Scripture vindicated from the mis-apprehensions, mis-interpretations, and mis-applications of Mr Stephen Marshall, [in] his sermon preached before the Commons House of Parliament, Feb. 23. 1641. and published by order of that House. : Also a militarie sermon, wherein [b]y the VVord of God, the nature and disposition of a rebell is discovered, and the kings true souldier described and characterized. / [B]y Edward Symmons ...

Scripture vindicated from the mis-apprehensions, mis-interpretations, and mis-applications of Mr Stephen Marshall, [in] his sermon preached before the Commons House of Parliament, Feb. 23. 1641. and published by order of that House. : Also a militarie sermon, wherein [b]y the VVord of God, the nature and disposition of a rebell is discovered, and the kings true souldier described and characterized. / [B]y Edward Symmons ...

Table of contents

Title page

TO THE HONOVRABLE MEMBERS OF THE COMMONS House assembled at OXFORD.

The Preface to the Readers.

SCRIPTURE VINDICATED from the Misapprehensions, Misinterpretations, & mis-applications of Mr Stephen Marshall in his Sermon Preached before the Commons House of PARLIAMENT: Feb. 23. 1641. upon that Text in Iudges 5.23.

SECTION, I. Wherein are discovered Mr Marshalls Mis-apprehensions.

SECTION, II. Wherein are discovered Mr Marshall's Misinterpretations.

SECTION, III. Wherein are shewed Mr Marshalls Misapplications.

SECTION IV. In which is breifely expressed the rest of Master Marshall's Sermon with the explication and rectification of some particular passages therein.

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SCRIPTURE VINDICATED From the Mis-apprehensions, Mis-interpretations, and Mis-applications of Mr STEPHEN MARSHALL, In his Sermon Preached before the Commons House of PARLIAMENT, Feb. 23. 1641. and published by Order of that House. ALSO 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.

By EDWARD SYMMONS, Chaplaine to the Life-guard of the Prince of Wales.

OXFORD, Printed by LEONARD LICHFIELD, Printer to the University. 1645.

TO THE HONOVRABLE MEMBERS OF THE COMMONS House assembled at OXFORD.

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Honourable Senatours,

I Doe here most humbly present uncovered to your judicious view, a Sermon once Preached, and afterward dedicated to your selves at Westminster: as it was at first an unhappy mean, to provoke divers (then of your society) to set their feet in paths of blood: so if now it shall help to a fuller sight, of the greatnesse of that mercy, which preserved your selves from so great a danger, I have also my option. There be Misteries of Iniquity as well as of Godlinesse, a Ministers duty is to discover both; our Saviour revealed Satan when he spake by Peters tongue, and thereby taught us to detect him, when he comes in the shape of an Angell of light; (as his custome is to do, when he is endeavouring most mischiefe against Church or State) the most eminent, popular, and well-guifted men, have alwayes beene his instruments to pervert the Truth, and to breake the Peace; he doth but actum agere in these times; omne malum ab Ecclesia, was true of old, and is so still: They were Church-men to whom that Rebell Rodolphus spake, (when lying on his death-bed he shewed his right hand cut off in fight against his Soveraigne: This (saies he) is that right hand, wherewith I vowed my faith unto the Emperour, now is the same become a witnesse of my breach of fidelity, and traiterous attempts against my Soveraigne by your instigation. They were also Church-men that stirred up to the Barrons warres, in the daies of our Henry 3. and injoyned [Page] the Earle of Leicester in remissione peccatorum, ut causam illam (meaning his Rebellion) usquè ad mortem assumeret, asserting, pacem Ecclesiae Anglicanae nun quàm sine gladio materiali posse firmari. Our age (alasse) hath beene too fruitfull in such Churchmen; and they in such Assertions; but the Apostle prophecying of such sayes, that their folly shall be manifested unto all; and to this purpose (right Noble and Worthy) are my poore endeavours in this following discourse, I humbly beg, that your favourable acceptance; may make the same in some sort valuable: it tends to Peace, and you are Councellours of Peace, to a King of Peace, no way delighting in bloud, rather wishing with Theodosius, se potuisse mortuos à morte revocare. Indeed He is our Theodosius, Gods guift to us; and you are his Theodosii, God's guifts to him: and as such, we (his inferiour Loyall Subjects) do most sincerely honour you. And be confident (Grave Senatours) what ever hath beene suggested heretofore (by any of those Boutefeu's,) that assisting him the Annointed of the Lord, and true possessor of the mild and gracious spirit of the Lord, you do most really and truly help the Lord himselfe: and if your care shall adde some further edge to His most pious Orders, and Proclamations against Swearing, and Prophaning Gods Name and Word; and for the more strict observing the Lords day, and dayes of Fasting (appointed by His Majesty, yet much neglected in His Quarters;) you shall fit a people for the Lord, to shew mercy upon, and to restore that peace unto, which you labour for: yea, and thereby not onely your Consultations, but your Persons, shall continually be attended with Gods blessing; and your Names had with Posterity in an everlasting joyfull remembrance; for this Honour have all his Saints. And that the same may be an unseperable portion to every of you, is, and shall be the constant, and earnest prayer of

Your humble Se [...] EDWARD SYM [...]

Novemb. 30. 1644.

The Preface to the Readers.

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CHRISTIAN READERS,

I Here offer to your conscientious view, the Vindication of three or foure Texts of Scripture, from the abuse that is offered unto them, by that once faithfull Expounder, and fruitfull Preacher of Gods Word, Master Stephen Marshall, Minister of Finching [...]ield in Essex: A man indeed whom (in my apprehension), before his unhappy ingagement in this unnaturall and blacke Rebellion, envy it selfe (though sometime busie in her attempts against him,) was not able to staine or blemish, either for matters of life or doctrine. The occasion of this mine undertaking against him herein was this.

About Easter last, 1644. I did visit in the Prison at Shrewsbury some Prisoners, that had been taken at the Castle of Brampton Bryan, belonging to Sir Robert Harly in Hereford-shire: and questioning them about their taking up of Armes against their Soveraigne, they answered me, that they took up Armes against Antichrist, and Popery; for (said they) 'tis prophesied in the Revelation, that the Whore of Babylon shall be destroyed with fire and sword, and what doe you know, but this is the time of her ruine, and that we are the men that must help to pull her downe. I answered that the Revelation tells us, that 'tis the worke of Kings (signified by those ten Hornes, Rev. 17.12.16) to pull downe the whore of Babylon, to hate her, to make her naked, and to burne her with fire. But as for them, they (in my apprehension) laboured to keep up the whore of Babilon, that shee might not fall, by their endeavouring to pull downe Kings, who were appoynted of God to pull downe her: they replyed, that 'tis said in the Revelation, that the People, the Multitude and Nations should also pull her downe: but I reading the verse out of one of their Bibles, shewed them their mistake, that the People, Multitude and Nations, (which are called Waters, Rev. 17.15.) were those whom the Whore did sit upon, and as it were did brood under her, that is, shee did rule over [Page] them, had them under their obedience, insomuch that they might rather be said to submit unto her, then to pull her downe.

But what (said they) do you think, that Kings alone, without the help of [...]he people shall pull her downe? I answered no, nor yet the People without their Ki [...]gs, who are appoynted of God; to lead them thereunto, and in whose power alone it is, to Authorize people to be active and assistant in such a businesse. And then I inform'd them further, of their mistake in another particular, namely in thinking Popery (which they fancied they fought against,) to be that whore of Babylon, which in the Revelation is threatened to be destroyed with fire and sword; for that Antichrist and whore of Babilon, which was to be destroyed with such weapons, dwelt at Rome, and not here in England: and it was the very Roman feat or City which was to be so abolished; and not the Romish faith, or Popish Religion; the sword of Christs mouth, (which is the word of God) is the only weapons ordained to destroy that; nor should that be quite abolished from the earth (as Learned Divines did hold) till the comming of Christ himselfe: they told me that all the true godly Divines in England (amongst whom they named in speciall M. Marshall were of their opinion, that Antichrist was here in England as well as at Rome, and that the Bishops were Antichrist, and all that did endeavour to support them, were popishly affected, Babilonish and Antichristian too, yea many professed Papists were in our Armies, who (they said) did fight against Christ and Protestant Religion, and therefore they thought, they were bound in Conscience to fight against them, and us that took part with them, and in so doing, they did but help God against his Enemies. I urged them to shew what call or warrant they had so to doe, being not Authorised by the King, they seemed to inferre a threefold call or Warrant. 1. The Command of the Parliament. 2. The Example of all Godly and powerfull Ministers, leading, encourageing, and stirring them up thereunto. And 3. The Motion of Gods spirit in all Gods people, provoking them all with one minde, to undertake the same businesse: and to confirme all this, they alleadged that place, Iudg. 5. Curse ye Meroz, Curse ye her inhabitants with a bitter Curse, because they came not to help the Lord against the mighty. And that place, Ier. 48. Cursed be he that witholds his hand from bloud. And that in Psa. 137. Blessed is he that dasheth the Children of Babilon against the stones. And do not you think (say they) if the Papists prevaile but they will destroy all us? do you think they fight for the Protestant [Page]Religion? I answered no, I did not beleeve they did, nor did they pretend any such thing, but onely to ayde their naturall Liege Lord the King against those that wronged him, as in duty (being his Subjects) they were bound to doe: I did not deny but they might secretly ayme at their owne ends too, as the King of Ashur did, when he was doing the worke of God, Esay. 10. But God who ruled the world, and alwayes defended his true Church, would not suffer them to pursue their owne ends, any further then should make for his owne praise and his peoples good. Then I endeavoured to shew them, that those Scriptures which they alleadged were misapplyed by them, and did rather make against them; but they took me off, from that discourse, with Mr Marshalls application of them: M. Marshall (said they) doth apply them as we doe, in a Sermon (Preach'd before the Parliament) which we had at Brampton: I told them that (surely) they were mistaken in M. Marshall ▪ for though some Weavers and Taylers, and Tinkers and Pedlers, and such like, who were suffered to preach, did abuse and pervert Gods word to their own purposes, yet M. Marshall (who was one whom my selfe knew better then they did, I was perswaded had more wisedome, learning, and honesty then so to doe: and much other discourse to this purpose we had togeather, insomuch that at last they desired me, that I would come againe unto them, and pray with them: but my occasions carryed me out of the Towne on the morrow, that I could see them no more.

Now behold, about the end of Iuly, or beginning of August after, I fortuned to be in a Booksellers shop in Ludlow, where I chanced to see a Sermon of M. Marshalls upon that Text, Iud. 5.23. Curse ye Meroz, &c. which I had either not seen before, or not sufficiently observed; wherefore reading the same, that discourse which I had with the forementioned Prisoners, came into my mind; and I did conclude, that this was the very Sermon, which they had alleadged unto me, in their owne defence: wherefore having by experience seen in part, what dammage thereby was already done, to simple people; and beleeving that others of the like ranke and quality, in other places, might be by the same as much misled; I did apprehend my selfe (in the accidentall meeting with this Sermon, after such my forementioned discourse) to be called by a speciall Providence to set pen to paper, to vindicate the Scriptures of God; and did thinke it my duty, and that I was bound in Conscience, (being a Minister of God) to warne all men of the danger, and to discover the snare, which is layd to catch and draw them into wayes of Bloud and [Page]murder. It is true M. Marshall is my deare friend, yet Gods truth is more deare unto me, yea the least title of that (I hope) I shall ever esteem more precious, then all the friends in the world, opposed unto it. And I know M. Marshall is an able man, and my selfe weake in compare with him, yet in the cause of God, I am not affraid to take up the Buckler against him. I have been bold once already, even to provoke him into the publique lists, for to justifie his new and most ungospellike way; but his Conscience or his Courage would not serve him to answer my letter; and therefore I hope that grace is not quite extinguished in him: perhaps (through Gods blessing) if this ensuing discourse come to his hand, he may see more of his errour, and of the hurt he hath done thereby to others; and so maybe awakened to glorifie God, and his truth by a self denying recantation: my humble prayers, are and shall be to God for him, that he may so doe; And I desire of you all (Christian Readers) that you would joyn with me in the same prayer for him: and also that God would molli [...]ie, and sanctifie the spirits of all those of M. Marshals faction, who have brought these lamentable miseries upon this now most wofull Nation, that they might at length smite their owne breasts, and cry, O what have we done.

And thou, O great and mighty Majesty of Heaven and Earth, who alone canst open the eares of the deafe, and the eyes of the blinde; cause thou these men to hear that cry of bloud in their owne soules, which themselves have shed; and to see those calamities with watry eyes, which themselves have occasioned, charge thou upon their Consciences that high disgrace, which they have put upon the meek and loving Gospell of thy deare Sonne. And thou, O Sonne of God, whose Gospell it is, defend the honour of the same, and make us all to behave our selves, worthy the still enjoyment of it, even for thine owne merit and mercy sake.

Amen, Amen.

SCRIPTURE VINDICATED from the Misapprehensions, Misinterpretations, & mis-applications of Mr Stephen Marshall in his Sermon Preached before the Commons House of PARLIAMENT: Feb. 23. 1641. upon that Text in Iudges 5.23.

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Curse ye Meroz (said the Angell of the Lord) curse ye bitterly the Inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty.

THis Text, as with Mr Marshall, so with the rest of the Ministers of his party, is of great use and estimation: I beleeve scarce any of them, but have Preached upon it, at least have often quoted it, or rather misconstrued it, to their own purposes: but how improper a Theame it is, for their cause, for these times, and specially for a Fast day, when Mr Marshall discoursed upon it, shall in part be discovered in these following lines.

‘The God of all grace and truth, guide my heart and pen by his holy spirit, that I may write with that meeknesse, as becomes a Minister of Christ to use, in dealing with a lapsed Brother; and with that fervor also, as beseemeth him that is [Page] zealous for Gods Word and Honour; that the seduced may be reclaimed from erroneous paths, and the upright strengthned in their Loyall way; to the Gospells glory, and the salvation of Soules; and tha [...] for my deare Lord and Masters sake Iesus Christ our Saviour.’ Amen.

SECTION, I. Wherein are discovered Mr Marshalls Mis-apprehensions.

WHen Mr Marshall by way of introduction hath discovered the scope of the Chapter, and in speciall of this verse, he comes to shew: first, how suteable (to his apprehension) the text is to his present occasion: then, he devides, and (after his manner interprets the same; and lastly, he raises or concludes upon his main doctrine: I shall follow him throughout in his own method and way:

First for the sutablenesse: he saies, the Text or Theame is suteable, and exceeding seasonable: in respect

1 Of the times wherein we live.

2 Of the temper of most people.

3 Of the occasion of that daies meeting.

4ly and specially, in respect of that Honourable Assembly.

I shall be bold to shew how M. Marshall is mistaken in all these particulars:

1. It is seasonable (saies he) to the times wherein we live, when abundance of mighty Enemies rise up against the Lord and against his Church. Now in this I suppose M. Marshall forgat himselfe, for these times wherein we live, are times of the Gospell, and therefore are, or should be times of blessing, whereas the Text, is a Text of the old time, a Text of cursing. And indeed although abundance of mighty enemies doe rise up against the Lord, and against his Church, yet Christ in the Gospell, did not leave his Church either precept or example, to curse her enemies; no nor the enemies of the Lord himselfe: but he hath left both precept and example directly to the contrary.

1. Precept. Mat. 5.43, 44, 45. &c. He speakes not only to them there present, but to his whole Church; and what he then spake was to endure for ever, and to be a rule to her throughout [Page] all ages, in cases of this nature: His command is, that she should blesse and not curse, yea that she should blesse them that curse her: the words are these, you have heard that it hath been said (namely in old time) thou shalt love thy neighbour and hate thine enemy; but I say unto you (saies Christ) love your enemies, blesse them that curse you, doe good to them that hate you, pray for them that despightfully use you, and persecute you, that you may be, (or may approve your selves to be) the Children of your Father which is in Heaven, for he deales thus with those that be his enemies, he makes the Sun to shine, and his raine to fall, both upon the evill and upon the good, if you love them only that love you, or salute your brethren only (those of your own opinion, of your own side or faction) what doe you more then the Publicans or Heathens doe, who have no acquaintance with God, with Christ, or with his Gospell) be you therefore perfect as your heavenly father is perfect: as if he had said, it becomes you, that professe your selves to be mine, to endeavour after more then an Heathenish perfection, it is an Heavenly perfection, which you must strive for; and to obtaine this, you must leave the practices of old time, which were to hate and curse your Enemies, and you must practice the cleane contrary.

And for the better understanding of this, let me here by the way, minde the World again, of what I have already informed her in my Treatise of The right nature and temper of the spirit of the Gospell: viz. that there is a great difference between the Ancient times, those before Christ, and those since his coming, not in respect of time, it selfe; (for that is alwaies the same) but in respect of the coming of Christ; who brought with him a new spirit, which both must and doth manifest it selfe in all his true servants.

The former times, might haply be times for cursing and revenge; times of death and terrour; Gods name then by which he was known and called, was Deus ultionum the God of Revenge,Psal. 94.1. for as such a one, he was pleased then oft-times to discover himselfe: Adam having sinned, was presently cast out of Paradise. Corah, and his companions having Rebelled, vengeance speedily laid hold upon them, Meroz having faulted was presently Cursed; but by the coming of Christ, the times were changed to be [Page] times of mercy and favour, times of grace and pitty, of patience and forbearance, of life and Salvation; and God from thence forth was called by a new name:2. Cor. 1.3. scil. Pater misericordiarum, and Deus consolationum, the Father of mercies and God of consolation, and as such a one he declares himselfe, he dealt more forbearingly with Corazin and Bethsaida, then formerly he had done with Sodome and Gomorrah: and Paul then Saul, went breathing out threatnings against Gods Saints, yet mercy reached him; Mary Magdalen and the Theefe were great sinners, yet vengeance did not overwhelme them; yea many of those that crucified Christ, were not taken away as they deserved; (but being afterwards converted by Peters Sermon, Act. 2.) tasted mercy: Had Meroz been standing in the daies of the Gospell (in Christs time,) and had failed in her duty, as she here did, she should not presently have been loaden with a Curse; but rather reprooved and admonished of her Errour, and had time granted her to repent in: and therefore though this Text of M. Marshall, might haply have been seasonable, for the old times, to be preached to the Captaines and Leaders of the Lords Hosts (as he calls those that he preached it unto;) yet it doth not follow that 'tis a like seasonable now. For by the comming of Christ (I say) there was a change made in the times, and so ought there to be in men, in their thoughts, words and carriages; yea and in their preaching too, in which there must Consideration be had to times and seasons.

But I returne, and will second that Precept of our Saviour, with the Testimony of his two great Apostles St Peter and S. Paul, both Preachers in the time of the Gospell; and both indued with the Spirit and minde of Christ: first S. Peter 1. Pet. 3.9. render not evill for evill, or railing for railing, but contrariwise blessing, 1. Pet. 3.9. knowing that you are thereunto called, that you should inherit the blessing, whence we learne, that men by the Gospell are called to Christianity, for this very purpose, that they may shew themselves to differ from all the world beside, in blessing their Enemies, when they deserve it not; and by so doing they doe fit themselves to be Heires of the blessing of God.

And then Saint Paul also, doth urge this truth in such a way of enforcement, with such a phrase, as may challenge our speciall [Page] note thereof, Rom. 12.14. Blesse them that persecute you, Blesse (I say) and Curse not, the charge is doubled, yea trebled, in a direct oppo [...]ition unto that seasonablenesse which M. Marshall fancies. And let not any object that these Evangelicall precepts, doe onely concerne our carriages towards our owne personall Enemies, and not towards those that are the Enemies of Christ, and his Church; for I conceive that Persecutors of Christians, raylers, and those that offer wrong, or render evill to others, are no friends of Christ; and besides as our Saviour told us (in the place before quoted) 'tis the condition of God our Heavenly Father (whom we must endeavour to be like, to doe good to the unthankefull, and to the Evill; and such sure are his Enemies, whom he doth not looke, we should use worse then himselfe doth: we must not thinke to be more righteous, or zealous then he; nor must we begin our vomit, or Execrations, before God begins his: for indeed the Church her selfe (as M. Perkins inferreth) hath onely power to pronounce him accursed, whom God first accurseth: and the Apostle, Gal. 1.8, 9. tells us twise over, for our better observance, and remembrance, what kind of man that is, who is under the Anathema of the Lord: even he that preacheth another Gospell, or any other Doctrine for Gospell contrary to that, of Peace, and Love, and Patience and Obedience, which himselfe had Preached: If any man (saies he) Preach unto you; any other Gospell, (or any thing else for Gospell) then what we have preached, let him be accursed: it concernes M. Marshall therefore to consider of himselfe and of his Doctrine: But this for Precept.

2. The example of our Saviour speakes as home, to our purpose against Mr Marshalls judgement; as his Precepts have done: when himselfe was here upon the Earth, and had abundance of Enemies, and those mighty ones too, who did rise against him: the Text saies: Herod, Pontius Pilat, with the Gentiles, Acts. 4.22. and People of Israell were all gathered together, (and did rise like one man) against the Lord Christ: yet we doe not read of one Curse that he bestowed upon them; much lesse did he throw out any Curses against Peter, and the rest of the Apostles, that forswore him, and fled away from him, and did not helpe him (their Lord and Master) against the mighty: no, but he prayed both for the one, and for the other: yea for his most deadly Enemies, he powred forth [Page] a supplication, Father forgive them: and at another time, 'tis said he grieved or mourned for the hardnesse of their hearts, Mark. 3.5. 'tis not said he cursed them because of their hard-heartednesse. Nay which (of all) is most worthy of Mr Marshalls observation, is that place, Luk. 9.55.56. when the two Desciples Iames and Iohn began to be of Mr Marshalls mind, and would have been fetching some Curse from Heaven, upon those unkind Samaritans, who behaved themselves so like Enemies unto their Master: Christ himselfe would not suffer them, but turned (saies the Text) and rebuked them, saying, you know not of what Spirit you are of: for the Son of man came not to destroy mens lives, but to save them, as if he had said, to curse or to mischiefe men, is not a worke suitable to persons, of your Spirits, or of your Calling; or to the [...]e times; you are Ministers of the Gospell, my Disciples and these are times of the Gospell, times of blessing, and you must doe onely that which sutes with my Spirit, and with the end of my comming, and which becomes the Gospell: And whereas those two Desciples▪ did thinke they had a warrant from Elias Example for that motion of theirs, as haply M. Marshall did thinke he had from that of Deborah and Barack, for his urging of this Text; yet our Saviour informes them, that his comming into the World, had put all examples of that kind out of date; what was lawfull in Elias time, is not equally so at this present: yea surely, we may conclude from those words of Christ to his two Disciples. 1. That all motions and Doctrines, which doe not sute with the end of Christs comming, are sinfull motions, and sinfull Doctrines; and such are all those that doe not tend to Peace and mercy, to the blessing, and salvation of men. And 2ly. we may learne too: that all we who live under the Gospell, must mind and speake, Preach and doe, onely that which suites with the spirit of the Gospell: and therefore looke how farre M. Marshalls Text doth dissent from the end of Christs comming, and from the gentlenesse of the Spirit of the Gospell; so farre is it from being seasonable in these times: so that the ground of M. Marshalls mistake in this particular was, he did not consider the Change of the Times; but no marvaile of it, for we see two great Apostles were once in the same Error.

2ly. Mr Marshall saies, his Text is seasonable, in respect of the temper of most people, who generally mind their owne things, [Page]and not the things of Christ. But is it seasonable therefore to curse them? Will that make them mind their owne things lesse and Christs more? I apprehend otherwise, and that from a three fold Argument: one from Scripture, another from naturall reason, and a third from sensible experience.

