. 13.10. Full of all Subtilty, Child of the Divell, Enemy of righteousnesse, and perverter of the right waies of the Lord: you may remember for the Honour of Rebellion, that the worst Title that the evill spirit could teach King Saul in the heate of his wrath to call Ionathan by, was this, Thou Sonne of the perverse and Rebellious Wo∣man. 1 Sam. 20.30.

2. Trust not a Rebell, 'tis Solomons advice, Prov. 26, 25. Though he speaketh faire, yet believe him not, for there be seven (that is a multitude of) abhominations in his heart: they that seek Rebellion (as appeares by the practice of some in our Nation,) doe hold that Principle of the Je∣suites, that they may break their word, promise, or oath, so it be in or∣dine ad causam, to promote their cause, and what man that is wise will credit such? He that hateth (saies Solomon) dissembleth with his lips, and layeth up deceit within him: so did these men of Hope, when to get leave to sit as long as they pleased, they promised the Reformation of Church and State, the payments of the Kings debts, and to make him the most glorious Prince in Christendome: for how well they have kept (or in∣deavoured to keepe) their word, let all men judge▪ They make lyes their refuge, and confide in them, and there's reason for it, they are of their neerest kindred, even their owne Brethren, Children with them∣selves of the same Father: I could shew you how all the foundation stones of their rebellious building are nothing but Lyes, and so are the pillowes that uphold the same▪ cemented they are together, with a mor∣ter of craft, malice, and impudency, but experience hath too sufficiently taught this to the whole Nation: beside I should want time if I should now speake of it, onely there is one thing I'le desire you to note in all Rebells: It is their nature (being men that like Ahab have sold them∣selves to worke wickednesse) to charge (as he did) by their lyes their owne conditions and intentions upon others: thou art he that troubles Israel (sayeth he to Elias) when it was himself: so Corah and his com∣panions when they rebelled against Moses and Aron, did charge them for taking too much upon them, when it was onely themselves that did so: And Satan when he tempted our first Parents to rebell, did charge most wickedly upon the Lord his Soveraigne, his own conditions of falshood and envy. And so his Brood amongst us, how directly have they trod in his steps: for (seducing the people to rebell against their Leige Lord) they have most maliciously accused him of falshood (their owne condi∣tion,) and of envy at the welfare and happinesse of them his Subjects; and that he intended to alter religion, to destroy the Liberties of Parlia∣ment, and the properties of his people; yea and to bring in forraigners to invade the Nation; while themselves (as wofull experience doth now teach us) have indeavoured, and in some sort eff••cted all and every one of the same things: wherefore from hence (I sa••) learne to be so wise as not to trust a Rebell; and to this purpose, remember the example of our Saviour, Iohn 2.24. though they speake him faire, and made great professions of their good will towards him, and of being his Disciples▪

yet he would not commit himself unto them. For (saith the Text) he knew well what was in them, they were some of that Serpents brood I spake of before.

And secondly remember too, how they (our Rebells I meane) will not believe the King, off••ring undeserved mercy and pardon unto them, although he like that Inhabitant of Heaven, Psal. 15. hath kept his word with them to his owne losse, do you therefore believe such unbelievers. But what should be the reason of this their suspicion, (some will say,) why even this: they judge of the King by themselves, they thinke hee will deceive them, because they have already, and still thinke to deceive him: what paines hath been taken, and at this present is, by those Councellors of Peace at Oxford, to worke faith in these Infidells, but to no purpose, 'tis true which the Psalmist saies of such men, Let the Char∣mers charme never so wisely they will not heare, for 'tis mischiefe onely which they seeke after, and are resolved, yea have sworne, and taken a Covenant to persevere in:

A wicked man seeketh onely Rebellion.

2. Seeketh: this word notes his active diligence: seeking is studying and devising occasions and meanes to promote that which is aimed at, quaerit tantùm, he is diligent, for he mindeth nothing else, but this he minds alwaies: the Lesson or Doctrine is this.

Rebellious men are exceeding industrious and diligent in their way.

They are alwaies plotting or acting somewhat to the furtherance. Mat. 2.1. They devise iniquity in the night season, upon their beds, and in the day time they practice what they have devised, because (saith the Text) they haue got power (or the Militia) into their hands: nay some∣time they are so great with Egge to act that mischiefe which they have plotted in the Evening, against the righteous man that lives quietly by them: that they will fetch him out of his bed at midnight: the dili∣gence of a Rebell is well expressed in that place before named, Prov. 16.27, 28, 29.

1. Vir Belial, a Rebell or an ungodly man diggeth up evill, that is he takes paines to undermine his brother, as men do by digging to under∣mine Cities: or he diggs into mens lives to find faults, as men do into the earth to find coales and mettalls; and when with the teeth of his malice he hath digg'd up some errour, or perhaps made it, with the help of Counsell digg'd from Hell, his lipps are as a burning beame to shew it unto all.

2. He soweth strife, (saies the Text) amongst men, namely in pub∣lique, by his perversenesse and frowardnesse, and maketh divisions among

friends in private by his whisperings: or (as was said before) betweene the Prince and his people.

3. He intic••th his neighbour into ill wayes with himselfe, by his cun∣ning insinuations, or els by violence he doth force them to helpe him in acting mischief. Observe Solomon's words in the place, and you shall ea∣sily finde this to be the sense of them; and then say whether the Spirit of God doth not most notably describe the conditions of our Rebels: I hope none of you will gainsay the Holy Ghost so much, as to doubt of those being such who have these conditions: and indeed mark it alway, your own reading and experience will confirm this truth unto you, that a Rebell is never idle, but is either digging of evill, that is, plotting it, or sowing of strife; that is, planting it; making breaches, whispering lies, caluminiating the honest▪ inticing the simple, threatning others, doing mischief one way or other to further his own designes, not such a man to be found in the world again for activitie of spirit, as a Rebell.

* 1.7And the ground of this their activity is, that abundance of malice which is in them; now malice is like quicksilver alwayes in motion, and extreame hot, nor is there any grace in them to coole it's fervour, whereas in the best men there is some Corruption to coole the edge of zeale: againe, guilty men (such as Rebells be) are naked men, and such are alwaies deligent to get cloathing: but they seeke it onely from webs of their own weaving, scelere velandum esse scelus, is their opinion, one villany must hide another: and then too, they are (like men of the plague) desirous to infect others, to involve them in their own ••ulphs, their fa∣thers own children they be to an haire, like him they would faine bring all men (if they could) into the same condemnation with themselves.

The Apostle Peter notes the diligence of the devill that Arch-Rebell, in these words of his:* 1.8 he goes about like a roaring lion, continually seek∣ing whom he may devoure, and in another place by his concatenation of busie-bodies, with murderers and evill doers, he doth well informe us, that murderers and evill doers, such as the devill and all Rebells be, are also busie-bodies: indeed they have nothing but their busie diligence, to supplie their lacke of honestie, and to support their wicked cause. Sa∣tan for his diligence and activitie in evill, is called in the Gospell Beel∣zebub, a Flie, or the God of Flies who (you know know are mightie impudent and busie creatures, beat them away from to place never so oft they will come againe: so will he, and so will they, he is the great Flie, and they (the Rebels I meane) are his Flies, alwaies seeking out sore places, and making them worse, nor are they ever wearie of ill doing.

Therefore let no man think the better of the Kings enemies, or of their cause,* 1.9 for their activitie and diligence in it: will you think the better of

the devill for his diligence, or of murderers, and evill doers, because also they are busie bodies? sure you have no reason: but strive you in all to be as diligent in good, as they are in evill: be as unmoveable in well doing, as they are in ill doing, as Christ our Saviour was, who went up and down doing good, as Satan doth in doing mischief, was as carefull to save, as he is to destroy, to gather together the dispersed, as he and they are to divide and scatter abroad.

And since the Holy Ghost doth so clearly note the pains and diligence of rebellious men, do but you in your secret thoughts consider how well the Kings enemies (the men of Westminster I meane) have approved themselves to be fully such by their caraiages.

