AN alarm BEAT up IN Zion, TO war AGAINST BABYLON. OR: THE sum OF A Sermon upon Revelation 18. and the 6. Preached at Knowle, before the Honourable the Committee of the County of Kent, on the 13. of June, Anno 1644. and by the said Honourable Committee required to be published. By Joseph Boden, Minister of God's word, and Pastor of the Church at Ashford in KENT. Judges 20. Vers. 8. And all the people arose as one man saying, we will not any of us go to his tent, neither will any of us turn into his house. Vers. 9 But now this shall be the thing which we will do to Gibeah, we will go up by lot against it. Vers. 10. And we will take ten men of an hundred throughout all the tribes of Israel, and an hundred of a thousand, and a thousand out of ten thousand, to fetch victual for the people, that they may do when they come to Gibeah of Benjamin, according to all the folly that they have wrought in Israel. Vers. 11. So all the men of Israel were gathered together against the city, knit together as one man. LONDON, Printed by I. L. for Christopher Meredith, at the sign of the Crane in Paul's churchyard. 1644. TO THE honourable THE Committee of the county of Kent, Joseph Boden wisheth wisdom from above to discern the frauds, and Christian resolution to resist the undertakings of the Babylonish brood; together with a full recompense of all your labours for the truth, both with an increase of grace and peace in this world, and eternal glory in the world to come. Honourable and Beloved; AS this Sermon came from you into the world, so now it returns from the world to you again: your approbation, and request (which is command enough) encouraged me to, and in the publication; and your Patronage shall be all the shelter I will seek, in case of detraction. I know the matter will displease many, because here the Church of God is put upon acting against the Antichristian Synagogue, and party: but I matter not these men's displeasure: for I professedly seek, and press a disappointment of their design, and a dissipation of them, so far as they drive it on wittingly, and willingly against the Lord and his Christ. There is a generation of men who pretend daily to pray (as they are taught) Thy kingdom come, and yet their plots and endeavours, are against nothing more, than the coming of Christ his kingdom: ihe enlightening of these men's eyes, or the binding of their hands is chiefly aimed at, in the ensuing Discourse: for the present therefore I am resolved not to weigh what they censure, because I look upon them either as blinded, or wrong biased, and so neither a considerable party, nor indifferent judges. If the plainness of the style be either questioned, or blamed, my answer is ready, it was chosen on purpose, that if any good do issue, upon either, the preaching, or publishing of this piece, the praise may be of, and to God, not the weak and unworthy Instrument. These notions found acceptance with you, in the delivery, and therefore, though now they may want that life and vigour which then they seemed to have, yet I hope (for God's not man's sake) they will find a proportionable acceptation with your eyes, to that of your ears: some enlargements of particulars which you heard in the Pulpit are here possibly omitted, for memory may fail me to gather up these fragments. All the materials are faithfully laid together, only one use in the close, (as proper to the point, and necessary for these times) is briefly added. If singularity in point of offensive arms be laid to my charge, I reply, that now men generally call for, and inquire after news, and though this may seem to suit these wanton wits in the publication, yet the Text clears it, to be an old truth; novel only in case of discovery. And the truth is, this best suits my genius, for I wholly desire to be the disciple of old truths, and have no heart to tamper or be taken with them, who affect to be masters of new heresies: as there are too many (who through fair shows, but without doubt, for base ends) do trouble the Church with their fond fancies, and new fangle toys, in these turbulent times: but I leave them to their justly deserved censure, with the Apostles wish, a Gal. 5. 12. would to God they were even cut off that trouble us, and to the Church of God with the same Apostle I write thus. b Rom. 16. 17. Now I beseech you Brethren, mark them that cause divisions, and offences contrary to the Doctrine which you have received; and avoid them. Oh! that whilst we hunt the c Psal. ●0. 13. boars which out of the wood do waste the Lord's vineyard, we would also have an eye to endeavour the catching of those d Cant. 2. 