1. Scripture teacheth the contrary. The Apostle in that very Chapter (Phil. 2.) whence that phrase is borrowed by Mr Marshall, gives no such warrant; but rather if we marke him doth teach men, to mind their owne things lesse, Ver. 3, 4 &c. and the things of Christ more, by laying downe before them the example of Christs great love to mankind; his Humility and sufferings in their behalfe; by shewing how he denyed himselfe and his owne glory, to procure their advancement; and from hence he provokes men to be like him, in discovering the same mind, and affection to be in themselves towards him, and v. 14. & 15. he exhorts them, to doe all things without murmurings and disputings, surely then without Cursings, and he gives this reason, that you may be blamelesse and harmelesse, the Sons of God without rebuke, in the midst of a froward and perverse Generation; for the gaining and winning of them, inferring that if they should doe otherwise, if they should curse those that were not of their owne side, and temper; they being of a perverse and crooked disposition, would returne like for like, yea and speake evill of God whose Children they professed themselves to be, and so there would be nothing but disputings and quarrellings, fightings and shedding of one anothers bloud, even as there is now in this Land amongst us.

So in another place 'tis said that the Servant of God, (who would win others to mind the things of God) must not strive, (much lesse curse) but be gentle unto all men, apt to teach patient, 2. Tim. 2.24.25. in meeknesse instructing them that be contrary minded, (and that oppose themselves,) trying if God will (as peradventure that way he will) give them repentance to acknowledge the truth, and so be recovered out of the Devills snare, (wherein doublesse all they are intangled that mind their owne things, more then the things of Christ.) In those purer times, this was the onely way which Gods Ministers tooke, to alter mens mindes and tempers: we beseech you (saies the Apostle) to be reconciled to God, 2. Cor. 5.19, 20. nay God by us beseecheth you: God himselfe the person offended, seeketh [Page] and prayeth to be reconciled with his Enemies; even as our gratious King hath done to be at peace with them, that have so highly abused him. The Prophet Hosea forespeaking of these times,Hos. 11.4.2.14. tells us, that God would draw people to himselfe with the Chaines of Love, he would take them aside and speake friendly to them, pardon their iniquity, cover their sinnes, and so allure them in a gentle way, to mind him more, and themselves lesse. And shall any pretender for God or Christ, thinke harshnesse and cursing a better way, or meane to effect the same thing.

2. Naturall Reason perswades the contrary. He that knowes whereof man is made, and what is in man, and is the searcher of his Heart, yea and the changer of it too, Reason saies, can best of all direct in the way to alter the same. Besides if it be true (which the Apostle saies) that the preaching of the Law doth put us out of frame and temper,Rom. 7. by meanes of sinne that dwelleth in us, which becomes thereby more outragious: then Reason suggests that much more will the preaching of Curses, doe the same thing. Againe that course which is not availeable, to draw one man to another, betweene whom there is a lesser distance; can never be Effectuall to draw men to God, betweene whom the distance is farre greater. That which cannot provoke us to love our Neighbours as our selves, or to mind his things as our owne, can never prevaile, to stirre us up to love God better then our selves, and to mind the things of Christ above our owne: Reason teacheth all this. I confesse these harsh Themes or Texts, may be suteable enough (as they may be handled,) to drive people out of themselves, and to make them mind their owne affaires but little, but how they should drive any nearer unto God (unlesse by accident,) or cause them to set their affections on things above, my Reason cannot apprehend; our blessed Saviour would not goe in Mr Marshalls way, when he dealt with Iudas the Traitor; for when that Apostate desciple, (for his worldly advantage sake) went (as a Chaplaine) with the Souldiers to apprehend his Lord and Soveraigne: Christ did not at that time, fall to curse him, for minding his mony more, then his Master, his gaine, more then his Conscience; but with a mild Compellation, doth insinuate unto him, how he covered a most foule Treason under a faire pretence: friend (saies he) betrayest thou the Son of Man [Page]with a kisse: which very manner of speech, without all question, did so worke upon the Spirit of the Traitor afterward, that he never joyed in his mony more; but ere long, brings it back to the Close Committee, and there he leaves it; confessing that he had betrayed Innocent Bloud: now surely by the consent even of Reason, this course which Christ tooke, is most seasonable to the temper of those people that mind their owne things most, if we would worke in them a sight of their Errour, and not that which M. Marshall seemes to fancy. Which also

3. Experience it selfe contradicteth: M. Marshall teacheth us in the 6th Page of his Sermon, that to Curse is, maledicere verbo malefacere re, to speake evill, to revile, to reproach, to wish mischiefe unto, to doe any evill against a man, to execute indeed (to the utmost of power) what one would wish in word: (in briefe, 'tis to deale with a man as M. Marshalls Faction have [...]ince dealt with the King ▪ and with the Queene.) But did ever any one read, or heare, or by experience see, any man that was yet a stranger to God, or to Religion, converted by these meanes? How this Generation of New Reformers, are like to prevaile for Christ, in this their way, let all men judge according to observation.

It is most true, they have not failed in any one of M. Marshalls particulars, in their endeavours with the Queene, they have spoken evill of her, reviled her, reproached her, slandered her, robbed her, spoyled her, shot at her, persecuted and hunted her out of the Kingdome, done her all the mischiefe both in word and deed, which was in their power to doe; and sorry they were, that their power was not answerable to their will, to have proceeded farther in their evills against her: and all this was to bring her into love with the Protestant Religion, which they (most scandalously and falsely) say, themselves are of: though indeed of all Religions in the world the true Protestant Religion, doth most of all, oppose and contradict such wayes and courses: and they are the greatest Enemies that ever the Protestant Religion had; thus to slander and disgrace the same: yea they have occasioned hereby, many unhallowed men and women, to blaspheme our holy Profession, and to commend of that of the Adversaries of Rome: the Pope had never such an Harvest in England this foureskore yeares put altogether, as he hath had in these foure yeares last past, or [Page] since these men have managed the Militia. This experience doth teach us; and on the other side the same Mistrisse doth assure us, that the onely way to worke an Evangelicall temper, in those that differ from us; is to make unto them a presentation of Christs Example, in our teaching, to discover his Conditions in our behaviours, to manifest his meeknesse, and affability in our speeches; which course indeed doth mightily calme the rage of sinne, and extinguish the heat of it: yea it tames the heart of a sinner, captivates his spirit, and after a manner inforceth him to mind his owne things lesse, and the things of Christ more. O had our New Reformers but gone this way to worke, I dare boldly say they might have done God much service, but their pleading for the Militia, was a plaine disclaiming of this way of Christ. And thus we see from Scripture, Reason, and Experience, that M. Marshall is as much mistaken in the seasonablenesse of his Text in the second respect, as in the former: and I suppose the ground of his mistake is this, he did not sufficiently consider of peoples tempers and dispositions.

3ly. Mr Marshall saies: His Text is seasonable to the occasion of this dayes meeting, which is purposely for the helpe of the Lord, and his cause and people now distressed in Ireland: So that he conceives it seasonable (as I apprehend him) in respect of the day, or the duty thereon to be performed: yet the pretended occasion of that dayes meeting, (as I take it) was to pray and not to curse. I did never read, that bitter cursing was ever injoyned as any part, of the duty of a fast day; and therefore no marvaile if the fruits of such fasting dayes, have proved so bitter to the whole Nation.

I have heard both M. Marshall, and other Ministers of that Faction at some fifty or sixty miles distance, inveigh most bitterly against the Cavaleers for their Cursing and Swearing: the report whereof (doubtlesse) they did receive from some good hand; for to my griefe and sorrow I find, that notwithstanding his Majesties Military Articles, and frequent Proclamations to the contrary, many that have Relation to his Armies, are most extreamly given over to that hellish sinne; for in that particular they rather chuse to follow M. Marshalls doctrine, then that of their owne Ministers, who dislike the same: they thinke they may practice [Page] Cursing, as lawfully as he preach it: though I beleeve, they mistake him therein; for he would have onely those of his owne side, to whom he preacheth, to practice the same; and not the Cavaleers, to whom it doth not belong; (nor indeed in respect of their cause so well become): But such is mans nature, Nittimur in vetitum: in wayes of sinne, one will strive to out goe another: And let M. Marshall say what he can, the Cavaleers will account those in Rebellion against the King, as worthy of Curses, as they on the other side can account them.

But this I must say of the Cavaleers, I could never observe any of them so transcendently bold, as to fancy, they did helpe God, or his cause by their Cursing; nor yet to professe publiquely, that the Fast day was a day seasonable for the practice thereof; nor dare we who are Ministers among them, teach any such doctrine, for we have not so learned Christ: no but let M. Marshall and all his side know; that we thinke, we are bound in Conscience upon the Fast dayes, to discover the horrid nature of the sinne of Swearing, and of Cursing others, even to the faces of those we conceive guilty of it; endeavouring thereby to humble their soules for it: And we pray our selves and teach others, that 'tis the duty of Christians to pray for all, and to curse none: no not those that are for the present Enemies to God, or to themselves; who thirst for the ruine of Christs Gospell, and of the defender and Professours of it; we hope and pray, for their Conversions, for we know not, but God may call them at the eleventh houre: onely we pray that their mischievous imaginations against the Lord, and against his Annoynted, and servants, may never prosper; that their Hypocrisie may be discovered; that so the simple well meaning People may no longer be deluded by them, we pray, Fill their faces with shame of their owne doings, that they may seeke thy Name O Lord. We conceive that cursing of others, on the Fast day, would rather appeare to be an act of Pride in us, and of selfe justification: then of selfe condemnation, which is the proper act of a Fast day: we hope that those Prayers which we put up for our bloud-thirsty Enemies, as they are most selfe denying, so are they most suteable to the worke of Humiliation; and if they prove not effectuall in their behalfe, for whom they are made, yet in the end they will (through Gods gratious acceptance by Christs [Page] meanes) prove most beneficiall and comfortable to our selves: And we thinke we helpe the Lord and his cause best; when we walke onely in that way, which himselfe doth lead us in, and wherein his cause alwayes at the last, hath best thrived and prospered: and that hath been not the high way of Cursing and selfe advancing, but the low way of praying and selfe denying; yea we apprehend that 'tis the strength of God alone, that must pull downe his Enemies, and maintaine his owne cause, which he will undoubtedly doe, by some meanes, or other, when his wronged and afflicted people are fit for mercy and deliverance, and are brought to kisse the rod which beats them; and this we tell them they shall doe, when they leave cursing their Enemies, and with appeasednesse of Spirit can pray for them: this is the doctrine which we Preach unto them, to be practised on the Fast day, and on every day, and I beseech God give to every one of the Kings Subjects, and People, grace to follow it.

We read, Ezek. 22.30. That in a time of generall Calamity, God sayes, that he sought for a man, to make up the Hedge, and stand in the gap before him, that he might not destroy the Land, but he found none. Had God looked for Cursers, or if they could have done the deed; doubtlesse he might in those dayes, as well as now, have found many; (for 'tis an easier thing to nature, and more common to curse Enemies, then to pray for them,) but he looked for a man that should act Moses part, who stood in the breach, and prayed for them, and so was a meanes to preserve them.Exod. 32.10.— 14. &c. The Story it selfe is worth our observance; God offered to make Moses a great man, yea a mighty Nation: if he would but give him leave, to destroy those rebellious Israelites (who sure were Gods Enemies, for He doth not use to destroy his friends:) But Moses would not yeeld, though he might have come to great preferment by it. Had he been of M. Marshalls mind, he would have thought it his duty, not onely to have left praying for them, (whereby he held Gods hands)▪ but also to have fell a revileing, reproaching, and doing them all the mischiefe that possibly he could, and so have helped the Lord, more quickly to have destroyed them: But surely that selfe denying course of Moses, was more acceptable and pleasing to God, then this other of Mr Marshall would have been. And I beleeve (for my part) that [Page] God on the Fast dayes, (when we meet togeather, to helpe him and his cause,) doth expect from us even such like prayers as Moses offered; and doth look that we his Ministers should call upon people, in that way and manner to afford their assistance: and I verily believe; had M. Marshall and all the Ministers on his side so done, the distressed people in Ireland (which he seems so specially to commiserate,) had been better helped, then they have been: for let us but consider, a little by the way, (more fully to evidence M. Marshalls mistake,) what great benefit this Cursing doctrine hath reached out to the afflicted Protestants in that Kingdome.

Soon after the Preaching of this Sermon (which was Feb. 23. 1641.) The predominant part of his Auditory, (their hearts being thereby fitted and prepared to Cruelty,) fell to put the same in practice: for hereupon the lands of that Nation were exposed to sale, by an Ordinance of the House, and [...]ome of the Members (who it seems had drank downe a larger draught of his doctrine then the rest) would have had it also decreed, that the Irish should be rooted out from being a Nation, they should all be put to the sword, that so their very name might be had no more in remembrance, for this indeed according to M. Marshall's phrase and instruction (pag. 5.) was fully to curse them, vehemently to curse them, and never to leave cursing them, even to annihilate them by cursing them, whereupon the Popish Irish fearing to be quite outgone in cruelty by these new Reformers, grew desperate indeed, and most outragiously mischievous against the English Nation; and against all that professed the Protestant Religion. And verily I doe beleeve, that God was so highly displeased with those bloody purposes, those over-harsh decrees, those cursing doctrines, so contrary to the Gospell, from men professing the same; that he did for these things sake, suffer those wild and savage Irish, to be more prevalent in that Kingdom: and should I be in the case of those, that either Preached such doctrines; or had vented such cruell purposes; or had layed out, any mony for Irish lands; or had been a means any way to provoke that people to be so outragiously desperate▪ and destructive as they have been; I beleeve my Conscience would tell me, that God would lay to my charge, the guilt of that Protestant English blood there shed, and [Page] the King might justly lay unto me, the losse of those his Subjects; and I should alwaies think, that blood would pursue me, because I had not hated blood.

And hereby the way also, let me suggest two things: a Caveat and an observation.

1. A Caveat to all my countrymen of England of what side or faction soever, who begin now to be as bold with the lands and Estates, of some in their own Nation; as three years agoe they were with those of the Irish, both in buying and selling; the Buyers I would have but remember, Ireland, and thinke that by their good Bargains there, God did foreadmonish them, to beware how they venture here. And the sellers I would have them remember Felton (that killed the Duke of Buckingham,) and withall, that their own Orders and doings, have taught men to make no scruple of shedding blood: 'Tis no wisdome to put great spirits upon desperate courses, the Beare will more willingly Hazard his life, then part with his skinne to make good the word of the Hunter.

2. An observation: from the progresse of men in wayes of blood, quam tument gustato sanguine fauces, how dangerous the tast of blood is, it makes even a sheep grow wolfeish: si torrida parvus venit in ora cruor, itur in omne nefas, they that were lately accounted the persecuted flock of Christ, having lapt a little of the blood of an Enemy, how extreamly on the suddaine doe they thirst for the blood of their friends? they who at first devoured in their expectations, the lands of Strangers, and panted after the destruction of the Popish Irish; how greedy are they now become, of the estates of their own Country-men, and thirsty after the ruine of the Protestant English.

— inter mensas (que) toros (que)

Quae modo complexu foverunt pectora caedunt.

Whom lately they at bed and board,

Did brotherly embrace,

They now do slay, with murdering sword,

And Brotherhood deface.

And yet I know 'tis the opinion of some; that this Effusion of English Bloud was primum intentione, the first thing in the intentions of these unnaturall men; and the Irish Combustions were [Page] onely raised as a mist, to cloud their purpose at home, that honest Eyes might not discerne it; for (notwithstanding M. Marshalls phrase, to help the distressed people in Ireland) 'tis too well known, that the present prevailing Faction amongst those whom in the next words he calls, the Captaines and Leaders of the Lords Host: were not onely neglective themselves, in affording ayde, but also obstructive to his sacred Majesty, who (in pitty to those poore distressed) would have ventured his Royall Person, to have carried comfort to them: so irkesome was it to his Pious Soule, to heare, that any of his Subjects, should want that protection, which throughout the time of his sole Government, they so happily had enjoyed.

Sod latebat Anguis in Herba, there was a pad in the Straw, which every one did not then see; the maine designe or worke to be done, was, to destroy the Government of Gods Church, and to overthrow Monarchy in this Kingdome; and to effect this, the Shipping and Militia of the Kingdome, must be griped into their hands; to which purpose, there was to be aliquid apparens, above board, to gaine some beliefe to Iealousies and Feares: and therefore knowing the discontentments, and disposition of the Irish Nation, they cut of their Governours Head; and did providently forbeare to send any other to succeed him; that so they might render to them, an advantage to rebell, and to themselves a faire pretence to be possessed of the Men, Monyes, and Ammunition of this Kingdome. Which when they had got, Ireland is neglected, the poore distressed people there are massacred, the Subsidies given for their ayde, and the Contribution gathered for their reliefe, is imployed another way; many of our gallant men who at first went thither to their helpe, for want of timely supplies are slaine, (for had they lived a while longer, 'twas feared they might have done their King too much good service at their owne home,) and the rest of the Armies there abiding, were well nigh famished for want of maintenance; which they could not obtaine at last, but upon condition, they would first subscribe, to a kind of new dependance upon these new State men; and two of the Members of the House of Commons, are sent over to require it of them.

And here for the Confirmation of this Opinion, let me declare by the way two things, which I shall desire the judicious Reader [Page] seriously to thinke upon; and let him conclude from the same, what his owne Reason and Conscience shall suggest.

1. What I have understood of His Majesties Princely care and wisdome to prevent those Irish miseries; had that Kingdom been so happy as to have tasted the fruits thereof. When they had cut off Strafford's Head, the King providently foreseeing, that those forces raised there, by the said Earle, (for his assistance in the Northern expedition,) if they continued together, (being Irish and Papists) might be mischievous in that Kingdome, after their Governours death, (who had he lived, was both able and ready enough to have kept them under from Rebelling:) therefore his Majesty ordered, they should be sent out from thence, and had granted their service to the Ambassadors of Portugall and Spaine, soliciting the same at that time, in the behalfe of their severall Princes: in which particular, had not His Majesty been crossed; it had been impossible in human reason, there should have been any such suddain Combustions raised in Ireland: whereas on the other side, they remaining there in a body; it was most likely (in all probability) they would act those evills, which now wofull experience can best declare. But the prevailing party at Westminster, (who must be called the Saviours and Conservators of Kingdomes) would by no meanes, suffer the King to enjoy the freedome of his personall will; (for indeed, so they might have missed of their maine designe in England:) and therefore pretending Iealousies and Feares, kept them still at home to make (as appeares by the effect,) a distressed Church and People in Ireland, and to doe greater mischiefe then at that time could be feared.

2. What my selfe received from the lips of a dying man; who was a Commander, and present in Dublin, when those two Emissaries (forementioned,) came thither to seduce the Armies from their Loyalty: who when they had by their cunning pretences, got the subscription of so many, as (in their owne conceits) the worke was even done; they began somewhat perkely, to discover themselves, and their cankred intentions in their prate one night at supper: one of them saying, that now all Nations, began to be weary of Monarchy: and did groane under the yoake thereof. Which expression that very Gentleman (from [Page] whose mouth I had it) extreamly disgusting, (being ingenious and loyall,) in the heat of his valour, starts up, and saies; none but Villaines and Traitors were weary of it, or would offer to affirme any such thing: (which was most truly spoken, if applyed to them that were bred under a Monarch, and had sworne Allegiance to him:) and thereupon this gallant Spirit, with another true English-man like himselfe; perceiving that their drift in requiring subscription, was onely to get the Army ingaged with their Faction, to destroy Monarchy, and their naturall Liege Lord; commanded those Members, to reproduce presently the book of Subscriptions; (each of them threatning otherwise to cut one of their throats:) which when they had againe layed hands upon, they rent it all in peeces; and so those two Factors of mischiefe, having an end put to their worke in that Kingdome, came running home in a feare, to their owne Center at Westminster againe. But these by the way. I returne to M. Marshall.

Now I have given an hint how seasonable indeed his Text was to the purposes of some of his Auditors, and how usefull his doctrine hath since been in their practice of it, not to helpe, but to mischiefe the Lord, and his cause, and his distressed people in Ireland: but that it should be seasonable in that respect (which he affirmes) viz. to the occasion of that dayes meeting, which was to fast and pray, (as was pretended) I cannot yet perceive; surely therefore M. Marshall was mistaken in that apprehension also, and the ground of his mistake might be, he did not sufficiently remember, what was the duty of the day; I come now to the fourth respect.

4ly. But to me (saies Mr Marshall) it seemes most of all seasonable, for this present Honourable Assembly, who all should be as the Lord, their Horses as his Horses, their Chariots as his Chariots, they being all called to be Captaines and Leaders of the Lords Host: thus it seemeth to M. Marshall; but all men are not consenting with him in this particular neither: for to me it seemeth otherwise. I apprehend, that therefore this Cursing Tex [...], was not so seasonable to that Assembly, because they should all be as the Lord, who is gratious and mercifull of tender pitty, and great kindnesse, doing good, even to the unthankefull and to the evill: in all which conditions onely, men are bidden to be like him, and not in any act of severity, or of Cursing: for though God hath power to curse, [Page] yet that men have any warrant to follow him in so doing, I apprehend not, save onely in that cas [...] I mentioned before from Gal. 1.8 9. Sure those whom we imagine to be like the Lord, we should provoke to no more, then what we would provoke the Lord himselfe unto; and dares any man provoke the Lord to curse? none that truly knowes him. I professe I cannot conceive for what cause, M. Marshall should fancy his Text to be so seasonable to his Auditory: were they not called togeather to be a blessing to this Nation? did he know they would prove a Curse, and doth he dyet them accordingly? Himselfe saies, pag. 7. that Curses are Edge tooles and dangerous to be medled withall, why then will he put them into their hands, whom he saies are as the Lord? hath the Lord been wont to appeare unto us with his hands full of Curses? sure never till now, that he hath made these the men of his hand, doubtlesse (therefore) M. Marshall is somewhat mistaken in this particular also, and the ground of his errour may be, he did not aright consider what is the nature and disposition of the Lord.

But M. Marshalls description, which he makes of his present Honourable Assembly, is a matter that requires our speciall notice: they should all be as the Lord, their Horses as his Horses, their Chariots as his Chariots, they being all called to be Captaines and Leaders of the Lords Host. The things that he would inferre from these words are these.

1. ‘That all men should looke upon the House of Commons (his present Auditory), or rather upon the most active and prevailing part thereof: as upon the strong, wise, and infallible God himselfe; and apprehend their requests as Commands, for ever to be obeyed, without dispute, even so long as they shall continue to propound them.’

2. ‘That all men should apprehend and beleeve, that side or Cause, which the Commons House have, or shall ingage themselve [...] in; to be without further proofe the Lords side, and the Lords cause, yea though it be against Gods Annoynted; his worship, his Ministers, his word, and all the practice of all the godly, in all Ages to this present.’

3. ‘That all who help [...] and assist them, doe helpe and assist the Lord, and what ever is done, in the furtherance of their Cause, [Page] though never so much against Piety and Justice, is done for the Lord, yea by the Lord; and all that doe not helpe them, and their Cause, are to be locked up under the Curse, as Enemies of the Lord; and to be handled as such, themselves, and for their sakes, all that belongs unto them, men, women and children; who are to be branded with the name of Malignants, that is to say Divells, and no more pitty or respect to be shewn unto them then is to be afforded to the Divell himselfe.’

That this is M. Marshalls true meaning; I shall first evidence in part from his owne words; and then ile appeale to the people, whose judgement in these dayes (specially in a thing of this nature) is the best evidence.

1. That all men should take them as the Lord, their word as his, their requests as Commands, and alwayes to be obeyed: His owne expression to the House of Commons, in the beginning of his Epistle Dedicatory, before his Sermon doth prove it. It is fit (saies he) my obedience should last as long as your Commands, (which therefore are supposed to be never errant) for so I have alwayes interpreted your requests and desires to be: we can say no otherwise to God himselfe, and no question but M. Marshall would have all men, of his mind: ergo.