First consider how painfull and diligent they were at first, in all pla∣ces of the Kingdome, to get themselves chosen to be Members: then how cunning they were to get leave to sit so long as they listed: then how politike they were to drive from the House all that were not of their own faction: then how subtill they were to get the strength and Militia of the Kingdom into their own hands: then how impudent they were in working suspicious thoughts in peoples hearts, against their lo∣ving and religious Soveraigne: and then how industrious they were to get the vulgar ingaged with themselves in their rebellious way: what digging, what sowing, what whispering, what inticing, and what vio∣lent waies did, and still do they use to perpetuate this Rebellion? But a∣bove all devices and tricks, one (to my apprehension) is the most re∣markable: when they had seized upon the Kings Revenues and his Sub∣sidies (granted to another end,) and had borrowed much money upon the pretended sale of Irish Lands, and had collected a great deale more upon preaence to relieve the poore Protestants of that Kingdome; after these, and manie other purse-milking stratagems, (before they came to downright plunder, and to leavie by way of Excise, and to weekly or monethly taxations, they did set up for advantage, a certain counterfeit puppet stiled Publique Faith, who like a wise-woman (whom they call a witch) did extremelie cozen and cheat the vulgar: for upon her bare word, promising repaiment, (and with interest too) out of the Estates of the Nobilitie and Gentrie with the King, (which were alreadie be∣come of the same tenure with Irish lands, and nearer home,) they (the common people I meane) brought in their plate and money with ex∣treme greedinesse, whereby they have so deeplie ingaged themselves in the Rebellion with these Craftmasters, that these wise-men can and do now urge it upon them, as the strongest argument of all, to keep them to themselves; All is gone (say they) and you will be beggers, and never have

penny of your money againe, unlesse you hold out unto the last: and thus have they digged down many mens estates, and dived all the money out of many purses, & made thousands of people as desperate as themselves.

Nay alas they have digged down the walls of many bodies, and beene occasions of the slaughter of many thousand men; they have digged down the walls of many of their consciences, (who are still living) by their execrable oaths and accursed covenants; nay more then this, they have in a manner digged up the most reformed Church in the woorld, by their prophanenesse and Atheisme; and the most flourishing Common∣wealth in Christendome, by their cruelties and combustions.

They have digged and searched into all the practices of Hell and Rome, for policies, into the conspiracies and conditions of Catiline, Syl∣la, and Sejanus, they have looked into all the actions of Nero and He∣rod, into the Schooles of Machiavel and the Jesuites, for tricks and de∣vises to further their designes: I durst undertake to evidence somewhat of all these in their doings. Yea so diligent and industrious have they been, that they have acted Satans part, in rebelling themselves, and se∣ducing others: Cains part in slaying and murdering their brethren; Chams part in mocking their Father, their common Father: they have acted Achitophels part in devising destruction unto their Soveraigne: Absolom and Sheba's part, in lifting up the hand against him, Doegs part in slandering and murdering the Priests of God: they have acted Iero∣boams part in their endeavours to rent the Kingdome from the house of David, in their defiling the worship and service of God, and in their set∣ting up to be Priests the lowest and basest of the people: they have a∣cted Rabshakehs part in railing against the Lords Annointed, in the hear∣ing of his Subjects, even on purpose to stirre them up to rebell against him: and Iudas his part in betraying their Master, at least in betraying that trust which he reposed in them. Well (friends) I say but this, doe you consider seriously of these things, and then judge in your secret thoughts, whether the Kings enemies, those men of Westminster, be not exceeding diligent and industrious Rebels. And so I come to the third thing in their discription;

[ 3] Their ungodly work, Rebellion, An evill man seeketh Rebellion; for Rebellion, some read jurgia, quarrels, some read contradictiones, or conten∣tiones, indeed all these tend unto rebellion; some read mischiefe or evill, for evils and mischiefs only are proper to procreate and uphold rebellion; and therefore you may observe in story, that rebellious men have al∣wayes heretofore (as well as now) allowed of all evills, Sects, and he∣resies, have pulled up the pales of all Lawes, have cried up Liberty,

and permitted all kind of vill••ny and wickednesse, as meanes most suta∣ble to further rebellion: the lesson shall be this,

Rebellion is a worke of mischief••e* 1.10

Nay 'tis mischiefe it self, wickednesse in the abstract, the highest wick∣ednesse, I have call••d it * 1.11 elsewhere, and not untruly, the sinke of all vil∣lany and the puddle of all sinne, 'tis the breach of all Lawes, and relati∣ons both towards God and man, pride, prophanenesse, perjury, envy, wrath malice, theft, murder, cruelty, rapine, spoile, oppression, irreli∣ligion, and unnaturallnesse, are all concentred in Rebellion; yea, all sins by all names that sins can be named, and by all meanes that sins can bee committed do follow rebellion, and are to be found among that disorde∣red and disobedient sort of people: I wish that experience did not teach that Rebellion were the ruine of Re••igion, Church and Commonwealth, of states, families, and men; 'tis contrary to God in every notion, Hee is the God of grace, peace, and order, but Rebellion is diametrically op∣posite to all these, it resists grace, it murders peace, and destroies order; I wish (if it were Gods will) there were need for me to prove all these unto you; but alas! alas! your owne eyes and eares are my witnesses in this thing, and shall serve for proofes of this Doctrine.

And it must of necessity be so, that rebellion is a worke of mischief,* 1.12 for 'tis the work onely of mischievous and evill men, yea of such as have climed up to the very top of wickednesse, and (saies our Saviour) can a man expect grapes of thornes, and siggs of thistles, any thing but extreme evill from persons extremely wicked, tantùm malus quaerit rebellionem, onely such men are plotters of Rebellion. (saies the Text,) no good man will willingly have so much as a finger in it.

No, you'l say, why?* 1.13 we are told that all the good men be on their side, whom you call the Rebells, and the best Preachers, whose Doctrines and lives have been most unblameable, yea our selves know many honest and good men who are ingaged in that way: and we are told also, that none but Papists, swearers, drunkards, and uncleane livers are on the Kings sid••, and we see (God helpe) many of this sort with our owne eyes; wherefore either those you account Rebells are not such, or else your Doctrine is not true.

To this I Answer.

1. Those I call Rebells are truly such,* 1.14 for rebellion (as was said be∣fore) is a resisting the Authority, and a violent opposing the will and person of the lawfull Governour; and none can deny, but these doe re∣sist the Authority, and violently oppose the will and person of the King, which is the lawfull Governour, therefore they are truly called and counted Rebells.

2. I answer concerning those wicked on this side, we will not deny but we have of them too many, and as they are our shame, I wish also they were more our sorrow; the Lord give them all hearts and grace to amend their conditions, that they may cease at length to discredit a re∣ligious King, and a righteous Caus.

3. For those known good men who are ingaged on the Enemies side, I Answer, (according to my former distinction) facere malum is one thing, and quaerere malum is another; good men through deception may be assisters in, but they are not the contrivers of this black Rebellion.

4. For those eminent Preachers whose diligence in their callings, and commendable lives, have so bewitched people, as to thinke well of this rebellious way for their sakes, because they walke in it, I answer; I'le not deny their good gifts, but this I'le say, that gifts and grace doe not alway bed together, Satan hath more abilities and gifts then any man: Nor doe I deny their restraining graces, but doe confesse that many of their lives (like those of the Pharisees in the Gospell, that loved the praise of men) were outwardly very commendable before this Rebellion did begin: But you must know that Satans tricke hath alwai•••• been (when he hath endeavoured, or done most mischiefe to the Church of God) to appeare in the shape of an Angell of light; to worke by the persons of such well reputed men; He that could make use of Peters tongue to tempt our Saviour, (when Christ bad that great Apostle, get thee behind me Satan,) no doubt but he can and will, and doth make use of the tongues and examples of these men▪ to deceive the common people: Sa∣muel from the Lord saies, that Rebellion is as the sinne of Witch-craft, that is▪ 'tis exceeding apt to entice and bewitch people to it self, by those specious and religious shewes which the fomenters of it shall make unto the World.

Or perhaps because people did too much adore the abilities of those men, would heare the word onely (for their sakes) when they preached it; and would look upon their examples more for their imitation, then upon the word it selfe for their direction: God as a punishment on such people, hath suffred those whom they so admired, to be the instruments to lead them into those of misery and errour, that others might learne by their harmes afterward, to love men for the words sake, and to trust more unto that then unto them.