15 Foxes, those little Foxes, that spoil the vines. For though they come to us in sheep's clothing, yet inwardly they are ravening wolves. Shortly thus, I see not but malignants of the new garb in the Church, may do as much hurt as those of the old one, in the State. Let me not for this be thought, an enemy to the endeavoured Reformation, it is the desire of my soul to see it up, in its full beauty, and strength, only I would have old Babylon broken down, and all new Babel's kept down, that whiles we have voted, and vowed out by-past superstition, we may not be obstructed, or burdened in the work of the Lord, with new jesuitic all plots of faction and schism, lest whiles men plead for liberty, they turn Libertines: and after we have covenanted; sincerely, really, and constantly, (through the grace of God) to endeavour, that the Lord may be one, and his name one in three kingdoms, we be not found by every man's seeking, and setting up himself, to neglect the keeping of the union of the spirit in the bond of peace, and instead of advancing the Lord Jesus, to be the beginners and fomentors of confusion, in all the Churches of Christ. But from this occasional digression Ireturne. And if the needlessness, or tardiness of my pains in this subject, be laid in the way of that profit which might otherwise be reaped hereby, I would remove this obstacle thus, although this be but to write Iliads after Homer, yet all men either have not seen, or will not make use of, or cannot understand the Labours of the more Learned: these therefore may be useful to some, and I have my aim, if either for condiction, or confirmation, I can benefit any, though they be the meanest of the people for parts, or place. And I might have been sooner in print, if I durst have thought any thing the Lord had imparted unto me, worth public view, or any ways able to stand up against a general censure: but since you worthy Patriots may not be nonsuited by him who is unexpressibly engaged to your, and the country's service, and that I must out and abroad, among the crowd of other scribblers, these Lines through God's mercy may prove in good time for kent, (where they were bred, and for which, they are chiefly published,) although otherwise they be too late for Christendom. I will not any longer stand or stay to answer for myself, by a larger apology, I must leave my defence in other things to you most industrious Gentlemen; And I shall think my Lot very strange, if you (who under God) have been the Saviours of the county, cannot shelter me among so many, especially since (for desires to do good) I fear not Tongue, if I can escape gunshot. It will be happiness enough to me, most faithful Patriots, if upon the review of these my unworthy Labours, your spirits be heightened into action against the enemies of the truth; It is an honourable service, for you to spend and to be spend in. And by quickening you hereunto, my hope is to see you every way successful, under Boaz his blessing, of doing worthily in Ephratah, and being famous in Bethlehem. In confidence whereof I make bold to subscribe myself, Your servant in all offices for Christ, against Antichrist. Joseph Boden. AN alarm beat up IN Zion TO war AGAINST BABYLON. REVEL 18. 6. Reward her even as she rewarded you, and double unto her double according to her works: in the Cup which she hath filled, fill to her double. God's work must not be done to the halves, it is not enough to the discharge of duty, to do part of his will, and leave the rest unfulfilled: God hath most glory, and man the greatest comfort, when we observe not only part of, but all his Commands: ye are my friends, if ye do not something, but whatsoever I command you, Ioh. 15. 14. It will not be sufficient plea for us in the last day, that we endeavoured to secure our own souls, by harkening to God's call, and coming out of Babylon ourselves, that we be not partakers of her sins, and that we receive not of her plagues, as it is given in charge to the Church, vers. 4. of this Chap. but we must also (for our brethren, and posterities sake) reward her even as she hath rewarded us, and double unto her according to her works, in the cup which she hath filled we must fill to her double; as it is in the words of my Text. It will not suffice that we come out of Babylon, and be safe, but we must also drive Babylon out of the world, both in name, and being, that others be not endangered, or defiled. To spend time in clearing, that by Babylon (of whom this whole Chapter and Text treats) is meant Rome in her state papal, and Antichristian apostasy, is altogether needless; being abundantly affirmed, and proved in the labours of the godly learned; and at this day scarce either questioned, or denied by any, but either Atheists, or Papists, or both; in heart at least, if not in profession: I shall therefore wave all discourse that way de industria, and take it pro confess●. The words then in the general, contain in them a strict injunction, or Charge, concerning the pouring out of fury, and indignation upon spiritual Babylon, or Rome collapsed, and become Antichristian. The objects of which Charge, or the Instruments of this fury, we may see noted, vers. 4 as they are there styled the people of God, and called upon to come out of her. And these (I say) must pour upon her fury and destruction. For by this treble precept of rewarding her as she hath rewarded you, of doubling unto her according unto her works, in the Cup which she hath filled, of filling to her double, none of any reasonable capacity will once imagine, that she must berewarded with idolatry, for Idolatry, that she must be double unto in superstition, as she hath been superstitious, that in the Cup of error she must be filled too double, as she hath been erroneous. No, certainly the words do clearly respect and enforce the ruin and utter overthrow of the Antichristian state of Rome, whereunto the people of God must put their hands, and be helpful, for the accomplishment of that prophecy of the Angel, Babylon the great is fallen, is fallen, as we have it verse. Quest. 2. Where (for clearing of my way) it will first be demanded, Why the holy Ghost both in this Chapter, and all along the prophecy points out the state of Rome lapsed and Antichristian, by the name and title of Babylon, and not rather by its own name Rome; that since this is a Revelation, we might have had it plainly, and clearly revealed, who and what is meant? To omit all other answers for the present, Answ. I pitch upon this, as most satisfactory. That the reason hereof is, because God in this title or name, Babylon, had an especial aim, to hold out unto his Church, all the enemies of his people, and opposers of his truth. For as Babylon of old, was a great and grand adversary to the Church and people of God: so here, under that name, the holy Ghost sets forth unto us, the condition and end of all spiritual Babylonians, they are bloody persecutors in their times, and their end is to be destroyed. And that this is the reason, will appear. For if the Lord had only said. Rome the great is fallen, is fallen; and, reward Rome as she hath rewarded you, it had been of too narrow a compass for expression of the mind, and meaning of the holy Ghost, and the instruction of the Church, what to think of, or how to deal with her enemies. For if Rome in the letter had been once destroyed (which the Church might possibly have attempted, and soon achieved) than all her other persecutors would, and might have boasted themselves as out of the verge, and list of them who by this prophecy are noted, and voted to destruction. But here it is apparent that they are all Babylonians, where ever they inhabit, and drink of Rome's poisoned and cruel Cup, of error and blood. And this is it the Church must do to them, Reward them as they have rewarded her. She must double unto them according to their works, in the Cup that they have filled, she must fill to them double; pointing out rather what the Church must do against Romanists than Rome, aiming equally at men of Romish spirits, as well as Rome's denizens and Inhabitants: for not to dwell in Rome, but to have Rome dwell in us is a sin, and the highway to destruction. It is all one in this case, whether they be English or Italian Babylonians. So that (as I conceive) the purpose of God in the Text, is the impartial cutting down of Church enemies, as well those of the Romish party, and faction, as Synagogue and profession. And hereupon, if these words be compared with those of verse. 4. (as of necessity they must be referred thereto for the supply of the sense) then without all further either scruple or curiosity, the doctrinal conclusion from the words as a Basis of that which ensues, will be this. It is the duty of all those who have escaped Romish corruption, The sum of the Text in one general doctrine. to be instrumental for Babylon's complete fall and ruin. The witnesses I shall produce to prove, The first proof of the point in a discovery of command from Jer. 50. 8 14, 15. and make this good, are of unquestionable verity, and authority: as first, you may see it cleared in a discovery of Command parallel to this in the Text, Ier. 50. at the 8. vers. compared with the 14. and 15. For first in way of escape the Lord enjoins his people to remove out of the midst of Babylon, and to go forth out of the Land of the Chaldeans, and be as the he-goats before the flocks: and this certainly hath an eye to the escaping from spiritual filth, and pollution as well as the slavery, and bondage of that captivity; for it is one of the punishments which the Lord threatens the Church in the wilderness withal, that if they do sin and commit wickedness against the Lord, than the Lord will bring them and their King which they shall set over them, unto a nation which neither they nor their fathers have known, and that there they should serve other gods, wood and stone, Deut. 28. 36. and this we see urged upon some as their most bitter portion in that land of Chaldea to fall down and worship the golden Image which Nabuchadnezzar had set up, Dan. 3. 15. And to say truth, what is all corporal restraint, if compared with temptations and provocations to spiritual uncleanness, which the people of God shall certainly meet with, whiles they remain in the hands, and under the power of Babylonians? so that (as I take it) the Lord chiefly aims at Sionsridding, and acquitting herself from the sins of, and in Babylon: for to what purpose is it, to be Jews in habitation, and Babylonians in opinion and conversation? And we see clearly, that it cost the godly among the Jews a great deal of care, and pains, to get the Congregations purged from those sins the people brought back from Babylon, at their return out of that captivity: as it is upon record, Nehem. 5. 6. 13. & 9 38. & 13. 15. Well then, suppose we the people of God ready, and prompt, both in respect of sin and sorrow, to come up to God at his word, and make removes from▪ Babylon as he here commands, is this all they have to do, may they rest content with this their local and spiritual separation? No sure, there yet remains somewhat more for them to do, they must look back upon Babylon: but not (as many times they did upon Egypt) with harkening after returns to her carnal contentments. No, it must be to execute, and take vengeance, for all the sins wherewith she hath offended against the Lord, and all the sufferings she hath formerly laid upon his people: for so it is given in charge, Put yourselves in array against Babylon round about: all ye that bend the bow shoot at her, spare no arrows, for she hath sinned against the Lord: shoot against her round about, she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord; take vengeance upon her, as she hath done, do unto her, as thus it follows in the afore quoted 14, & 15. vers. of the 50. of Ier. Whiles the Church forsakes her in heart, she must strenuously, and sedulously act against her with her hands: and thus of the discovery or proof of the point from command. But it will be said, The second proof of the point in a discovery of promise. Icel 3. 7, 8. this place of Jeremiah puts others upon acting against, and taking vengeance upon Babylon as much, if not rather more, than Juda and the people of God, that have been captives there, and now are delivered. For answer hereto, see the point further confirmed, in a discovery of promise to the Church in special for this purpose; Behold, I will raise them out of the place whither ye have sold them, and will return your recompense upon your own head, and I will sell your sons and your daughters into the hands of the children of Judah, and they shall sell them to the Sabeant, to a people far off; for the Lord hath spoken it. Joel 3. 7, 8. And yet if any stick at, The third proof of the point, in a discovery of blessedness. or question the truth of the point, see it once more, in a discovery of blessings, or happiness, that shall fall upon those, who are instrumental to complete Babylon's fall and mine. O daughter of Babylon who art to be destroyed: Psal. 137. 8, 9 Happy shall he be that rewardeth thee as thou hast served us; Happy shall he be, that taketh and dasheth thy little ones against the stones. Psal. 137. 8, 9 And who are so fit to do this work, and share in this blessedness, as they upon whom God hath done his work, and blessed them with a discovery of, and an escape from Babylon's filth and pollutions? But perhaps, 1. Reason to confirm the point, from God's devoting of her to ruin. these testimonies are not convincing enough, some men must have reason to confirm, and settle them, in the belief of such a doctrine as this; To condescend to them therefore; see the point established and bottomed upon such arguments as these. First, God hath devoted Babylon to utter ruin and destruction; it is that which the Lord hath decreed and determined, yea he hath recorded it in the Court-rolls of heaven, that Babylon shall fall, and come down to utter shame and confusion. And not only so, but he hath made known, and discovered his will and pleasure to the Church. For so he looks upon it, as a known truth, and received principle of old; O daughter of Babylon which art to be destroyed, Psal. 137. 