2. That all men should beleeve and take their cause to be Gods, &c. is evident in that he saies, they are all called to be Leaders and Captaines of the Lords Host: called, that is, immediately by the Lord himselfe, as Deborah, Barack, and the Iudges of old were; by some speciall instinct and inspiration: no other kind of call can he challenge for them: for the King by whom God ordinarily calls, and makes Captaines and Leaders of his Host, I am sure M. Marshall himselfe will not say, did call them together, to doe as they doe, to set his Kingdomes in a Combustion, but rather to confirme, and establish them in a further Peace; not to raise Armies against his owne Person, and expresse Commands; but to consult together for the tranquillity, and safety of his people. Now if they be such as M. Marshall intitles them, and so called, as he (without any proofe) supposeth them, then it must needs follow that they, who helpe them, helpe the Lord, and their cause, must be the cause of the Lord.

3. That all who doe not helpe them and their cause, are to be [Page]accursed, accounted of, and dealt withall as was expressed, the tenour of M. Marshalls discourse upon his Text, in the proofe of his doctrine, doth suffici [...]ntly declare, as I shall shew when I come to note his Misapplications.

But further, that M. Marshalls meaning is the same, as was expressed, I doe appeale to the people; whose Evidence is as sufficient in this case as M. Marshalls owne. They will witnesse with me, that they doe thus interpret and understand him: as was apparent, not onely by the Prisoners that were taken at Brampton-Bryan Castle, (of whom is mention in the Preface to this discourse,) but also by that extract of them, those miserable wretches, that were slaine at Hopton Castle: for they, while they maintained the same against the Kings Souldiers, amongst other revileing and blasphemous expressions, some of them would cry out: O you Rogues, you doggs, will you fight against the Lord, against your redeemer: (which plainly infers, that 'tis a generall position, infused into them all, by their teachers, that their cause is the cause of God, and they that oppose them, oppose the Lord) which blasphemous expression, occasioned others as vile, from some of the prophaner sort of our men; (which indeed I tremble to expresse;) and afterward when that Castle was taken, that blasphemy of theirs, together with other opprobrious and reviling speeches, did stir up that rage in the mercilesse Souldiers, which occasioned that barbarous, and inhumane slaughter of those miserable men; for which my heart hath often bled in secret (as God knowes); it being an Act, however deserved on the sufferers part, yet too too cruelly inflicted by the Kings men: most contradicting His Majesties meeke and gratious Spirit; of much disparage among vulgar people to His righteous Cause; and most unbeseeming Christian Souldiers; insomuch, that my prayer is, and shall ever be: good Lord smite the hearts of the Actors in, and Consenters unto, that bloody Tragoedy with true remorse for that their barbarous cruelty.

But here by the way, I would have all men note, the originall cause of that and such like deeds of barbarousnesse, and inhumanity: the Preachers of that side infuse by their doctrines such blasphemous and bloody Principles, into their men; who being of the common sort doe think it part of their zeale; to discover the [Page] same in words, as well as when they have power to performe it in deeds; and thereby doe exasperate the opposite party, to pay them home in their own Coyne; for they think they have as good grounds to reckon themselves to be for the Lord, as the others have: and if to be bloody and cruell be the way to shew it, they can be as bloody as they; though I am sure, our men have not so learned Christ from their teachers: but alas! the examples of others, though deadly Enemies, will prevaile more in matters of evill, then the precepts of any (though of neerest friends) in matters of good.

And thus have we seen M. Marshalls mistakes, in the seasonablenesse of his Text, insomuch, that I suppose it may be concluded, contrary to what he fancyeth, that his Text was most unseasonable.

1. In respect of the times, being times of the Gospell, and so times of Blessing and not of Cursing; of returning good for evill, and not on the contrary; of overcoming both ours and Gods Enemies with our benefits and Prayers.

2. In respect of the temper of most People, who (in these last and worst dayes,) do generally mind their own things, and not the things of Iesus Christ, to please their own humours, their own corruptions, (which are rather to curse and wish hurt to others, then to dislike of such curses,) the things of Christ, (his precepts his commands) are contrary to our selfish inclinations.

3. In respect to the occasion of the dayes meeting; which was (being a Fast day) to humble themselves, for their former uncharitablenesse towards their Brethren; to get their spirits meekned by Gods word, and so fitted to serve the Lord in their callings; and to be assistant to his cause and people, by their Prayers; which must proceed from hearts and mouths seasoned with Charity and not with Cursing.

4. But specially it seems to be a Text most unseasonable to the Honourable Assembly of Parliament; who all should be as the Lord, dealing out blessings to this Nation, as the Lord doth; and the rather because they were call'd together for that purpose; and not to be a Curse unto us: they are called (saies M. Marshall) to be Captains and Leaders of the Lords Host; I suppose he means (or should meane) under the Captain Generall Christ Iesus; and [Page] therefore 'tis fit they should be conformable to his Orders; and to his Example, in all their wayes and Carriages; He was mercifull, peaceable, and indulgent to his inferiors, and so should these have been provoked by him to be: whereas to Preach of Cursing to them, and so to imbittor their spirits, must needs be most improper, and unseasonable, and the only way to make them unlike the Lord, whose Leaders and Captains over us, they ought to be; I am sure, it hath been a meane to breed extreame disorders and confusions. And thus I have discovered M. Marshalls Misapprehensions in the Choice of his Text, and so I end the first Section.

SECTION, II. Wherein are discovered Mr Marshall's Misinterpretations.

I Shall now take a view also of his Interpretation of his Text, which followes after his division of it, which is this.

In this Text (saies he) which I call the doom of Meroz, are two things.

1. The Author of the doom, or Sentence: The Angell of the Lord.

2. The sentence given against them, in the other words: wherein M. Marshall

considers their fault. They came not to help the Lord,

considers their punishment, a Curse and a bitter one. Curse ye bitterly, or in cursing, continue to curse them, vehemently curse them, never leave Cursing them, thus M. Marshall: now for the Interpretation.

1. The Author of the doome or sentence against Meroz; it was the Angell of the Lord. M. Marshall doth not determine, whether thereby is meant Deborah the Prophetesse, or Barack the Generall, or all that have divine inspiration (as he speakes) only this he saies, that the Curse came not from any private spirit, as of Deborah, and Barack singly, but was by Divine Authority: and herein he speaks the truth: And I wish that all who are prodigall of their Curses, in these daies: would be sure before they scatter or shoot them, that they had also a divine Authority.

But the things which M. Marshall hereby would hint unto us, are these.

[Page]1. ‘That a like divine Authority, or inspiration to Curse is have able in these daies, as in ancient times: for else this Text could not in his owne conceit be seasonable.’

2. ‘That many have, (or are indued with) divine inspiration: for his phrase all that have doth inferre that many have.’

3. ‘That though the Curse, that comes from the Prophet alone, or the Generall alone, may be liable to be suspected: as the fruit of a private spirit; yet if the same also proceed from the many, from the people, specially in their abstract or representative body, the House of Commons, or the prevalent part there, who are vox populi; then it must be accounted vox Dei, and of divine Authority; what ever they breath forth, (though the same that Saul did, when he persecuted the Church of God) must be believed to be by divine inspiration.’ This we shall further evidence anon from Mr Marshalls own words upon another occasion.

2. Meroz or the people cursed: M. Marshall concludes they were Iewes, of the same Country, and Religion with Deborah and Baracke, by whom they were (saies he) probably called to lend their assistance; being as neere the enemies danger as the rest, and because they were such ill neighbours and would not afford their assistance, they had an Heavier doome layd upon them, then any oth [...]r; and indeed (I adde) deservedly: for should any City, or Towne, or County, upon a like call, from him that is supreme Iudge or Governor under God (as Deborah, and Barack at that time were,) refuse to lend their cheerfull, and Loyall assistance; they deserve an heavy censure, and to have an heavy mulct layd upon them: but M. Marshall hath a further insinuation which we shall discover by and by.

3. Curse them: The word signifies (saies he) maledicere verbo, maleface [...] re, to speak evill of them, to revile them, to reproach them, to wish mischiefe to them, to doe any evill against them, to execute indeed, what they would wish in words so to order them, that they may be barren and desolate, as a wildernesse, that they may wither away, and be as houses and walls without foundations.

4. By the mighty: he [...]aies first (and that truly) is meant literally King Iabin and his Generall Sisera: but then he str [...]tches, (coming neerer to his purpose) and saies: But in Gods intent the [Page]mighty are all, of what ranke or quality soever, who are Eminent in wisdome, strength, Authority, or Riches, and mannage an ill cause against the Lord, or against his Church: which may (haply) be true in thesi: though not in M. Marshalls Hypothesi: for he supposeth that to be an ill cause, without dispute, which his side opposeth, and those who oppose that or them, to be the opposers of the Lord, and of his Ch [...]rch: so that in briefe M. Marshall would have the words to be understood thus:

‘All Englishmen and Common people, that will not ayde the Parliament, or the House of Commons, when they call, against all men, whom they are pleased to account Gods Enemies, and managers of an ill cause; who are first the King, with the Generall of his Armies: then all his Nobles, Gentry, and others of what rank or quality soever; that are eminent in wisdome, Strength, Authority, or Riches, that doe assist and ayde him (us their duty is to doe, being his sworne subjects) against them: are to be ill spoken of reviled, reproached, and have all the mischiefe done them, which men whose mouths are full of cursings, and ill speeches, are able to wish them; yea to be so handled, that they may wither away, and never thrive more; they must, like briars and thornes, be pluckt up by the rootes, they and their children; that their names might be had no more in remembrance; even because they came not to help the Lord: that is, the House of Commons, or the prevailing party there; who are all as the Lord (as wise and as infallible as he) being all call'd to be, Leaders and Captains of the Lords Host, but doe rather chuse to mannage that, which they (the Parliament) judge to be evill, and against God, his Church and People.’

This is that which M. Marshall would insinuate to be the meaning of Gods spirit in this his Text; and thus doe the vulgar sort of his Faction understand the same; as appeares by their calling themselves Gods owne people; and their cause Gods cause, and the opposers of themselves and it, fighters against the Lord and his Church. Their Armies they call Gods Host. And (as M. Marshall doth) the House of Commons, the Captaines and Leaders of it; and all that side not with them, they account and call Malignants: and thinke they doe but their duty (according to M. Marshalls doctrine) to reproach and revile them, to rob them, and to shed their bloud.

[Page]But I affirme 'tis possible that both M. Marshall and they too, may erre in the ground of their Hypothesis; in the foundation of that good opinion, which they have of themselves, and of their cause: which is onely, the judgement of their owne side, or of their infallible Parliament: for men have alwayes been wont to be too partiall to themselves, when they have been their owne Iudges. The Arrians were once the onely Orthodox Christians if their owne words might be taken, and those that joyned not to them were Gods Enemies, and as such to be used: the Donatists another while cryed out in their owne behalfe, that themselves were onely Gods people, and those who opposed them, opposed Christ. And the Papists have a long time, said the same thing concerning their owne cause, and Church; and such hath been the fancy of all Hereticks, and Schismatick [...], in the world, in their owne behalfes: But if Gods Holy word might be admitted Iudge in this case, I dare boldly affirme, that some of them (who by Mr Marshall and his Faction) are accounted Managers of the ill cause; and (according to his doctrine) are reproached with the names of Malignants, Devills and Doggs; would undertake with the hazard of their lives; to prove, that cause, which they maintaine, suffer in, and are persecuted for, (by them, who ingrosse to themselves the name onely of Gods people) to be that cause which Scripture warranteth.

But neither the Arrians, nor Papists, nor any other the Enemies of G [...]ds truth, when they had once got the Militia, or power into their hands, would ever referre themselves or cause to Scripture. No more now will these men: the Arme of flesh indeed, (now they are possessours of it) is more suteable to their purpose to defend them. And truly to all th [...]m who are not extreamly blinded, this is a most convincing Argument, that the cause which M. Marshall, and his Faction, call good, is starke naught, because it shuns the light; they dare not bring it to a publick disputation; good Gold would endure the fire, and a good Cause would loose nothing by a tryall.

And indeed for M. Marshall since his whole endeavours are to promote that cause; I wonder (knowing his ancient ingenuity) that he should [...]ot bring so much as one Argument, to evidence the goodnesse of it; can he thinke the matter so unquestionable, [Page] that it needs no proving? or that all men looke with his Eyes, and have captivated their faith and judgements to the censure of the Parliament, as himselfe hath done? must a thing of necessity be true or false as the Parliament judgeth? because they say their owne cause is good, and the Kings bad, themselves are in the right, and he in the wrong, must it therefore by all men, (without Haesitation) be so taken? must all men build upon M. Marshalls foundation, and walke by that unwarrantable rule, which he hath chosen to walke by? there is no reason he should expect it.

And now least any should thinke, that I mistake M. Marshall, I will Evidence that he doth fancy his Parliament to be infallible, and that he hath submitted his owne faith and judgement to its determination. I will to this purpose, give you his owne words, in a certaine Letter of his, to a namelesse Friend; (it was written in vindication of himselfe, from the imputation of madnesse, and published to the world in Midsommer moone last yeare, 1643.) In which after he had handled his case of Divinity, (as he calls it) and proved (as himselfe fancieth) the lawfulnesse of resisting the Supreame Magistrate, though most poorly indeed, and most unlike his former selfe, (as all who knew him may easily judge,) He comes, Pag. 22. to a second case: which he calls matter of fact: and therein (forgetfull of himselfe and of that Scripture: Thou shalt not speake evill of the Ruler of the People) he falls foule upon the King: and (like a mad man indeed) layes load upon his Soveraigne: saying, that His Majesty being seduced by wicked Councell, did levy Warre against his Parliament. He meanes at that time, (for of then he speaketh) when the Parliament raised their first Army; which, he sayes, was onely in their owne defence: and it was at that present, when the King had neither Men, nor Armes, nor Ships left him, nor scarce mony to buy himselfe and Children bread; for they had robbed and cheated him of all. And therefore well may the question be asked M. Marshall, what Evidence there was of the Kings leavying Warre; and I beleeve his Conscience expected the same, and thereupon provided his Answer ready, in the same place; which sure himselfe thinkes abundantly full, and able to give all men satisfaction, my great Evidence, sayes he, is, the Parliament judgeth so. 'Tis worth our observation; [Page] no evidence he had of any word or Act of Hostility on the Kings part: for this, he sayes, was his great Evidence, a greater then which he could not shew; nor needs he, as himselfe supposeth: for he proceeds further, and sayes, the Iudgement of a Parliament of England, was never till now, questioned by a people of England. And yet we read of a Parliament in England called the mad Parliament; and of another called the wicked Parliament; and Posterity will find mention of a Bloudy and deceitfull Parliament: the Iudgement of the first of these, was surely questioned by some people of England; when they intitled it an Assembly of Rebells: and so was the wisedome of the second, when all the Lawes made therein were afterward annihilated: therefore I may much more truly affirme; that a King of England, never received so much prejudice, and unchristian usage as now, by any Parliament in England. But the man goe [...] on still, to amplifie the Supremacy and infallibility of his present Parliament, and adde [...]: wisemen say (and so doth he) that a Parliament of England, ('tis this he means) is like Saint Pauls spirituall man, (as Satan is to an Angell of light) who iudgeth all & himselfe is iudged of none. O I would to God, it were not onely like, but endued with the same spirit, that St Pauls spirituall man is endued withall, for then I am sure it would be lesse bloudy and more obedient.

But here by the way, we may conjecture, that M. Marshall will never hence forth finde fault with the Popish Collyer for blindly beleeving as the Church beleeves; who thinkes it his owne duty, to beleeve as the Parliament Iudgeth. And here also let's note the reason, which too few observe, why he and others of that side, doe conceive, as appeares by their practice, that telling of untruths, breaking of Oathes, resisting and defaming the King, shedding of innocent bloud, and such like things are in these dayes (if some men commit them) no sinnes: this doubtlesse is their great Evidence. The Parliament judgeth so.

But seeing we have heard M. Marshall thus farre; let's listen to him a little further. The Iudgement of his Parliament, is not onely a sufficient ground for his Faith, but for his practice also. For he proceeds in his discourse; and from the supposed infallibility and Supremacy of his Parliament, makes this Collary: And therefore if I should give none other account of mine entring upon [Page]my office in the Army, (which was not to fight, or to meddle in the Councell of Warre, but onely to teach them, how to behave themselves, according to the word, that God might be with them) should I (I say) give no other account, but the determination of that wise Assembly, I should be acquitted by indifferent men: Indeed they must be very indifferent men that will acquit him; indifferent for honesty and discretion; indifferent whether th [...]y [...]peake truly or falsely; rightly or wrongfully; indifferent whether they speake like wisemen or like fooles: such kind of indifferent men, will likely enough indeed acquit M. Marshall, but for other kind of men, I beleeve they would have acquitted him better; if when he entred upon his office in the Army, he had been preaching Peace and obedience to his Parish and Charge at Finchingfield.

But that passage of M. Marshall is worthy our further observance, that he sayes, His entring upon his Office in the Army was not to fight or to meddle in the Councell of Warre, &c. They that knew M. Marshall in former times; how sensible he was wont to be in his discourses; how true in his words; and how carefull, that his actions shall not interfere with his sayings; may be ready to thinke that (notwithstanding, his endeavours to free himselfe from the imputation of madnesse) either he had some straine of distraction, when he wrote this; or that the sinne of Rebellion like the witchcraft of Circe, had transformed him into another Creature.

For was it not to fight? why then did he (who was wont like a Minister of Christ, to thinke himselfe sufficiently armed with Gods word and spirit) Souldier like, get him a Buffe Coat, and ride from his home with his Sword and Pistolls, to the admiration of many his former peaceable acquaintance; who tooke him till then, for a man of another spirit? it should seeme by this, that when he entred his Office in the Army, he had a purpose to fight. Nay, I have heard some of his friends, (Clergy men of that Faction) whether truly or falsely, I cannot tell, glory much in his activity and valour that way; How like a Couragious Captaine, he went before the Souldiers into the Field; incouraged them by his owne example to the Battell; yea brought up the Rere, Charged himselfe at Edgehill: some say, he gathered up the Bullets in his Hat, in the time of the fight, and brought them to the Souldiers to shoot [Page] againe: though I confesse I have heard others say, that when he and the rest of the Ministers of that side, had set their Christian Countrymen togeather by the eares, themselves got up upon an Hill a mile or two off, whence with their Prospective glasses, they beheld them fighting; till being discovered by a Party of the Kings that made towards them, they made use of their Horse heeles, and deviding themselves, rid severall wayes, but met all at Warwicke Castle before the next morning.

But why not to fight? was it because fighting is unlawfull for a Minister of the Gospell to practise? why then, is not exasperateing and provoking others to fight unlawfull too? doth not the Scripture inhibit Ministers to be stirrers up of others to strife and [...]ontention, as well as to be strikers themselves? ought they not to be perswaders to Peace as well as keepers of it? But because M. Marshall saies it was not to fight. I would aske whether he intended not, when he entred upon his Office in the Army, to p [...]actise hi [...] owne Doctrine; now his Doctrine (as we have heard) is, maledicere verbo, malefacere re, to speak evill (of those that be not on his side) to revile, to reproach them, to doe any evill against th [...]m, to execute indeed, what one would wish in word. Now if M. Marshall entred his Office in the Army, to practise this Doctrin [...], then sure to fight, for most men do interpret, that to do any evill against others, to execute indeed what one can wish in words, no lesse then to fight with them, yea and to kill them too, if they can get them at the advantage.

But (he saies) as he entred his office not to fight, so not to meddle in the Councell of Warre. Yet I could name Ministers of his [...]ide, that have had a great stroak, yea & the bloudiest stroak too in that Councell; & M. Marshall may think it a great neglect of himselfe, if his Councell should not be asked, and taken in a businesse of that nature as well as others. But suppose M. Marshall in his private spirit, should scruple to have any thing to do in the Councell of blood: yet how if his Parliament (which like S. Pauls spirituall man iudgeth all, and it self is iudged of none,) shall notwithstanding the late Acte against the Clergies medling in Civill affaires, judge it lawfull, and fit; that M. Marshall shall give his advice in the Councell of Warre, and thereupon shall request the sa [...]e of him. I hope he will be as good as his word; and still interpret [Page] their requests, Commands, and hold it fit his obedience should last as long as their proposalls: be they never so large or so unlawfull.

But M. Marshall tells us also, that his entring upon his office in the Army was onely to teach them, how to behave themselves according to the word, that is to say: of the Parliament, according to their Ordinances and Declarations; which Commanded to kill, slay and destroy all that should oppose them. I see not how he can meane according to the word of God: for then he should have taught them to put up their swords, and told them (as Christ Peter) that he who smiteth with the sword (viz: without or against authority) shall perish by the sword. He should with S. Paul have taught, avenge not your selves but blesse them that persecute you, blesse and curse not. He should with the wise Preacher have councelled them, to keep the Kings Commandement, and that in regard of their Oath of Allegeance, which they have taken in the name and presence of God. He should with S. Peter have urged subjection for the Lords sake, to the King the supream Magistrate under God, and with David he should have proclaimed, that he who lifteth up his hand against Gods Annoynted, cannot be guiltlesse. He should have said to his Country-men as Moses did to the two striving Israelites, why do you contend? you are brethren: he should have cryed with that great Apostle, study to be quiet, and as much as in you lyeth (if it be possible) live peaceably with all men. Had M. Marshall taught them behaviour according to Gods Word; he should have taught them such doctrines as these, or at least he should have preachd such duties to them as Iohn Baptist did to the Souldiers, Luk. 3. do violence to no man, &c. but hath he and the rest of his Brethren done so? whence then is this complaining in our streets, of Houses, Horses, and Men Plundered by the Parliament side? whence that lamentable crying of desolate women and children, exposed to nakednesse, hunger and all misery? whence that captivity of peaceable men, because supposed rich or Loyall? whence these high abuses by Souldiers of that party to Ministers and Churches? How many of these have they most wickedly defaced, most brutishly defiled, and most irreligiously throwne downe to the ground? and though Gods judgements, have fallen upon some while they have bin acting these vilanies, [Page] yet have the rest persisted in their way: if M. Marshall entred his Office in the Army, to teach the Souldiers to behave themselves according to the word of God, why hath he not taught them better? why hath he not at least stopped them in the Commission of these things? why hath he not taken the hint from some of Gods judgements upon the actors, to apply their sinne upon the Consciences of others, as formerly he was wont to doe upon smaller evidence? is he so taken up in his thoughts with the misbehaviour of the Cavileeres, that he can see none of these miscarriages in his owne party; or are they no miscarriages, because they do them? surely M. Marshall hath not discharged himselfe in that particular, for which he entred his Office, if by the word he meanes Gods word; or else, he is lesse perswasive and powerfull in his teaching, then he was wont to be; indeed (being so farre out of Christs way, no marvaile if God refuse to smile upon his labours with a blessing as heretofore. But how mildely, and mercifully M. Marshall doth teach those of his Faction, and how according to the word to behave themselves, we shall see hereafter in this his Sermon; and perhaps shall thinke from what we shall therein finde, that to behave themselves according to the word, in his sense, is to justifie themselves in their wicked waies, by perverting, and abusing the word; for that is the thing which by his example, he teacheth in the same: and herein I confesse he hath been too unhappily successefull upon the weake spirits of the vulgar people. But I returne from his selfe to his Sermon.

