THe first particle is discretive, and severeth the Text from the fore-going Verses, wherein our Saviour holdeth forth, as it were, a Dark-Lant­horne to the chief Priests, That seeing they might see, and not perceive, and that hearing they might heare, and yet not understand. Or rather he shew­eth them their faces in a Glasse, wherein they might see plainly what manner of men they were. The Looking-glasse is this pre­sent Parable of the Vineyard, wherein he insisteth chiefly on three things.

First, he sheweth the descent and pedegree of the Priesthood, A certain man planted a Vineyard, and let it forth to Husband-men.

Secondly, he upbraideth the ingratitude of these Husband-men in abusing their Land-lords servants, they beat them, they intreated them shamefully, they wounded them, they killed them.

Thirdly, he threatneth a punishment for their ingratitude, [Page 2]which is no lesse then a re-enter, the Lord shall destroy these Hus­band-men, and shall give the Vineyard to others.

But more punctually to survey and view this parable. By this certain man, the Planter of this Vineyard, we are to understand the worlds Creator, God himself. By the Vineyard, we are to under­stand his Church, confined for a long time to Judea, Isa. 5.7. By the Husband-men, to whom the Vineyard was let out, we are to understand the chief Priests, who by their doctrine and example were, as it were, to prune and dresse Gods Vineyard, that so it might be fruitfull in good works. By the Servants sent to de­mand some of the fruit of this Vineyard, we are to understand the inspired Prophets, who were sent by God to call the chief Priests to repentance, to bring forth fruits worthy of amend­ment of life. Trium autem mentio fit, &c. saith Aretius, God is said to have sent severally three Servants to the Husbandmen, be­cause three is a perfect number, and is therefore used to shew Gods uncessant desire of their Conversion. Uncessant, I say, it was, for though it knew a little intermission, yet it knew no ter­mination, though the word of the Lord were pretious in the daies of Eli, yet even then God raised up Samuel to reprove the lewdnesse of the Priests, there was no time, there was no place but the Jewish Priests had Prophets sent among them. Before their Captivity in Babylon, they had Isaiah; Jeremy, Amos, Micah, Zephany, and others. In time of their Captivity, they had Ezekiel and Daniel. After their Captivity, they had Haggai, Zechary, Malachy. And the last was not the least, for among those that were borne of Women, there was not a greater Prophet then John the Baptist. But what entertainment found these Servants amongst their Masters Tenants? why just such as we that will not Preach treason meet with in these days, just such as the Messengers of truth have alway found, convitia, verba, vulnera, as Stella speaketh, re­vilings, blowes, wounds; nay, very death it selfe. Isaiah was sawn asunder, Jeremy and Zechary were stoned, Amos had his braines beaten out with a Club, Micah was thrown down head­long from a rock; and all the rest did the Jewes either kill, or at least hunt after them, [...], as S. Steven asked them, which of the Prophets did not their Fathers persecute? Act. 7. yet see the never-wearied goodnesse of Almighty God, though [Page 3]the chief Priests had killed his Prophets, and had stoned those that were sent unto them, yet he did so long to doe them good, that nullum non movebit lapidem, he will leave no stone unrolled, no not the corner-stone, he had but one bosome-Son, and he sendeth him to them for his rent, presuming that for shame they would not send him away empty, They wil reverence (saith he) their young Land-lord when they see him, But when the Husband-men saw him, they reasoned among themselves, saying, this is the Heire, come let us kill him, that the inheritance may be ours.

The Text, ye see, is a conspiracy against Christ, wherein we meet together the foure causes of it.

First, here is the Efficient cause, or the Conspiratours, the Husband-men.

Secondly, the Materiall cause, or person conspired against, the Heire, when they saw him.

Thirdly, the Formall cause, or manner of their conspiracy, they reasoned among themselves, saying, come let us kill him.

Fourthly, and lastly, the Finall cause, or end of their conspira­cy, which was, that they might be Lords of the Mannour, that the inheritance may be ours.

These are the parts, of which in order briefly, and very plainly. I begin with the first part, the Conspiratours, which are Coloni, the Husband-men.

If the first man had been a good Husband, there had been no Husband-man, the Earth need have had no Mid-wife, she would have brought forth of her self. But Haec maledictio Adae, &c. saith Saint Bernard, this was a curse entailed on Adams sin, that for his sake the ground it selfe was cursed, his barrennesse in obedience made the very Earth grow barren. Which may therefore serve to mind us sinners of repentance, the husbandry of the hand may teach us the husbandry of the heart, even to breake up our fallow ground, and sow in teares. But I must not insist upon these Geor­gicks, I must lead you from corporall to spirituall husband-men. And these are the painfull Preachers of Gods word. For as the Earth must be plowed and harrowed by the Country-man, before she will ever bring forth her increase: So the men of the earth must be directed and corrected by the Church­man, before they will bring forth the fruits of righteousnesse. [Page 4]The Clergy, like the Prophet Elisha, are a kind of Plow-men. They that doe, as it were, drive the Plow, are ordinary Mini­sters; they that hold the Plow, are the reverend Bishops; the Plow would not go so well, should Episcopacy be abolished. Let these Labourers therefore have their due, they are worthy of their hire. And let them likewise have a respectfull estimation set upon them.