8. the Church makes no question, but it shall be, and the truth is, we need not doubt it. For the motions and counsels of God's mind continue still, and are stable without change, or variation; and this is his will concerning Babylon, both literal and spiritual, (so far as can be known by his word) that it shall utterly perish and come to nought. Isaiah 13. 19, 20, 21, 22. And great Babylon came in remembrance before God to give unto her the cup of the wine of the fierceness of his wrath, Revel. 16. 19 And a mighty Angel took up a stone, like a great millstone; and cast it into the sea, saying, Thus, with violence, shall that great city Babylon be thrown down, and shall be found no more at all. Revel. 18. 21. I would draw up this into form of an Argument thus. That which God hath determined and made known to his Church in his word concerning the ruin of Babylon, it behooves all those who have escaped Romish corruption to be instrumental for the accomplishing and bringing to pass. But God hath determined, and in his word made it known to his Church, that Babylon shall fall and come to utter ruin, and that by the Church. Ergo. The minor proposition is clear, from that which is above said, and the major cannot be denied, except men will conceive and plead it lawful for them, either to go against, or come short of God's will revealed to them in his word. I shall end this reason in this proposition. That as the unbelieving Jews, through ignorance and unbelief, did perform God's determinate counsel and will, in putting to death the Lord Jesus Christ, the Lord of life and glory; so it behooves the believing Gentiles, through faith and knowledge, to perform God's determinate counsel, and will, in the utter overthrowing of Antichrist, that man of sin and son of perdition, with all his glory and pomp, that they may descend with shame and sorrow into everlasting infamy and oblivion. Secondly, 2. Reason from God's precedency or going before us in the work. we have not only God's vote, but his work to argue from, in this case; for he goes before us, and begins to his people in this business of Babylon's fall and ruin; so that it is no shame for us to follow; nay, it is a sin, if we do not, when we have such a leader. Now the Lord professeth of himself, with a note of observation and remembrance; Behold, I am against thee, oh thou most proud, saith the Lord of hosts, for the day is come, and the time that I will visit thee, Ier. 50. 31. And what will be the conclusion or upshot of this visitation? A very bitter and intolerable end to Babylon, for so it follows, vers. 32. And the most proud shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all round about him. The Lord will make an end of all, he will leave her neither name nor srup. Yea, the Lord is yet more full and clear in this particular, for if the Church (in remembrance of the wrong Babylon hath done her) complain to God, and tell him, Nabuchadnezzar the King of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel: he hath swallowed me up like a Dragon, he hath filled his belly with my delicates, he hath cast me out; The violence done to me and to my flesh, be upon Babylon, shall the Inhabitant of Zion say, and my blood upon the Inhabitants of Chaldea, shall Jerusalem say. The answer then of the Lord is this, for the comfort and refreshment of his people; Therefore thus saith the Lord; Behold, I will plead thy cause, and take vengeance for thee, and I will dry up her sea, and make her springs dry, non of her defences shall be a security for her, when the Lord on zions behalf comes against her. And Babylon shall become heaps, a dwelling place for Dragons, an astonishment, and an hissing without an inhabitant. Here is the Lord doing, and doing to purpose, in way of avenging Zion upon Babylon, good reason therefore it is, that Zion should be up and acting, seeing the Lord is not only with her, but before her in the work, even to the making of Babylon's fall complete and full. For as we have heard before, Ier. 51. 34, 35, 36, 37. So the Lord goes on, further to note what he will do, vers. 57 I will make drunk her princes, and wise men, her captains, and her rulers, and her mighty men, and they shall sleep a perpetual sleep, and not wake, saith the King, whose name is the Lord of hosts. It is no good sign of a good soldier to shrink back and take to his heels when his captain is valiant in the battle. It were a most reproachful thing to the people of God, if they should faint, be cowardly and give out in acting for Babylon's complete fall and ruin, when they have a King to lead them, a king who wants neither counsel, strength, or means to defeat and conquer his enemies. For his name is the Lord of hosts. But thirdly, 3. Reason from the end of escaping Romish pollutions. this is the end why the people of God are fetched