Now by this digression we have seene from M. Marshalls own writeings; what is the foundation of that good opinion, which himselfe, and these of his side have of themselves, and of their cause, t [...]e Parliament judgeth so, which is also the reason, why the King and all his friends, who are eminent in Wisedome, Strength, Authority or Riches, must be beleived to mannage the ill Cause against the Lord and against his Church, the Parliament iudgeth so. And therefore 'tis every mans duty, to speak evill of them, to reproach them, to call them Papists and doggs, yea and to do any mischiefe to them in deed, that can be wished in word, to seize upon their estates, and to slaughter their bodies, for the Parliament judgeth so. Nor must any one doubt but in so doing he helpeth the Lord against the mighty, for the Parliament judgeth so. And [Page] if the Ministers on that side shall please to say, that they doe not enter upon their Office in the Army, to fight or to meddle in the Councell of Warre, and notwithstanding shall manibus pedibus (que), with tooth and naile and tongue too; stir as much, and more then any, against Law it selfe; yet it must be apprehended that they doe all things well, and as they should doe; for the Parliament judgeth so. And if in stead of teaching men to behave themselves according to the word, they shall teach them to pervert the word, for the justification of themselves in wayes of wrong and blood, why this also is well done, if the Parliament judgeth so. In a word telling of untruths, breaking of oathes, resisting and defaming the King, shedding of innocent blood, and such like things, (if these [...] whom the Parliament judgeth Gods people, do commit them, to promote that which they call the Lords cause,) are no transgressions, but acts of Religion, and zeale, for the Parliament judgeth so. This is the great and undeniable evidence, the Parliament judgeth so. But let me tell all men, that the judgement of God is greater then that of the Parliament, and he knoweth all things, and will judge all men, with righteou [...] judgement, even these Parliament men themselves; whom ere long he shall fetch before his Barre of Iustice, their Militia, shall not hinder him therein, (as it doth at this present his vicegerent,) and to that great and dreadfull Lord God, I leave them; and returne, to Mr Marshall, whose Misinterpretation of his Text we have in part seen, and the ground thereof to be a false opinion of the infallibility of judgement, in the Parliament: I shall still follow him. When he had in his sence expounded his Text, he doth note by the way some observations, before he concludes upon his main doctrine, all which he should have done well, to have quite omitted, or else in more full and cleare tearmes, to have propounded them; they are these in their order.

Although Gods people ( [...]) must blesse and not curse, [...]. Obser.yet in some cases, they may forsake mount Gerazim, and ascend mount Eball, and there curse and curs [...] bitterly.

Mr Marshall should have done well in a few wordes, to have noted what cases those are: for people being naturally inclined rather to curse then blesse, are apt to be mistaken in thinking that to be a case, which is not: beside many true Godly people, doe [Page] think that in no case, they ought to curse in these daies; because the Spirit of the Gospell is no cursing spirit; nor are the times of the Gospell, cursing times: and the doctrine of the Gospell is blesse and curse not, which they interpret in no case; therefore I say M. Marshall should have done well to have set downe his cases, which he would have excepted.

Although the Curse causelesse shall not come, yet when Gods people according to Gods direction, clave non errante doe curse, 2. Obser. their curse is like the flying rowle, Zack. 5.3, 4. a consuming curse.

In this also Mr Marshall, should have done well, to have given some infallible Rules, that people might know when they should curse, according to Gods direction, clave non errante, for every man is ready to think himselfe a Pope; and when ever, he hath a provocation to curse, to think that he hath that clavem non errantem in his possession; though some Protestants question, whether there be any such unerring Key, committed to any upon earth or no.

The mighty doe frequently oppose the Lord; it is no new thing to finde the mighty in strength, the mighty in Authority, 3. Obser. the mighty in wealth, the mighty in parts, in Learning and Councell, to ingage all against the Lord his Church and cause.

Here also M. Marshall might have done well, to have distinguished upon the Mighty; for those ignorant people that take M. Marshalls words for Scripture, may perhaps misapply his meaning, and (from what they may learne in the next observation,) when they see any one, of their own side grow mighty: above others in [...]uthority and wealth, by meanes of those estates of other men (which they hope shortly to enjoy:) they may take upon them to murder them, and so some of the Worthy Members, may chance to have their throats cut; because in regard of their mightinesse, they may be apprehended, likely to oppose the Lord his Church and Cause, for the mighty doe frequently do so, saies M. Marshall: Therefore had he said, some of the mighty, some of the wealthy do so; it had been more safe, and more advisedly spoken: or had he used St Pauls modesty, and sai [...] not many Noble, not many Mighty, not many Learned doe assist the Lord and his cause, he had been lesse liable to misconstruction; for not many, doth not [...]xclude all, nor suggest a [...]uspition of all, but yeeldeth to Gods [Page] praise, that some of eminent ranke in all Ages, have been friends and defenders of the Church of God.

Indeed to that observation M. Marshall in some following words addeth, and that most truly, (for I will not omit the notice of any his truths, I had rather passe by his errors, if not too palpable and detrimentall to the glory and Church of God.) I say he addeth there, that the Lambs followers and servants, are oftentimes the poore and ofscouring of the world, i. e. so accounted, and so content to be esteemed; they mind not great things to themselves to the dammage of others right, as to get the Militia of Kingdomes into their hands; to domineere over their superiors; to dethrone Kings, that themselves may raigne; or to persecute the Annoynted of the Lord, they accounting themselves, the ofscouring of things, (according to others esteem of them,) do know that their time of reigning is not yet, nor to be, in this world, for Christs Kingdome whereof they are heires, lies not here below (as himselfe hath said,) therefore they look after no greater preferments, then are sutable to themselves in their particular places and stations; the Lambs followers and servants are Lambs too, 'tis against their natures to play the Wolves; to thirst for the blood and ruine of others; maledicere verbo, malefacere re, to curse, revile, reproach, to wish or doe any kind of mischiefe, were not the conditions of him, that was led like a sheep to the slaughter, and therefore none of their conditions.

When the mighty of the world doe oppose the Lord; Gods meanest servants must not be affraid to oppose the mighty. 4. Obser.

This observation also of M. Marshall, would have been capable of a cleerer understanding, if it had been a little fuller thus: when it is manifestly evidenced by the word of God, that the mighty of the World doe oppose the Lord, Gods meanest servants having a lawfull call from the supreame Magistrate, or being Authorized and Commanded by him, unto whom they have sworn Allegiance, must not be affraid or unwilling to oppose the mighty.

5. Obser. Whosoever comes out to joyne their strength, and to give assistance to the Lords people, the Lord doth interpret them all, to give help and assistance to himselfe.

Here M. Marshall is defective also, both in his explication, and expression, for he should have unfolded who are Gods people, [Page] by some such evident markes, and notes, as that ignorant and well meaning men, might not be mistaken in affording their assistance: we read in the Gospell of some that should come in these last daies in sheeps cloathing, who within would be ravening wolves; and that should be so cunning in their Hypocriticall professions; that they should deceive many, yea if possible the very elect: now if men should give their assistance to these as to God's People, they should doe much amisse.

Againe, he should have added in Gods way, and said: who ever comes to give assistance to the Lords people, in the Lords way, the Lord doth interpret them to give it to himselfe: for as when a Souldier yeelds his bodily assistance to a Captaine, but will not be ordered by him, to imploy it in that way, which he p [...]escribes; the Captain will no [...] interpret him to be an helper, but an hinderer rather: so if men doe not helpe God in Gods way: wherein he expects and Commands their assistance, they are not his assisters but his hindere [...]s. Now Gods way wherein he expects assistance from men, is the same that Christ himselfe went in, (who was the greatest helper and Honourer of God the Father, that ever was:) and it was the Humble low way, the selfe-denying way, the patient submissive way: not the high lofty, insulting way, not the domineering way, which the flesh affecteth, not the way of Rebellion, of lying or of blood: but of obedience, truth and Peace.

And thus I have been bold a little to cleare M. Marshalls observations, that the vulgar may more rightly understand them; not but that I know he was able to have done it himselfe: only, when he Preached this Sermon, he begun to be engaged in this new cause; and haply his misguided zeale, and desire was so eager to get abettors thereunto; that he was lesse faithfull at the present in the worke of God, then indeed was fitting; or then I hope he will hereafter be, when God in mercy, shall set him free againe, from this bloudy, and unlucky engagement.

And now I come to consider of his main doctrine, which (with confidence) he doth propound, after the uttering his unperfect notes, and it is in these words.

All people are Blessed or Cursed▪ as they doe or doe not, joyne their strength, and give their best assistance, to the Lords people against their Enemies.

[Page]Were it with M. Marshall as in times past; he would scarcely yeeld, this doctrine, in these termes, to be by rule of Logick, deducible from this text: for though from Generalls, particulars may be safely drawne, yet from a particular or indefinite expression, to conclude an universall proposition, is not so naturall: what doth competere alicui, to some people in specie; may not competere omni, to all in genere; and againe what doth competere omni, ma [...] not semper alwaies, or at all times; for the change of times and seasons, may occasion that doome or Curse, which was imputeable to many heretofore, to be lesse appliable now.

Beside 'tis the judgement of some learned men, that the speeches in Scripture spoken unto, or written of, some then alive, if they receive any specification from them to whom directed, or of whom spoken; ought not to be propounded or applyed, by us Ministers, as [...]poken to or of all men at all times: now it cannot be denied, but these words of the Text, have a speciall relation to Meroz, and may be said to receive specification from it: therefore I thinke had M. Marshall advised well with himselfe, the doctrine arising naturally from the same, should rather have been expressed in these words.

Meroz or the Inhabitants thereof did deserve a bitter Curse, because they came not to help the Lord against his Enemies.

And then it might have been informed by way of use, and Application: that all people, who stand in the same dependance, as Menoz did, & are guilty of her fault, doe deserve the like Curse, as was layed upon her: But then indeed the dependence that meroz stood in, (as well as her fault) should have been more fully declared, in the interpretation of the words; which (with M. Marshalls favour) I conceive should have been in this manner rather.

He calls the Text a Sentence against Meroz, so that in the words according (almost) to his own method, here is

1. The Author of the Sentence.

2. The people sentenced.

3. The sentence it selfe.

4. The crime or fault wherefore.

1. The Author of the Sentence, is the Angell of the Lord, by whom is to be understood, one that hath power to Curse, and to authorize others so to doe: for the Proposition is imperative, Curse [Page]ye Meroz, sayes the Angell of the Lord. One therefore it must be, that hath divine Authority (as M. Marshall well) that is; he must be a Superiour, for such onely have Authority from God, to blesse or curse: Heb. 7.7. without controversie (sayes the Apostle) the lesse is blessed of the greater. Not the greater of the lesse: now Fathers had alwayes this power, given them of the Lord, as their naturall prerogative, and paternall right, to blesse or curse their Children: and we see often by experience; that the Parents blessing, or curse upon the Child, is confirmed by God: And we all know, that Kings or Supreame Magistrates, are Patres Patriae, and in respect of their places, have power of blessing or cursing others, conferr'd upon the [...] by the Lord; and what they doe in this kind, or authorize to be done, upon right and just causes, is done by paternall right and regall prerogative, and therefore by divine Authority, and God will approve and second the same.

2. The people sentenced: they are the Inhabitants of Meroz, who as M. Marshall sayes, were (by consent of all writers) Iewes; and so must needs be Subjects in the Common-wealth of Israell; and therefore in respect of that their dependance, and relation, were bound to be assistant to the Supreame Magistrate, whom God as their Soveraigne or Captaine Generall, did set over them against his Enemies; specially being called thereto, as M. Marshall sayes, in all probability Meroz wa [...].

3. The Sentence it selfe is expressed in the word (Curse them) which I dare not interpret as M. Marshall doth, to speake evill of them, to revile, reproach, &c. for God allowes no man to give ill language, when Michaell disputed with the Devill about the body of Moses, he durst not give him any rayling speeches, as being unseemely for a servant of God to give: but curse them, that is, punish them, as disloyall Subjects ought to be punished; who see their Soveraigne and publick Father in danger, and doe not afford him their assistance: or curse them, i.e. let the frowne of the Prince be towards them, let his high displeasure rise against them; or let him, in such a case, as he is Pater Patriae, lay his curse upon them, and God will second it. For undoubtedly the deserved curse of a Soveraigne King, (however 'tis valued in these dayes) shall and will prove as fatall, and heavy to Rebellious Subjects, as ever that of a naturall Father did to a Rebellious Child; as on the other [Page] side, the blessing of a King, is as the blessing of a Father. Solomon saies, the wrath of a King is as the messenger of death (so to be apprehended,) and the displeasure of a King as the roaring of a Lion, (as much to be feared,) but his favour is as the dew upon the grasse, (as comfortable a blessing) without which the grasse can never thrive, and as much to be desired.

4. The crime or fault, because they came not to h [...]lpe the Lord: that is, to helpe their King, their Captaine, or Supreame Iudge, Deborah and Barack, whom God had set over them, and in whose side the Lord was, as all loyall Subjects and faithfull Israelites did: Against the mighty, that is, against those strong Rebells the Cananites; who ought to have lived in obedience to Israell, (being conquered by Ioshua) but were now growne mighty in strength; having by their close and treacherous workings; gotten the Militia of the Kingdome into their hands, for they had made themselves possessours of 900 Chariots of Iron, whereby they mightily oppressed the Children of Israell, and from hence they had the denomination of mighty in this Text, as may be collected from the fourth verse of the former Chapter.

And that I take to be the true sense of the words: So that briefly I may say, the Text is either a charge of Christ, the great Angell of the Lord to Supreame Magistrates; (such as Deborah and Barack at that present were;) that they should strictly punish, such their unfaithfull Subjects, as doe not assist them or adhere unto them, (being called) in times of danger. Or 'tis a divine Authorization of themselves to lay their curse upon such on such an occasion.

Or else 'tis the charge of Deborah and Barack, or of the Supreame Magistrate under God (who in Scripture is entitled, the Angell of God,) unto his Officers, authorizing them, to inflict punishment upon such offenders; and the true Doctrine or conclusion from the Text, truly expounded is this.

Subjects may expect a blessing, or a curse, according as they doe, or doe not, joyne their strength and best assistance, to help the King or Supreame Magistrate against his Rebellious Subiects, when they grow mighty in strength or in oppression.

Or because Gods people (if they be truly his) will alway help Gods Vicegerent, and M. Marshall best affects that expression, [Page] I will come as neare him, even in words as I can, and lay downe the poynt thus,

People have cause to iudge themselves under a curse, or under a blessing, accordingly as they doe, or doe not, ioyne their strength and best assistance to the Lords people, against their Enemies, being lawfully called thereunto by the Supreame Magistrate, to whom they have sworne and owe Allegiance.

And thus much for the rectifying of M. Marshalls interpretation of his Text, and doctrine from the same. I now come to note his Misapplications of other Scriptures, for the confirmation (as he takes it) of his doctrine.

SECTION, III. Wherein are shewed Mr Marshalls Misapplications.

MAster Marshall (if we observe him) doth prove his doctrine, after the same fashion as he raised it: for as he drew his generall from a particular, so he proves his Generall by particulars, out of the same Chapter. I confesse an Argument, ab inductione singularium, is tollerable in some cases; but Logitians (as I remember) doe account that kind of Argumentation of all others, to be the weakest.

But then for the further Confirmation thereof, in the next place, He sayes his doctrine is most plain in many other Scriptures, I will (saies he) cull out but three among three hundred (which three we may suppose of all the three hundred, are the chiefe and most pregnant,) whereof the first is from Ier. 48.10. we will first see it, and then sift it: I will give you his very words, which are these.

That whole Chapter containes the doome of Moab,Esa. 16. Gods curse was now to be executed upon Moab, and you may read of Moab, that God once sent to him, when his people were in distresse, Let my outcasts dwell with thee Moab, Vers. 3. be thou a shelter to them in the time of a storme: But Moab was too proud, to listen to Gods Councell: Moab was alway an ill Enemy to Israell, now God comes to reckon with him for it, now the spoyler shall come upon all his Cities; and to them that were to execute this vengeance of God against them, marke what a charge is given in the tenth verse: Cursed is he that [Page] doth the worke of the Lord negligently,Jer. 48.10. or fraudulently or deceitfully, as the word signifies, now what was the worke, which was to be done, the next words will tell you: Cursed is every one that withholds his hand from shedding of bloud, the strangest reason of a Curse that ever was read of: if ever a man might have pleaded (as Peter once) not so Lord, I have not been accustomed to this, here were roome for such a plea, when the worke was to goe, and embrew his hands in the bloud of men, to spill, and powre out the bloud of Women and Children, like water in every street. But he is a cursed man, that withholds his hand from this, or that shall doe it fraudulently, that is if he doe it as Saul did against the Amalekites, kill some and save some, if he goe not through with his worke, he is a cursed man, when this is to be done upon Moab the Enemy of Gods Church. So that what ever employment men are put to, they are cursed men, that take not part with God in his worke.

In this relation of M. Marshall we may note three things. 1. The sinne of Moab. 2. The Iudgement to be inflicted upon Moab. 3. The charge of God to the Executioners thereof, all which if we a little look into; we shall perceive, whether the example runs Parallell with M. Marshalls pretended purpose, as he would have it supposed.

1. The sin of Moab: was their ill-neighbourhood, they did not shelter Israell in the day of their Calamity: for we must know; that the destruction of Iudea by the Chaldees, was some three yeare before that of Moab, and bordering upon that Nation▪ many of the Iewes fled thither for safety, (as many Loyall English, being plundered and persecuted by M. Marshalls Faction, have lately done, into some Counties of this Nation, where they have been strangers:) and doubtlesse this was by Gods Councell and Providence, to try their neighbourly affections; and that the Moabites might have an advantage o [...] occasion of doing good by their Hospitality to Gods people, and therefore 'tis said, Esay. 16.3. Take Councell, or be advised Moab, make thy selfe as a shadow of refreshing in the midst of the noon day, (or heat of persecution,) hide the outcasts, bewray not him that wandreth; let mine outcasts dwell with thee Moab, be thou a Covert to them from the face of the spoyler. But the Moabites, were so farre from being friendly, that they played the Theeves with the poore Israelites, and robbed [Page] them of that little they carried away with them, derided at their miseries, and even skipt for joy at the mention of their calamity, is may be noted from Ier. 48.27. and without question this was one of the sinnes, for which God sent judgement upon Moab (as M. Marshall observes well;) and surely her pride was another, for Esay. 16.6. she was very proud, and haughty, full of malice, and a great dissembler, a truster in lyes Ier. 48.30. and in vers. 7. & 14. of that Chapter 'tis intimated from whence it was, they were so proud, viz. from their mightinesse and strength for the Warre, their strong workes and Fortifications; and their plenty of treasures, which by right or wrong they had gotten to themselves; many holds, store of Militia, much treasure, and much people, many populous Townes and Cities were in the Association with them, and under their commands, which are named in the same Chapter from vers. 20. ad 25. and according to their strength and mightinesse, was their height and pride, their wrath and malice, these were Moabs sinnes.

2. The Iudgement to be inflicted upon Moab, was (as M. Marshall will have it) to be utterly spoyled, men women and Children, to have their bloud powred out in every street, to be dealt withall not as Saul dealt with the Amal [...]kites, kill some and save some. but as the Irish should have been dealt withall, even quite cut off from being a Nation: though I beleeve in this, M. Marshall stretcheth beyond the mind and will of God, for in the last verse of Ier. 48. there is a promise of God concerning Moab, to bring her Captivity backe in the latter dayes; (for of every Nation under Heaven, God would have some reserved to serve and praise him:) But indeed the judgement upon Moab was such, and so great, that the Prophet Ieremy, (being a man of another spirit then M. Marshall is now growne to be) doth take up a most bitter Lamentation for her, vers. 31, 32. in that Chapter. I will howle for Moab (saies he) and mine heart shall mourne for the men of Kirheres and Vine of Sibmah, I will weep for thee with the weeping of Iazer, &c. Had M. Marshall been in Ieremies case; perhaps he would have tooke occasion, to have payed Moab in her owne Coyne, and derided at her miseries, as she had done before at those of the Iewes; but the spirit of a true Israelite, is alwayes better and more compassionate then that of a Moabite.

[Page]3. But perhaps Mr Marshall may thinke, the severe charge which God gives against Moab; may warrant the severity of his spirit in cases of this nature, for 'tis sai [...], vers. 10. Cursed be he that doth the worke of the Lord negligently, or deceitfully: Cursed be he that withholds his hand from bloud, in which charge (for so M. Marshall calls it,) we must consider two things.

1. Who were the Executioners imployed by God to punish Moab.

2. The Charge it selfe here layed upon them.

1. The Executioners of this punishment, were the Babilonians, an Heathen Nation whom God used in that age, to punish the Inhabitants of the world for their sins against him; but they (as I apprehend them) had no respect to God in any thing they did▪ nor can M. Marshall prove, that their aymes were to help the Lord against the mighty, or against his Enemies; as he must doe, if his Allegation of their example in this place, be any thing to his present purpose: But as God said of the Assyrian, Esay. 10.5.6. (who was then the rod of his anger,) I sent him against the people of my wrath and gave him a charge to take the spoyle, and to take the prey, and to tread them downe like mire in the streets, howbeit he thinkes not so, that is, he hath another intention, ends of his owne, even to cut downe Nations not a few; to advance his owne name and greatnesse; even so, may it be said hereof the Chaldeans; God made them the rod of his anger against Moab; and sent them to punish him for his sinne against God, and unneighbourlinesse towards his people; but they had no Eye to Gods glory in the matter, they onely looked upon themselves, and at their owne ends; perhaps, indeed they might be of M. Marshalls mind, to goe through with the worke; to spare none, for saies the Text, v. 2. they devised evill against Moab, and said, come let us cut it off from being a Nation: but sure it was not because God so commanded, but for their owne security and advancement, and from a delight which they might have in shedding bloud.

2. Their Charge (for so Mr Marshall calls it) is in these words, Cursed is he that doth the worke of the Lord negligently, or fraudulently, or deceitfully, as the word signifies, Cursed is he that withholds his hand from bloud: which notwithstanding I rather take to be a generall Declaration (by way of Caveat) of that displeasure, [Page] which they shall feele from God; who shall either not at all, or in a carelesse, and unfaithfull manner, performe that worke, or businesse which God shall imploy them about. Or if it must be applyed in particula [...] to the Chaldeans, I should take it to be a prediction of that punishment, which they should afterward tast, for their ayming at themselves, in their dealings with the Moabites; as they we [...]e like the forementioned Assyrians, in pursuing their owne purposes; so should they be like them, in reaping the fruit of their selfeish endeavours, in the conclusion; though unawares to themselves, they had done the worke of the Lord too, against the people of Moab in the meane while; the words are in the present tense. Cursed is He, to note the certainty of it, a forme of speaking most usuall in Scripture predictions.

But because M. Marshall will have it a charge, let it so be: but then we must suppose this charge was sent from the Lord, by some Prophet to the Chaldeans, who thereby were made to unsterstand, (as Saul was by Samuell in the businesse against Amaleck) that the worke to punish Moab was Gods worke; and that they (the Chaldeans) were inabled and sent of God as his instruments, to performe the same; and to revenge his quarrell, for their churlishnesse in not relieving Gods people in distress: and that if they shall either, not doe the worke at all; or whereas Gods will is that execution shall be done upon the Moabites; if they shall onely make slaves of them, as they had done of some other Nations; or shall doe the worke carelesly, without respect to God or his Church and cause, or shall doe it deceitfully, to by ends and purposes: why they themselves shall come under the same condition, and beare that curse, or punishment, which they were charged to inflict on others. Thus it must be supposed, if it be as M. Marshall will have it, a charge, and what then can be concluded from it but onely this.

1. That they who know themselves to be particularly appoynted of God to put offenders to death, if they shall neglect to performe their office in that way or manner as they are Commanded, shall suffer the like punishment themselves.

2. That they who undertake to doe the work of God, being lawfully called or appoynted thereunto; and shall doe it negligently, or[Page]fraudulently in a carelesse way, or deceitfull manner, are liable to the Curse, and displeasure of God. For example.

Th [...]s [...] men whom God calls by their oath of Allegiance, or by the Kings mandate, oh▪ Otheers or Souldiers in His Majesties Cause (which I shall shew a [...]on is the right cause and the cau [...]e of God) if they sh [...]ll be negligent an [...] carelesse, (as too many of them are) and shall be drinking or sleeping, when they should be watching and studying to prevent the Enemy: these men deserve the high dis [...]leasure of the King, and are undoubtedly under the Curse and wrath of God.

