More sulphure for Basing: or, God will fearfully annoy and make quick riddance of his implacable enemies, surely, sorely, suddenly. Shewed in a sermon at the siege of Basing on the last Lords day, Sept. 21. 1645. Together, with a word of advice, full of love and affection to the Club-men of Hampshire. / By William Beech minister of the Army there, elect: min: of O. in the county of Suffolke. Imprimatur. Ja. Cranford. Sept. 26. 1645.

A Sermon Preached at the Siege of BASING. PSAL. 83.9.

Doe unto them, as to the Midianites, as to Siſera, as to Jabin at the • rooke of Kiſon.

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

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

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

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

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

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

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

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

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

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

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

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

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

Doe unto them as to the Midianites.

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

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

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

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

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

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

God hath enemies of two ſorts:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Againe in Siſera and Jabin obſerve three paſſages:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. By meanes (in mans opinion) unlikely, moſt improbable, abſurd, fooliſh.

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

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

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

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

Doe unto them as unto the Midianites, &c.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Will Scripture ſatisfie you? then note, you have

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS.