Sect. 1. The Introduction to the Text.

THe dearest of Gods Children are not ex­empt from sufferings: for if they them­selves should not need them for refining, yet the truth needs them for sealing, and they must suffer to seale the truth which they teach, and professe. And yet God ceases not to be good to them; for when their troubles abound for Christ, their consolations abound in Christ. [Page 2]2 Cor. 1.4. Nay, they never have more inlargements of the inward man by grace, then when most restrained in the outward man by unjust violence; was not David inspired with the sweetest Psalmes in his bitterest sor­rowes? And here you see Saint Iohn under banishment in the Isle Patmos for the testimony of Iesus, Rev. 1.9, 10. was blest and graced with this excellent Prophesie touching the state of the Christian Church.

Of which Prophesie you have a generall Preface, Chap. 1, 2. Seven excellent divine Epistles to the seven famous Churches of Asia, wherein is not only contai­ned most usefull instructions, but (as some thinke) a Type of the State of the Christian Church to the end of the world. Afterward there is a particular Preface to the Vision in hand, Chap. 4. Then the vision of a Book sealed with seven Seales, with great sorrow for want of one to open it, which sorrow was allayed by the Lyon of the Tribe of Iudah, who was found worthy and able to open the Booke, and loose the seven Seales of it: for which the foure Beasts, and the twenty foure Elders sung unto him a new Song of praise and thanksgiving, Cha. 5. Thirdly, there is the opening of the Seales, with the severall events following, Chap. 6. The first Seale being opened, A white horse was seen, and he that sate on him had a bow, and a Crowne was given unto him, and he went forth conque­ring to conquer. A lively type of truth prevailing, and the setling of the Gospell with power notwithstanding all the bandying of the world against the Lord, and against his Christ, Psal. 2.1, 2, 3, 6. But not long after another Seale is opened, and Saint Iohn being awakened to atten­tion, beheld as you have heard in the Text read, And there went out another horse that was red, &c. which words I shall first endeavour to open, and then gather and [Page 3]handle some observations, as God shall inable, and the time permit.

Sect. 2. The opening of the Text.

For the opening the sense of these words which are plainly allegoricall, we must first remember a rule in Divinity, that in Allegoricall Texts, the meaning of the alle­gory is the literall sence of the place. Now that we may find out the meaning of this Allegory, it will be need­full that we enquire; First, what is imported by the horse. Secondly, what by his colour, a red horse. Thirdly, who is meant by his rider? Fourthly, what is meant by his worke? Fifthly, and what by his qualification.

1. What is imported by the vision of an horse?

An Horse is a swift and warlike creature, fitted to breake through opposition, and speedily to execute designes, and therefore (I beleeve) horses are not only wittily, but sollidly conceived to be used in these Types to hint, that maugre the opposition that men or devills can make, Gods designes shall be speedily, and irresi­stably executed.

2. Why was this horsered, what doth this colour import?

By this colour Interpreters generally agree Bloud is meant; for Bloud is red, and it dyes red that which it toucheth or lights on, and so it is used in other places to represent bloud. Who is this that commeth with dyed gar­ments from Bozrah, &c. Wherefore art thou redinthine ap­parell, &c. I have troden the winepresse alone, and of the people there was none with me, for I will tread them in mine anger, and trample them in my fury, and their bloud shall be sprinkled on my garments, and I will staine all my rayment. Isa. 63.1, 2, 3. Here red doth evidently import Bloud, but the greatest difficulty is what bloud is here meant; Paraeus by bloud here understands the bloud of Saints [Page 4]shed in Martyrdome; Equus rufus est Ecclesia rubens martyriis: The red horse (saith he) is the Church dyed red with martyrdome; which Lyra seemes to restraine to that Christian bloud which was drawne by Nero, but this Para­ces dislikes as too narrow, and therefore extends it to the bloud of the ten persecutions, and concludes, Haec est com­munis interpretatio minimè incommoda; This is the common interpretation no waies inconvenient. But our learned Countryman Brightman is of another opinion, inter­preting this red colour to import bloud, but the bloud of war; Igneus iste color bellum, pugnas, cades, sanguinem de­signat, &c. That fiery colour doth import War, Conflicts, Slaughters, Bloud; and he is seconded by another learned and godly Countryman of ours, Gyffard: This represen­teth (saith he) the bloudy wars, tumults, and cruell slaugh­ters of the earth; and to the opinion of these do I incline, for the reasons of Brightman seeme to me cogent: For first, this bloud that was to be shed, was to be by taking away peace from the earth. Earth we know is opposed to heaven, and in this booke saith Brightman; Coelum veram sanctanique Ecclesiam denotat, Terra contra significat im­pium mundum. Heaven notes out the true and holy Church, but the earth signifies the wicked world. Now the bloud be­ing to be shed by taking peace from the earth, which de­notes the world, he gathers, the slaughter is by War, not by persecution, which takes away peace from the Church, not the world. He addes that this is further manifested by the declaration of the power given, which is [...], and that they should kill one another mutually or reci­procally, but the Church revengeth not her selfe on her enemies, much lesse is she transported with rage of slaughtering her own; no, that is the stain, guilt, and mad­nesse of our times, to be bewailed with teares of bloud; [Page 5]he therefore rationally concludes, that this bloud that dies red is not to be understood Depersecutione, sed de bel­lorum tempestate, not of a tempest of persecution falling on the Church, but of war on the world. And this is lastly confirmed by events, for in the daies of Antoninus Verus, after the Roman Empire had been long quiet from any remarkeable war: for their rejecting and persecuting the Gospell of peace, Pax aufertur hominibus illico, and om­nia ardent bellis, peace is taken from men, and all are on fire with warre. First, the Persian, and next the Marco­mannian war, which was one of the forest the Romans had met with; compared by Eutropius to the Carthagini­an war, which brought Rome to her lowest ebbe.