Or to come nearer to M. Marshall: The Commons House or any Members of the same, whom God calls by the Kings writ, to consult about the Peace of the Kingdome; (which is the worke of God, who is the God of Peace) and to reforme abuses in Church and Common-wealth: which also is the Lords worke; if they or any of them shall deale deceitfully, betraying the trust which the King hath imposed in them; and pursue only their owne ends, and sinister respects; minde only their owne greatnesse, and expose the King and Kingdome to Warre and ruine, doe the divells worke (for so is the work of strife;) these men deserve the Kings curse, and are undoubtedly under the Curse of God: this is all that can be inferred from the words, and which they doe properly confirme unto us, taking them in Mr Marshalls own apprehension, as a Charge.

And now let us consider, how this Scripture doth make for M. Marshalls turne: His aimes are not (as you may observe) to shew that Moab was under this Curse, for not helping and comforting the people of God, in the day of their Calamity: (which indeed had been nearer to his purpose) but to shew that the Chaldeans were liable to the Curse, if they did not doe the work of the Lord against Moab, for so himselfe saies, He is a cursed man that with-holds his hands from powring out the blood of Men, Women and Children, like water in the streets, when this is to done upon Moab the Enemy of Gods Church: this being fore observed. I doe conclude, that if M. Marshall can evidence from Scripture these three particulars:

1. That the Chaldeans or Babilonians, were informed by some Prophet, (as Saul was by Samuell in the matter of Amalecke,) [Page] that they were to undertake the punishing of Moab, as the Lo [...]ds work [...], and to aime only at helping h [...]m, and his Church th [...]reby.

2. That those whom he would have now to act the Babilonians part, have as good a war [...]ant, (from this place of Scripture) to [...]mbrew their hands, in the blood of them that are not of their own faction, as the Chaldeans had to shed the bloud of the Moabites.

3. That th [...] particular Charge, (for so he calls it) which was here given against Heathenish Moab, is apply [...]ble against a Christian people in these times; and that those whom he would have to drink of Moabs cup, are guilty of Moabs sinnes.

If M. Marshall (I say) can evidence these particulars, then may this Scripture, from Ier. 48.10. alleadged by him, be in some sort suteable for his purpose. But if he cannot prove all these, nor perhaps any one of these particulars; I wish my friend, would take notice of this his impertinency and Misapplication of this Scripture. And like a good Minister of Iesus Christ, informe the seduced vulgar, by way of a selfe-denying recantation; that though the Chaldeans were charged under the penalty of a Curse, to shed the blood of the Moabites; yet 'tis no good consequent to say, that Gods people also, have a like charge under a like penalty, to shed the blood of their Christian Brethren, and Countrey-men, because they are not altogether of their opinion.

And the rather to induce M. Marshall to this, let him by the way consider; that if (as the common people understand him) the King and those that take part with him, must needs be the Moabites; and every of themselves liable to Gods curse, if they forbeare to do the work of God upon them; that is, if they be not zealous to shed their blood: why then, those who think and call themselves Gods People, must of necessity, yeeld themselves to be Babilonians, at least while they are in execution of this bloody businesse, or else the Paralell neither is, nor can be perfect: I would have this particular remembred against we come to the next Scripture.

But before I leave this, let me aske my friend M. Marshall a question: How if it should be prov'd, that his own faction have acted Moabs part, and been ill neighbour [...] to People in distresse; [Page] and these not strangers, as Israell was to Moab, but of their own Nation and the Israell of God beside, who being unjustly cast out of their dwellings, (not for their sinnes but for their Conscience sake,) have come to some of them, their old acquaintance, for shelter, hoping to be hidden, and covered by their means, from the face of the spoyler: but they contrary to all humanity, have used them, as Moab used Israell; scorn'd and derided them, and made themselves sport, at the notice of their miseri [...]s: yea, have been so farre from hideing, or keeping them secret; that they have bewrayed and delivered them up into the hand of the Hunters; nay what if it should be evidenced, that 'tis preach'd amongst them, as a matter of Religion, to betray and discover those, that being driven from their naturall possessions, do seek for a secret covert against them? Nay farther yet, suppose it should be evidenced tha [...] themselves, have been the outcasters, the spoylers, the Theeves, the Hunters of their Brethren, and the murderers of them, and so have acted both the part of the Chaldeans, and the Moabites too, against Israell; both of barbarous Enemies, and of treacherous neighbours? sure it cannot be denyed, if Moab for her part alone was justly called by M. Marshall the Enemy of Gods Church; but they who exceed Moab so farre, must of necessity be yeelded none of Gods friends, of what account soever they are in their owne conceits.

But whether this may not be evidenced of M. Marshalls Faction, I referre to the many thousands of banished, persecuted, [...]nd imprisoned Englishmen of all degrees, Reverend Fathers of [...]he Church, faithfull Ministers, Honourable Nobles, Worshipfull Gentlemen, and Conscientious Christians, to determine; who within these three yeares last, have had experience of their dealings. And if it be so, then let M. Marshalls owne Conscience conclude in secret, who they are that deserve to have the vengeance and curse of God to be powred upon them▪ and thus much for the first of M. Marshalls three Scriptures.

I now proceed to a second of them, which he also alleadgeth in Confirmation of his doctrine; his words thereof to his Auditory are these.

Another place, you shall find in Psal. 137.8, 9. The daughter of Babilon was there to be destroyed, observe now the Epethite which [Page]God gives to the Executioners of his wrath against Babilon; Blessed is the man that rewardeth thee, as thou hast served us, Blessed is the man that makes Babilon drinke the same cup which Babilon hath made Gods people drinke; now he that reads the booke of the Lamentations, may find how Babilon had used the Church of God, they had broken their bones as a Lion breakes the bones of a Lambe; brought their necks under persecution; made their skin black like an oven; hang'd up their Princes by the hand; and which is most of all cruell, had dash't their Children against the stones: now saith the Spirit of God, Blessed is the man that thus rewardeth Babilon, yea blessed is the man that takes their little ones, and dashes them against the stones: what Souldiers heart would not start at this, not only when he is in hot blood, to cut downe armed Enemies in the field; but afterward deliberately, to come into a subdued City, and take the little ones, upon the speares poynt; or take them by the heeles, and beat out their braines against the Walls: what inhumanity and Barbarousnesse, would this be thought: yet if the work be to revenge God's Church against Babilon, He is a blessed man that takes and dashes the little ones against the stones.

These are M. Marshalls own words, concerning his 2d Scripture: in which is offered to our considerations these particulars.

1. The People to be destroyed: 2. The Executioners of this destruction: 3. The Epethite given unto them: 4. The manner how the same is to be done. Of all these briefly; and then we will search out that Anguem in Herbâ, that quoddam latens, or misticall doctrine, which is found in this example, by those only of that faction; and so we shall see how suteable this Scripture is, thought not to the text, yet to the purpose; though not to the doctrine in hand, yet to the cause in hand; to that great designe which at this time shakes the whole Kingdome; unto which Scripture it selfe, must be forced to contribute, and to afford (at least) some colourable assistance.

1. The people to be destroyed, was the daughter of Babilon: the Chaldeans, (of whom we had mention before) that ere while were the rod of God's Anger to punish others; are now become the objects of his indignation, and must themselves be cast into the fire (and therefore in their right order M. Marshall did all [...]adge his two Scriptures.) Every sinner we see, hath his time of night, [Page] as well as of day, in this World: one after another, the Sun did not alway shine upon the Chaldeans; it went downe at last, and rose no more: and such will be the condition of those, that have now got the strength and Militia of this Kingdome, into their Hands and use it only to the undoing, and destruction of their Brethren; they will have their turne too, when they have finished Gods will upon us, who have been, and are great sinners against the most High: even as Israell of old were; and have (we confesse) deserved more misery at his hand, then we can feel from theirs; but our deserts in this kind, they doe no more, ayme to rep [...]y in their plagueing of us; then their Paralell the Babilonians did, in their dealings with Israell: it is our conscionable obedience to Gods word, and our Loyalty to our Soveraigne, which they h [...]te us for; if we are for God and the King, then Reproach us, Plunder us, Kill us, cannot doe mischiefe enough unto us: but if we will be for them, though for the Divell also; then will they make much of us. I will not deny, but some of the seduced, ignorant vulgar may haply think, they doe God service in killing us; for so M Marshall and other their Ministers teach them to believe; by whose black mouths we also are made more black to their apprehensions, then sin or Satan, hath yet made us: But as I [...]aid, there will come a time, when God will remember them, and as (he here did Babilon) set others to reward them as they have served us.

2. The executioners of this destruction, were not oppressed Israell, who hath been thus dealt withall, by the Babilonians; no, their work whereto they were appoynted by the Lord, was to pray for the Babilonians: Ier. 29.7. and to seek their prosperity, not to dash their Childrens brains against the stones, in requitall of the wrongs received by them; nor indeed were they any people, that had the denomination, or took to themselves the name of Gods People; (as those do whom M. Marshall would have to be stirred up by this example, to act the part of bloudy executioners:) in a word, they were the Medes and Persians, that were designed by the Almighty, to be the executioners of his wrath upon Babilon; raised up for that purpose to punish Babilon, as Babilon had been before to punish others. And indeed, you shall seldome finde in Scripture, God imploying his own people, to be instruments of [Page] his wrath, against the Heathen Nations, (unlesse only against such as were bound to live in obedience under them, when they broke out into Rebellion:) for indeed those whom God intends, to make vessells of mercye hereafter; he imployes to be instruments of mercy before hand: giving them hearts and spirits to delight only in the workes of mercy: and so doth fit them for their future glory, and these are call'd the men of Gods Heart, for they lye there, they are the men of his love, of his bowels, and being loved of him, they come to be loving like him, even to their Enemies, mercifull as he is mercifull, and kind to the unthankefull and to the Evill.

On the other side, God doth imploy the wicked, to be the Instruments of his wrath, who are for this cause call'd Gods sword, Psal. 17.13. (as those Babilonians were, while they were executioners of his judgements) & the men of his hand, indeed he suffers them, by this imployment, to fit themselves to be vessells of wrath hereafter; the Divell is Gods great Instrument in this kind, and the wicked are his Members, who delight to doe the work of their Father; even as the Godly being Members of Christ (that great Instrument, and indeed fountain of mercy,) do delight to approve themselves like him. And besides the work of Iudgement is calld in Scripture Gods strange worke, not only because, he and his true Children are not so naturally inclined to it, as they are to Mercy; but also, because he imployes those in it, who are strangers to him: or rather suffers them to take the imployment for a season upon themselves.

3. The Epethite here given unto them, which (as M. Marshall observes) is the Title Blessed: Blessed is the man that rewardeth thee as thou hast served us: Blessed is the man that makes Babilon drink the same Cup, which Babilon hath made Gods people to drinke. But in that they are pronounced blessed, tis not to be understood, that by this fact they did declare themselves to be in the state of Blessednesse, much lesse that thereby they should merit divine grace, or life everlasting, (as those that kill us are promised to doe, by some of the Ministers of M. Marshalls faction,) or that they should by this their doing the will of God, in a speciall or peculiar manner please God: for 'tis well knowne that the M [...]des and Persians, had as little aime at Gods glory, and as little [Page] respect or love to the people of God, (as such in the execution of this judgement upon their oppressors, as the Babilonians had before in their punishing Moab; they were driven to doe what they did, only by their Ambition, and desire of rule and greatnesse. But because they did execute the punishment decreed of God, they are promised a good successe, and an happy event in their undertakings; and many temporall blessings for the same; which for a season they did enjoy: Even as Iehu who by vocation extraordinary, was imployed to punish the house of Ahab; though he walked in the wayes of Ieroboam, which were so abhominable in Gods eyes; yet he enjoyed the Kingdom of Israell for a season: and I doe not doubt but they, who by an ordinary Providence; (for extraordinary vocations are out of date in these daies) are appoynted to fulfill the will of God, in this kind upon sinners, may for a while, enjoy the pleasures of sin, and worldly greatnesse; which in such undertakings is the only thing, which they usually look after. I call that an ordinary providence, which doth not crosse a Morall precept, as when a Nation or People, by call and direction of their supreame Governour, are stirred up to punish another Nation, unto whom they are in no sort tied in subjection; thus the Normans were stirred up to punish the sinnes of the former inhabitants of this land, and had the Isle at their disposing for it: so the Medes and Persians had the Empire of Babilon. But 'tis no lawfull Providence for Subjects, without the command and expresse warrant of their Soveraign; to take upon them to punish, either their superiors or their fellow Subjects; nor doe I know of any blessing so much as temporall, that they have any warrant to promise to themselves for so doing: yet I do not doubt but the Heads of this present bloudy faction inter nos, do promise to themselves this kind of blessednesse by their undertaking; if they can but kill, slay, and destroy, the King with His Nobility and Gent [...]y, they may make themselves possessors of their Land and Estates: which (like the Edomites of old,) they swallowed up long agoe in their expectations; and of late (as 'tis reported) have been so bold as to tender them to sale, (as if they were already at their sole disposing,) to the simple vulgar, unto whom they may haply promise more then this too; even the promises of the life to come also, for a reward of this their bloudy cruelty, [Page] which most blasphemously they nickname with the title of Godlinesse.

4. The manner how this Execution is to be done, with great severity, even upon their very Children and sucking babes; who should be dashed against the stones: which M. Marshall himselfe confesseth, to be so cruell an act, as may make a very Souldiers heart to start: yet doth he enlarge that cruelty, further then the Scripture doth seeme to warrant; for that neither commandeth nor declareth; that the same should be done with deliberation; nor yet approveth of the same, if so done: for in time of Warre and Battell, what is done in heat, may not be done deliberately, without extremity of barbarousnesse and inhumanity; which God did never allow of to be practiced, by any upon the greatest Enemies of his Church and people. Indeed the words are onely, a Declaration of what Babilon did deserve, for her cruelty against Israell; whom God indeed had delivered into her hands to punish: but with all, expecting, that in the execution, she should have shewne some mercy as appeares, Esay. 47.6.7. I was wroth with my people (saies the Lord) and gave them into thine hand, and thou didst shew them no mercy, upon the Auntient, thou didst very heavily lay the yoake: yea 'tis said, 2. Chron. 37.17. when they tooke the City Ierusalem, that they had no compassion on the young children, on the maiden, or on the old man, on him that stooped for age. Now the Lord for this had threatned by the Prophet Esay, that Babilon should be repayed in her kind; some others should doe unto her as she had done to his people: and this word of God, the Church had layed hold on, and from the same doth comfort her selfe, in these words of the Psalme; promising a prosperous successe to whomsoever they were that God should stirre up to that undertaking. Blessed is he that rewardeth thee as thou hast served us, i.e. God hath an assured judgement, to execute upon Babilon, for her cruelty to us, and therefore whoever shall be imployed in the businesse, shall have the concurrence of Gods assis [...]ance; and thereby undoubtedly prevaile against her, and so atteine to that power and dignity over Nations, which Babilon her selfe, that great Empresse of the world doth at this time enjoy.

And indeed any one in the Churches condition, (the King of England his Nobility, Gentry, Ministry, and every faithfull Christian, [Page] that by the rebellious Faction, have been cruelly dealt withall, robbed, spoyled and turned out of their possessions,) may make a like conclusion, for his or for their owne comforts against their Enemies; since that God doth use to observe the rule of retaliation, in punishing the wicked: He or they may conclude, that God will by one or other, repay their Enemies in their owne Coyne: th [...] spoylers of others, Esay. 33.1. shall be spoyled themselves, and the treacherous dealers shall be treacherously dealt withall. We know 'tis said of the Rebellious Edomit [...]s, who breath'd out nothing against Israell (unto whom they ought as being Subjects,Ezek. 35.6. to have lived in obedience,) but kill, slay and destroy, that because they did not hate bloud, therefore bloud should pursue them: and againe,Obad. 7. because they dealt treacherously with the Israelites, (their Lords and Masters) therefore the men of their Confederacy should deale treacherously with them: and vers. 15, 16. of Obadiah: as you have done, so shall it be done to you, your reward shall returne upon your owne Head, as you did drinke healths upon my Holy mountaine, (or where you had nothing to doe,) to the confusion of my people, (whose possessions you had usurped to your selves,) so shall others deale by you: they shall drinke and feast for joy of your destruction: they shall keep it holy day, and count it a great blessing to be rid of such bloudy and treacherous Rebells: yea Saviours and blessed men are they said to be, that should make the wicked Edomites, to drinke of that cup, which they had forced upon others.

And thus we have viewed the second Scripture, which M. Marshall alleadgeth to confirme his doctrine; and have seen the scope of the spirit of God therein; now let us inquire into M. Marshalls scope, what he would have to be inferred by it, or what he would have those of his side conclude from it; and apply unto themselves: something it must needs be, or else he should alleadge it to no purpose: and in a word I apprehend his meaning this.

‘That all those who were then his Auditors, togeather with all that did hang or depend upon them, their orders, or directions; and were at that time preparing to begin a bloudy Warre in this Kingdome; should apprehend themselves, to be the very people appoynted of God, to revenge his Church upon [Page] Babilon; that is to say, upon all those of their owne Country and Nation, who are not of their owne Faction, (for under the notion of Babilon they are all to be comprehended, the King, and his Children, the Nobility and Gentry, the Ministers of the Gospell of Iesus Christ, and Christians of all sorts, be they Parents, Brethren, or Kinsfolks, if they differ from themselves in opinion;) whom they are to kill, slay, and destroy, both root and branch, old and young, as the Enemies of God, & of his Church: yea and when the elder sort, are cut downe in the fields, or where else they can be found; then afterward, they must come into their subdued Townes and Cities, and deliberately, take their little ones, upon their speares poynt; or else by the heeles, and beat out their braines against the walls; which though it may be thought inhumanity, and barbarousnesse: yet 'tis not so: because the worke is, to revenge Gods Church against Babilon: and they shall hereby, for such their zeale and godlinesse, put themselves into the state of blessednesse, and into possession of the promises, concerning the things both of this life, and of that to come: they shall immediately when the worke is done, have the lands and estates of those Delinquent Babilonians conferred upon them, and devided amongst them; (and therefore let them be sure to knock their Children on the Head, least afterward they chance to claime the Inheritances of their Fathers:) And besides that, they shall have Heaven it selfe throwne them into the bargaine: for as one Text [...]aies: Cursed is he, that doth Gods worke negligently, Cursed is he, that withholds his hand from bloud: so another Text saies, Blessed are they, that shall serve Babilon, as she hath served Gods people, Blessed is he, that shall take their little ones, and shall dash their braines against the stones: and thus are the Scriptures brought to speake, according to the poynt laid downe: that men are cursed or blessed, as they help or help not the Church of God.’

This must needs be the use or application, which Mr Marshall would have his friends make to themselves of this Example; for otherwise it can neither suite to his doctrine, nor yet to his purpose: And to evidence this further (because I would not be thought in anything by any good people, to mistake M. Marshall) let but these few insuing particulars be considered of.

[Page]1. The time when this Sermon was preached, and this example urged, it was, Feb. 23. 1641. when they were plotting how to quarrell with the King, that so they might begin this unhappy Warre: it was not many monthes after they had welcomed him home from Scotland, with that their (to give it no worse title) unkind Remonstrance, which did more then whisper to wisemens hearts their secret intentions: it was a little after that unparalelld affront was offered to His Maj [...]sty, when he required lawfull Iustice against the five Members: it was about the very time, when the rude and base multitude, were encouraged to abuse the Lords Annoynted; and by their expressions and behaviours towards Him, to force Him for the safety of his Life and Person, most unwillingly to withdraw himselfe from His Palace at Westminster. It was about the time that they did marke and denominate for Popishly affected, all that did not concurre with themselves, in their unreasonable demands, and Propositions. It was not long before the time, that the King was couzened of His Armes and Ammunition; and violently robbed, of His Ships and Castless in a word, it was not many months before they did publickly breath forth, most sulphureously in their Declarations, that Antichristian Language of kill, slay and destroy, against all that opposed them in their Rebellious courses: if these and such like particulars, concerning the time of the publication of this Sermon be remembred, it will be easily apprehended what was M. Marshalls meaning.

2. The Persons to whom this doctrine was first preach'd, and afterward (being put in print) dispersed: had it been preach'd to the English Army in Ireland; or after it was printed, had the Copies been sent over by M. Marshall to the Souldiers thither; it might probably, have been conjectured, that by the Babilonians, he had intended those Irish Papists, who extreamly, had butche [...]ed and slaughtered the English Protestants in that Kingdome; and that his aymes had been, to have our Souldiers there; to revenge the bloud of their Nation and Brethren. But this doctrine and example was urged upon the House of Commons at Westminster, who never intended (if themselves could helpe) to leave their fortresse and strong hold of London, to looke into Ireland; and after its publication, it was sent to Brampton-Bryan-Castle in [Page] Hereford-shire, and to Coventry, and Northampton, and to Namptwitch in Cheshire, and to Gloster, and other such like places in England; whose inhabitants and fighting men, were never intended should be sent into Ireland, to punish the Babilonians there: for there was a new Babell in making at home: themselves did create and denominate a daughter of Babilon, whom they destined also to be destroyed; and this Sermon (as a speciall peece,) was sent about the Countreys to awaken mens spirits to the execution; (as have many others of the like nature since that time.) And what can be imagined to be the intention of that White Member, who hath been so bold with the Black Divell, as publikely to take his Office out of his hand, of flandering and accusing the Brethren: I mean Him, who hath endeavoured in Print, to scandalize and defame by Centuries or Hundreds, those Ministers of Iesus, whom himselfe and his fellowes have persecuted: what could his aymes therein be, but only to make them to be thought Babilonians, and to exasperate the vulgar People and Souldiers, to rob them of their lives, even as himselfe and the rest before had done, of their Lively hoods and maintainance: indeed as their fore-father [...], the Heathen persecutors, did deale with the Christians of those times; they wrapped them up in beasts skins, that so the doggs might be provoked ignorantly to rend and teare them, which otherwise would not have fastned upon them: so doe they now endeavour, by beastly vices and false reports: to obscure the office and graces of Christs Ambassadours, that so the misled, and seduced vulgar, might be exasperated, and encouraged to murder and destroy them. But O our God we will wait for thy salvation, for unto thee we have referred our cause.

3. Consider the Effect which this doctrine of M. Marshall, and those examples by him alleadged to confirme the same, hath wrought in the persons to whom it was preached and sent. Have the men of Westminster, or the Faction there, done any thing ever since, but studied to make good that interpretation (before expressed) of M. Marshalls mind; and like obedient Auditors to regulate their practice according to it? and those of the common sort, when they have been urged, to shew a warrant for their bloudy and rebelliou [...] way, they have onely alleadged those two [Page] Scriptures, and M. Marshalls interpretation of them in that sence expressed; which shews plainly they did so understand them; from whence they have learned to account us, as they call us, Popish doggs, Brats of Babell, friends of Rome, and Lims of Anti-Christ: yea every one that is not for the Parliament (as they call it,) they look upon, as on a daughter of Babilon made to be destroyed; and conceit of themselves, that they should be accur [...]ed of God, if they should do the work of the Lord negligently; that is, if they should not behave themselves cruelly towards us: whereas they doubt not of a blessing, if they shall but deale with us, as the Babilonians are to be dealt withall, stock us up both root and branch, that our names may be no longer had in remembrance: yea they are perswaded (many of them,) that they doe God most acceptable service, in killing any of us, under that notion. I could give instances of some who have stollen into the Chamber, where some, whom they have taken to be Cavaliers, have been asleep, and shot them dead; and then gloryed in it, as in a work most acceptable to God: as also I could instance in some of that party, who (being poysoned with such like doctrines as this of M. Marshall,) have held, that they ought not in Conscience, to give Quarter to any of the Kings side, nor to take any Quarter from them. Yea farther yet, I could name the partyes, some of whom, have been men of note too, and trust among them: who I am sure do know M. Marshall, and are known of him; and have well perused this his Sermon, and have his full sence thereof: who have said and protested, that in this their cause (viz. to promote the same) they would cut the throate of their own Father and Mother. These three particulars, of time, persons, and effects being thought upon, will sufficiently evidence to any mans heart, M. Marshalls meaning to be as was expressed.