out of, and delivered from corruptions; that there may be some meetly qualified, disposed and fitted to work her fall and ruin? we cannot think that God hath caused light to arise out of obscurity, that there should be no acting against the children of the night and darkness. If he have discovered unto us the filthiness of the whore, it is that we may hate her, and burn her flesh with fire, and give her blood to drink. It is no wonder, that our forefather's hands were bound, and that they did little, or nothing against the Beast and the Babylonians: for their eyes were blinded, they were in the dark, and could not see to work, much less to fight. But that we having clear visions, and full discoveries made of the Beast and her abominations, should sit still, be careless, and suffer her for ever to play her beastly pranks, it is a most notorious shame and stain unto us; true fire hath its heat, as well as its light, and true grace doth not only enlighten, but also ennoble our spirits: it doth not only make us to know, but to do the will of God. It puts us upon action, it cannot be otherwise, but that where the love and life of God is, there will be working and endeavouring, to ruin and bring under all the enemies, and opposers thereof, as well those open, and in the view of the world, as those more secret, and shut up in the heart of a Christian. We have the true and saving knowledge of Christ, that we may be the more quickened, and encouraged to act against, and to bring down Antichrist. It is a shame not to do God's work that he hath designed us unto; especially, when he affords us daylight to accomplish it in. Our light is lent us, that the king and kingdom of darkness may be trodden down, not only amongst ourselves, but where ever he hath subjected the souls of men to Babylonish thraldom and slavery. For though we cannot give others light, yet we may, we must endeavour their liberty. But fourthly, 4. Reason form the prayers of God's people. I shall press the point, by an argument taken from the prayers of God's people; It is the duty of all them who have escaped Romish pollution, to be instrumental for Babylon's complete fall and ruin; that so (as far as in them lies) they may speed, and hasten an answer to their own prayers, concerning her fall and ruin, when their spirits are stirred up, to act towards the accomplishment of their own desires, and requests. The men of Israel are beaten before the Inhabitants of Ai; the cursed Canaanites can both repulse, and kill Israelites; the reason is (though not then known) because there is an accursed thing in the camp; Joshua betakes himself to the old and sure way; the soldiers fall before their enemies in battle, the Commander falls down before his God in prayer, (Joshua 7. 5, 6.) he inquires after the cause, and reasons out the case with his God; and this is good so far: but this is not enough, there must be some what more than prayers, to set all right again; Joshua must up, and act, he must find out, and put out of the Camp the accursed Achan, the troubler of Israel: So we and our forefathers have prayed, and do pray, again and again, for the ruin of Rome; have not we like those souls under the Altar, slain for the word of God, and for the testimony which they hold, cried with a loud voice, saying, How long o Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? Revel. 6. 9, 10. But what can prayers do? it is confessed, they are of great prevalency with God, but for all our prayers, enemies are enemies still, Babylonians are Babylonians still, Antichristians are Antichristians still, men are implacable, inexorable in their evils still; especially, those they act against the Church, and people of God. To our prayers therefore we must join, and add our spirits, and let it appear, that our prayers have so had power with God, as to encourage our hearts and hands to war against Babylon. We make our prayers to God, that he would avenge us of our enemies, yea saith the Lord, I will, but you must help to avenge yourselves, you would have Babylon down, you shall, it shall be so; your desires and prayers are granted, only you must venture and hazard a little blood, let us see, can you spare a life, that Babylonians may die, I will do my part, but I will have my people to do theirs also, put your hands to the work, and I will not pull back mine, reward her as she hath rewarded you, if you will have me to do your will in heaven, do you my will on earth, my people and I are both of a mind, we would have Babylon brought down, and totally routed, and ruined, only here is the difference, they would have me to do all, and I will have them to do some. Let them but up and act, and it shall soon be seen, that the Lord is their help. Again