But (in short) I would have you all consider but two things out of Scripture, which must bee the rule to judge both men and their waies by.

1. Consider that grace and peace, or truth and peace, goe alway

together in holy Writ, and what God hath joyned together there, is al∣wayes joyned in every truly honest heart; therefore if you see men that do not know, or will not own the way of peace to walk therein, you may well conclude, that they are surely out of the paths of truth.

2. Consider what S. Iames saies of sinfull and heavenly wisdome;* 1.15 the former he saies is earthly, sensuall, divellish, and the fruits of it are envy, strife, confusion, and every evill worke: but the other, that which is from above, is pure, peaceable, gentle, easie to be intreated, full of mercy and good fruits, without partiality and hypocrisie: yea, the fruit of it is righ∣teousnesse and peace; and hereupon do you but judge in your own con∣sciences whether the course which those admired Ministers take doth savour more of that earthly and diabolicall, or of this divine and heaven∣ly wisdome.

And last of all remember, that 'tis some comfort to men who have indiscreetly thrust themselves into a mierie way, to have many compani∣ons in the same, that so part of the blame and shame might be on them, which els would lie wholly on their own heads: you have heard the Fa∣ble of the Fox, who having lost his own taile, perswaded other Foxes to cut off their tailes too: faire p••etences indeed he used, but his true end was that his own deformity might be lesse noted: suppose those Mini∣sters to be as that Fox, and your selves may make the Application, and this shall serve to answer that objection.

Let the use of the point therefore be to work an hatred in you of re∣bellion by any means, do not countenance the devils worke,* 1.16 whatever wrongs or injuries are offered to you by either side: walk not in the way with these evill men; malum pati malum non est, malum facere malum est, 'tis no sin to suffer, but to rebell is the highest evill, and will be found to, be malum sibi in the end, the ruine of the Rebell: indeed some read this Text thus, Rebellis quaerit malum suum, a Rebell seeks his own destru∣ction; for when a man is once in, he can scarce return, or leave off, till he be destroyed, as the present example of their Brethren of Scotland doth sufficiently declare: they began to set foot in t••is sinfull way some three or foure years ago, and to all honest mens thinking, (upon their pardon, and the pacification, and the receipt of so much money) they might have been qui••t, according to their oath and duty, and stirred no more to the molestation of their gracious and mercifull King; but we see they are re∣turned to their former vomit: Rebellion, as was said before, is called witch-craft, and another reason (beside that already alledged) is because if a man be once intangled in its charmes, he can hardly get free or loose againe: 'tis no small mercy of God to those men that are come out

from them, who were once of them: O let such offer unto God im∣mortall praises.

And thus have you seen from the former part of the verse, the enemie discovered:* 1.17 I come now to describe the Kings true Souldier, nay the Text also describes him, by his Office, by his Commission, and by his imployment.

1. By his Office, he is Nuncius, a Messenger, or Angelus, so some read it, and an Angell is a Messenger of God▪ and so is he, being an execu∣tioner of Justice to punish evill; and that shall be the lesson,

* 1.18The Executioners of Iustice are the Messengers of God.

God is King of all the world, and as by his providence and mercy he preserves the innocent, so by his Angels both good and bad he doth in∣flict punishment upon the wicked; the Devills are his bad Angels to ex∣ecute his Justice upon the damned, and so perhaps shall the Rebels them∣selves be, to lay his vengeance upon some of you, who are wicked and ungodly men: for though you be on the right side, yet God may suffer your persons to fall by the hands of those men for your own sins; he u∣sually sets one wicked man to punish another. But the good Angels also are executioners of Gods justice at some times, it was a good Angell that smote the Host of Sennacherib, and so was that which smote Herod with wormes, Act. 12. so in like sort good men are somtimes imployed as instruments of justice to punish the wicked; the Prince or Magistrate is the Angell or Minister of God, and carries the sword for the punish∣ment of evill doers, and so are all they who being imployed by him, doe neither abuse themselves nor their Authority, of which number are all honest martiall men, sent by the King, Gods Vicegerent; David and his men being authorized by Saul against the Philistines, were said to fight Gods battels.

I must be brief (for the time runs,) wherefore let the use of this con∣sideration be,* 1.19 to perswade you all, who are men of war, to walk worthy the honour which God hath put upon you; you are his Messengers to execute his will, I beseech you remember that he is an holy God; and ho∣linesse becomes all his servants: you'l think we Ministers, who are Gods Messengers in another kind, should much dishonour him our Master, if we should not live holy lives, but should drink, and sweare, and commit evill; why be pleased to remember, that your selves are Messengers to the same Master, and holinesse is comely in the camp, and is required thereto, as well as in the Church: read at your leisure in Deut. 23. from Vers. 9. to the 15. Nay believe it, (Gentlemen and Souldiers) your practice of vice and sin will both dishonour God, and your selves, in that service

wherein you are imployed; the maine Argument which the Enemies have to keep the people in rebellion in, is, their Declarations to them of the wicked and deboist lives of the Cavaliers: O say they, do you think such wretched swearers, such vicious livers, as the Cavaliers be, are of Gods sending? will they maintain Christian Religion, that shew so little of it in their carriages? thus they argue: Indeed I know they vent many of their own fiction, and also that they inlarge the faults of some upon all, wherein they deale most unjustly with us, and should we but deal so with them, they would (as well they might) exclaime much up∣on us. Because one of them was lately taken in the act, and hang'd for the sin of Buggerie, here in this Town, if we Preachers should hereupon tell you from the Pulpits, that all these blessed Reformers, (for so they are called by their adorers) are even such men, and guiltie of that horrid sin, I believe (for my part) we should much abuse them in that particu∣lar; and yet thus divers of their Ministers are pleased to deale with the Kings Friends: the Lord in his good time rebuke them for it.

But alas▪ (gallant Gentlemen and Christian people) you all know that there are too great, and too manie occasions given by some amongst us to our enemies to report evill of us: I beseech you therefore in the feare of God, as manie of you are better borne and bred then those are who do accuse you, and as all of you are imploied in a more righteous cause then they, by your holie God, and by your religious King, so that you would all indeavour to be more holie in your carriages then they be, to walk worthie your imploiment: and you that be Commanders, (I beg of you, that you would more strictlie punish sin in those that are under you, according to those Militarie Orders set forth by His sacred Maje∣sties your religious Master.

The profession of a Souldier, as 'tis honourable, so it may be holie if you please; we read of holie men of that profession: David was a man of warre, and did (as you do) fight the Battailes of the Lord, and he was an holie man; that great sin which did so blemish his reputation, was committed by him afterward, when he had left off to follow the Camp: the Centurion in the Gospell was a man of your profession, and our Saviour himself gives this testimonie of him, that he had not found his like (for goodnesse) in all Israel: and so that Captain Acts 10. was one that feared God with all his houshold, and whose prayers and almes as∣cended daily into Gods presence. Abraham himselfe the Father of the faithfull, was a brave Souldier; he with the number of 318. assaulted five Kings with their Armies, vanquished them, and took the spoile: you may read the storie in the 14. Chapter of Genesis, where you may

also see, who were the first men whom the Scripture notes, did run a∣way in the day of battell, and hid themselves, I do not say in Saw-pits, but the Text saies, in Slime-pits, they were men full of guilt and sin, e∣ven the Princes of Sodom, and Gentlemen of Gomorrah.

Nay to speak all that can be said in one word, for the honour and com∣fort of a Souldier; God himselfe is called a man of warre, Exod. 15 3. The Lord is a man of Warre, and JEHOVAH is his Name.

I tell you (Gentlemen) there is not to an honest eye in these sad and dismall daies, a more gallant sight, then a valiant and religious Souldier; Religion causeth courage in a good cause, and giveth an high lustre to it, especially in men of birth and place: what true English heart is not warm'd with joy to see the living flames of ancient valour conjoined with generous minds in Gentile bloud? but if thereto be also annex'd Religion, I dare say, to a trulie pious loyall eye the Sun it selfe is not more glorious.

Gentlemen, your enemies call you Cavaliers, a name, as they take it, of great reproach (els you may be sure they would not call you by it) will you give me leave in briefe, to give you your owne Character; or at least the Character of such a man as everie of you ought to be, and as we your friends and servants in Christ desire to conceive of you: why listen to it, 'tis this:

A complete Cavalier is a Child of Honour, a Gentleman well borne and bred; that loves his King for conscience sake, of a clearer counte∣nance and bolder looke then other men, because of a more loyall heart: He dares neither oppose his Princes will, nor yet disgrace his righteous cause, by his carriage or expressions: He is furnished with the qualities of Pie∣ty, Prudence, Iustice, Liberality, Goodnesse, Honesty; He is amiable in his behaviour, couragious in his undertakings, discreet and gallant in all his executions: he is throughly sensible of the least wrong that is of∣fered to his Soveraigne, and is a professed enemy to all Rebells: the aimes of his sword are onely to dissever the malignity of those forces that have conspired the ruine of Monarchy and Innocency: he feares no evill thing to come upon himselfe, but contemns all dangers that look towards him: he dares accept of deaths challenge to meet it in the field, and yet can em∣brace it as a speciall friend when it comes into his chamber, where he is alwayes making provision for its better entertainment: in a word, he is the onely Reserve of English Gentility and ancient valour, and hath ra∣ther chose to burie himselfe in the Tombe of Honour, then to see the Nobi∣lity of his Nation vassalaged, the Dignity of his Countrey captivated by any base domesticke enemy, or by any forraigne fore-conquered foe.

This is a compleat Cavalier, and if any of you be not according to this Character, believe me you are not right, nor the men you ought to be: And so much (Gentlemen) for the first particular in your description.

I come to the second, and that is your Commission in the word sent: shall be sent: namely by him who hath power from God to send, and that is only the King, or Supreme Magistrate all the Commissions which God grants to Souldiers, are signed by the Kings hand, who is (as Mo∣ses was) the mouth of God unto his Subjects, in things of this nature, and such a Commission so signed, doth constitute a lawfull Souldier: the Les∣son is this:

A right Commission makes a lawfull Souldier.

Yea,* 1.20 a right Commission makes the Warre it self lawfull to the Soul∣dier, although it were undertaken by the Prince upon unjust grounds: for the Subjects duty is, to mind his owne call rather then the Cause, for though in matters of Religion, we disclaime and abhorre the Doctrine of blind obedience, yet in matters of State, and order, wee professe al∣lowance of it; quae supra nos, nihil ad nos, things above us, belong not to us: if we pry into the reason of Princes undertakings, we may prove our selves to be the Busie-bodies, whom (as we noted before) the Apo∣stle yoakes with murderers, and evill doers: And I thinke these times doe sufficiently declare the due concatention of these conditions▪ But as I was saying, though the Justice of the Kings Cause,* 1.21 (which is as cleare as the Sun to all, unlesse to those that are given up to blindnesse, and to believe lies:) were not so manifest and apparent, nay were it an un∣just cause on the Kings part, yet were it not so to those Souldiers that are authorized by him; for according to the point, a right Commission makes a right Souldier: and that cannot be given by any, nor derived from any, but the King.

This truth doth more stownd the Rebells, and more puzzell them, then any one that I know; and therefore to perswade their followers that themselves can give a right Commission, they are faine to deny the King to be the Supreme Magistrate, cleane contrary to the testimony of Scripture, 1 Pet. 2.13, (where the King is called the Supreme) and like him who chose himself Pope, they are so bold as to say; the Supreme Authority is seated in themselves, which is such a transcendent fancy, that all the Traitors in the world (that I read of) durst never vent it, till these sate: But being driven to so great a streight, that they must of necessity either yield their warre to be unlawfull; for want of a right Commission; or else thus exalt themselves above him that is called God, this second course being the more Antichristian and furthest from the

practice of self-deniall, they have made choi••e of: But let them fancy what they please; indeed, and in truth, were they never so honest men for life and conversation, (and were the Cavaliers never so vile, or so abho∣minable,) yet the warre on their side is utterly unlawfull, for want of a right Commission, they are not sent, or authorized hereunto by the King, they are therefore no other then ranke murderers of all those they kill and destroy, and all the blood shed by them, is no other then innocent blood: As God saies of rebellious Edom: (who without any authority, or command from God, did joine with the Caldeans, against the people of Israell, unto whom (as being Subjects) they ought to have lived in obedience) Ioel 3.19. that they had shed innocent blood in the Land: Though Israels blood was guilty blood, in respect of the Lord, against whom they had sinned, and in respect of the Caldeans too, whom God imployed as his instruments to punish them; yet in respect of the Edo∣mites, that had no Commission to go about any such businesse, it was innocent blood, and as shedders of innocent blood they are threatned to be punished: Edom shall become as a desolate Wildernesse, for that very thing, saies that Text.

This may serve to stirre up you, who are rightly authorized to be cou∣ragious, in the Execution of your charge: all the incouragement which the Rebells your Enemies have against you, and against the King, is from the evill lives of some of you, (who are the Kings Souldiers:) but you have to animate you, against them in their way, not onely their ill lives, but also their ill Cause, and their lacke of a lawfull Warrant; And most especially of all, you have the Justice of your own Cause, the lawfull∣nesse of your owne call, and to these I may adde the goodnesse of your King.

1. Your Cause is to defend him, whom God hath exalted, to keepe the King in the Throne wherein God hath set him, against those that would remove him from it; 'tis to maintaine Religion, the Lawes and Dignity of your Nation, and to suppresse Rebellion that Child of Hell, that Parent and Nurse of all Mischiefe.

2. Your Call, 'tis lawfull from the Prince himself, the Supreme Ma∣gistrate under God in his Dominion, who alone (as Austine contra Fau∣stum speakes) hath power to wage Warre, and to authorize them that are Agents in the same: whereas those whom you do oppose, as their cause lacks honesty, so do they themselves lacke a Warrant to maintaine it; and having no Call they cannot (upon any good ground) look for Gods blessing.

3. The goodnesse of your King; A Prince of that untainted life, of

that religious disposition, that 'tis the greatest vexation the Rebels have, that they cannot fasten guilt upon him: but onely because themselves have belied him; and here Solomon is so much their friend, as to speake a reason for them, Prov. 26.28. A lying tongue hateth him that is afflicted by it:

Nay let me adde for your incouragement as you are Christians: your King is a man that lives by Faith; He doth oft acknowledge in his pi∣ous expressions, what ever yet hath been done for him (by yours or o∣thers hands,) to be a fruit of divine favour; and from what he hath ta∣sted, he is still confident according to Gods promise of divine assistance: I may speake of him, (as Ambrose of S. Austine,) with a little varia∣tion of the words, impossibilè est Principem tantae fidei ac pietatis perire. 'tis impossible but a Prince of such faith and piety should at last prevaile over all his enemies.

And so I come to the last particular of all, in your description, and that is your imployment; to inflict sharpe punishment upon rebellious [ 3] men, noted in the word Crudelis or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Messenger without be∣wells, so call'd from the severity he shall use against the Enemy; Hee shall be inexorable, and not abate one jot of the punishment that he is commanded to inflict:

By this Cruell Messenger some Interpreters understand; Satan, or some other instrument of wrath, who without all compassion shall un∣doubtedly in the end plague rebellious men: some hereby understand the conscience of a Rebell: which like a Cruell Messenger, shall meet him at every turne, and scourge and lash him, (and oh that this Messenger were but once awakened, and set upon our Rebells, that their Consciences did but storme them!) some interpret the words thus, He that rebells a∣gainst a loving and kind Governour, shall fall into the hands of one that is severe, who like a cruell Messenger of God, shall throughly pay him for his disobedience; or some will have it thus, the same Prince that formerly used him with humanity and like a Lambe, shall put on the dis∣position of a Lion, and deale with him according to his deserts: we read in Scripture of the wrath of a Lambe, or of the Lambe Christ Jesus him∣selfe who shall turne a Lyon, and say, those mine enemies that would not I should reigne over them, bring them and slay them before me: Patientia laesa fit furor, Patience abused turnes into wrath: But interpret or read the words how we will, the sence is this, Rebellious men shall be grievously punished, a sharpe punishment remaineth for the workers of this Iniquity, or to the seekers of Rebellion. The Lesson shall bee in these words.