But perhaps some will say, what bloudy actions have yet been done, by any of that side, which have not been out done by the Cavaliers? and where can it be shewn, that they have exercised that cruelty upon little Children?

I answere to the first: that my particular undertakeing is not to enumerate their particular bloudy Actions, 'tis too big a task for one man; yet Mercurius Rusticus, hath spoken somewhat to that purpose, with particular intimation of persons, times, and [Page] places; and more I beleeve the world shall understand hereafter. Nor will I take upon me, to justifie all the Cavaleers, to be free from cruelty: the God of Heaven knowes, my heart hath bled in secret to hear [...] of some of their carriages in this kind: so contrary to the spirit of Christ, and o [...] the Gospell, and to the mind and disposition of our gratious King. But this I dare say, they are not by their Ministers so taught, as M. Marshall and his fellowes teach their Auditors: and the truth is, the Cavaleers learne much of their cruelty from them; for they heare and read how M. Marshall and the rest doe stirre up those on their side, to esteeme of them, and to deale with them: And they thinke, they have as good authority to account in like sort o [...] them, and to deale accordingly with them: even to reckon of them, as of Babilonians too, and Enemies of Gods Church; specially because they do so vilifie the Religion of Christ, established amongst us: abusing and destroying the places of Gods worship. And so betwixt the one side and the other, the whole Land (if this unnaturall Warre continues) is like to be unpeopled ere long, and to be even drowned with the bloud of her owne natives: let M. Marshall, and those of his side aske their owne Consciences, who is like to answer for it at Gods Tribunall.

But further I say the cruelty of the Cavaleers, is not in all respects so high as that of their Enemies, for I beleeve no reasonable man, but will confesse, that 'tis better to be killd out right, then to be hackt and hewne about the head and face, and to have their hands cut off, or at least the sinewes of their right armes, all cut in peices deliberately after Quarter promised: to the end they may never be able to fight for their King and Country more; nor get their [...]ivings; but live most miserable Cripples all their dayes: which is the practice of these cruell and mercilesse men.

And whereas 'tis said, where hath there been such cruelty acted yet upon Women and Children? I answer that I could name where in a most savage manner, they have trampled both Women and Children to death under their Horses feet. Perhaps they have not dealt so barborously yet, in places neare to their owne associate Counties; for feare the spirits of those amongst them, who have not yet quite put of all bowells, should rise against them, and fall off from them. And M. Marshall doth well inferre unto us, that the determinate time of the slaughter of Infants, is not till the Cities and Counties [Page] be quite subdued; but when they shall afterwards come, and with deliberation, look into the places themselves have conquered: then, O then, must the massacre of our tender Infants be, then must they be pricked upon the swords poynt (to speake in M. Marshalls phrase) or else, have their braines dashed out against the walls. Indeed should this extreame barbarousnesse be acted sooner, it might be greatly to the weakning of their cause, and therefore M. Marshall, I beleeve is in the right, in setting downe the appoynted time; which doubtlesse did fall from his pen unawares to himselfe: God did suffer him (a knowing man in secrets of that nature,) to hint unto the Kings friends, and Loyall Subjects, what they must expect shall be the portion of them and their posterity, if these men prevaile; that so they might timely beware of them, and prepare to defend themselves against them. God give us hearts to take a right notice. Amen▪

But I returne. This being evidently M. Marshalls meaning, that all we who are not of their Faction, must be understood to be Babilon, and therefore to be destroyed, root and branch, our selves and Children. Then also on the other side, (if the Paralell be perfect,) M. Marshall yeelds his side, who must doe Execution upon us and upon our Infants, to be the Heathenish Medes and Persians, (who shed bloud onely to inrich themselves to enlarge their Territories, and to domineere over others:) they are not the Church or people of God; for the Church which had been so evilly handled in Babilon, did not undertake to punish her, the Psalme tells us, that her part, was onely to weep, and mourne under her burden: nor indeed (as was noted before,) did God ever imploy her to revenge her selfe, Israell was to live in subjection quietly in Babilon, and to pray for the Peace of the Country. This (I say) is in speciall to be noted, from M. Marshalls Paralell; whom he yeelds his Faction to be, if we be Babilon. And then also let us heare call to mind, what we were bid before to remember. Namely, that ere while, when Babilon was on the rising hand; and to shed the bloud of Moab; then these men must be Babilon themselves; and they thought they should be under the Curse, if they did not act her part; but now Babilons time is come, that her bloud must be let out; we must be Babilon another while, for they will be in her Coat no longer; they must still act the part of Executioners; Good God what Tigers bloud did these men suck?

Well, but since we must be Babilon, and drinke of her cup, yet [Page] according to the Scripture alleadged, our punishment ought to be but answerable to our sinne: we should be rewarded, but as we have served Gods people. Now therefore let M. Marshall shew, when and where our gratious King. His Nobles, Gentry, His Reverend Bishops and Learned Clergy, have acted any such bloudy cruelties, against the people & Church of God, that should merit such a retaliation, as M. Marshall hath proportioned out for them? whose bones have they broken? whose Children have they murdered? what barbarousnesse or inhumanity in this kind, have they at any time perpetrated? nay which of them, (as M. Marshall himselfe hath here done) did ever stirre up to the acting of such things? Hath not this Kingdome been the Asylum, to the persecuted flock of Christ, when they have fled out of all the neighbour Nations? hath not the Bosome of our Religious Soveraigne, been alwayes open to receive them? hath not the wing of his Protection been spread to shelter them? And hath not our envied Nobility and Gentry; our hated Bishops and now despised Clergy, manifested the tendernesse of their Bowells, in affording reliefe to Forreigners and Strangers, whom they saw in misery? hath not the blessing of those that were ready to perish, came frequently upon them? I referr these things, to the testimonies of those thankefull, and humble people, whose spirits have been refreshed with our English Bounty; ‘And O thou God of Heaven, who knowest the secrets of all hearts and wayes: though thy servants (who are now persecuted, under the Notion of Babilonians, and turned out of those their possessions, wherein thy hand did place them) have done nothing for thine afflicted Church and people, but what thine owne mercifull, and loving spirit did provoke them unto; nor did they give them any other reliefe, then what thy selfe didst first give them to bestow; so that of thine owne hand they did receive, what they have distributed to thy people; yet be thou witnesse for them, against their Enemies, remember them concerning these things, and wipe not out, the good deeds which they have done, for the House of God.’

But perhaps I shall be answered, (as I have often heard some of that side say) that the bloud which was shed by the Popish Bishops in Queene Maries dayes, with the approbation of them that sate in the Throne, and of the Nobility and Gentry, is not yet expiated; and the guilt thereof still runs in the veines of their Posterity; specially [Page] in the Hyerarchy, which together with Monarchy, upholding the same, doth make up the perfect body of Antichrist: now these whom w [...] oppose being the supporters of and welwillers to the same, are all Antichristian Babilonians, and therefore all the bloud, which their Fore-fathers have shed, is to come upon the Heads of this present Generation, and must be required of the same: this is the Answer, to which I thus reply.

Our New state-men, for want of matter to quarrell at, neare at hand can fetch it a great way off. So one of their Learned Ministry (an Essex man,) arguing against my selfe, (maintaining as my duty was, the innocency of my Soveraigne, and the uprightnesse of his cause,) told me that he thought (and his thought though it was simply his, yet not solely his, it was a common thought) that William the Conquerour was an usurper, and so were all his successors, and therefore it was fit, that this King should be called to answer for William the Conquerours sin of usurpation. And to whom must he answer trow ye? why even to the House of Commons, for they alone are the only Parliament, the representative body of the Kingdome, whom the people choose; as for the Nobility in the upper House they sit but as private men, for their Barony [...]s, being called but only by the Kings Writ, and not chosen by the votes of the People: But did William the Conquerour usurpe the Crowne and Diademe of this Realme, from the House of Commons, that King Charles his lawfull successour, must now answer the matter before them, or resigne it unto them? though 600. years possession might plead somewhat in a case of this nature, yet if any New State-man, or any of their Learned Ministry, can but prove the House of Commons (as now established,) to have so much as a bare being, at that that time though but in Embrione: for quietnesse sake, the case may haply be argued with them, and proved too; that right by Conquest (unlesse of Rebells) is no usurpation: But to the businesse in hand.

I know well that this impious and unreasonable conceit, that the bloud shed in Queen Maries time, is yet to be expiated; and that all the sins of the Popish Clergy in former ages, is Chargeable upon the heads of the Bishops in these times, &c. I know I say that this conceit is deeply grounded in the Hearts of many of our factious people: Dr Layton in his Sions plea, some sixteen years agoe, laboured mightily to the working of it, by enumerating up the faults, [Page] of all the Popish Bishops that have been in England, specially since the Conquest; and speaks of them, as if the present Bishops then alive were guilty of the same, and dese [...]ved punishment for th [...]m: and after him some foure years agoe, the Smectymnists: (all men of M. Marshalls neare acquaintance,) did bestirre themselves, to the same purpose; their postscript at the end of their Book, was written to no other end; then to worke the same beliefe in people, concerning our present Bishops; they there doe Laytonize up many of the miscarriages of the Popish Bishops, as if they were the faults of ours so endeavouring to imbitter peoples spirits against that Sacred Order, and against all that Reverence either the men or the calling; as against Antichristian men, and maintainers of the same evills, practiced by men of another Religion, many Hundreds of years before they were borne. But then comes William Pryn with his two volumnes, and speaks over the same thing the third time, with many more words, though with as little Conscience and Honesty as the rest; and he strikes the matter dead; for by the mouth of three such witnesses the thing is so established, that people should be worse then Infidells if they believe it not. Now therefore it being so; the Bishops must be pluckt up root and Branch, and all that approve of them, be they who they will, must (like welwillers to Babilon as they be) be cast downe, and rooted out with them, what effusion of bloud soever it cost, for 'tis the Lords work against Babilon. And therefore most zealously did a Neighbour of mine (an Essex teacher too,) arguing with my self speake, when he said at the begining of this Parliament,) that it was better, that all the streets in England should run downe with bloud, then that one Bishop or one Ceremony should still remaine. But how impious and unreasonable these conceits be, I hope I need not to men unblinded, use means to discover. How sencelesse is it that men should commit sin, foure or five hundred years before they were borne; or be guilty of the sins committed by others, of another Religion so long agoe, and deserve punishment for them, though they have disclaimed them, writ against them, and every way opposed them: How absurd is it, that a calling should be sinfull or infectious, save only in respect of sin [...]ull men executing the same? If Hyerarchy be Antichrist, or Monarchy, or Superiority, then Antichrist is in Heaven, for there is both Hyerarchy, Monarchy, and Superiority: surely therefore 'tis sin and [Page]not Prelacy that makes men Antichristian.

But to come closer yet to the matter: if the bloud shed in Queen Maries time, must be expiated now with our bloud, and because those that s [...]te in the Throne, and the Nobles in those times, did consent unto it, therefore their successors now must partake in the suffering. Yet let me start a Question. How if the House of Commons in those daies were consenting to it, as well as others; what will become of those that succeed them in these times? I confesse I have heard an Answer to this Objection, out of certain notes taken from a Sermon Preached by Mr I.D. (an Essex Minister too,) and it was this: That the Body of the Kingdome (which is the House of Commons) did never consent to what was then done, therefore they are free, and are to require this blood at the hands of others, (perhaps he means they did not of themselves, make an Ordinance, for the doing or for the approving of it: though peradventure they passed the Act or Bill as well as the King or House of Lords, when first propounded, else how could it have had the force of a Law?) But then let me aske farther, how shall those on their side scape, who are the Posterity of some notorious great persecutors, (of Gods Saints in Queen Maries time?) I hope they will not deny them, to be their law [...]ully begotten Children, and derived from the same line, and bloud, whose names and lands they doe inherit; unlesse their taking part with the present faction, hath expiated their Grand-fathers Guilt, without their sufferings; I cannot see but their bloud ought to help in the expiation, as well as ours.

And then farther yet; how if some of the forefathers of us, who must be Butchered, were Martyrs in Queen Maries time: and some of them that must murder us, be the Children of those that murdered them, (as may well be suspected from their similitude of Spirit?) is it Iustice, because their Fathers joyned with the Popish Bishops in those daies, to destroy our Fathers, therefore they may joyne with the House of Commons now, to destroy us? to say the Parliament judgeth so, will not give sufficient satisfaction. But in a word, I returne my reply to that impious and unreasonable conceit, in the words of the Lord written by Ezechiell, Chap. 18.20. The soule that sinneth it shall dye: the Son shall not beare the iniquity of the Father, neither shall the Father beare the iniquity of the Sonne: the righteousnesse of the righteous shall be upon him; and the wickednesse of the wicked shall be upon him.

[Page]But perhaps M. Marshall and his faction will say; that those whom they have destin'd to destruction, are great sinners also in themselves against God (without consideration of the iniquity of their Fathers,) and therefore they deserve as much punishment, as can be inflicted on them.

To t [...]is I answer, 'tis most true, we are great sinners, and we cry out with the Church in the Lamentations, Woe unto us, for we have sinned, and for our sins sake our Crowne is fallen: we have grievously transgressed against the Lord, and therefore the breath of our nostrills, the Annoynted of the Lord, hath been taken in the pits, or deceived by the fraudulent pretences of the crafty; and we thereby hindred from enjoying the pleasing influence of his wonted protection: for our sins against the most high it is, that our Princes and Nobles are not honoured, that many of those who did feed delicately, are driven even to desolation, and that those who were brought up in Scarlet embrace dunghills: for our sinnes sake our Priests sigh, and our Prophets are despised, by meanes of them it is, that our Adversaries are the chiefe, our Enemies prosper, and servants beare rule over us, our sinnes are the cause of all our sorrowes, and although our burden be extreame great, we must confesse with holy Esra, Esra. 9.13. That God hath punished us lesse then our iniquities have deserved.

But yet are there not with them, that magnifie themselves against us, that insult over us, that take upon them to destroy us, are there not with them also, even with th [...]m, sinnes against the Lord their God? Solomon saies, there is a Generation that is pure in their owne Eyes, yet are not washed from their filthinesse: were men without sinne as Christ was, they would be like him in conditions, and not bloudy, not cruell, nor yet provoking thereunto: were they the Children of their Heavenly Father, they would surely be like him, mercifull as he is mercifull: nay did they know God or Christ truly, they would never thinke or teach, that to kill men were to doe God service: our Saviour tells us Iosh. 16.2, 3. The time would come, that some should thinke they doe God service, in killing you; and gives this reason why they should thinke so: because (saies he) they have not knowne the Father for me, qd. though they may boast, that they are the onely people and Children of God, stirred up of him, to rid the world of those they call his enemies; whom to kill, they shall entitle the work of God, and to helpe the Lord and his Church: but if they did know [Page] the true nature, and condition of me and my Father, they would be of another judgement, and farre enough from delighting in sheddin [...] of blend. I think there is no man but hath cause to believe, tha [...] the times there prophesied of, are these that we are fallen into: and I wish with my soule that M. Marshall, and all his bloudy facti [...]n would but s [...]riously in their coole and retired thoughts, meditate upon that saying of our Saviour.

But againe suppose that these men of bloud were without sinne themselves, and we were the only they that have offended, yea suppose we had throughly deserved, at their hands what they have determined against us; yet Crimine quo parvi caedem potuere mereri? what offences have our tender Infants done, that they should deserve this intended Butchery? an satis est jam posse mori, is it [...]rime su [...]ficient that God hath given them a life to loose; O malé concordes nimia (que) cupidine c [...]eci sanguinis, O cruell Professors, how evilly doe these your conditions, agree with the Gospell which you professe? How strangely hath the thirst of bloud put out the Eyes both of grace and nature in you? Here are bella plusquám civilia indeed, Warres worse then Civill, nay more then barbarous; jus (que) datum scoleri, and priviledge given to wickednesse under pretence of Godlinesse. O unhappy England, that hast been the Mother of such Mons [...]ers: Caucasus and Lybia must now give place unto thee. O that I were able to bewaile sufficiently thy present miseries, which thine ungratious Children have brought upon thee, and still do labour to perpetuate in thee, I shall take up only the words of Lucan, a [...] most proper to thee.

Luc. lib. 2.

Nobilitas cum plebe porit: laté (que) vagatur

Ensis, & a nullo revocatum est pectore ferrum;

Stat cruor in templis multa (que) rubentia caede

Lubrica saxa madent, nulli sua profuit aet as,

Non senis extremum piguit vergentibus annis

Praecipitâsse diem: nec primo in limine vitae

Infantis miseri nascentia rumpere fata.

Thy Noble and thy vulgar bloud

The cruell sword doth spill,

It spares no persons great or good

In every place to kill;

Thy sacred Temples are defil'd,

[Page]With heaps of slaughter'd men,

Whose streames of purple gore have spoyl'd

The stones, that blush agen.

Youth nought avayles from death to free,

Nor can age pitty crave;

The gray hair'd Syre must tumbled be

With swords into his grave;

The wretched Babe that's newly sprung

From wofull Mothers wombe,

Must 'gainst the pikes, or walls be slung,

And scarcely deign'd a tombe.

And these (O England) are the workes of thine owne unnaturall and rebellious Children; even of those that have been oft intreated, by thy Religious King, to give thee but leave to enjoy thy wonted Happinesse: O what reall obstructions that hindred thy good, might not they most easily have removed, by keeping in the pathes of Christian Loyalty? what blessings could they have wished from an indulgent Father, which have not been tendred them by the King? nay how frequently, both by requests and proffers of occasions, hath He even courted them, to tye their Country to themselves, for ever, in love and affections? How hath Soveraignty stooped below it selfe, for securing the Subjects felicity, offering Bonds (as it were) to ingage it selfe even unto captivity: but alasse alasse— Civilia bella, ‘Gesturi, metuunt ne non cum sanguine vincant,’ these Savage men, having a purpose to wage a Civill Warre, were afraid to prevaile without doing mischiefe, or to conquer without bloud: sed quis furor ô caeci scel [...]rum? what strange madnesse to act evill hath seized upon your spirits, O you blind men? what can you imagine will be the conclusion of these courses? will Bloud yeeld you benefit? will Warre afford you wealth? will that which you make yours by violence, dwell long with you? Have you no Bowells left in you towards your bleeding Mother, your native Country? O behold, behold in one place, a wofull Brother stands weeping over his dead Brother, whom himselfe perhaps hath kill'd by your incitements; in another, see a distraughted Mother tearing her Hayre, and rending her heart, for the Children of her wombe, who by your meanes and setting on, have slaughtred one another, and Rachell-like can receive no comfort, because they are not: see here a [Page] loving friend, embalming with teares his friends body, or rather bedewing his Cheeks, because he cannot among those heaps of mangled Corpses discerne or know the body of his friend, that the might so imbalme it: see there many desolate Widdowes, pale and wan, wringing their hands, and continually lamenting, the losse of their dearly beloved Husbands, whom you have exposed to destruction: Behold yonder a raging Father, (from whom you have violently taken the staffes of his Age,) ready to send out his soule, after the soules of his Children, murdered by you: O know it, that the Curses of Brothers, Friends, Mothers, and Fathers, Widdowes, and helplesse Children, are all throwne upon you, in the bitternesse of their spirits: and thinke you that Heaven will be ever dull to such motives? O remember (I beseech you) at length remember, and let M. Marshall (that unhappy instrument of provoking to this unnaturall Warre) remember too; that speech of God to Cain, Gen. 4.10. The voyce of thy Brothers bloud cryes unto me from the Earth; and no sooner the cry comes, but the curse followes in the next words: now therefore thou art Cursed from the Earth; and immediatly after, a Vagabond and a Runnagate shalt thou be on the Earth. Or at least let M. Marshall remember his owne doctrine; that Babilon must drinke of the same cup, that she hath made Gods people to drinke of, And let him consider, that if he and his Faction be found to be Babilon (according to their bloudy doings or intentions,) in Gods account: then their little Children, and M. Marshalls among the rest, by some desperate Ruffians, (whom for his sinne God may permit) shall be pricked upon speares poynts, or have their braines dashed out against the walls: which barbarousnesse and inhumanity, from his Children, I beseech God in mercy to divert, by giving to him (their Father) the grace of true repentance, and a spirit to recant his erroneous and bloudy doctrine.

And so I come to his third Scripture, whereupon I shall be but briefe, because in the same, he is not so extravagant as in the two former. It is taken out of Mat. 25. v. 33, 34, &c. where the day of Iudgement is described, and the manner of Christs proceeding then. And the thing which M. Marshall noteth thence for his purpose (as he taketh) is.

That the reward or punishment (I use his owne words) shall then be dispensed to all men, as they did or did not, help and succour Gods [Page]Church and people in time of need: to the one side, come ye blessed receive the Kingdome prepared for you, for you visited my Church when it was sick; you gave meat to my Church when it was hungry: you gave my people drinke, when they were thirsty, you took them in, when they were strangers; you cloathed them when they were naked; you came to them when they were in Trison; in as much as you have done it unto these, even unto one of these, you have done it unto me.

Let us here observe by the way, before we proceed, that the bl [...]ssing shall not (by M. Marshalls own confession) be pronounced unto them that did put the Church into a destructive sicknesse; or did persecute those that would have visited her, and used means for her recovery, nor yet to them that took away from the Members thereof, their meat, drink, and cloathing; which God in his provident goodnesse had bestowed upon them: 'tis not said come ye blessed and receive the Kingdome, to them that had turned the Church of God out of her possession; that had cast the Ministers thereof into Prison; that did banish, persecute, and Plunder, all that lov'd the Church; or had sent reliefe unto her in her comfortlesse a [...]d starved condition: And therefore upon what grounds Mr Marshalls f [...]ction can expect, come ye blessed and receive the Kingdome, should be spoken unto them, I cannot see. Indeed their patience will not give them leave, to stay for to receive a Kingdome, till Come ye blessed be pronounced, they will have a Kingdome at their disposall before hand, though it cost the lives of an hundred thousand men; nor shall Christ need to prepare a Kingdome for them, who contrary to his word: will, (if they can) provide one for themselves in this world, which will be more suteable indeed, to their spirit [...], then that other can be, which Christ speaks of, and lyes (indeed) in a world to come. But to proceed with M. Marshalls quotation: on the other side (saies he) Christ shall say, Goe ye cursed. Why are they cursed? I was hungry and ye gave me no meat, I was thirsty and ye gave me no drinke, I [...]as a stranger and ye took me not in, naked and ye clothed me not; sick and in prison and ye visited me not: verely I say unto you, in as much as ye did it not to one of these little ones ye did it not to me: as if the Lord at the great day, did tak [...] notice of nothing but what the Carriages of all people have been, to, or against his Church and Children, thus M. Marshall. And indeed he speaks well, at that great day God takes notice of nothing so much, as of the carriages of People to or against his Church and [Page] Children: and therefore doubtlesse, if Go ye cursed, shall be said to those that have omitted these duties of Charity to Christ, in his Members; when he was Hungry, Thirsty, Naked, a Stranger, and a Prisoner: then those that have put Christ into that Condition, that have made him Hungry, Thirsty, Naked, a Stranger, and a Prisoner, shall never scape the Curse: wherefore, let M. Marshall, and all his faction with him, look over his quotation againe, before they make application of it.

And let all men else look over it too, before they enter Covenant, to help or assist these men; for if these shall be found in Gods account to be none of his Church and People, but rather the Enemies, and the ill users of them: and shall for the same have, Goe ye Cursed pronounced upon them; I doe believe that those who have assisted them, or associated with them; shall be bound up with them in the same Curse, and still keep them Company.

But perhaps, some may here marvaile, that M. Marshall should alleadge a Scripture, which seems so cleerly to ex [...]lude his own faction (in regard of their conditions,) out of the state of blessednesse, and to involve them under so great a Curse.