3. But who is meant by the Rider?

Paraus thinks it probable to be Christ, whose Gospell not of it selfe, but accidentally through the corruption of men takes away peace; Thinke not that I am come to send peace on the earth: I came not to send peace but a sword. Mat. 10.34. Others understand it of Nero, others ex­tend to all the authors of the ten persecutions, but these un­derstand the bloud to be the bloud of Martyrs, not of war; Others interpret this Rider to be the Devill himselfe; So Gyfford in his Paraphrasticall Sermons on the place, The Rider upon this horse is the devill himselfe: for he is most fit for such a turne, he is a cruell murtherer from the begin­ning &c. And no doubt but he is the prime stickler or instigator in all such bloudy designes, and therefore we must understand it of him, or of the Persians and Marcomanni instigated by him.

4. What is meant by his worke?

This is twofold: Power was given him to take away peace from the earth; that is, to throw a ball of contention among men, to interrupt their tranquillity, and hurry [Page 6]them into a bloudy war; but marke, power was given him for this, quia non rem gereret suo arbitrio, sed alieno imperio, to shew that he did not mannage the matter after his owne arbitrement, but at the command of another; he had had no power, had it not been given him from above, but then he could set all on a flame; And that they should kill one ano­ther, this is plaine: peace is taken away by war, and in war mens worke is mutuall slaughter.

5. But what is lastly meant by the great sword?

Paraeus understands it of the sword of the Spirit, the Word of God, which doth accidentally by separation made in con­verting some, not others, and by sharpe reproofes irritate men against the Church; but this supposeth the bloud here to be the bloud of persecution which being above manifested to be the bloud of war. This great sword must needs im­port that power that was given by confederacies, and all requisites of slaughter, by the providence of God to those that should be Actors in this Tragedy. And so you have the meaning of the words.

Sect. 3. The division of the Text, with the severall observations arising from it.

In the words thus opened you have represented 1. an Horse; 2. His colour red; 3. His Rider; 4. His worke, to take away peace from the earth, amplified with the con­sequent of it, that men might kill one another; 5. His com­mission [...], power was given him; 6. His furniture, there was given unto him a great sword. Many usefull ob­servations are held forth to us in these words, I will only name some of them, and insist on two with reference to the time.

Obs. 1 First, then in that you have here a red horse following a white, as afterward a black one going out after this red, we may observe, That the Church continues not long [Page 7]in any condition, but is subject to variety of changes; That she may not surfeit on any administration, that she may have opportunity to exercise every grace, and learne to beare every condition. Strange not then at changes, but rather still expect vicissitudes of peace and trouble, pro­sperity and adversity; that in the one you may not be proud for feare of a fall, and that in the other you may be kept from fainting, by hope of raising, for changes are not long away.

Obs. 2 Secondly, in that power was given him to take away peace, without which he could do nothing, observe, That Peace never is nor can be taken away without speciall commis­sion from God.

Obs. 3 Thirdly, In that a great sword was given to the Rider who was to do these feats, we may observe, That when God intends any worke he usually raiseth up meanes answe­rable.

Obs. 4 Fourthly, And againe, All the power that men have to act or accomplish designes, they are furnished with it by the providence of God: it is he that endues with power to hurt or help, but on none of these shall I insist, but on two others; the one gathered from the thing represented, an Horse, another from that part of his worke, that by taking away peace from the earth, he should ingage men in mutuall slaughter. First, from that God revealing what judgement he would bring on the world for the con­tempt of the Gospell doth typifie this; by a red horse we learne,

Sect. 4. The first Doctrine handled.

That the judgements that are designed of God against any people, will (when Gods time is come) rush in upon them spee­dily, and irresistably, notwithstanding all the opposition that can be made.

The frequent use of this type by the holy Ghost may be a full proofe of this point. So Psalm. 106.29. Thus they provoked him to anger with their inventions, and the plague broke in upon them, [...] The plague made an ir­ruption upon them like the waters upon a se a-banke, or a troupe of Horse upon a band of Foot. So on Senacha­rib, when the Angell of the Lord went forth and smote in one night an hundred fourescore and five thousand. Isa. 38.36. So on Pharaoh, when God with an high hand brought out his people out of Aegypt that very day of his design­ment, Exod. 12.14. notwithstanding the hardnesse of Pha­raohs heart, and the might of his hand; for in what they dealt proudly, God was above them. Exod. 18.11.

Rea. Further to convince this, this one reason may be sufficient, because the judgements that are designed by God are also effected by him; he hath an oare in the boate, an hand in the execution, and he is an Agent of that power that he can neither be resisted, nor delayed, longer then he pleaseth, for he can worke immediately, and he that can worke without meanes, there is no possi­bility of resisting or delaying him: humane resistance is by opposing meanes to meanes, no resistan [...] then against an immediate hand, nor delay neither; for he that needs no meanes, whose willing is effecting, he is ready to worke every moment, and in what moment he will can make the plague begin: thus dealt he with Na­ball, 1 Sam 25.38. The Lord smote Nabal that he dyed. So with Nebuchadnezzar, while the word was in his mouth, though he were the only Potentate on earth, the word was spoken from heaven, and the same houre the designe was exe­cuted: Dan. 4.31, 33.

Secondly, God can worke by Angels that come upon us invisibly, and with greater might then we have to [Page 9]oppose; It is true in a spirituall sence, we may resist the devill a cursed spirit, so as he will be put to flight. Iames 4.7. But in a corporall way if God let them loose, we can neither make resistance against good or evill An­gels. What way or meanes was there for that huge host of Senacharib to make resistance against the Angell that slew them? what are Swords, or Guns, or Armour of proof, to a spirit that cannot be annoyed by the one, but can come within the other, and destroy?

3. He can worke by the heavens to make them as brasse, that the earth may become as Iron, or open the windows of heaven to corrupt the creatures on the ground, and what resistance then? Who can bind the moist influ­ence of the Pleyades? &c. see Iob 38.31. Ier. 14.22.

4. If he will worke by meanes that are in their na­ture resistable, yet he can cloath them with such power, and put such spirits into them, that all shall bow before them, as he did first raise up Nebuchadnezzar and streng­then him, Ezek. 30.24, 25. and after him Cyrus, Isa. 45.1, &c.

5. If he will use weake meanes he can make them beare downe the strongest resistance; He can make a barly cake overthrow a Tent, and Gideon, and 300. with lamps and trumpets, discomfit an Army, Iudg. 7. And de­liver a great Army into the hands of a small company of men, 2 Chron. 24.24. that so they may execute his judgements.

6. If there be rubs in the way, and those as great in mans eye, and as immoveable as mountaines, yet God can, and will make them plaines, Zech. 4.7. God rules in and over all those that should make opposition; They live move and have their being in him, and he can take them away; he can strike them with sicknesse, as he did that politique Nephew of the Popes, Caesar Borgias, [Page 10]and frustrate their strongest contrivances: * Mihi dix­it (saith Machia­vell) se ad omnem re­rum even­tum, quem a patris morte fu­turum pu­taret, longe in posterum prospexisse, at (que) reme­dia compa­resse: illud uaum dun­taxat se praeteriisse, quod scili­cet nanquā putarat sub ejus morte, sibi etiam cum morte esse consligen­dum. Nich. Mach. prin. Cap. 7. Who would have thought (said he) that I should have been sicke when my father dyed. He can strike them with terrour that their hearts shall melt, and their hands be weake, as those Nations mightier than Israel, Iosh. 5.1. He can befoole them, and make them hasten that ruine which they would avoyd, by that meanes which they thinke to avoid it; Thus did he Absalom, 2 Sam. 17.14. yea, he can turne their owne force upon themselves (as now upon England) if he purpose to make them miserable, See Psal. 37.14, 15. In a word, God hath not only such wisdome and power over all, that none is able to resist, but he hath that rule in all, that none shall have a will to resist what he designes shall come to passe further than he orders the resistance to be made. Now put all these together, and may we not well conclude that his judgments are fitly represented as speedy, and irresista­ble? This may be improved three waies.

Sect. 5. The Uses of the Point.