Severe punishment is the assured portion of Rebellious men.

I could evidence and affirme this truth many waies, as,

1. By the exemplarie punishment of Rebells in all ages; I could tell you how the earth swallowed up Corah, Dathan, and Abiram, (who rebelled against Moses and Aron) together with their Wives, Children, and Substance; a typicall Lesson (no doubt) it was to teach all after Ages that utter extirpation is the due portion allotted of God unto such men.

I could tell you how an halter catched Achitophell, and a tree Abso∣lom; how Shebae's head was severed from his body, and how Bigtan and Teresh suffred death for having an ill purpose against the King, and how that punishment of theirs is recorded in Scripture, as ordained and allowed of God; I could tell you also of Ieroboam, and all the succeed∣ing Kings of Israel, that begun and continued the revolt from the house of David, how there was not one good man of all the number; and how they and the people that adhered to them, by heresie, idolatrie, propha∣nesse, and villany, grew worse and worse (as being alwaies attended with Gods curse for their Rebellion,) till they were carried away God knowes whither, no man can tell what became of them to this day: I could also tell you out of your owne Chronicles the fearfull and dismall ends of those (together with their families) who have opposed their Soveraigne in former ages, but the time will not permit.

2. I could assure the downfall of the Rebells, as they are men delight∣ing in Warre, from Psal. 68.30. Rebuke the company of the speare-men, the multitude of the Bulls, with the Calves of the people, till every one sub∣mit himself with pieces of Silver, scatter thou the people that delight in warre: It is a rule in Divinity that a propheticall prayer is of the nature of a prophesie: Rebuke thou O Lord, is as much, as the Lord will rebuke; and scatter O Lord, is as much, as the Lord will scat∣ter: now by the speare-men, in that verse, you may understand those degenerate Gentlemen that have lifted up the hand against their Sover∣aigne, or have consulted in this Rebellion: by the multitude of Bulls, you may understand the rich fat Citizens, who by their wealth and mo∣ney have administred strength to this Rebellion: and by Calves of the people, you may understand those Country folk, that came bleating up to London, (from the adjoining Counties) with their Petitions against the present established Government; all these, or all such as these, shall bee rebuked by the Lord (as the Psalmist teacheth) and made to submit them∣selves with pieces of silver, they shall be glad to offer money, for the ran∣some of their lives, even because they are a people that delight in warre, and they that will not do so, shall be scattered, and blowne away, as dust is before the wind.

3. I could prove that an heavy woe is belonging to these Enemies of the King, as they are spoilers and treacherous persons, from that place Easy. 33.1. Woe unto thee that spoiledst when thou wert not spoiled: and to thee that didst deale trecherously, when they did not deale treacher∣ously with thee, when thou shalt cease to spoile thou shalt be spoiled, and when thou shalt cease to deale treacherously, others shall deale treacherously with thee: This is verbum Domini the word of the Lord, and manet in aeternum, 'tis an eternall truth; in all ages it hath beene made good, and so for ever shall be, upon all those, unto whomsoever it is appliable.

4. I could pormise their assured punishment, as they are bloudy and deceitfull men, from Psalm. 5.6. where 'tis said, that God shall destroy them that speak leasing, the Lords abhorres the bloudy and deceitfull man, and Psal. 55.23. 'tis concluded hhat bloudy and deceitfull men shall not live out halfe their daies: And I thinke none can denie that the Kings Enemies whom you are to oppose are such persons: they have practised nothing hitherto but deceit and lies, under the cloake of Piety; and they breath forth nothing but warre and bloud, Kill, Slay, and Destroy, hath been their language a long time, and the way of peace they will not own.

But Ile take these men only in the notion of Rebells, to evidence their assured ruine; for in that respect they are the people of Gods curse, the Lord himselfe doth so call them Esay 34 5. My sword (saith he) shall be bathed in heaven, behold it shall come downe upon Idumea, upon the people of my Curse to judgement. The Idume••ns were the Edomites or childen of Esau, they are called the people of Gods curse, for they were Rebells against the people of Israel,* 1.22 unto whom in Iacob the superiority over them was given, and by David seized upon: and we may doubtlesse conclude that all such Rebells are in the very same condition,* 1.23 the people of Gods curse as well as they.

Now what conditioned Rebells these Edomites were, we shall more fully see in the 35 of Ezekiel,* 1.24 where also God vowes their destruction.

As I live (saith the Lord God) I will prepare thee unto bloud, and bloud shall pursue thee: sith thou hast not hated bloud, even vengeance shall pursue thee: thus will I make Mount S••ir most desolate, and cut off from it him that passeth out, and him that returneth: And I will fill his Mountaines with his slaine men, in thy hills and in thy valleys, and in all thy rivers shall they fall, th••t are slaine with the sword, I will make thee perpetuall disolations, And thy Cities shall not returne, and ye shall know that I am the Lord, because thou hast said these two Nations and th••se two Countri••s (namely of Israel and Iudah) shall be mine, and we will possesse them—Therefore as I live saith the Lord God, I well even do according

to thine anger, and according to thine envy which thou hast used out of thine hatred against them; and I will make my selfe knowne amongst them when I have judged thee, &c.

In all which words of the Prophet, beside the certainty of Edoms ruine evidenced by the oath of God twice over, as I live, observe these their conditions:

1. They did not hate bloud, they delighted to make themselves instru∣ments of wrath when they had no call thereto, God did at sundry times punish the Israelites by all their neighbour Nations, by the Egyptians, Moabites, Midianites, Philistims, and the rest, but never by the Edo∣mites, these were alwaies voluntiers in wars aginst Israel, never imploi∣ed by the Lord in that businesse, for they were brethren to the Israelites, (being the children of Esau Iacobs brother) and they were to live in o∣bedience to them by Gods ordination disposing the superioritie to Iacob and his seed, and 'tis not Gods Custome to set Brethren at odds, one a∣gainst another, or Subjects against their Soveraignes; the God of nature and order, is no breaker of natures bonds, or of his own Laws: that is Satans work rather the father of divisions, so that the Edomites were Rebells, unnaturall and bloudy Rebels, they did not hate bloud.

2. They were also sacrilegious and covetous rebels, they were the Edomites that cryed out against the Temple, (as some do now against Churches) down with it down with it even to the ground, and they were these, that swallowed up in their expectation the estates of Israel and Iuda, (after that manner as the men of Westminster with their Abettors, do the Inheritances of the Lords and Gentlemen that are with his Maje∣sty) they said, these two Nations shall be ours: which is a sin mightily provokeing God to wrath and jealousie, the fire of my jealousie (saies, he Ezekiel 3.5.) is against the Idumeans, because they have (in their own thoughts) appointed my land (for the land bestowed by my providence upon such men) unto their owne possession, as a prey unto themselves, with the joy of their hearts and with despightfull mindes.

3. Observe that God (in punishing wicked Rebells,) doth ob∣serve the law of retaliation (as 'tis lawfull for the King (Gods Vice∣gerent) to do in cases of like nature:) because they were men of bloud, therefore they shall meet with bloud, because thou hast not hated bloud (saith the Lord) even bloud shall pursue thee, and againe, I will even do to thee, according to thine anger, and envy unto them, as if he had said, I will enable them, whom thou didst hate and envy, and whose Lands and revenues thou didst covet, to deale so with thee, as thou in the dis∣pightfulnesse of thine heart didst purpose and resolve to deale with them.

And indeed you may observe (by the way,) that though God doth not usually imploy his owne people as instruments of wrath to punish, but rather of mercy to comfort, yet he imploied Israel in speciall to pu∣nish Edom: see Ezek. 25.12, 14. Because Edom hath dealt against the house of Iudah, (unbidden) and hath taken vengeance, (for some concei∣ved wrongs,) and hath greatly offended, and revenged himself upon them, (whereas being their brethren and superious, they should rather (if wronged by them) have referred the same to God:) therefore (saies the Lord) I will stretch out my hand against Edom. And I will lay my ven∣geance upon Edom by the hand of my people Israel, and they shall do in E∣dom, according to mine anger, and according to my fury, and they shall know my vengeance, saith the Lord God: and the reasons of this are,

1. Because 'tis according to the course of ordinary Providence, to punish Rebellious Subjects, by their owne Princes, against whom they do rebell.

2. Because 'tis according to ordinary Justice, that they who injuri∣ously encroach upon other mens rights, should forfeit their owne, (as a punishment for their injustice) to these very persons; qui invadunt alie∣na merentur perdere sua, and therefore 'tis said by Obediah, that the house of Iacob shall be a fire, and the House of Ioseph a flame, and the House of Esau for Stubble, and they shall kindle in them, and devoure them, yea they shall possesse their possessions, even the mount of Esau, and Saviours shall come out of mount Sion to judge the mount of Esau. The applica∣tion of these things I leave to your selves.

4. There is one thing more that I would have you observe from that place before quoted, Ezek. 35. the last words, where God tells Edom, that he will make himself known amongst Israel, by his judgements up∣on him: I will make my self knowne among them when I have judged thee: for indeed God was not knowne or acknowledged before, as he ought to have been among them: the Israelites were growne a most de∣boish'd, prophane, impudent, and ungodly people (the major part of them,) which made the Lord give them up to be punished by the Chal∣deans: but by his giving into his Israels hands, the rebellious, bloody, treacherous Edomites, (who had no call nor cause to warre upon them, or to joine with the Chaldeans against them;) the Lord did meane so to gaine upon their hearts and spirits, that they should learne thereby to know him truly, and for after times to serve him (better then ever they had done before) in humility and holinesse.

And truly (friends) I have an hope that when the great and mighty God shall have subdued under your power these Edomites our Enemies,

who are so full of spight, and so thirsty after blood, and shall have brought on their heads, what themselves did purpose against others; you will all gaine more knowledge of God, and serve, feare, honour and o∣bey him in holinesse, and righteousnesse, more then ever you yet did in all your lives, the Lord sanctifie the observance of his judgements so unto you that you may. And thus have you seen the certainty, and in part the severity of the Judgement which shall be executed upon Rebells evidenced.

Now if you demand the Reason why the God of mercie and bowels should be so severe.* 1.25

I answer, 'tis no such severity in God, to beat men with their owne rods, to do to them according as they determined to do to others, beside 'tis but equity and justice to proportionate punishment in weight and measure, according to the height or weight of sin: But there is no such sin as Rebellion, this is ingens & supremum scelus, the most huge and highest sin; and therefore doth merit the sharpest and surest punishment: Rebellion is a sinne that strikes at Gods owne self, at the face of Maje∣stie: there is no such expresse Image of God in the world, as a King is; every Christian is the Image of Christ as man, every Minister of the Gospell is (or ought to be) the Image of Christ as Mediator, but a King is the Image of Christ as God, and to rebell against a King is to strike at the face of Christ as God; which was more then they that crucified him durst dare to do,* 1.26 for had they knowne (saies the great Apostle) they would not have crucified the Lord of Glory: therefore no marvaile if a cruell messenger be sent against a Rebell, if severe and sharpe punishment be the proper portion of such men.

Perhaps now you expect that by way of use, I should stir you up to be cruell:* 1.27 But (noble Gentlemen and Souldiers:) If I should do so, I should forget my self to be a Minister of the Prince of mercie, and to be a Subject of a most mercifull King, whose meeke and gentle Spirit; as we all honour and admire, so should we strive to imitate. And I blesse God for it, I could never yet speake that language of Kill, Slay, and Destroy, which the Ministers of the Rebells side are so skilfull in; I durst never excite men to fight up to the back in blood; the spirit of the Gospell is no bloody spirit; we (saies the Apostle, speaking of himself, and all true Ministers) have the mind of Christ, which endeavoured the salvation, not destruction of men; wherefore I beseech you give mee leave (as the Minister of Jesus Christ, for your souls good,) to pro∣pound a few such particulars to your consideration and remembrance, as shall tend both to your present honour, and to your everlasting peace.

I am confident (through the strength and goodnesse of God) that these rebellious enemies of the King, whom you oppose, (notwithstand∣ing their height of pride, and their studie to be auke, crosse, perverse, and peevish, and to vex the spirit of a mild, and gracious King, not with∣standing their multitude of Armes and men, and their diligence in their way) shall ere long, (if your sinfull and unsutable carriages do not hin∣der,) be brought to beg, their lives at your hands; and at that time I pray remember.

1. That though it be true Gallantry, and noblenesse of spirit, to bee fierce and contagious in the Battaile, yet 'tis no true valour to set your foot too hard upon the neck of a fallen foe, that beggs your mercy; the generous Lion scornes to exercise his fury upon an enemy that's pro∣strate before him: I would have the Kings men do nothing but what is Kingly, let Rebells practice basenesse, it best becomes them: Beside the Scripture saies, that mercy pleaseth God; and in that, we are bidden to be like him, who in the midst of judgement remembers mercie: Be yee mercifull as your heavenly Father is mercifull, for (as in another place) there shall be judgement mercilesse to them that shew no mercy: as men do to others, so shall it be done to them.

2. Remember to distinguish between quaerentes & facientes malum, the plotters and contrivers of, or the leaders in this Rebellion, and they that by seduction onely are drawne into it; between your sturdy Rebels and those that by a kind of inforcement are made to take their parts: the Text speaks only of the former, that severitie is to be used against them, which if it be, men may call it cruelty if they please, but 'tis ju∣stice rather, and the prevention of mischief and cruelty, for as such have been meanes alreadie to undoe and murder many by leading them into paths of death, so if they should continue they would destroy more.

3. Remember I pray to shew respect to Women, Children, and aged persons, to the first in regard of the weaknesse of their Sex; to the second sort, in regard of the minority of their yeares, and to the latter sort, in regard of their gray haires: 'tis said of the barbarous Chaldeans, 2 Chron. 36.17. That they had no compassion on the young Children, on the Mai∣den, or on the old man, on him that stooped for age, indeed though God did deliver the nation into their hands to punish, yet he looked they should have showne some pittie on such as these, and because they did not, he threatned to punish them; Esai. 47.6. O Daughter of Chaldea, I was wrath with Israel, and I gave them into thy hand, and thou didst shew them no mercie, but upon the ancient thou didst lay very heavily the yoke, therefore (v. 9.) these two things shall come upon thee, in one day, losse of Children and widdow-hood.

4. Remember for the honour of your King and Cause, and for your own inward peace and outward credit sake, that you neither do, nor (so much as in you lieth) suffer to be done, in coole blood, to the most impious Rebels, any thing that savours of immodestie, barbarous∣nesse, or inhumanitie. To uncloath men and women of their garments, and to expose their nakednesse to open view, as the enemies did in Ire∣land, is most immodest, and offensive to God and all good men: to be an houre or two in hacking and torturing a wofull wretch, or in taking a∣way that miserable life which might be concluded in a moment; or to wreak ones furie upon a dead carkas, is a most barbarous, cowardly thing, and odious to God, though offered to an Edomite, as appears by that his threat unto the Moabites, for their burning the bones of the King of E∣dom to lime, Amos 2.1. so to use reviling speeches, and cursed execrati∣ons, against them that are readie to die, or are in going out of the world, full of wounds and paines, is most inhumane: nay 'tis plainly diaboli∣call to insult over men in miserie, be they never so vile, never such wretched enemies.

The ancient Romans (the bravest Souldiers in the world) were care∣full to absteine from all kinde of harsh words in such cases, (as kill him, hang him, knocke him down, rogue, villain, or the like:) as also from all kind of barbarousnesse and inhumanitie in their executions, for they said they acknowledged their enemies to be men, not Tigers: Metius Suffetius was drawn in pieces with foure horses for his Treason, from which (as a spectacle of great horrour) the people turned their eyes. The storie sayes, as it was the first, so it was the last punishment in this kind of rigour that was exercised amongst them; for nulli gentium mi∣nores plaeuisse poenas (saies Titus Livius of them,) no Nation so care∣full to preserve the reputation of humanity as they: Be you also carefull (noble Gentlemen and Souldiers) to abstein from all such unworthy con∣ditions: object not, that the enemies deal so shamefully with our men, when they get them into their power, for I'le assure you, basenesse doth better become them, and their cause, then ever it will become you.