In way of Answer to this, I will tell you, what I have a long time observed in some Ministers, of M. Marshalls faction, and neer acquaintance; (though for himselfe I must confesse I never (unlesse now,) saw any cause to suspect him guilty thereof; but before this Rebellion began, I have alwaies and in all things observed and found him, for my part, and thereupon judged him, to be a most Honest, faithfull sincere hearted, plain dealing man,) but I say I have observed it in some others, that it was their Custome, to Preach most often such doctrines, and to quote such Scriptures, a [...] those who best knew them, did conceive, were most directly against themselves; and to propound such lessons, for others learning, a [...] themselves were farthest from, in their own practice: for example, the most proud of them, would beat most against pride, and presse oftnest the duty of selfe deniall; the most malitious would preach most against malice, and perswade to the practice of love and charity; the most covetous would inveigh most bitterly against worldly mindednesse; and the most Rebellious (as hath since appeared) would be most fervent and zealous in Preaching for Passive obedience. Now whether they did hereby think, to hide from the publique, their own dispositions, and to gaine from the world an opinion [Page] of being farthest from those vices, which indeed they were most guilty of; and most addicted unto those vertues, whereto they exhorted others; or whether they did it, to any better ends or purposes, I leave it at this present, to the Iudge of all secret [...] to determine. So whether M. Marshall by his quoting this Scripture, doth think to hide the conditions of his faction, from the ignorant vulgar; who are more apt to judge of the tree by the leaves, then by the fruit: and to think that if men speake and quote Scripture, against Hardheartednesse, Cruelty, Injustice, and wrong doing to Gods Church, though themselves practice the same things; yet they shall not be accounted transgressors of Gods word, because it will rather be thought, that they to whom these abuses are offered, (by these Scripture speaking men;) are none of Gods Church and people, but of that race or ranke rather, that the Cananites and Amorites were of, whom God commanded his people to root out of their Habitations: I say, whether this was M. Marshalls intention or no, when he alleadged that Scripture, I leave to God [...]nd his own Conscience to determine: only withall, if his Conscience chance to recoyle upon him, I would have him remember that of the Apostle, Rom. 2.1. Thou art inexcusable O man, whosoever thou art, that judgest another (for offering those abuses, or for shewing those neglects to the Church of God,) to be under the Curse, for wherein thou judgest another, thou condemnest thy selfe, for thou that judgest doest the same things.

Yea, but (indeed) some will say here lies the difficulty: how shall we know in these distractions, on which [...]ide is the Church and People of God?

To resolve this question, I shall note some passages, wherein the conditions of Gods people are hinted to us from this Sermon of M. Marshall, (from whom I shall never willingly dis [...]ent, but only where he dissents from Gods truth;) and besides, what is of his, may be of more credit with some, then what is proceeding from another man, only first I think these few grounds will be granted by all.

1. That all particulars on both sides are not of the Church and people of God.

2. That God hath been wont to make use of wicked men, to defend and assist his Church, and people: the earth helped the woman, Rev. 12. they may have their ends, and God hath his.

[Page]3. That when God doth defend, and restore his Church, by the most notoriously wicked men, or by the most unlikely means; then is his own arme and hand more visibly apparent in the eyes of the righteous.

4. That some in all Ages, have boasted themselves most to be the Church and People of God, and yet have been none of that true number, witnesse the Pharises, Arrians, Donatists, Papists, Anabaptists, and those that in Ieremies time cryed out the Temple of the Lord, &c.

5. That Hypocrites, who have pretended most holinesse, have of all enemies been the most cruell and deadly, that ever the Church hath had; as appeares; by our Saviours continuall Preaching against them, and laying them open, and their bringing him to death.

6. That Christs true Church and People, are indued with his true spirit, are conditioned like him, and do walke in those wayes wherein himselfe did go [...] before them, this M. Marshall witnesseth pag. 19.

7. That the way which Christ walked, and which his true Church must and doe follow him in; is set downe plainly in holy Scripture, and not to be taken up from the Traditions or Opinions of men.

I hope no man can or will deny the truth of these particulars. Now I shall give three or foure notes of the Church, and people of God, which M. Marshall himselfe doth seem at least to him unto us.

1. The Church and people of God have most commonly been, a distressed and an injured people, a people that have needed help, even of meat, and drinke, and cloathing, a people, that have been like Strangers excluded, and thrust out of their owne possessions, (as the Lords Annoynted, and many of His faithfull Nobles and Subjects at this time are,) a people that have been wont to be banished, from their owne homes, or cast into Prisons, (as the Ministers of the Gospell, and other Christians at this time be, by the Rebellious Faction) they are a people so darkned with Afflictions, and so obscured with slanders and reproaches; that the very righteous themselves, (their owne Brethren) whose study it is to doe all the good they can to the Saints; shall not know when they have helped them, as M. Marshall informes us in the 14 Page of his Sermon: when (saies he) Christ shall say to them come ye blessed you fed me, you cloathed me, you visited me; they shall Answer: Lord when saw we thee, hungry, or thirsty, or a [Page]strang [...]r, or naked, or sicke, or in prison, and administred unto thee: M. Marshall al [...]o in the next Page, doth tell us, that the s [...]r [...]nts of Christ are poor abjects, such as are made the ofscouring of the world: Clouts, ragges, or wispes to scowre withall (as Ieremy Burroughs in his Book called the Glorious name of God, &c. Page 21. calls and reckons of those that take part with th [...] King.) In a word the people of God, are such who as they are thrust downe lower in the world, then by right their place is: so t [...]ey are more lowly in their thoughts then others be: they doe not desire to greaten themselves, with that which belongs to other men; to get the Militia of Kingdome [...], and the Navyes of Nations into their hands; they doe not use to hu [...]t Kings, and Princes up and downe in their owne Kingdomes, that they may kill them and destroy them: they use rather, to be those that are hunted and persecuted by others, and thence are called, the persecuted flock of Christ: This I take to be one marke of the true Church and people of God: and M. Marshall (I hope) unlesse he will eate his owne words, cannot deny it.

2. The Church and people of God (as M. Marshall inferres, Pag. 15. &. 16.) as they account Gods cause theirs; so like Iehosophat they betake themselves to prayer in the time of their distresses, and seeke help from God: they doe not (as some of old did,) send to Aegypt for helpe; nor (as some of late have done,) send to Scotland for assistance: use any indirect or unlawfull me [...]nes: they dare no [...] play the Achitophells, or Machivellians, or Devills, to raise up Combustions and Warres in all Nations, to break Peace and unity among Christians, to the end that their own designes may succeed the better at home; they dare not doe any evill to others, that good may come thereby unto themselves; nor doe they in any sort allow of that distinction which one of M. Marshalls Auditory did make (with the approbation doubtlesse of some fellow Members,) that though evill may not be done to further the private good of any man, yet to further the publique Cause it may. No the People of God dare not be so wise, as to use any meanes, but what they may with confidence from the word, expect Gods blessing upon: for Gods People rest chiefly upon God for helpe: they live by saith, accounting (as M. Marshall saies) the Battaile not theirs but Gods, whose cause is united to the cause of his people: when Asaph (saies M. Marshall) had laid downe the Churches sufferings, Psal. 74. the pulling down of [Page]their Synagogues, the wasting of their Country, the reproach and scorne cast upon them by their enemies, he doth, v. 22. & 23. interest God in all this. From which quotation of M. Marshalls, we may also note for our purpose, (by the way,) that the pullers downe of Churches, the wasters of their Country, the casters of reproach and scorne upon their betters, are the Enemies of Gods Church, and people; and so also of himselfe; indeed the Psalmist in plain words calls them Gods adversaries. Thine Adversaries roare in the midst o [...] the Congregations, they set up their Banners for tokens, they breake downe the carved worke in thy Temples with Axes and Hammers, they have set fire upon thine Holy places, and have defiled by casting downe the dwelling place of thy Name; yea they have said, let us destroy (kill, slay, and destroy) them altogether, thus have they burnt up the Synagogues of God in the Land. Now from this place of Scripture so happily quoted by M. Marshall we learne; that the Authors of such actions or expressions may be concluded to be the Enemie [...] of Gods Church and people; yea M. Marshall helpes us in this Collection too, Pag. 18. of his Sermon, where he pronounceth this sent [...]nce: They must needs be blessed that serve the Church, and he must needs be cursed that deprives it of its dues. And who these are that doe so, I leave to every mans owne observation to determine.

3. The Church and people of God (as M. Marshall, Pag. 16. inferres unto us) are they that maintains the good cause; and (saies [...]) when Davids cause was good, his adversaries must needs be evill, and then he could foretell, that they should be ashamed, and brought to confusion, cloathed with reproach and dishonour who opposed themselves against him: which indeed fell out accordingly upon all that pack of Rebells and Traitors, that conspired against the Lords Annoynted, to pull him from that honour whereto God had advanced him: Achitophell hang'd himselfe, and a Tree hang'd Absolom, and twenty thousand of their followers, that did associate with them, were slaine in a day: And Sheba afterward who trod in their rebelliou [...] steppes against the King, had his head severed from his shoulders: and therefore M. Marshall was in the right also, for that particular.

And then that we might the better know the good Cause, he gives us two markes of it, which also may be allowed of: the good Cause (saies he) which is Gods Cause, is a noble Cause, and a successefull Cause: and therein he speakes right for the King. For

[Page]The Kings cause is a noble cause, not onely in respect of his Royall selfe whose cause it is, and in respect of those Noble Personages, that are agents in it; but also because it is not for a trifle, or a thing of no great Consequent, but even for a Crowne, (which according to Master Marshall's judgement in that place) doth enoble the cause: the Kings cause sure is for no lesse then for a Crowne, and for to keepe the Dominion of three Kingdomes, which the Lord of Heaven and Earth hath intrusted him withall. He would still hold his Soveraignty onely and immediately from the Lord, but they would have him acknowledge his dependance upon themselves, and if he would but so farre deny God, and debase himselfe as in that manner to worship them, they tell him as one did once our Saviour,) all the [...]e will we give thee, or wee'l make you the most glorious Prince in Christendome; but the King like a good Tenant maintaines the right of his true and old Landlord the glorious Lord God: therefore his cause is a noble cause, 'tis Gods Cause, and saies Master Marshall,

2. Gods cause is a successefull cause; in the end or finall issue, it will prove so, for a while the malignant Church may prevaile against the good, and an ill cause may have the better; and then that shall be called good, falix & prosperum scelus virtus voca [...]ur; and the good cause failing in the execution will have the denomination of bad: and therefore I beleeve their great Major Crommell was in the right, when he said, if we prevayle our opposers will be acounted the grandest Traitors to the state, that ever were, and be used accordingly; but if the King prevaile, our undertaking will be judged the most horrid and blacke Rebellion that ever the sunne saw. If therefore we will judge by the event we must suspend our sentence, till all be done; the good cause, like good men, growes illustrious by degrees, as the sunne shines more and more bright toward the perfect day [...]: as the waters of Siloe run, so doth Gods helpe often come to his people; slowly but surely, and though successe of late, hath in some places favoured the Kings Enemies, for the sins sake of us his followers: yet I thinke Master Marshall cannot deny, (if he doth but remember,) that the King hath thriven somewhat, since himselfe went downe with the Army towards Nottingham, with this opinion in his heart, and these words in his mouth for the incouragement of his Companions: [Page] that the King might fly from place to place for a little while, but there is no remedy, he must yeeld, and come in at last; he cannot possibly withstand our great forces. And I doubt not (through the the mercy of our stong, our just, and holy God,) but in the end Master Marshalls quotation in his 17 pag. from Esa. 44.17. will be evidenced to be true, no weapon can prosper that is formed against it (the Kings cause) and every tongue that rises up in judgement against it, shall be condemned.

Fourthly and lastly, we gather from Master Marshall pag. 18. that those who be of the Dragons Army, of the Church malignant that have (as in pag. 20.) their names in the Dragons muster booke, are none of the Church or people of God: And herein he speaks most truly also. But how shall we know who they are? Master Marshall (like a freind) helps us in this too, in the same place, viz. the later end of the 18 pag. by his quotation of a Scriptures.

The first is Prov. 30.17. the eye that mocketh at his father, (and the King is Pater Patriae a common or publique father) or despiseth to obey his Mother, (the Church of England is our mother, that hath brought us forth to God) the Ravens of the valley shall picke it out; that is, (as if he had said,) such a one is heire of the curse, as being one of the Church malignant, and none of Gods people.

The second Scripture is, Rom. 9.2, 3. Paul (saies Master Marshall) thought it no more then his duty, when he had great heavinesse and continuall sorrow in his heart, and could wish himselfe accursed from Christ, for the good of his brethren, his Kinsmen, who were Israelites: whence we gather that they who are so farre from thinking i [...] their duty to be so affected as Saint Paul was, for the welfare of their brethren and Countrimen; that they thinke it their duty rather, and make it their endeavour to destroy the same; are directly of the Dragons Army: And these are they, who have set their Countrimen and Brethren in a most bloudy Combustion against each other; and have forced upon them most accursed oathes, to the ruine of their soules for ever. For I verily beleeve, that let i [...] be well considered, it well be yeilded, that their Horrid Covenant, which they have inforced, and (as they say) now made it death to fall from; is virtually as true, and as perfect a God damne me, as ever proce [...]ded verbally from the mouth of the most dissolute Cavali [...]r.

[Page]But againe, Master Marshall be freinds us farther, by hinting to us another marke, of one that belongs to the Dragons Army, pag. 19. towards the end thereof, where he saies, that Gods spirit dwelling in all his Saints, (i.e. in all that belong to Christs Army) works the same spirituall disposition in them: namely, as was in Christ their Captaine; and that was a meeke, milde, mercifull, an obedient, patient, and peaceable disposition: from which speech of Master Marshall, it may be inferred by the rule of Contraries, that the Dragons spirit, dwelling in all that belong to his Army, doth worke them to be of his disposition; and that is, to be bloudy, cruell, barbarous, contentious, rebellious, hating peace, delighting in killing, slaying, and destroying, yea of infants, and [...]ucking babe [...] therefore when we see or discerne these conditions in any men, we may conclude them to be of those that have their names in the Dragons muster booke.

And indeed beside these helpes, which Master Marshall hath afforded to us; for the discovery of the members of the Church malignant, the Dragons souldiers, himselfe in his first use, pap. 21. very honestly, out of Scripture deciphers them unto us: I'le give you his very words: He saies,

1. They are such as set themselves, and take councell against the Lord (his Church) and against his Anointed (his King,) digging as deepe as Hell for Counsell to doe all the mischeife they can.

2. They are such as with Balaam doe what in them lies to Curse for reward, the Children of the most High, (those of whom God hath said, ye are Gods,) and for very malice to raile upon them and revile them.

3. They are such as with Edom looke upon the Affliction of Israel, rejoycing over them in the day of their destruction, speaking proudly in the day of their distresse, crying out against Jerusalem (or the places of Gods worship) downe with it, downe with it, even to the Ground.

4. They are such as with Amelecke smite the Hindmost of Gods Church, all who are weake and feeble, (not sparing sucking babes or harmelesse infants) when they are faint and and weary, loaden already with afflictions, adding sorrowes to their burden; (as those who turne women and Children out of doores, when they have taken away their maintenance, and banished or imprisoned the masters of the family.)

[Page]5. They are such as with Sanballat and Tobiah, are greeved, when any are found to doe good (or to be faithfull in Israel, whom they will punish more then they will an Hundred Knaves, because they are more serviceable to God, and prejudiciall to them then so many.) and thus they endeavour (saies Master Marshall) to hinder the building of Sion (or of peace,) and to further the repairing of the walls of Babylon, (or of Confusion.) Now all these sorts of men, Master Marshall most truly calls, [...], fighters against God, and saies, 'tis the fittest appellation that he knowes for them. And thus Master Marshall hath helped us with markes and tokens to know both the people of God, and the Dragons Army by: And I wish that all people in their secret thoughts would consider of this matter, and of what hath beene noted from Master Marshall's Sermon, and it will easily be suspected on which side those that he pleads for doe militare. And so I end my third Section.

SECTION IV. In which is breifely expressed the rest of Master Marshall's Sermon with the explication and rectification of some particular passages therein.

ANd now I have done what at first I undertooke, viz. to vindicate the Scriptures of God, (those three in speciall. Iud. 5.23. Ier. 48.10. and Psal. 136.8, 9.) from the misapprehensions, misinterpretations, and misapplications, of Master Stephen Marshalls the rest of his Sermon, which is in way of use; and indeed for the most part more suteable to the duty of the day, then the text it selfe was; (being chiefely an exhortation to helpe the Church of God, and to pray) I shall but breifely pas [...]e over, for I confesse, taking the Church in the right sence, his words are much unto the purpose. I'le note onely his Method, tell you summarily what he saies, and here and there put in a word, for explication or rectification, and so conclude with Master Marshall.

First, He reproves Newters, pag. 22. whom he likens unto the Samaritanes that feared the Lord and served their Idols, (as indeed is the fashion of too many amongst us) feare the King, (at least say they doe) and serve the Parliament, (as they call it:) But (as he [Page] saies, God will one day say of these, they love not the Lord, so may the King say one day of such, they loved not him: Now Mr Marshall notes well, that his text doth Curse all them who came not out to helpe him, as well as those who came to fight against him. And our Saviour at the last day, will as well denounce; Goe ye Cursed, against them who gave them not bread, when they were hungry, as against them who plucked their bread away from them, for in this case 'tis a certaine rule, He that is not with me, is against me: These Newters, pag. 23. he devides into two sorts: and sayes.

1. Some are Newters out of policy, whom he compares to Zebah and Zalmanah, that would first see what would be the event of the warre, before they discovered themselves; and to these he hinteth, that if his side prevaile, (which God forbid,) they shall be rent with Bryers and Thornes, have their houses beaten downe, and themselves slaine as Zebah and Zalmanah were: (let such Newters marke that, and give their timely assistance to their Soveraigne.)

2. Some are Newters out of sloathfulnesse, and carelessenesse; who are indifferent (as he saies) whether the Beare bite the Dogge, or the Dogge bite the Beare, and these he resembles to the men of Iabesh Gilead, who (when all the Tribes had bound themselves by oath against Benjamin) would not enter into the Association with the rest: for which (as he notes) it cost them deare, even their owne Heart bloud in the Conclusion. But here it must be remembred by the way, that that Association was not against any Soveraigne King, to whom they had sworne Allegiance; nor against the minde or without the Consent of any such a one; for indeed (as yet) they had none set over them; but their prime Governours whom they were to obey, did call them unto it: and therefore the case and condition of any amongst us, cannot hold Paralell with theirs, (as haply Master Marshall would insinuate,) nor can they justly be terrified thereunto with that example.

Then Master Marshall comes to his second use, which is for Exhortation; to give up our selves to the service of the Church, his motives thereunto are three, from Gods Honour, from our relation unto the Church, and the Churches gaine, and from our owne good, both inward and outward: all which motives may well serve to stirre us to give up our selves to the service of Gods Church, and cause, now managed and maintained by the King our Soveraigne.

[Page]1. The Honour of God commands us, for hereby we shall ingage our selves, to maintaine the Act of Gods wisedome, who hath placed the King (of all other men in the world) to be his Anointed, and Vicegerent over us.

2. Our relation to the Church requires it, for as we are members of the body, our care must be to defend the Head, and uphold the Body it selfe, which the Enemies endeavour also to dissolve. Master Marshall tells us, (from the observation of Politicians) that Common-wealths usually thrive when private Subjects are Common-wealths men: He saies indeed but usually, not alwaies: for I am sure our Common-wealth was never so weakened and broken, as it hath beene of late, since private wealths men, have taken upon them to be Common-wealths men. But I dare say, that the Church hath alwaies best thrived, when private men in their proper spheare have proved themselves good Church men; and had those amongst us done so, they had doubtlesse prooved better Common-wealths men too, then they are, however they doe conceit of themselves; both Church and Common Wealth had fared better, had they in publique matters beene lesse busie.

3. Our owne good per [...]wades us, to give up our selves to the service of the Church, we shall gaine three things by it, inward peace, outward Honours and a great reward, saies Master Marshall.

1. Inward peace, which alwaies is then greatest, when we have done any thing for the benefit of the publique.

2. Honour before God and man, for to have an influence, (as Master Marshall saies well) into the welfare of many, is not onely noble, but also Angelicall, yea divine: 'tis to imitate God hi [...]selfe, who above all things, minds the good of Sion: that is, the peace of his Church. Saint Paul, Rom. 16. commends many, that they laboured much in the Lord i.e. in the waies and workes of the Lord: (which are waies of obedience and workes of mercy,) not of rebellion, strife, and cruelty: And Saint Paul gloryed (as Master Marshall notes) in this, that he laboured more aboundantly then others; (viz. to make peace among men▪ and to plant the doctrine of faith and patience in men:) and he saies, he became all things to all men, that he might save some, (not destroy some,) no he wished in another place, that they were cut o [...]f that did so: cut off▪ not by Master Marshall's bloudy sword: but by Excommunication.

[Page]3. A great reward we shall gaine to our selves in this life, Houses and lands an 100 fold, for what we loose, (saies Master Marshall) (perhaps he meanes, out of the estates of others) and everlasting life beside.

But I dare assure everlasting life, if we endeavour in Gods way, and su [...]ficiency here, at least contentednesse, which is equivalent, and thus much breifely for the motives.

After these Master Marshall laies downe directions, how we may be able to doe this service for the Church: and first he shews, what is requisite to fit and prepare us to doe the Church service, and the meanes he laies downe are three: Godlinesse, selfe-deniall, and Love.

1. Men must be Godly: And O that we Ministers on the Kings side, could be meanes to worke this Condition in the hearts and lives of all His Majesties Souldiers: I dare say the service would be better done, and their endeavours would in many places be more speeded with a blessing.

2. Men must deny themselves, not seeke their owne ends, nor proceed in their owne wayes, when once they appeare sinfull in themselves, or to others detrimentall; I wish Master Marshall (if he had beene in earnest) had beene so happy, as to have perswaded all and every of his Honourable Auditory, to the practise of this point, which (as himselfe affirmeth rightly) is the A. B. C. in Christs Schoole: But alas the whole nation feeleth to its smart; that he hath beene as unsuccessefull in teaching this first Lesson, as my selfe and others have beene in pressing of the former, which is a doctrine of an higher forme, and of farther proficiency.

3. Men must love the Church, indeed love will make men labour, and the labour of love is the best labour, and most pleasing unto God. But though our speciall love must be unto the Church, yet we must love others too, even those that yet are enemies to us; and of a differing opinion from us, yea though yet out of the state of grace it selfe; and so love them as we may allure them, we must not be bloudy or Cruell to them, Master Marshall I observe speaks 2 or 3 times of love in his Sermon, but it is only of love to the brethren, that is (as may without breach of Charity be supposed) to those of his owne side and faction; as for other men [Page] though of the same Nation, perhaps Nature, brethern of the same Parents, they may be set at odds, and tempted to hate or kill each other, (for such hath beene the practise of some of them, that talke much of love to the brethren, But I affirm [...] from Gods word; that our hearts must be seasoned with love unto our enemies, insomuch that we must, after the example of our Saviour, and our Soveraigne, both truly desire, and by our gentlenesse, endeavour their good: and this love as proceeding from a selfe-denying spirit, is of all most acceptable to God, and most serviceable to his Church. After this Master Marshall proceeds in his method to shew what the freinds of the Church thus prepared must do, He saies

They must first informe themselves, what the wants of the Church are, and sympathize with them, inquiring wherein they may be helpefull, and then he shews well, that somewhat must be done to God for it, and somewhat must be done from God for it.