Use 1 First, this may be for the just terrour and usefull awake­ning of all such as carelesly rush into sin, to make them­selves lyable to Gods judgements; see what their condi­tion is, how quickly and surely their judgements will come when God appoints. Gods judgements come on horsebacke, and so make speed, and are unavoidable. If I whet my glittering sword (saith God) and mine hand take hold of judgement, I will render vengeance to mine ene­mies, &c. Deut. 32.41, 42. It is true, God is long suffe­ring, and not quick in designing judgments, and this men usually abuse, Eccl. 8.1. Because sentence is not executed spee­dily, the hearts of the sons of men are set in them to do evill; but when God once designs judgements, then they sleepe not, then he sends out his horsemen, whose names may [Page 11]be Maher-shalal-hash-bas, Isa. 8.1. for they will speedily do their worke, and spoile us of our comforts; And should wil­full Sinners then be secure? Is not he afraid that is un­der the displeasure of one that hath a great Army, espe­cially of horse, that can come on him suddenly, and trample him down? Such is the case of men with God, that live in waies of provocation; Oh consider this ye that forget God, and provoke him to indignation with Oaths, Blasphemies, Whoredomes, Drunkenesse, Oppression, Profanenesse, &c. How can you be secure, and have to deale with such a God? Or put far from you the evill day, when Gods judgements come one horsebacke? Therefore learne to feare.

Use 2 Secondly, This may be a warning to all to take heed of provoking God to anger, who appoints his judgements to come in such a manner that we can neither avoid them, nor delay them; Why should we sin against such an one? Is not that to sin against our owne peace and weale? Ier. 7.19. A prudent man foreseeth the evill and hideth himselfe, fooles passe on and are punished, Prov. 22.3. There is a fore­sight of faith, as well as of Sagacity; and may not faith in these Types see the danger that is in sin, that maketh liable to swift, and unavoydable judgements, that we may hide our selves by withdrawing from sin? Why hath God revealed this manner of his judgements breaking in upon us, but for our warning? And what will this warning do but make inexcusable if not made use of? God hath Iustice and Mercy mixt with his Greatnesse. He will not oppresse us when innocent; Nor reject us when supplyant: But if we go on stubborne in sin these will make us inexcusable, and more pitilesly miserable; be wise now therefore and depart from evill.

Use 3 Thirdly, This may yeeld wholesome counsell to those that [Page 12]have already sinned. It is their best way to make their peace, and that speedily: this is the counsell of Jesus Christ, Mat. 5.25. Agree with thine adversary quickly, &c. that is, with God whom thou hast made an adversary by thy sin; you cannot meet him with ten thousand, nor ten thousand times ten thousand; he can send out an Angell that can destroy in a night. Therefore agree and that quickly lest it be too late, for his judgements come on horsebacke, and a little delay may make it to late. God may forbeare, to wait for amendment, because he is long-suffering, and would have men come to repen­tance, but when the time of patience is out, his Agents horse and away; therefore deferre not making thy peace with God. Yea, this may further informe us of the way to secure our selves from the wrath of God, not by force, but submission; his judgements come on horsebacke fiercely, and irresistably, no safety therefore in opposition but in submission; There is no Wisdome, Counsell, nor Strength against God. There hath been dispute by some, whether his grace were resistable, but none have been so hardy as to dispute the resistability of his power; yet there is a way to overcome God, but it is not the vvay of the Gyants, but of Iacob; it is not by opposition, but submission, by Prayers and teares of repentance, Hos. 12.4. You cannot overcome the hands of God by might, but you may overcome the heart of God by melting; if you be froward like briers and thornes you will find God as fire to burne; but if you fall downe and lay hold on him to make peace, you shall find peace with him, Isa. 27.4, 5. Humble therefore, and submit to God to make your peace, and the rather, be­cause as the judgements of God are irresistable, so are they many times unsufferable and destructive, as you see it followes, Commission was given to this Rider to take away [Page 13]peace from the earth, and that they should kill one another.

Sect. 6. The second Doctrine handled.

That they should kill one another, this is the effect of the losse of peace; whence,

Doct. When Peace is taken away, mutuall slaughter followes.

You may read this in the Story of the Bible. Iudges 20.21, 25, 35, 48. When peace was interrupted in Isra­el by the wickednesse of the men of Gibeah, and the fro­wardnesse of the Benjamites to protect them, there were slaughtered in a few daies twenty and two thousand, ver. 21. and eighteen thousand, ver. 25. and twenty and five thousand men, ver. 35. besides, all the men, women, and children of Benjamin that went not forth to war, ver. 48. So upon a breach between Pekah the Son of Remaliah, and Ahaz King of Iudah, Pekah slew in Iuda an hundred and twenty thousand in one day which were all valiant men, 2 Chro. 28.6. 1 King. 20.29. upon a quarrell betweene Israel and Syria, the children of Israel slew an hundred thousand foot-men in one day; but above all, upon a cir ill breach between Abiah King of Iudah, and Iereboam King of Israel there fell downe slaine of Israel five hundred thousand chosen men. 2 Chron. 13.17. But we read this in our own Histories too, for in that one quarrell, when peace was taken from England by the deposition (or rather forced resignation) of Richard the Second, what slaughter folow­ed of one another? Our Historians reckon 12. set battles fought, fourescore Princes of the Bloud slain, and above foure­score thousand of all degrees, by Englishmen in our owne Kingdome, besides those that fell in France and Ireland by this occasion. But what need we go to Story for proofe? Since peace hath been taken from England in our daies, what superabundant slaughters of one another have wee seen or heard of?

Reason 1 Peace is taken away by war, and in war it is mens worke to kill one another; as every particular trade hath its particular worke, so the particular worke of Souldiers is to kill others, and he is the most famous in that Profession that is most dexterous in slaughter. It is counted but a sport in war to kill one another; 2 Sam. 2.14, 15, 16. And Abner said to Joab, let the young men now arise and play before us; and Joab said, let them arise; Then there arose and went over by number twelve of Benjamin which pertained to Ishbosheth the Son of Saul, and twelve of the Servants of David. And they caught every one his fellow by the head, and thrust his sword in his fellowes side, so they fell downe together. This is the sport of War; And hence it may be the phrase is borrowed of having the great or small shot play upon opposites to slaughter them.

Reas. 2 In war there are prepared slaughtering instru­ments; and as instruments are more destructive, so are they more set by, Swords, Pole-axes, Speares, Pistols, Car­bines, Muskets, Murthering-pieces, Canons, Mortar­pieces, Granadoes, and what not that is destructive; Eze. 9.1, 2. There see this in a Type, cause them that have the charge over the City to draw neere, even every man with his destroying weapon in his hand; And where such instru­ments are on both sides subservient to intentions of de­struction, what mutuall slaughter is like to follow?

Reas. 3 In times of War men of fierce natures and dispo­sitions are most imployed, and custome is a second nature. Men count it wisdome in all designes to chuse Instru­ments fit to execute them. Now War being to destroy, those of roughest natures, that will not relent at cries and bloud, are fittest timber for the harsh worke of slaugh­ter; as Ex quo libet ligno non fit Mercurius, So nor Mars, all [Page 15]tempers are not fit to make Souldiers of; Even God him­selfe when he would have execution done on Babylon, stirred up the Medes against them, a flinty people, that would not be withheld from slaughter by price, nor pitty, Isa. 13.17, 18. Where Nature is wanting, Custome makes sup­ply, therefore no Souldier to the old Souldier, not only because experience makes him prudent and hardy, but hardned in heart too, that he makes light of the slaugh­ter of friend or foe; What is customary affects little. Nay, generally those that are made use of in War are such as are loose and deboist, that have put off humanity in re­gard of morality, and civility, and so cannot have much pitty, for men given up to vile affections become with­out naturall affection, Rom. 1.26, 31. Now when such men have the use of such weapons, and that of purpose to destroy, what slaughter is like to follow?

Reas. 4 In time of War men have advantage by killing, which in times of Peace doth indammage them. In War killing is their safety; A man saves his owne, by taking away the life of others that seeke his ruine: but in Peace he that takes away the life of another (unlesse in judica­ture) forfeits his own. In Peace men by killing forfeit their owne goods, but in War they take the spoile of those whom they have slaine. In War they have honour by killing, but in Peace a staine and blot. And so it is most plaine, where Peace is taken away men do and will kill one another.

Sect. 7.

Use 1 We may improve this holy truth, first for Information, to evidence unto us what an heavy judgement War is in a Nation, especially a Civill War, because in it men kill one another. The heavinesse of the judgement may hence appeare in two respects: in respect of the guilt of it, and the burthen of it.

1. In respect of the guilt of it; War gives Commissi­on to slaughter, and man-killing is a grievous sin; Bloud is crying, Gen. 4.10. God was irreconcileable for this, 2 Kings 24.4. It is true that there is a just War, where­in to kill is not to murther, but to do execution; as in Iehues War upon the house of Ahab at Gods appoint­ment; and the Wars of Ioshuah and David, which were the Lords Battels; yet in such cases a lawfull Act may be done unlawfully, as in that of Iehu, whence that threatning, Hes. 1.4. I will visit the bloud of Iesreel upon the house of Jehu. It is an hard and rare thing to do exe­cution in War without corrupt aimes which will con­tract guilt: But further in a Civill War there must needs be injustice on one side, and so innocent bloud must needs be shed; Nay, sometimes both sides may be faulty, in not doing what is possible, and as much as in them lies to have peace, which is their duty, Rom. 12.18. which charge of the Apostle being given of private peace, where the breach is not attended with so sad a consequence as bloud, must needs be more ingaging in publique peace to prevent War, which sets men on kil­ling one another; and where both sides are guilty, how is a Land defiled? Besides, in a Civill War there is not only homicide, but parricide and fratricide; Sometimes the Father kils the Son, and the Son the Father, and one brother another, which propinquity makes more hay­nous; So this makes a Civill War grievous, because it multiplies that mighty sin of Bloud; while other crosses make white and refine, Dan. 11.35. This of a Civill War doth defile.

2. War is agrievous judgement in regard of the burthen of it, which hence appeares, because it brings slaugh­ter with it. Those judgements are heaviest that are [Page 17]most destructive to those on whom they light, and that War is, for it brings slaughter; It weakens and disho­nours a Nation, for what folly is it for a Nation to wea­ken it selfe? And whom doth War destroy? Doth it make any distinction, unlesse in sparing those that are least considerable? But the Captaine of the guard left of the poore of the people, &c. 2 Kings 25.12. The Sword makes no distinction of good or bad, Prince or Coun­sellour; the Sword devours one as well as another, saith Da­vid, 2 Sam. 11.25. The precious Sons of Sion comparable to fine gold, how are they esteemed as earthen pitchers, to wit, in the prevailing of VVar, Lam. 4.2. A Bullet will kill a Prince as soon as a Peasant: Nay, usually in War those are most attempted that are greatest, as the most consi­derable opposites, the Captaines and Commanders are most aymed at, and there is most glorying in the slaugh­ter of such, as most usefull service; when Ioab had di­spatcht Absalom, he sounded a retreat, and let the rest escape. Now in a Civill War the publique weale loseth on both sides, the Land is wounded and dyes in both Ar­mies, and is deprived of some of those that are her strength, beauty, and glory; The mighty man, and the man of VVar, the Iudge, and the Prophet, and the Prudent, and the Ancient, the Captaine of fifty, and the Honourable, &c. Isa. 3.2, 3. Oh then how proper and significant is that expression of the Prophet? Ier. 16.5. I have taken away my peace from my people, even my mercy and loving kindnesse. When peace goes, slaughter comes, God doth not spare or pitty; and so mercy and loving kindnesse goes when peace goes. How should we then carry our selves under such a stroke as this? Should we not walke as they use the Phrase [...] Mal. 3.14. mournfully before the Lord of Hoasts, walke in black, neglecting ornaments and [Page 18]jollity? should we not carry our selves as filii sub ira, as Children under their Fathers displeasure, sad and rest­lesse, so long as such a cloud of indignation hangs over us? Is not this the day wherein God cals for fasting and sackcloath? And shall we now brave it? Shall we now be as joviall as ever? A Sword is sharpened to make sore slaughter, it is furbished that it may glitter, and shall we now make m [...]rth? Ezek. 21.16. Certainly, if we humble not under such an hand, it is a signe of blinded minds and hardened hearts to usher in desolation.

Use 2 Secondly, for reprehension of those that kindle the fire of VVar in a Nation, or blow it up, or adde fewell to it, or hinder, or at least further not the extinguishing of it, especial­ly if it be a Civill VVar: VVar brings slaughter, which they are accessary to that any way promote it, or hinder it not; Quod est causa causae est causa causa causati. Now men may further and be accessary to VVar morally, or Physically.

1. Morally: So such as are guilty of those sins that make God an enemy, and provoke him to grant out a Commission (as here) for the taking away of peace. Sin is the first moving cause of VVar: The Master wheele that sets all other on worke, and tampering with other things are usually frustrate till this be rectified; And that is the apparant reason why so many attempts for accommodation among us have been uselesse; what­ever were the next cause, sin unreformed was the remote and meritorious cause; VVhat peace (saith Iehu to Io­ram) so long as the whoredomes of thy mother Jezabell, and her witchcrafts are so many? 2 Kings 9.22. And therefore the VVars that have wasted the people of God have been usually charged on their sins; that oppression by Iabin, Iudges 4. is charged on their Idolatry; Iudg. 5.8. They [Page 19]chose new Gods, then was VVar in their Gates, &c. That Civill VVar made by Absalom, 2 Sam. 15. was but the scourge of Davids scandall occasioning Blasphemy, as the threatning shewes, 2 Sam. 12.11. with 2 Sam. 16.22. Those Adversaries that molested Salomons peace, 1 Kings 11.14, 23. and Shishakes drawing the sword upon Reho­boam were but the punishment of their Apostacy, as was that also by the Assyrians on Ioash, 2 Chron. 12.1, 2, 3. & 2 Chro. 24.24. VVhy was the latter end of Asaes raign molested with VVars, but for his confiding in man, and not resting on God? 2 Chro. 16.7, 9. VVhy were the Assyrians let in on the Israelites but for their hypocrisie, and formality? Isa. 10.6, 7. VVhy was that great desola­tion brought upon Israel by the Babylonians but for their sins, chiefly for that of Oppression and Bloud? Lam. 4.12, 13. The Kings of the earth, and all the Inhabitants of the world would not have thought that the adversary and ene­my should have entered into the Gates of Jerusalem; For the sins of her Prophets, and the iniquities of her Priests that have shed the bloud of the just in the midst of her. And what was the cause of this red Horse following the white, but the contempt of the Gospell, and persecution of it by the heathen Emperours, and their Agents, and Fol­lowers? And therefore those that are guilty of these and the like sins, we may say of them as Ieremiah to Zedeki­ah in case he followed not his counsell, Ier. 38.23. And thou shalt cause this City to be burnt with fire; So they by their sins, and impenitency have ministred fuell to be­gin and prolong our civill flame which will be no small aggravation of their sin, that this might awaken the sin­ners in Sion, and help to breake them for, and from their sins, that have such an influence on this desolating stroake on their deare Country, and Brethren.

2. Physically, as proper efficients or nourishing causes of it; So some that count it their trade, their harvest, and therefore now others have begun it they will keep it up; They know not how to live or maintaine their humour and lusts without it. Others, that in another kind advance their interest by it; they know how to warme themselves by that fire which burnes others: They have profitable offi­ces, can command, and rule, keep off accounts, &c. Some well affected to peace in the generall, yet thinke this is not a fit time to endeavour peace by Treaty, till all opposite force be laid, whose objection we shall answer anon, what ever the cause be that make men averse to Treaty, and so willing to prolong Civill VVar it wants not guilt: though the worse the cause the worse is the effect that flowes from it. These will be accessar, to the slaugh­ter of men, and judged cruell on whom the thought of destruction of their brethren hath no more working. Can any tell on which side the slaughter will most fall? On which side soever it fall, are not the slaine the slaine of the daughter of our people? And you know what a corrasive that was to Ieremiahs heart when the people of his time were as wicked as those of our time be: O that my head were waters, and mine eyes a fountaine of teares, that I might weepe day and night for the slaine of the daugh­ter of my people, Ier. 9.1. Surely such a temper would never have produced an impediment to the closing of our breach by Treaty; I may therefore leave a blacke note on those that retard the restoring of Peace, though with some distinction of bad or worse, accordingly as there is weakenesse or pravity in the cause from which it flowes.

Use 3 Thirdly, And last may be to quicken us all to study the recovery of peace, because without peace nothing is seen, [Page 21]or can be expected but mutuall slaughter, and this slaughter will not want bitternesse, nor guilt, while we move not every stone for a well grounded peace: All are for peace, but some would have it by the Sword; their word is Ense pacem petimus — Others would have it by Treaty. Now here is an argument to encline to seeke Peace by Treaty, because till Peace is recovered men will kill one another: And to this we may adde these following considerations.

Motive 1 1. We have had experience of conquest on one side alrea­dy, and have found that the Sword prevailing on one side will not make lasting Peace, neither is this appa­rant in moderne experience only, but in ancient also. It was neither the vanquishing of Richard the Second, or Henry the Sixth: No nor the death of either that did, or could settle this Kingdome in a firme Peace, nor any thing else, but an accommodation in the union of the Ro­ses in Henry the Seventh, Heire of the House of Lanca­ster, matching with the Daughter and Heyresse of the House of York. This was the only cure under God of our longest Civill VVars: it may be the Sword on the other side may make Peace, but with danger of that slavery, that (I beleeve) you are sufficiently apprehensive of; but on the other part, the Sword is not like to make a setled Peace without Treaty, and Accomodation.

2. Consider our War is a Civill War, wherein the Land bleeds, and is weakened on both sides, and loseth those many times that may stand her in stead both in Peace, and Forraign VVars; which consideration would be the more weighty if we would remember that witty Obser­vation of the Duke of Rohan, England is a great Animall, that cannot dye unlesse it kill it selfe; being so warned, shall we hold up the only course for selfe destruction?

3. Consider the dependance that one Church hath upon ano­ther; that in the strength, or weakenesse of one, all other are weakened, or strengthened: So that in Englands wounds all Protestant Churches suffer, and will easilier be a prey to any of the Limbes of Antichrist; and what a sad thing were it that England, that hath been a refuge to Protestants, should now occasion their weakening.

4. Consider the little benefit that will accrew by bloudshed now, (if it want guilt) In some waies and sufferings the losse of bloud may yeeld sweet fruit, and we may expect increase by it; Sanguinis Martyrum, semen Ecclesiae: Mar­tyrs Bloud, is the Churches Seed. So in our Marian suf­ferings, I am confident God hath blessed the Land with more faithfull Preachers and Professors, by the Preach­ing of our Martyrs bloud (who being dead yet speake) then their labours would have procured had they lived out that ordinary time, that in reason and nature they might; but no such crop can be expected from the bloud now shed.

5. The hazzard that must be run: who knowes where victory will light: and if it light on the side of those that are most averse to Peace by Treaty, in what case will that Liberty, and Religion, &c. be, that they most ten­der? It is not good to hazzard all, when we may by Trea­ty obtaine that which we would and might heretofore have rested contented with, and thankfull for.

6. And what must become of poore Ireland? Must we still complaine to God that it is called an out cast that no man seeketh after; and yet not take courses that may hasten her reliefe? which sure is likelier to be hastened by our closure by Treaty, than expecting an end by the Sword.

7. And me thinkes it should somewhat move moderate [Page 23]spirits to consider who they have been that have been most averse to an end by Treaty. VVere not Papists used to cry out on the one hand that they were undone when hopes of Accommodation appeared, while the most Hereticall Sectaries looked blacke on the other hand? Are they not the most dangerous on both sides, that would have no peace with a King, or with a Parliament? Sure then all that feare the dangers of extreames should close in their desires, and endeavours for Peace by such a Treaty as might preserve both King and Parliament, with the Royalties of the one, and the Priviledges of the other.

8. Nor should that be of least weight with us that is here hinted in the Text: The Rider (as our Gyffard saith) on this red horse is the Devill, his worke it is to take Peace from the earth, that men might kill one another; so that they that lay any Remora in the way of Peace, they are but the devils Agents, who doth either blow up their corruption as in those Persecutors who played the devill, Rev. 2.10. Some of you shall Sathan cast into prison, not immediately, but by his Agents, or else he doth abuse their simplici­ty, as sometimes he did Peters to Christ, when he thus rebuked him, get thee behind me Sathan, Mat. 16.23. But there is an Objection or two that needs solution.

Obj. 1 Some may thinke that if we have Peace with Treaty, we shall not have all truth.

Ans. 1 It is true, that Truth and Holinesse are more precious than Peace, and we must not let go either for outward Peace, for that were to part with God for man: Heaven for earth: Inward for outward Peace; which were a sinfull and foolish change; but yet,

First, I say, by Treaty we may have publiquely all the Peace that it is lawfull for us to fight for, which we have protested to maintaine; that is, all that is contained in [Page 24]the Doctrine of the Church of England, established by Law.

Secondly, I say, If any errour be left we shall not be ac­cessary to it, having within our Spheare profest against it, and endeavoured the eradication of it.

Thirdly, We may for our owne particular hold all truth and purity, that is a Legacy that Christ hath purchased for us that none can take away: They may trouble and molest us for it, but cannot without our owne consent dispoyle us of it.

Fourthly, We may have publiquely more truth setled by Treaty than we are like to have by Victory on either side; we have had experience on the one side already; And I beleeve few of you doubt of my Assertion, if Victory should fall on the other.

Obj. 2 But some may thinke that this is not a fit time to Treate, till the Forces up against the Parliament be reduced, but then it will be seasonable.

Ans. To omit other things that might be answered to this Objection, I answer briefly; Though the oppositi­ons that be now raised against the Parliament make it some­what inconvenient to Treat in some respects, yet in some other it makes it more necessary. A Treaty, I confesse, is not so honourable when in any degree enforced, and it is convenient that it should be done with the greatest tran­quility and freedome; but that opportunity being lost, now the Force that is up doth necessitate it, if we will prevent grievous and hazzardous slaughter. And there­fore, for my part, I cannot but wonder that any wise men, though never so opposite to conjunction with other Forces risen, should not think them a just occasion though not to precipitate, yet to hasten a Treaty, seeing else so great slaughter is like to be, because now, as it followes [Page 25]in the Text there is given to them a great Sword, that may shed much precious bloud.

But something is requisite in us to promote Peace be­sides endeavouring Treaty, for we must study every one of us to be fit for the returne of Peace; God gives it, and God takes it away, and God waites to be gratious, giving mercies to his people when they are fit for them. Now we are fit for Peace, first, when we rightly prize it, which want of it should, and may teach us: for Bona carendo, &c. Good things are best knowne in their value by our wanting them; when we prize a blessing we will be thankefull for it. Secondly, when we are fitted to improve it, when we are broken for, and healed of all our abuses of it: when we can looke upon it as a gracious opportunity to do more good, and resolve by way of thankfulnesse so to improve it. Thirdly, when God hath done his whole good worke up­on us by War, Isa. 10.7, 12. when we are refined, humbled, and brought to repent of all those sins which have brought the judgement of War upon us, 2 Chr. 12.6, 7, 8.

2. We must study to make our peace with God; his Con­troversie with us is the root of all Controversies among our selves.

3. We must not only petition men but God, and that with such earnestnesse, sincerity, and importunity, as such a mercy should be sought, and then God will returne our peace as a river; which the Lord vouchsafe.