For the Courtier cannot live without the Country-man, the King himselfe is served by the Field. Neither doth man live by Bread only, but by every word of God. As then where no Hushand­men are the people sterve: So likewise where no Ministers, where no vision is, the people perish. Which admonisheth Gods husband­men, the Clergy, to be industrious.

There is no profession more laborious then that of Husband­men, who in the sweat of their face most commonly eate their bread. And herein they are a patterne and ensample unto us, who indeed should labour more abundantly then they all, because they labour but to sustaine mens bodies, we to feed their soules. We must therefore: abound alwaies in the worke of the Lord, we must Preach the word, as Saint Paul charged Timothy, not slothfully, but painfully, we must labour in the Gospel, we must be instant, and eager, and earnest in our preaching, in season, out of season, in time of peace, in time of warre, we must reprove, we must rebuke, we we must exhort, with all long suffering and doctrine, as the Apostle speaketh.

And as we must be fervent, so we must be perseverant in our office, having put our hand to Gods plow, we must resolve not to look back. We must not, with Demas, forsake our function, and embrace the world; nor must we cease to exercise it, till we just put off this tabernacle though there be never so great danger in the exercising of it, though there be never so many wicked war­rants out against us, Husband-men will not give over plowing for a showre of raine, nor must we give over Preaching because of persecution, though we are never so superannuated, though we are such as Paul the aged, or though so feeble, that, with St. John, we must be carried to the Pulpit. Neither must we lord it over Gods heritage, like Presbyterian Pastors, or like these chiefe Priests, who that they may be Lords of the Lords Vineyard, con­spire [Page 5]to murder the right Lord of it, the Conspirators, our Text telleth us, were Coloni, the Husband-men. And so likewise Pon­tius Pilate told our Saviour, Thine owne Nation, and the chiefe Priests have delivered thee unto me, Joh. 18.35. What prodigious unthankfull miscreants were these! there can be no Epithet bad enough for such Traytours. For they that taught the people, taught they not themselves? They that were dressers of the Vine­yard, durst they conspire against the owner of it? durst men of the Temple venture upon the worst of treasons? well, we see by this the truth of that old axiome, Corruptio optimi est pessima, the best wine maketh the sharpest vineger; if Clergy-men once turn Traytours, they are incarnate Devils. So our Saviour stiled the traytour Judas, and thus likewise all Synod-traytours may be stiled. And so I passe from the first part of the Text, the Conspirators, the Husband-men, to the second, the person against whom they conspired, which was the Heire, when the Husband-men saw him.

The Heire. The wise God of peace and order, will not have every man be his owne carver, for the best weapon would then be the best evidence, as Levellers would fain have it; the strongest arm would be the surest title. But as he hath ordained a succession of men, so of Estates, their Children must be their Heires, they must leave their substance to their Babes, Dominio non fundatur in gratia, they that call themselves babes of grace, all things are not theirs, had not Jacob supplanted Esau, this gracelesse one had been I­saac's Heire. For the inheritance was alway challenged by the el­dest Son; and therefore this title of Heire, must needs be due to Christ, who was the first begotten of his Heavenly Father, the first-borne of his Earthly Mother, the first-borne of every Crea­ture, the first-borne among many Brethren, by right of primoge­niture he was the Heir, [...], saith the Apostle, Heir of all things, Heb. 1.2. The earth is the Lords, and all that therein is, the compasse of the world, and they that dwell therein, Psal. 24.1. And he that is owner of all things, maketh his eldest Son a pro­mise of them, he promiseth to give him the heathen for his inheri­tance, and the uttermost parts of the earth for his possession, Psal. 2.8.

The Devill, I know, made his brags once, that he was Heire of the world, when he shewed our Saviour all the Kingdomes of it, [Page 6]and told him, they were his. But as he was a murderer, so he was a lyar from the beginning. It is true that Abraham had a promise, that he should be Heire of the World, as the Apostle testifyeth, Rom. 4.13. But though to Abraham and his seed there were such a promise made, yet Christ, for all this, was still to be the Heire, it is the same Apostles observation, Gal. 3.16. He saith not to seeds, as of many, but to thy seed, as of one, which is Christ.

But here we must not be mistaken, for though our Saviour be stiled the Heire, yet we must know that his inheritance is no tem­porall, but a spirituall inheritance, his Kingdome, his Church, his heritage is not of this world. And as we Christians are not of it, so our inheritance properly is not in it, we are Heires to a better Country, that is an Heavenly, though not by nature, yet by grace, though not by birth, yet by faith we are made partabers of the in­heritance of the Saints in light, we are heires of God, co heires with Christ, we have an inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for us, where we shall see the Son of man sitting on the right hand of God, where we shall see our pierced-Saviour, not to our terrour, but our triumph, where we shal see him not with other, but with these same eyes, the same nu­mericall, though not the same mortall eyes, where we shall see that which Saint Austin so much wished to see, Christum in carne, Christ in the flesh, and that which many Prophets and Kings desi­red to see, and could not see it. They saw this sight indeed a far off, which did not a little chear their hearts, Abraham rejoyced, saith our Saviour, to see my day, and he saw it, and was glad, John 8.56. But when Simeon saw him in the Temple, his eyes were satisfied with seeing, close them now, Lord, saith he, let me die in peace, for mine eyes have seen thy salvation. And we may observe here by the way, that if ever we will see Christ in Heaven, we must first see him upon earth, for though we cannot see him yet, as Simeon (and these chief Priests) did, with the eyes of our body, yet we may see him, as Abraham did, with the perspective of our faith, we may, & we must see him thorow this glasse darkly, before ever we can see him face to face. A Christian must not be like a Cyclop, with one eye; the spouse of Christ, as Peraldus observeth, must have two, oculum fidei, and oculum gloriae, the eye of faith, and the eye of fruition. We must walk by faith, before we can walk [Page 7]by sight. We must, like Jacob, be first married to blear eyed Leak, before we can obtain beautifull Rachel; we must first see our Sa­viour with the tender eye of faith, before ever we can behold him with the brighter eye of glory.

Now though our Saviour pronounce them blessed that have not seen, and yet have believed, and though Faith be defined by the Apostle, the evidence of things not seen; yet Segniùs irritant animos, &c. as the Poet speaketh, a man will give more cre­dit to his eyes, then to his ears, Saint Thomas would not go by hear-say, except he might see, he resolved not to believe. But the chief Priests were so perverse, that they would not believe their own eyes, for they conspired against our Saviour, though they saw him, though they knew him, though they knew him to be the Messiah, and could say, [...], This is the Heire.

From whence we may observe, that as there is a zeale without knowledg, so there is a knowledg without faith. The very Devils knew our Saviour, they knew him to be the Son of God, Mat. 3.29. Jesus I know, said the evill Spirit to those Exorcists, Act. 19.15. But their knowledge was meerly historicall, like their faith. And just after this manner did the chief Priests know Christ. There are indeed some places of Scripture that seem to contradict our Text, and to say, that the chief Priests knew not Jesus to be Christ, knew not that he was the Heire. For Saint John saith plainly, that the world knew him not, Joh. 1.10. And Saint Peter upbraiding the Jewes for killing the Prince of life, useth these very words, I wot that through ignorance ye did it, as did also your Rulers, Act. 3.17.

And Saint Paul speaking of the wisdome of God, which I take to be his Son, telleth us in expresse words, that none of the Princes of this world knew it, for had they known it, they would not have cruci­fied the Lord of glory, 1 Cor. 2.8.

But I answer, First, to that of Saint John, the world knew not Christ, that is, the greatest part of it, to that of Saint Paul, none of the Princes of this world knew him, that is, few of them; to that of Saint Peter, the Jewes and their Rulers slew him ignorantly, that is, some of them did so: thus the ordinary glosse would have those places construed.

Secondly, I answer, that the ignorance of the chief Priests was not purae negationis, but pravae dispositionis, if they were ignorant [Page 8]of Christ, it was because they would be ignorant, as the people used to say to their Seers, see not, so these Seers seem to have stop­ped their eares, and shut their eyes, for otherwise they could not chuse but acknowledge Jesus to be the Messiah, because all the Prophecies of his comming were fulfilled.

First, that Prophecy, Gen. 49.10. pointing at the time of his Birth, the Scepter was then departed from Judah, the Jewes paid contribution, they were tributaries to the Romans.

Secondly, that Prophecy, Micah 5.2. pointing out the place of his Nativity, he was borne in Bethleem of Judea, which was the place assigned for Christs Birth, as these very chief Priests or their Predecessours told King Herod. But if neither the time nor place of his Birth, yet his Miracles might perfectly assure them that he was the Messiah. And therefore when Saint John Baptist sent two of his Disciples to aske him, if he were Christ? all the answer he would returne by them was this, Go, and shew John again those things ye doe heare and see, the blind receive their sight, the deafe hear, the lame walk, the lepers are cleansed, the dead are raised up, &c. Mat. 11.4, 5. And when Christ commeth, some asked the que­stion, Shall he doe more Miracles then these which this man doth? Joh. 7.31. Though the chief Priests then would not believe his words, yet they might have believed him for his works sake. But neither of these would prevaile with them, they had eares, yet would not heare, they had eyes, yet would not see. Which was a most notorious aggravation of their treason, for had they been stark blind, their sin haply might have been remitted, but because seeing they would not see, therefore their sin remaineth. And this sin of theirs seemeth to be no better then the very sin against the Holy Ghost, for against conscience, out of meer malice they conspired to put this Heire to death. And I pray God the Ring-leaders of our rebellious Reformation be not guilty of the self-same sin; for it seemeth to be out of a desperate, inveterate malice, that notwithstanding the present Treaty, some of them persist in their conspiracy against the best of Kings. But these Le­vellers shall bring up the rear of my discourse.

I passe therefore from the second part of the Text, the Person that the chief Priests conspired against, which was the Heire, to the third, which is the manner of their conspiracy, They reasoned [Page 9]among themselves, saying, come, let us kill him. [...], they reasoned, they argued the case. Treason is a sin of deliberation, a studied sin. All sins are not cognita, known sins, there are sins of ignorance, as well as sins of knowledge. But there is neither ig­norantia facti, nor ignorantia juris in treason, it is wilfully contri­ved and complotted, it is a premeditated sin. And herein ap­peareth the hainousnesse of it above other sins. To sin out of in­firmity or ignorance, to be overtaken in a fault, this is but (as it were) chance medley, pardonable by the law of God and men. But to sin with a full career, of set purpose, to consult about it, this is no lesse then wilfull murder, a sin that never must go unpar­doned; and yet this was the sin of these chief Priests in our Text, they reasoned among themselves, saying, come, let us kill him.

[...], Come. Wicked men use to call and invite one another to commit sin, they are a sociable sort of people, that are unwil­ling to go to Hell alone, they entise and engage as many as they can to be partakers with them, they are in league and covenant, there is a combination among them, especially among Traytours, such as these chief Priests were, who conspired against Christ, just as Joseph's Brethren against him, [...], come, let us kill him. Joseph indeed scaped with life, thanks to his eldest Bro­ther; but Jesus had not one Reuben to speak for him, none but a Woman, and she could not prevaile, the Kings of the earth stan­ding up, and the Rulers taking counsell together against the Lord, and against his Christ, for against the holy Child Jesus both Herod and Pontius Pilate, with the Gentiles, and the people of the Jewes were gathered together, they gathered them together against the soule of the righteous, that they might condemn the innocent bloud, they reasoned among themselves, saying, come, let us kill him.

Kill him. As the Devil is a murtherer, so all those that are of his party thirst after bloud. Shimei did a great deal of wrong to David in calling him so, but otherwise Bloudy man, and man of Belial may well go together, for there is no man desperately wic­ked, but he is a bloud-thirsty man. It hath been thus from the be­ginning of the world, and will be so to the end. Caine was of that wicked one, [...], and slew his Brother, 1 Joh. 3.12. This was likewise the resolution of wicked Esau, the daies of mourning for my Father are at hand, then (saith he) will I slay my Brother Ja­cob, [Page 10]Gen. 27.41. Thus Pharaoh commanded the Aegyptian Mid­wives to murder every Male child of the Hebrews, if it be a Son, then ye shall kill him, Exod. 1.16. And thus Herod slew all the Chil­dren in Bethleem, from two years old and under, Mat. 2.16. This we read of Herodias, that nothing would satiate her malice but Saint John Baptists bloud, Mat. 14.8. Thus the Jewes cried out a­gainst Saint Paul, Away with such a fellow from the earth, for it is not fit that he should live, Act. 22.22. And Act. 23.12. we find some that bound themselves under a curse (they took the Cove­nant) saying, that they would neither eate nor drinke, till they had killed Paul. And the Whore of Babylon is said to be drunk with the bloud of Saints, and with the bloud of the Martyrs of Jesus, Rev. 17.6. I might be infinite in examples, but this in our Text shall be instar omnium, we may fee the bloudy mindednesse of wicked men by these chief Priests, who conspired not to banish or imprison, but even to murder Gods owne Son, they reasoned among themselves, saying, come, let us kill him. And the voices of the multitude, and of these chief Priests prevailed, this treason stood not alway in consultation, but went on to action, what the com­mon counsell determined wickedly, the common people executed greedily, they cast the Heire out of the Vineyard, and slew him with this dreadfull imprecation, his bloud be on us, and on our children.

And seeing our Master was thus used, we must expect no better measure, but even to be killed all the day long, as the Psalmist speaketh, and to be counted as Sheep appointed to be slaine. The Al­pha, and the Omega of the Church is writ in bloud,

And we need not wonder at this, if we believe our Saviour, for it is but that which he told us long agoe, that we should be hated and hunted after for his sake, yea the time will come (saies he) that whosoever killeth you will think he doth God service. A Prophecy that seemeth to point directly at our very daies, when the blou­diest of Souldiers think themselves the best of Saints, when mur­dering of loyall Christians goeth for pure Religion. But though our bloud be shed like water on every side, yet our God that is true and holy, will (in his good time) judge and avenge our bloud on them that dwell on the earth, there will one day be a strict inquisition [Page 11]made for bloud, for the blood of Strafford and Canterbury, for the bloud of Lucas and Lisle, for the bloud of Tomkins and Chaloner, for the bloud of Yeomans, Bourchier, and Burleigh, for the bloud of Dunkin, and others in Kent, there will be a day, I say, if not in this, yet in the next world, when all the righteous bloud that hath of late years been shed in this Kingdome, shall be required at the hands of this tyrannicall satanicall generation.

And so I passe from the third part of the Text, which was the manner of the chief Priests conspiracy, they reasoned among them­selves, saying, come, let us kill him, to the fourth and last, the end of their conspiracy, which was, that they might be Lords of the Mannour, that the inheritance may be ours, But when the Husband­men saw him, they reasoned among themselves, saying, this is the Heire, come, let us kill him, that the inheritance may be ours.

In every action, there is both Opus, and Intentio operantis, the doing of the work, and the end for which we doe it, and by an Hysteron proteron the last of these is first, what is last in execution, the same is first in our intention, the end being alway the beginning of the action. Now it is an axiome in Philosophy, Finis & Bonum convertuntur, let the action be what it will, Good is alway pro­pounded for the end, either Honestum, or Jucundum, or Ʋtile, either an honest, or a pleasant, or a profitable end, they that doe evill will say they doe this, that good may come of it, good to them­selves at least, though hurt to others; or if it be not good indeed, yet it shall seemingly be good; and the last of those three ends the chief Priests here propound unto themselves, Bonum utile, they set up profit for their end, Come, let us kill him, that the in­heritance may be ours. They propound the same end with those sinners that Solomon cautioneth us to take heed of, Prov. 1.11, 13. where hope of gaine is used as a motive to invite others to joyne with them, Come, let us lay wait for bloud, let us lurk privily for the innocent without cause, we shall find all pretious substance, we shall fill our houses with spoile. And at the 19 Verse there is just such ano­ther passage, So are the waies of every one that is greedy of gaine, which taketh away the life of the owners thereof.

There is no villany but will go down with men, if it have a golden [Page 12]bait. The love of money is the root of all evill, 1 Tim. 6.10. Balaam will endeavour to curse Israel, if he may gain but the rewards of Divination. Achan will take of the accursed thing, if he may gain a Babylonish garment, two hundred shekels of silver, and a wedge of gold; Saul will spare the spoile of Amaleck, if he may gain good store of rich plunder; Gehazi will tell an arrant lie to Naaman, if he may gain two talents, and new clothes; Judas will betray his own Master, if he may gain thirty pieces of silver; the Souldiers will say that Christ was stollen out of the grave, if the chief Priests will give them large money; Jezebel will plot Naboth's death, if she may gain his Vineyard; she proclaimed a fast, yet knew no other godlinesse but gaine: and this, this likewise set the chief Priests a work to conspire the death of Christ, Come (say they) let us kill him, that the inheritance may be ours. That we may be no longer dressers, but possessers of the Vineyard, that there may be no Supe­riour, no Lord over us, but that the Church may be ruled and go­verned as we list, that the doctrine and discipline of it may be what we see good; nay, that we may have dominion as well over mens free-hold, as their faith, that their consciences and coffers may both be at our command. This was the end that the chief Priests aimed at, when they conspired against the Heire, Come, let us kill him, that the inheritance may be ours.

And herein the Bishop of Rome looketh very like them, who stileth himself Christs Vicar, S. Peters Successour, he saith, that he is the right heire, the head of Christs whole Church, he arrogateth the title of Ʋniversall Bishop, he challengeth (as it were) the Wardship, nay, the Lordship of the Church, whatsoever he saith must go for Gospel, meerly because he saith it, he taketh upon him more then Apostolicall authority, even that which is Gods pecu­liar, To forgive sins, for which cause fall the silly people unto him, and thereout he sucketh no small advantage, it is a masse of money that his Pardons annually bring in to him. And other stratagems he hath, but all to enrich himselfe. He will release men out of Purgatory, if they will give him money enough, he will warrant they shal be heires of Heaven though herein he contradict himself, for sometimes he telleth them, that they can never be sure of Heaven till they come thither, yet thus he befooleth the people, he will war­rant them an inheritance in Heaven, if they will make him their [Page 13]Heire on earth. His whole Religion indeed is nothing else but a politick project to get money, he feedeth not the flock of Christ, but feedeth upon it, he keepeth the people in ignorance, seeking not them, but theirs, He, and all his Cardinals, Monks, and Abbots, they seek their own profit and preferment, their own gain and greatnesse, like these chief Priests in our Text, whose aime was to get the inheritance, Come, (say they) let us kill him that the inhe­ritance may be ours.

And so I have gone thorow the severall parts of the Text. A few words of application, and I have done.

Our Text is a plain conspiracy against our Saviour, and the conspiracy of Levellers against our Soveraigne wil match it right. Our Saviour let out his Vineyard to Husbandmen, so our Sove­raigne did (as it were) let out His Kingdome to States-men, he gave them power to prune and dresse it, to take off superflui­ties, to rectifie enormities, he gave them their hearts desire, and denied them not the request of their lips, he granted that which none but a most indulgent Land-lord would ere have granted, they asked a lease of him, and he gave them a long lease, longer then any of their Predecessours ever had, he made them no Te­nants for years, much lesse at will, but reserving his fee-simple, I mean his Negative voice, he gave it under his hand, that he would not re-enter, till they themselves consented to it.

O fortunatos nimium, bona si sua norint, Agricolas! What men were ever so happy, as these might have been? How might the glory of their God, of their King, of their Countrey, and even of themselves have been advanced by them? But neglecting the three first, they aimed chiefly at the last, at their owne glory. For as­soone as their unlucky lease was sealed, they straight way thought themselves free-holders, taking Regall power upon them, as if the Militia, the King's inheritance had been theirs, they devested their Soveraigne of it, and invested themselves with it, making the Heire of three Kingdomes (though no Child in any thing, but malice) to differ nothing from a servant, when he was Lord of all, for, without him, they took upon them to un-make, and to make Lawes, saying, we have the legislative power, who is Lord over us? And that they might the better enjoy the Crowne, they entred in­to Covenant against the Miter, resolved to abolish the excellent [Page 14]government of Bishops, root and branch. And because the King, both against his oath and conscience would not yeild to this, Come, said they, let us compell him to it by force of Armes; they set the people awork first to mutiny, then to fight against him, as who should say, we have no part in Charles, neither have we inheritance in the Son of James, every man to his tents, ô England, they pro­claimed open War against Him and His Adherents, giving out Commissions to kill and slay all persons that should oppose them, their Soveraigne Lord the King was not excepted, for bullets can­not distinguish between a Scepter and a shovel, the sword (as Da­vid said) devoureth one as well as another. But seeing they could not kill Him in the field, they have since attempted it in the pri­son, it is too apparent that the Ring-leaders of this Rebellion had an hand in that late Conspiracy against Him. Nor is it only Ca­rolus, but even Rex that they strike at, going about not onely to kill the Person, but the very office of King, I speak of the level­ling Faction, all this while, Come, say they, let us break his bonds asunder, and cast away his cords from us; come, let us make no more addresses to him, but let us make our selves a free-State, that the name of Monarch may be no more in remembrance. And to effect this, they have made the Kingdome not only a field, but even a sea of bloud, breathing out nothing but slaughter against all loyall Subjects, killing and slaying, butchering and murthe­ring their Brethren, whose bloud they have shed like Water on every side, like that Woman in the Revelation, drinking themselves drunk with the bloud of Saints, and with the bloud of the Martyrs of Jesus, in which noble Army those matchlesse Knights murde­red at Colchester may well be listed.

It is no mervaile if these bloud-hounds will not have Gods Commandements read in Churches, for one of these telleth them expresly, they must doe no murder, and as almost all the rest, so most especially that sixt Commandement they count Apocry­phall, for murdering of men is their profession, and a great part of their Religion, as if Mars were their God, and Mahomet their Messiah. Let them usurp the name of Christians while they will, I am sure their bloudy practices proclaime them arrant Turkes. Christianity, is for the saving of mens lives; Turcisme, for the de­stroying of them, and such is the Religion of these Levellers, de­struction [Page 15]is in their way, they are still opposing of Treaties, the way of peace have they not known, like horse-leaches, they never think they have bloud enough, they would have it even unto the horse­bridles, as if they had a mind to swim in bloud.

And all this under pretence of Religion and Reformation, a pre­tence so pitiful & so thread bare, that I wonder men are not asha­med to be seduced by it, for Religion was ever made the stalking-horse to Rebellion, and indeed this must be the pretence, or else the designe will soon be dasht, for should they proclaime them­selves open Atheists, and professe the subverting of Religion, I think the world is not so bad, but that it would tear them all in pieces. They are bound therefore to pretend piety, like Absolom and Jezebel, but their actions tell the world that they ayme at other ends, even at Libertinisme, that they may be lawlesse, that they may doe what they list, that they may roare and whore, yet never be questioned or controuled; for there are no men living more given to the flesh, then they that pretend so extreamly to the spirit; but chiefly, the Inheritance, the Kingdomes wealth is that they ayme at, they seek not the kingdom of God, but the riches of this Kingdome, that the revenue of the Crowne, and the patrimony of the Miter, and the Estate of every loyall Subject may be theirs. Most truly may that of the Prophet be applied to them, Jer. 22.17. their eyes, and their hearts are not but for their covetousnesse, and for to shed innocent bloud, and for oppression, and for violence to doe it; witnesse their Sequestrations, their Contribu­tions, their Excise, their Fift, and Twentieth part; besides their greedines in getting all the gainful Offices of the Kingdom. Their love of money hath been the root of all our evils, we may see this by their dividing of the spoile, their sharing of the Kingdoms wealth among themselves, especially, by their sacrilegious selling and u­surping of Church-lands; they had long agoe ended the Warre, or rather had never begun it, but to get these Lands: they kill, as Saint James speaketh, because they desire to have, to have other mens possessions, the whole world, and even their own consciences beare witnesse to this truth. And their Chaplaines of the Assembly are just like them, those Journey-men-Rebels, that love the wages of unrighteousnesse, that have so much by the day to make Rebelli­on good by Scripture; an heart they have exercised with covetous [Page 16]practises, through covetousnesse, with fained words, making mer­chandise of men. Their ayme is to get the greatest Livings, even Pluralities, which once they so much railed at, and under the name, forsooth, of Lecturers, they creep into Deanes and Pre­bendaries houses, some get Masterships of Colledges, some of Hospitals, all their ayme is that the inheritance, the profitable pre­ferments may be theirs.

I shall not need to rake this dunghill, nor stir this Camerina any further. It is most evident how bloudy and covetous all these levelling Vine-dressers are. What therefore shall the Lord of the Vineyard doe unto them? Sure in justice he might destroy them (though he delighteth more in mercy) and might let out his Vine­yard to others, he might discard these unjust Judges, he might dis­place these unfaithfull Stewards, these Zimries deserve no peace, no pardon, that would have slain their Master, these Shebaes de­serve to have their heads thrown over the Wall, these Hamans to be executed upon their owne gallowes, those mine enemies, (might the King say) which would not that I should reigne over them, bring them hither, and slay them before me.

They might justly be served, as the Scythian Queen served Cyrus, have their heads thrown into a bloud-boule, with this exprobra­tion of their tyranny, Satiate vos sanguine, sanguisugae, quem si­tistis, their heads should down to the grave with bloud, theirs especially that have shed the bloud of war in peace, that for meer envy, have murdered their Captives in cold bloud. And methinks indeed these men of bloud should have such an hell within them­selves, that like Cain, they should be afraid that every one which meeteth them, will slay them. For bloud-thirsty men, as David speaketh, shall not live out halfe their daies, if they doe, they sel­dome die peaceably in their beds,

If any aske why I rip up these mens actions, in a time of Treaty, I Answer, that I have, in a manner, their owne order for it, they returned thanks to those men that petitioned lately against the Treaty, whereby it is evident that they approved of their Petiti­on, [Page 17]and one passage in that Petition was to this purpose, that no base Act of Oblivion might obliterate their doings, but that there might be an Act rather for the propagating of their memoriall to po­sterity. But to speak no more of them being absent, let me now apply my self to you here present, and let me intreat you to be no longer partakers in their sins, walke not ye in the way with them, refraine your feet from their path, for their feet run to evill, and make haste to shed bloud, and bloud-shed, Brethren, how light so­ever now esteemed, is a most crying sin, the cries of it enter into the eares of the Lord of Sabbath. Wash therefore not your hands onely, but your hearts too from this sin, let no bloudy thoughts any longer lodge in you. As the death of men is dear in the sight of God, so let it be in your sight. Remember what Almighty God saith, Gen. 9.5, 6. Surely your bloud of your lives will I require, at the hand of every mans Brother will I require the life of man. Who so sheddeth mans bloud, by man shall his bloud be shed. Take heed then of shaking hands with those men that delight in bloud, this sin will not suffer God to be quiet, till he avenge it. To the slaine, his eares are open, but fast shut to those that slay them, all your daies of Fasting and Humiliation will be ineffectuall if ye be against the Treaty, if ye be still for War, though ye make never so many Prayers, God will not hear you, so long as your hands are full of bloud. Wash your selves therefore I beseech you, make you cleane from the bloud of all men, be no longer accessary to murder, by raising Money to maintaine War, ye know that no murderer (no not a second-hand murderer) hath eternal life abiding in him. Let then your prayer be, that God would deliver you from this kind of bloud-guiltinesse, and hereafter make better use of your money, make it not the price of bloud. Cursed be he, saith God by Jeremy, that keepeth back his sword from bloud, Jer. 48.10. A place that Assembly-men have strangely wrested of late yeares, pressing it upon mens consciences as a warrant for them to cut throats, urging it as a Commission and command for them to kill and slay; and many thousands have followed their pernitious doctrine, even LONDON, the sometime faithfull City is become an Harlot, righteousnesse did once lodge in it, but now murderers. But let not these bloudy wolvish Prophets seduce you any more. Wo to the bloudy City, this is the voice of the Lords [Page 18]Prophets, and if any man teach you otherwise, let him be accursed.

O that ye would know therefore in this your day the things that be­long unto your peace, lest otherwise they be hid for ever from your eyes. Consider what God saith to the Jewes, Isa. 1.19, 20. for the very same he saith now to you, If ye be willing and obedient, willing to have your King restored, and will henceforth be obe­dient to him, ye shall eate the good of the land, but if ye refuse his gratious pardon, and resolve still to rebel against him, ye shal be devou­red with the sword; for the mouth of the Lord bath spoken it. If ye still keep up the sword, ye will, in the end, perish by it, your sword will certainly penetrate your own heart. Obey not them therefore that think they can kill the body, and that would have you make a trade of killing, but obey him that can kill body and soule, whose expresse command is, that ye shall not kill. If ye will not follow peace, ye shall never see the Lord. If here ye banish that from you. He will here­after banish you from him he will renounce you with those words of David, Psal. 139.19. Depart from me, ye bloudy, ye bloud-thirsty men. And as God abhorreth the bloudy, Psal. 5. so doth he the covetous man, Psal. 10. He that said, Doe not kill, said also, Doe not covet, as therefore ye must abstaine from bloud, so must ye from covetousnesse, let not this be on [...]e named amongst you, as becommeth Saints, but learn of the Apostle in whatsoever state ye are, there­with to be content; see that ye covet no mans silver, or gold, or apparell, but having food and rayment, be therewith content. Ye know whose law it is, Thou shalt not covet thy neighbours house; take heed then, Brethren, of coveting Bishops houses, or any thing else that is anothers, and not yours. All covet, all lose, ye may have good Scripture for it, Jer. 8.10. I will give their Wives unto others, and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousnesse, from the Prophet, even unto the Priest. They that greedly get away other mens, beget a gangrene in their owne estates. ‘De male quaesitis vix gaudet tertius hares.’ Take heed therefore, as our Saviour exhorteth, and beware of cove­tousnesse. Consider what S. Paul saith, Ephes. 5.5. no covetous man, who is an idolater, hath any inheritance in the Kingdome of Christ, and of God; and consider what the same Apostle saith, 1 Tim. 6.9. They that will be rich (as it were, whether God will or no) fall [Page 19]into temptation, and a snare, and into many foolish and hurtfull lusts, which drown men in destruction and perdition. Covetousnesse temp­teth men to murder, this is that maketh Levellers so bloudy as they are: from whence come wars and fightings among you? Surely covetousnesse hath been the originall of them all, the lower sort of people strive to be in an higher roome, the poore would faine turn tables with the rich, they would thus have every valley to be filled, and every mountain and hill to be laid low, as if, in this sense, every man were bound to seek anothers wealth, they that were borne to nothing, strive to get others birth rights, calling them­selves, for sooth, the Saints, who, they say, must inherit the earth; they would make themselves rich, that have nothing, and others poore, that have great riches.

But to conclude this, Brethren, is not the office of Saints, it is Gods office, it is the Lord that maketh poore, and maketh rich. Pre­sume not then to take Gods office out of his hand, strive not to make your selves rich, if God have made you poore, but be con­tent with that portion of outward things that he hath given you; the silver is mine, and the Gold is mine, saith the Lord of Hosts, Hag. 2.8. Deny him not therefore that priviledge, which your owne selves challenge, give him leave to doe what he pleaseth with his owne; let not the least root of covetousnesse remaine in you, remember that godlinesse with contentment is great gaine, if the ri­ches of others increase, set not your hearts upon them, seek not these things below, but those above, strive not for an inheritance on earth, but to have one in heaven; that ye may banish cruelty, let covetousness be banished first, that ye may not thirst after other mens blouds, covet not their goods, bast thou killed, saith God to Ahab, and also taken possession? well, ye know what became of him & Jezebel for this; stifle therefore not onely you murtherous, but also your covetous thoughts, if ye must needs be killing, mortifie your earthly members, if ye must needs be coveting, covet earnestly the best gifts; God hath chosen the poor of this world, rich in faith, to be heires of his kingdome; labour therefore to get the gold of faith, where­by ye may be rich towards God, and then although here ye have no temporall inheritance, yet hereafter ye shall have one far bet­ter, ye shall be heires apparent unto Heaven, ye shall inherit glo­ty, God will give you an inheritance among all them which are [Page 20]sanctified, though now ye are in your nonage, yet at the last day ye shall be perfect men, ye shall be of full age, ye shall attain to the measure of the stature of the fulnesse of Christ, who shall then invite you to enter upon your inheritance in these words, Come ye blessed of my Father, inherit the kingdome prepared for you from the foundation of the world. Which God of his infinite mercy vouchsafe to grant unto us all, for the merits of his beloved Son, our blessed Saviour. To whom, with the Father, and the Holy Ghost, Three Persons, one Immortall, Invisible, Indivisible, only wise God, be rendred and ascribed, as most due is, All Honour, Glory, Power, Praise, Might, Majesty, Wisdome, and Dominion, the residue of this blessed day present, and for evermore world without end, Amen.