Somewhat must be done to God for the Church, and that it saies he we must pray for it; for God hath not promised to do any thing without prayer, but he will do all things by it: and herein (to the shame of many that pretend themselves for the King, I must needs say, they are most extremely, and most Atheistically defective. His Sacred Majesty, in the piety of his spirit and confidence in God, hath strictly commanded fasting and prayer, yet what is there practiced in many places by many people on that very day, but drinking, and swearing, yea (and by some that should give better example) playing at Cards? How empty are Gods houses, and how full are Alehouses? But good Lord lay not this sinne to the charge of thine Annoynted, or of those that are truly and conscientiously for him. But hence, hence, it is, that the righteous cause lyeth so long in the Sudds, for did we pray better, our enemies would soone be turned backe, this will I do for you, howbeit I will be sought unto for it by the house of Israel, Ps. [...]6 9. Ezek. 36.37. saith the Lord God.

And here by the way Master Marshall exhorted his Auditors unto another good duty; and that is to prize and esteeme of such, as have the spirit of prayer; which also is too much neglected, by many, in some of the Kings quarters; for as Master Marshall saies truly (to whom I consent:) to pray is not to read prayers, or to say prayers, or to sing prayers, or barely to conceive and utter prayers; [Page]but 'tis a powring out the soule to God, with purity, faithfullnesse▪ servency, humility and constancy, and those that can thus pray, are (as he well) the very Chariots and Horsemen of Israel. But alas, I say, how extremely are such men slighted, and scorned by many amongst us, insomuch that if injuries, or abuses would drive them all, (as they do too many) from the Kings side, and from their Allegiance, His Majesty should scarce have one praying man in some of his quarters; The Rebells by their wicked pretences, have brought Religion into such extreme suspicion, as that many amongst us, who know not themselves what true Piety and Religion meaneth, do thinke it impossible (as I suppose,) that any man should be both religious and loyall,: but let Atheists, and prophane men know, that our Loyalty is of a better kind then theirs is, for it is so strengthend by Religion; that all the injuries and reproaches, which the Rebells, the Divell, and themselves together can heape upon us, or dart against us, shall never be able to enervate, or weaken it in us: but I returne to Master Marshall, who sayes.

2ly. Somewhat also must be done from God for the Church, and that is, we must imploy all the gifts and talents which God hath given us in the Churches service, they are given us for that end, to profit the Church withall. 1 Cor. 12.7. and therefore as good stewards of the manifold guifts and graces of God, we must dispense them. Most true; hath God given men wisedome, strength or wealth, why all these, and what ever else they have, that may in any thing be availeable, they are bound as they will answer it to God, at the dreadfull day of Judgement, to imploy at this present, in the service of their King and Country; we thinkes every true Englishman should blush to looke upon any thing which himselfe hath, that his Soveraigne wanteth, or that may do him any service▪ shall I goe into my house, to eate and drinke, 2 Sam. 11.11. and lye with my wife (saies gallant Vriah) when the Arke of God, and my Lord Ioab and the servants of my Lord are incamped in open fields? So me thinke, should every Gentleman, every rich man say, shall I go in Skarlet while my Soveraigne goes in Sackcloth? shall I be richly clad, while my Soveraigne is meanely attired? shall I have gold in my Chests while my good Soveraigne wants it to buy food, to put in to his Souldiers bellies? shall I lye soft and fare well, while my [Page] Soveraigne lodges hard and fares ill, yea is hunted up and downe the land, like a Patridge upon the Mountaines, and is robbed of his maintenance? shall my Soveraigne be in my Saviours condition, and complaine with him, The foxes have holes, and the birds of the aire have nests, but the King of England hath not where to hide his head, and shall I live like that Dives in the Gospell, and care for nothing? No, farre be such things from me, I had rather begg with my Prince, (my naturall Leige Lord,) if God so please: then raigne and domineere with his rebellious Enemies. Thus I say (me thinke) we should all even grutch our selves, to fare better then our King, or to enjoy any thing which he wanteth, or to have any thing in our possession which might be serviceable to farther that righteous cause, which His Majesty maintaineth.

But once againe to Master Marshall, who now drawes toward the end of his Sermon, which he concludes with an exhortation (so the margent calls it) to his Right▪ Honourable and beloved Auditors: and wisheth that they could heare the Lord himselfe speaking to them in the same language, as once he spake to Cyrus, and truly I wish the same thing with him, for then I hope, they might have beene drawne from that bloudy and sinfull way, which ever since some of them have walked in. For God (I am sure) would not have spoken to them as Master Marshall hath done.

But instead of exhorting them, he doth fall to commend them you (saies he) who have heretofore lived at ease, injoying the delights of the sons of men, have now changed your pleasures for paines, your delights for dangers, your profits and gaines for expen [...]es &c. if they have (as he saies) beene Changelings in these things, I wish they had beene such in nothing else, or done no worse, but alas, they have changed our peace into warre, our happinesse into misery, they have turned the whole Kingdome upside downe, and of a flourishing Country have made it an Acheldama or field of bloud. But Master Mashall goes on, and tells them, such fruit [...] as yours are not brought forth by every plant; such plants as you gr [...]w not on every ground (no God forbid they should, the world would soone be at an end then; nor had it stood till this day, if former ages had produced many such.) But goe ye on, (saies he) ye nobles and worthyes, forget what is behind, (if the worme of Conscience will give them leave) God and his People will never forget it (I beleeve [Page] they will not, for there is too great cause it should be remembred.) Get the resolution of Zisca that Brave Bohemian Captaine, who not onely was willing to fight while he lived, but bequeathed his skin when he died, to be made a drumme head for the service of the warre; (were we but in possession of such a Legasy from them, there would not be such need of Drummes for these warres and this fighting, (which we see this Minister stirred them up unto) would be ended. Be good Shepheards still (saies he) to rescue and feed the flocke committed to you, (they rescue us from peace, and with bloud and blowes they feed us;) Be so many Saviours upon mount Sion, (O that they would, and leave off to be destroyers.) and to quicken you the more, remember (saies he) how much of your golden time you have wasted, with Domitian in catching of flies; (How happy had it beene for this Nation, had they still followed that imployment;) How much of your estates hath beene spout needlesly, in picture [...], feastings, buildings, sportings, if not worse, in riot and disorder; how much of your strength hath beene bestowed in the service of the world, and the God of it, &c. Thus he goes on, from the remembrance of their evills past, to stirre them up to commit greater: for however he may (in his present distemper,) thinke and call it zeale and righteousnesse in them to practice what in effect he exhorts them unto; yet he will see at the great and terrible day, that God will finde it to be extreame madnesse, and most transcendent wickednesse.

He tells them further, that God hath chosen and accepted them, into the most Honourable service that man is capable of, yea into that which he imployed his owne sonne in. If this be true; then woe unto some of them for their unfaithfulnesse, in not doing the worke for which they were chosen, as Christ taught them by his owne example. It cannot be denied, that Christ brought peace to the earth, and wrought peace on the earth; he reconciled enemies, made no divisions among freinds, he was called the Peacemaker, but these have beene our Peace-breakers: therefore Master Marshall is deceived, either they were not chosen of God, (as he saies) and sent as Christ was, or else of all men, they are the most unfaithfull.

In the close of all, Ma [...]ter Marshall speakes to the rest of his Auditory, and tells them, that they may be call'd to spend their bloud [Page]in the Churches cause, (meaning that which is since called the Parliament cause:) and he would have them all of that Martyrs minde, who said, if every Haire of his head were a life, he would venture them all. But it was in a way of suffering not of fighting, (which the Martyr meant) in a patient submitting to supreame Authority, (as he then did,) not in resisting the same; therefore that saying of the Martyr in this case, (as Master Marshall would have it understood) was most impertinent, and the Auditory might be deceived by it.

And thus have I now quite done with Master Marshall's Sermon; what hath beene good therein, I have consented unto, what hath beene dissentive to truth or Godlinesse, or liable to misconstructions, and misapplications, I have endeavoured to discover; that so the ignorant henceforth may not be so mis [...]ed by it. I wish I had had the occasion to have done it sooner. And my wishes also are, that some Godly Ministers would, (for the reducing of simple soules,) but looke over those Sermons which are preached and printed by those of that faction, and note their errours: for the Scriptures of God are most extreamely perverted, abused, and misapplied by them; what ever particular Comminations and cursings are threatned therein against any particular Nation, they use to apply, as if they had bin spoken from Heaven Nominatim, against the Kings party: & what ever judgment they read of (in Gods word) against any particular King, for any particular or grand sinne; they will most unjustly, and most undutifully apply it against the Lords Anointed their owne Soveraigne, upon whom also they will cast the same iniquity: and yet all their unjust Calumnies, are not able in the least degree, to darken the brightnesse of his Royall mind, which (as it alwaies hath beene,) so still is watered (even towards them) with the mildest dews of mercy and moderation.

How often have they compared him to Pharaoh, to Saul, to Ahab, yea to Manasses; when as the world never saw, nor England ever had, a Soveraigne more meeke, more patient, more mercifull, more religious, more fully manifesting the spirit of Jesus Christ, and of the Gospell: indeed were he not so good, they would use him better, were he not so like the Sonne of God in his Conditions, he should not meet with so much of His entertainment in the world.

[Page]When this unnaturall warre, was but yet in Embryone, the Ministers that looked to be great in that new world or Church (which was then in hatching,) were preparing the peoples hearts unto it, and one of my neighbour Preachers in Essex, comes up into the Pulpit with these words for his Text, Esay 30.33. Tophet is ordained of old, yea for the King it is prepared. and so handled the matter, that all his people, easily perceived, it was only his owne King, whom he thereby would have intended. Another he expounds after his fashion those words Ezek. 21.25, 26, 27. And thou prophane wicked Prince of Israel, whose day is come, when iniquity shall have an end, thus saith the Lord, remove the Diadem, and take off the Crowne, this shall not be the same, exalt him that is low, and abase him that is high, I will overturne, overturne, overturne it, and it shall be no more, untill he come whose right it is, and I will give it him. Another he alleadgeth, (or maketh for his purpose) that in Ezekiel, Ez [...]k. 39.17, 18. where all the feathered foules and beasts, of the field, are called to eate the flesh of the mighty, and to drinke the bloud of Princes and Nobles. And Cursed be he that with holds his hand from bloud was an usuall Text amongst them: and so was that Ier. 46.10. This is the day o [...] the Lord of Hosts, a day of vengeance, that he may avenge him of his adversaries, and the sword shall devoure, and it shall be satiate, and made drunke with their bloud. And the very truth is, these very men have beene the cheifest exciters unto, and promoters of this most accursed and unnaturall Rebellion, which worke or imployment of theirs, hath wrought a very Metamorphosis in many of their owne natures and dispositions; divers whom I have knowne to be (to my apprehension) of most milde and compassionate spirits, like Lambs and Sheepe, are now become most savage and bloudy, like Beares and Tigers.

This very Master Marshall (how ever some are pleased to bespot him for some former miscarriages, yet I (who have knowne him well for to yeares space) shall ever speake the truth of him, and) I do assure the world, that before his ingagement in this rebellious and bloudy businesse, as he was a man of most able naturall parts, a most laborious Preacher, successefull in his endeavours, (God giving him the affections of most men with whom he wa [...] acquainted,) and conformable to the orders and discipline of the [Page]Church according to his oath of obedience, so was he also a man of an unblameable life and carriage, of a cheerefull and affable disposition, exceeding loving to his freinds, and communicative of any good unto them, very Charitable to those whom he saw in misery, though enemies unto him: in a word his acquaintance was so gratefull, and pleasing, that many Ministers, (among whom my selfe was one,) did account it one of our greatest outward blessings that we dwelt neere unto him. But alas, how hath this Rebellion (like Witch-craft indeed,) conjured him out of himselfe, and transform'd him into another man, both in his conversing, and in his teaching.

1, For his conversing; my selfe had a little experience of it, the last time I had discourse with him, (at his owne house,) about the Subject matter, which I writt unto him of afterward, in my booke called the Loyall Subjects Beleife: when as (indeed) I found in him so great an alteration, from that wonted mildenesse, and sweetnesse, which I had formerly knowne in him, that I should not have beleeved the same upon the bare report of another man, so tetricke, and waspish, and froward, was he in his arguings, that unlesse I would yeeld to his sayings, and fancies without reasons; he would dispute no more.

2, For his teaching; others even of the common sort of people have observed, that a little before I was driven out of Essex, his fortune was to preach at Brainetree (a neighbour Towne to me,) upon a Lecture day: (where my selfe had lately before preacht obedience to the King, and thereby made divers of my factious Auditors run out of the Church:) But (I say Master Marshall coming to repaire the breach, made there such a Sermon to provoke unto the warre, and to assist the Parliament (as he called it) that some Godly Christians, (for there be some such even in Essex that love the King, and are resolved to part with their lives; rather then to start from that doctrine of obedience unto him, which heretofore they have learned from Master Marshall and others:) some such I say who had all their dayes highly Honoured Master Marshall, heareing that Sermon of his, were most extremely astonished at it, and came to me with sadded hearts, and weeping eyes, for to bewaile him. Never (cryed they) did we expect to heare this from Master Marshall, so contrary to himselfe, his former doctrine and way of Preaching.

[Page]So that (alas,) we see what man is, if God leaves him for a season to himselfe, how unable to stand, or persist in wayes of good, by grace we are saved, by that we are preserved, our whole sufficiency, subsistency, and persistency, is of God,: it was a good Caveat therefore of the Apostle, be not high minded but feare, and it was good advice of His too, to others, that they should follow him, no farther, than he followed Christ; indeed no examples of good men, must we make our absolute rule for practice, to the law to the testimony (saies the Prophet) when they speak not, or walke not, according to that, leave them. There are too many (I know) that did depend upon Master Marshalls example, and are fallen with him, for his Apostacy is like the fall of a great Oake, which beares downe much of the underwood with it. I beseech God reduce him, for I thinke his recovery might pull backe as many people from this rebellious way, as any one mans example whatsoever. The Lord open his Eyes and worke upon his Heart.

But in the meane time, it is my duty, and so the duty of every faithfull Minister, to detect the wickednesse of that way, which he with others have Apostatized into, and truly I have often thought with my selfe that as these men have beene the Cheife exciters unto, and promoters of this unnaturall Rebellion, so perhaps the Providence of God hath ordered that the discovery of them, must be the meanes to appease the storme, we see fighting doth but increase the fire, happily 'tis writeing which may quench the flame: and therefore I wish with my soule, that every conscientious and faithfull Minister, (where ever he lives) would make it his sole worke to detect these men, for the recovery of the seduced out of their snares, and to vindicate Gods holy word from their abuses of it. (And the blessing of God rest upon the spirit, of the Author of that booke, Against Resisting the Lawfull Magistrate under colour of Religion, who hath in the same most learnedly, and religiously vindicated some other texts of Scripture from the misinterpretation and abuses of Master Stephen Marshall in particular.) Surely we all owe this duty to Christ, and to our King, we must shew our valour and courage in our place and callings, as well as others doe, we in our way as they in theirs, the feare of the prevailing Rebell [...] in any place, should no whit d [...]un [...] [Page] us: for if our faith and zeale in the service of our Saviour, (whose Ministers we are,) and of our Soveraigne, (to whom we have sworne Allegiance,) should be awed with the power or malice of any rising foe; we should [...]hew our selves most unworthy of Christs favour, or of the Kings protection: our daies are all numbred in Gods Holy Booke, and 'tis too great a degeneration, both from our Religion, from our Ministry, and from the Nature of true Englishmen, to thinke to purchase a spanne of time at so deare a rate, as for feare of any mortall creatures, in the expence of our Talents, aut Deo, aut patria, aut patri patriae deesse, to be failing in our duties to God, to our King, or to our Country: We, We are they, that are intrusted with Gods Holy truths; we are they, that must answer it to the Iudge of Heaven and Earth, if by our silence we suffer his Holy Gospell to be scandalized or abused. We have some advantages (me thinke) to incourage us, which our Predecessours the Martyrs, and Witnesse-bearers of Christs truth scarce ever had.

1. Never was there so cleare a truth, so ancient, so generally acknowledged by all Christians, in all ages, upon the stage of persecution, as this is which we are called to maintaine: the Doctrine of faith in God, and of Obedience unto Princes; which alone indeed makes Christians, and Christian Religion, to differ from all other people and Religions in the world; if we let this Doctrine goe, then farewell the Doctrine of Jesus Christ; and assuredly, to deprive the land of that, is the thing which the Devill aimes at by these men; whom he makes his instruments to restore Popery in this Kingdome; and to heale up those deadly wounds, which the Beast hath formerly received by many of our Reverend Bishops, and grave Divines.

2. Never had any of our Predecessours such Honourable Associates in persecution as we have: our King and Soveraigne, the most illustrious defender of Christs faith, the most Noble and Holy Christian upon the earth, is under the same burden of persecution with us; for our bloudy Domitians scorne to spend their time onely in hunting small flyes, it is the Royall Eagle whom they spight most, as being He, who hath most of God upon Him: We are but like the Disciples of our Saviour, that suffer for our relation and love to him; O let us not be like the Disciples in one thing, to [Page] forsake our Lord, to fly from him: Since he began to be in his desolate Condition, me thinke I have often (in my soule) heard him speaking to us those words of Christ to his Apostles What will you also forsake me? Joh. 7.67.

Well, we have each of us but one life to loose, and we cannot part with it in a more Honourable cause; wherein we may gaine more glory to God, and credit to our selves. Indeed we must resolve upon this, and looke for it; to be murdered and martyred by these sanguinarious and bloudy men, (if they can catch us,) as our Saviour was by the Pharisees and Saduces of his time, if we do but (as he did) stirre against them, in detecting their wickednesse and Hypocrisy; and the more Holy we be in our lives, and the more faithfull to Christ our Master, and to the King our Soveraigne; the more extreamely strong will their hatred burne against us, and the more cruelly will they torture and use us: because by our knowne Honesty and sincerity, we doe more detriment to their ungodly way in the eyes of people, then others doe. But we must remember, that we are appointed to suffer, as well as to preach;1 Thes. 3.3. P [...]l. 1.29. and to us is given in the behalfe of Christ, strength to suffer, as well as to beleeve; and when Saint Paul was called to be a preacher, he was called to be a sufferer;Act. 9.16. I will shew him what great things he must suffer for my sake: And if God by our sufferings, shall please to reduce the seduced from the pathes of errour, we may rejoyce therein: if by any meanes we may be instruments to recover soules to Christ, it shall be to our eternall gaine and glory, at the day of reckoning; We are not our owne, we are bought with a price; Christ bought us of his Fathers Iustice, (out of the Devills hands,) with the price of his bloud; and to the end, that we by our bloud (if occasion be,) might be meanes to redeeme others, out of the hands of his strong ones. Sanguis Martyrum, was semen Ecclesiae of old, and must be so againe. Let these be our thoughts, and (by Gods g [...]ce,) we shall not feare what men can doe unto us.

‘And now O thou God of Glory: for the Honour of thy great and Reverend Name: (which thou hast beene wont, above all things to regard) stand by us, and helpe us against these men, who have defiled thy Temples, pulled downe thy Sanctuaries, persecuted thy Prophets, scandalized thy Go [...]pell, perverted [Page] thy Scriptures, and slandered the footsteps of thine Annoynted, endeavouring to cast Him downe from that excellency whereunto thou hast exalted Him; and yet do colour all these their ungodly practices, with pretences of Religion, entitleing thine owne Holy selfe unto all their villanies. O our God for thine owne Honours sake, looke downe upon them, as thou didst once upon those builders of Babel, and let not their mischeivous imaginations any longer prosper, but let the wickednesse of these wicked ones come to an end. Great God, and mighty Governour of the world, thy servants do beleeve thy Majesty to be most deepely interessed in this cause of thine Annoynted, thy wisedome did thinke him to be the fittest of all men to be Ruler over us, O maintaine thou the act of thine owne wisedome. Thy spirit hath highly inriched his Royall breast with all Gospellike conditions: O glorifie in the eyes of men the worke of thine owne spirit. Thine Arme hath protected him from many dangers, and thy sole power with small helpe, hath atcheived for him great Victories. O thou that didst never leave any thing unperfect, which thou didst begin to take in hand, perfect thine owne worke for him, resettle him in the Throne of his Kingdom, that thy servants may see it to thy glory. O let not (good Lo [...]) those Heaven-provoking sinns, which are committed a [...]ongst us, obstruct or hinder thine assistance of him. O Remember. Remember, the greater and more notorious our evills have beene, the more evidently will it appeare to be the worke of God, when thou shalt bring it to passe. Thy word doth informe us, that it is not for any thing in thy people, that thou dost manifest thy selfe at any time in their behalfe, but onely for thine owne great Name, O therefore for the sake of that, heare us, consider us and helpe us. Thou art the Saviour of thy People, O for that Titles sake leave us not; for thine owne goodnesse sake, because thou hast beene gracious to us already, be thou thy wonted selfe, still the same. Thou art the Iudge of all the world, and thine eyes are in all places, O for thy Justice sake, when thy servant the King, or any of his faithfull Nobles, and Subjects, (invocateing thine helpe in secret,) shall spread before thee, (as Hezekiah did,) the blasphemous expressions, reproachfull scandalls, [Page] or unreasonable demands, and propositions which are sent unto them, or published against them, and against thy Church, (by the enemies of our peace,) then looke thou from Heaven thy dwelling place, and deale with their bold Adversaries, according to thine owne wisedome. Thou hast promised us, that if we will call upon thee, in the time of trouble, thou wilt heare us, and so heare us, that thou wilt give us further occasion to glorifie and praise thee, O for that word and promise sake, wherein thou hast caused us to put our trust, have respect unto us in our Condition, and let the light of thy Countenance be towards us, yea for Jesus Christ his sake who hath taken upon him, to mediate with thy Justice, for the pardon of our sinns, once againe, once againe (deare Lord) let this poore English Nation, tast of her lost happinesse, and be comforted with the blessings of Peace and order; which most foolishly shee hath put away from her selfe. And let thine Annoynted have double joy, for that measure of sorrow he hath endured; that we his Subjects may againe under his protection, serve thee the living God, & have no more leading into Captivity, no more of this lamentable complaining in our streets.’ Amen. Amen. Good Lord. Amen.

Laus & Gloria, Deo & Christo, Iesu ac adjutori meo. AMEN.

FINIS.

Information about this book

Title statement

Scripture vindicated from the mis-apprehensions, mis-interpretations, and mis-applications of Mr Stephen Marshall, [in] his sermon preached before the Commons House of Parliament, Feb. 23. 1641. and published by order of that House. : Also a militarie sermon, wherein [b]y the VVord of God, the nature and disposition of a rebell is discovered, and the kings true souldier described and characterized. / [B]y Edward Symmons ...

Symmons, Edward.

Edition statement

1645

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

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2004-08 (EEBO-TCP Phase 1).

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A71091

ID [STC]

Wing S6349

ID [STC]

ESTC R222629

ID [EEBO-CITATION]

11952328

ID [OCLC]

ocm 11952328

ID [VID]

51457

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Early English books online.

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(EEBO-TCP ; phase 1, no. A71091)

Transcribed from: (Early English Books Online ; image set 51457)

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— Scripture vindicated from the mis-apprehensions, mis-interpretations, and mis-applications of Mr Stephen Marshall, [in] his sermon preached before the Commons House of Parliament, Feb. 23. 1641. and published by order of that House. : Also a militarie sermon, wherein [b]y the VVord of God, the nature and disposition of a rebell is discovered, and the kings true souldier described and characterized. / [B]y Edward Symmons ..., Symmons, Edward..

Extent

[8], 91 p.

Printed by Leonard Lichfield ...,. Oxford, :: 1645.. (Headpiece, initials.) (This item appears at reel 233:E.27, no. 12 incorrectly identified as Wing S6348, and at reel 2659:3 as Wing (CD-ROM, 1996) S6349.) (Copy at reel 2659:3 has extra t.p. following main t.p.: Scripture vindicated from the misapprehensions misinterpretations and misapplications of Mr Stephen Marshall; in his sermon preached ... Oxford, Printed by Leonard Lichfield ..., 1644.) (Imcomplete? Does not contain "A militarie sermon ...") (Imperfect: tightly bound, stained, and over-written, with loss of text.) (Reproduction of originals in Thomason Collection, British Library, and Eton College Library.)

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