5. Take heed you do not do any thing against the enemies out of your own private hatred: remember that you are the Kings men, and your e∣nemies are the Kings enemies, and them you are to oppose as such, and as the enemies of your Countrey: even in battaile it self, you must strike and shoot as at the common foe, let God direct the bullet or arrow as it pleaseth him, as he did that which being shot at a venture slew Ahab, and then 'tis God, and not man that killeth: for to levell at any knowne men, or to pursue any out of particular malice, may be found murder in Gods account at the great day. The Lord threatens to execute great ven¦geance

upon the Philistines with furious rebukes, because (saies the Text) thou didst take vengeance upon thine enemies with a despightfull heart, for the old hatred, and private grudge that was betwixt you.* 1.28 Though God imploys men as his instruments to punish the publike ene∣mies of Church and State, yet never to revenge themselves: he never gave any man a Commission to do this, he would have us all to referre such wrongs to him.

6. Remember what ever you do, you do it with a publike spirit, and do it valiantly, and in that manner as may no whit discredit the Kings cause, or blemish your own reputation, nor occasion griefe to your spi∣rits afterward: and to this end remember the graciousnesse of the Kings spirit and disposition, how he hath hitherto looked upon the vilest of them all with an eye of pitie: and look you to your Commission (which you have from His Majestie,) which (let the enemies bawle never so,) is far more mild then they deserve it should be: and remember too, that though they have by their actions renounced the Doctrine of Jesus Christ, and offered despight to the patient, obedient, and peaceable spirit of the Gospell, and have forgotten you to be their brethren, of the same nation, and of the same Religion too, which themselves professed foure years ago, and do in their Turkish charity, call you nothing but Dogs, Popish Dogs: yet be not you like them, but yeeld them still to be your Brethren, though rebellious and degenerate, and approve your selves to∣wards them to be Christians.

And these be the Mementoes which as Gods Minister I do here pro∣pound unto you, yea which I do in the name of God charge upon you.

But perhaps some of you will say, if we should follow this Counsell,* 1.29 how shall we make your Text good, and approve our selves cruell mes∣sengers?

I answer,* 1.30 that the Text is rather a Declaration then a precept, it doth not command you to be cruell, but doth declare that a Rebell shall meet with crueltie, i.e. with sure and sharp punishment, and when such a one doth meet with such a portion, who ever be the inflicter of it, we are taught by the Text to conclude, that 'tis sent him of God: and in∣deed do what we can, there are wicked men enow in an Armie, who will extend their furie even to crueltie, which when we have observed, we may see Gods hand therein against the Rebels: though I confesse this too, that somtime God hath (in their heat of bloud) infused into good and holy men a certain spirit, which hath appeared as a cruell spirit; for example, such was that which shew'd it self in David, when the Citie Rabbah of the Ammonites was taken: He put the people under Sawes

and Harrowes of iron, and axes of iron, and made them passe through the Brick-kilne. Now I say when by the effects we see such a spirit in any, we are to note the hand of God therein.

But here let me advise you of one necessarie thing from the Text, A cruell messenger shall be sent against him, scil. against the rebellious man: your severitie therefore must be onelie against such, and not against anie of the Kings loyall and good subjects, that bed you, and board you, and give you house-roome for your selves and horses: 'tis the custome of too many (but I affirm they are no true Gentlemen, no true Cavaliers,) when they have had free quarter in a place, and perhaps have devoured up all the provision in the house, then to requite their Landlord with eobbing and plundering him of his houshold commodities, or els threa∣ten so to do, unlesse he will give them money to forbeare: O these car∣riages do speak such men to be sent rather to make the King enemies, then to rid him of his enemies: but, Gentlemen and Souldiers, if you ac∣knowledge your selves the Kings Messengers, remember your imploy∣ment ••ccording to your Commission, is to punish rebels, and not to a∣buse good Subjects. And in your actions against the Rebels, I can, from the Text, excite you to be couragious: for they being such as they be, the people of Gods curse, and you having the Kings Commission, and fighting in defence of his sacred Person, Crown and dignity against them; what ever bloud of theirs you shed in battell, is not innocent bloud, but as guiltie bloud as ever was shed by Christians in a just warre since the beginning of Christianity: for concerning the heads of this Rebellion, the men of Westminster, or the faction there, who to vex their religious King, have bestowed their best care to lose Ireland, to give a∣way Scotland, and to destroy England: these men, I say, together with their bloud-thirstie Chaplains, by whose venemous tongues they belch out so much blasphemie, treason, and crueltie, against God, the King, and the Kings people: and by whose witcherie and specious pretences, they have conjured so manie of the poore vulgar into their desperate and de∣structive circles: if ever any combination of men upon earth, since the Scribes and Pharisees of Christs time did sin the sin against the Holy Ghost, I feare these are they: for they do knowingly resist the doctrine of Gods Word and Spirit, and studiously oppose the light of their own consciences and former professions. How often have they charged it upon His sacred Majestie to intend that mischiefe which themselves were in practice of, and in plotting to performe? How have they hood-winked the poore Commonaltie of England, with suspitions of the Kings calling in Forraigners to invade the Land, and of aiming to

destroy the Priviledges of Parliament, and Liberty of the Subject, till themselves have effected the very same things?

What peevish constructions have they made of all His Majesties most honest and candid expressions? How have they studied most irreligiously to thwart him in all his pious and peaceable desires? all this doth plainly speak to every discerning eye, that their labours are, against their owne consciences, to grieve the Holy Ghost in the bosome of Gods Annointed.

Nay let every man judge of their spirits, and of the nature of their sin by two things in particular.

1. By their forcing their late Oath and Covenant upon people; where∣as themselves did most highly condemne and oppose that new Oath made by the Convocation some five yeares ago, to be taken by the Clergie, as most ungodly, unreasonable, and illegall; affirming that the proceedings in the urging thereof were too extremely violent, and the penaltie annexed thereto upon the refusall thereof was too cruell: and many arguments (specially those called the London Quaeres) were framed and countenan∣ced by them against the same: themselves have now point-blank against those their own Arguments inforced an Oath far more ungodly, more un∣reasonable, and more illegall, with more extremitie of violence, and with heavier penalties, upon more people, all in generall, more ignorant, where∣by they have indangered millions of soules, and deposed many faithfull Ministers, and others, from their places, means, and maintenance, because they dare not offend God and their own consciences in taking of it.

2. By that common Answer of theirs, which hath been so often given by so many of them; when they have beene moved to restraine Anaba∣ptists, Hereticks, and vicious persons (whereof there be such swarmes a∣mong them) namely, that these serve to advantage the Cause, to promote the great designe in hand (scil. to depose the King, and murder all his friends) therefore they must be borne withall for the season.

From these, and many other such particulars, it may be concluded, that your Enemies are the Enemies not onely of peace, but also of Gods truth and Spirit; and as you have God, and a righteous Cause on your side, so have you their own Consciences against themselves, and the praiers of sin∣cere-hearted men pleading for you: wherefore be you confident and cou∣ragious, more are for you, then against you, be holy, be valiant: Yea be holie, that you may be valiant; nay be holie, and you shall be valiant, the Spirit of Holinesse is the Spirit of fortitude, and the Authour of good successe: Remember that precept, Deut. 23.9. When the Host goeth forth against the enemies, then keep thee from every wicked thing: Nay let me assure you, you cannot gall your enemies, or prejudice them more, then by being upright and holie; for they (I mean the seekers of Rebellion) are such imbittered enemies against the truth of grace, (what ever they pre∣tend)

that they gnash their very teeth at those whom they cannot vitiate with their rebellion, or darken with their lies and slanders. Yea friends, let me assure you that holinesse in you will quite disarme and unweapon them, wheras your sins do set an edge both upon their tongues and swords; your holinesse shall take away the edge of both, or els turn the same upon themselves: wherefore I say and say againe, and I do beseech you with∣all, for the good of your soules, and for the Honour of your King, whom you love and reverence (gallant Gentlemen and Christian Souldiers) be holy, be valiant; and be you sure, though you do but your duty in opposing these men of bloud (who will have nothing but war, war,) yet you shall not lose your reward: God will see them paid that are imploied in his work, you may observe in Ezek. 29.18.19. That God takes order for Ne∣buchadnezzar and his Armie, That they should be paid for the service they had done against Tyrus.

But perhaps some of you will say, how shall we do in the mean time? To answer this, I must turn my speech to other persons.

You Gentlemen of the Countrey, Townsmen, and others who are not Souldiers, and do not assist personally in this righteous way, be it knowne unto you, that you are bound in dutie and conscience▪ to afford the liberall and willing aid of your purses: for is it just that these your Countrimen should (like Zebulon and Nephthali, Iudg. 4.) jeopard their lives unto death in the high places of the field, while you in the mean time, like the men of Reuben, abide in your sheepfolds, hearing the bleatings of your flocks; or be striving among your selves who shall afford the least assistance to the sub∣duing these enemies of your King? I confesse you have been loyall, and ex∣emplarie to others in many things; I beseech you all to persevere, and re∣member that all you have lies at the stake, and he deserves to lose all, that is not willing to part with some to preserve the rest; nay (Sirs) let men think as they please of themselves, I believe he is no true Subject, nor hath such an heart as he should have, that desires any thing more then a bare being, till his Soveraigne be again setled in the throne of his Kingdome.

Wherefore I beg of you all (whom God hath blessed above others with wealth and substance) approve your selves right, and like those Governours of Israel, that offered themselves willingly among the people; that we (as the Prophetesse there did) may rejoice in you, and blesse God for you: Mine heart (saies she) is towards the Governours of Israel, that offered themselves willingly among the people, blesse ye the Lord: For be assured that otherwise the curse of Meroz will be your portion, Curse ye Meroz (saies the An∣gell of the Lord) curse ye bitterly the inhabitants thereof, because they came not to help the Lord (the Captain of the Lord, the Annointed of the Lord) against the mighty, or against his ungodly enemies, that did so mightily in∣crease, and so mightily exalt themselves.

And you (good people all) of what ranke or condition, sex or degree, soever you be: be carefull (I pray) to afford the assistance of your praiers, that the spirit of the Lord may come upon that Princely Generall whom God hath sent for your protection into these parts,* 1.31 as it did upon Sampson when the Philistimes were upon him: And let me tell you, where ever o∣thers are pleased to lay the fault of our no better proceedings in these parts hitherto: I (who have been an observer of passages) do professe unto you, that I can lay it on nothing so much as on your want of prayer: wee had at first a most honourable, valiant, and loyall hearted Generall: whose per∣sonall care, diligence and courage, envie it self was not able to blemish,* 1.32 but he was not fortunate in these parts: we had after him a person of like no∣blenesse, against whom the very faction at Westminster (when time was) could object nothing but honestie, and the Kings affection towards him: whose known wisdom and valour hath been successefull also in other pla∣ces; but not so happie as yet in these parts; though attended too, with the concurrence of many valiant souldiers, and experienced men: And I do verily believe, the maine cause of all this is, your neglect of praier; wee have daies appointed by His Sacred Majestie to fast and pray in, but how poorely are they observed, nay how highly are they prophaned, here is nothing among many that I see, but swearing and drinking, and despising of pietie, and thus have you weakened the hands of the valiant.

O but I beseech you offer not the like injurie to this Man of men, to this mirrour of Europe, this Honour of Christendome for Ch••valrie and valour, so fully beautified with all the qualities of a most accomplished Ge∣neralll, and made more glorious yet, by the spaule and daubings of the treacherous and foule-mouthed Rebells, (which alone is sufficient to speak him excellent, to all that know not him, but them:) O doe not I beseech you tie the hands of this illustrious Sampson with the cords of your sinnes; do not blast the greennesse of this Royal branch, with your prophanesse and neglect of duty, do not weaken him by trusting in him; let your confi∣dence be onely in God, that he may worke by him, but follow alwaies with your prayers, that good successe may also attend him here, as it hath done in other places; And let us daily blesse the God of Heaven for him, and for his Princely Brother, the two great Instruments of our supportation,* 1.33 in these daies of our calamity; let us observe the Almighties doing, how hee in bl••ssing and honouring them hath at length regarded the low and affli∣cted estate of their Royall Mother, and hath thereby graciously answered our prayers for her, but 'tis in such a way, that our enemies are ready even to gnash their teeths at the Majestie of Heaven for it, (as may appeare by their rating and chiding of God for the same in some of their prayers:) well (friends) I say but this; take yee heed we be not means by our ungod∣lie courses to darken those whom God hath honoured; leave swearing,

drinking, Sabbath-breaking, and prophanation of the Fast daies, lest there∣by we obstruct the concurrence of divine aid, unto their Princely underta∣kings for us.

And now last of all, to the Governour, Major, and Officers of this Towne, I would speak a word: Sirs, you are fortifying your Town, and have spent much money about it, to little purpose hitherto, your Ram∣pires have fallen downe, and your labour hath been in vaine: and wot you what is the cause of all? why even the uncontrouled sinnes within it; such cursing and such swearing, even by women and children, as well as by men, did I never heare, as in this place, sure these oaths and curses be the bullets that have battered down your Fortifications; O that you would for your owne safetie and for the honour of the King, and for the blessing of God upon his righteous Cause, take some order to reforme these abuses, quantum in vobis est, beside you might save some Money by it, your works would stand the better; yea if you would take the course which I shall pre∣scribe, you would spare your selves a great deal of trouble in another kind, and some charges too; 'tis this.

You are full of suspicions here in the Towne, (I perceive) that you have treacherous persons among you, such as are better affected to the Enemies, then to the King: and many have bin imprisoned upon jealousies and fears, and nothing that I see yet can be proved against them, insomuch that per∣haps they may prove honester men then some of those that have molested them. Now one true way (as I take it) to find out the Kings Enemies amongst you is this, appoint Officers in everie street (let the Church-Wardens and Constables assist therein,) to inflict and leavie (according to Statute) a pecuniarie mulct upon every Townsman, for everie oath that is sworne either by himself, or by any that is under his charge, and also upon e∣verie Alehouse-keeper, who shall suffer any in his house to sit drinking on the Lords daie, or on the Fast daie, while they should be at Church; and this Monie thus leavied, I would have imploied to buy food & victuals for the Prisoners of the Rebells party, (some of whom we have in the Town alreadie, and manie more I do not doubt by the help of God but we shall have shortly:) so shall you save the charge which you are at for them; and also thereby easily learne who are the most affected to them, and to their side; for without question they that afford them most monie in this kinde, most reliefe, that feast their bodies best, may be yeelded their best friends, and the Kings greater Enemies: This is all I had to say, now the Lord give you all a right understanding in all things. Amen.

FINIS.

Notes

• * 1.1

  Part. 1.
• * 1.2

  Doct.
• * 1.3

  Reason.
• * 1.4

  2 Pet. 1.4.
• * 1.5

  Mat. 12.34.
• * 1.6

  Vse.
• * 1.7

  Reason.
• * 1.8

  1 Pet. 5. 1 Pet. 4.15.
• * 1.9

  Vse.
• * 1.10

  3 Doct.
• * 1.11

  Loyal Sub∣jects belief.
• * 1.12

  Reason.
• * 1.13

  Object.
• * 1.14

  Answ.
• * 1.15

  Iam. 3.15, 16. &c.
• * 1.16

  Vse.
• * 1.17

  Part 2.
• * 1.18

  Doct.
• * 1.19

  Vse.
• * 1.20

  5 Doct.
• * 1.21

  1 Pet. 4.15.
• * 1.22

  Gen. 27.29.37.
• * 1.23

  1 Chro. 18.13.
• * 1.24

  Ezek. 35.6, 7, 8, 9, &c,
• * 1.25

  Reason.
• * 1.26

  1 Cor. 2.8.
• * 1.27

  Vse.
• * 1.28

  Ezek. 25.15, 16.
• * 1.29

  Object.
• * 1.30

  Answ.
• * 1.31

  P. Rupert.
• * 1.32

  L. Capell. L. Byron
• * 1.33

  P. Mauric••