lastly, 5. Reason from the engagements that lie upon the people of God to this service. I shall clearly confirm the point from the consideration of those engagements, that lie upon the people of God to be active in rewarding Babylon as she hath rewarded them, in doubling to her according to her works, in the cup that she hath filled of filling her double: and the obligements are many, but these shall serve at present. An obligement of profession is upon them, 1. Engagement. they publish to the world, that they are the servants and soldiers of the lamb, and therefore they must bestir themselves, that their Lord may overcome; they must not only enter and list themselves, take pay, we are their colours, and live upon the provision of the camp, but they must play the men and fight also. It is observable, Revel. 17. 14. that those who were with the lamb (when he makes war with the ten horns, that receive power as kings at one hour with the Beast) were called, and chosen, and faithful▪ this is the commendation of a soldier indeed, not only to be called, and chosen, but that also, in all, and above all, he be found faithful. and our fidelity to Christ cannot more be seen, or better exercised, then when not only as men, but Christians also, we act valiantly and constantly against the Antichristian brood in the world, who wage war against our King and general Christ. They have assurance that in the blood of the lamb they shall overcome, 2. Engagement. Revel. 12. 11. My brethren, who dares or can be a coward, that hath it ascertained unto him, upon unquestionable warranty, that without doubt, he shall get the better and overcome in the battle? that whether he kill or be killed, he shall be looked upon and honoured as a conqueror? yea, certainly he shall triumph and see his captivity led captive. And this is the condition of all the faithful soldiers in the lamb's war against the Beast and his party. For there is that blood already shed, that hath overcome them all for us. Suppose those we are to encounter be kings, their strength is broken, crushed, and made weak, we have our feet upon their necks, whiles we go forth to the war. Our Joshua hath conquered, and we go after him only to take the spoil, and triumph. For he is king of kings, and Lord of lords, Rev. 17. 14. the field is fought, and won, we only go forth to fetch in the trophies of victory. We have comfortable and abundant experience of and from the people of God, 3. Engagement. who in this business of rewarding Babylon as she hath rewarded them, have out of small beginnings come up to great and honourable achievements: Time would fail me to relate many instance of former days, do but read over God's dealings, with his Church in these seven last years within the compass and confines of Great Britain, and tell me whether there be not experience upon experience herein, even to no less than wonders and miracles. Scotland weak, and poor, animated into a Covenant to stand out in this work, against all thwarts, plots, armies, men, and devils I had well-nigh said. In England God using means that his banished be not expelled from him; the righteous brought out of trouble; and the wicked coming in their stead. Courts full of vexation, if not injustice, tumbled down into their first principles of non entity. In wars for the most part the Parliament successful, or not utterly destroyed, able still to do something for God and his cause, even to the envy of the adversary. And in the beginnings of reformation, more successful and blessed, then in formerly expected periods. We would heretofore have thought ourselves happy, to have ended where we now think there is scarce a beginning. But to come to Kent, for whom, and with whom I have to do in this service, how were we (unworthy) prospered in subduing (not over a twelvemonth since) a desperate insurrection, without either skill, or help almost in any, but our God? who till a considerable number of faithful ones were gathered, Great rain at the time of the rising in Kent. and till the heart and strength of the wicked, was well-near broken and scattered, continued his rain, of love to his people, but of wrath and confusion to his enemies: and hath twice since then, defended us from the invasions of cruel and bloodthirsty men. Oh that we could never forget these mercies, to serve God, according to the engagements they lay upon us, and that here we could (as David from remembrance of the Lion, and the bear) gather heart to act further and further against the brood of babylonians, because we have cause to believe, that he who delivered us from so great deaths, and doth deliver us, will also in Christ Jesus deliver us to and in the end. The continued darings, 4. Engagement. challengings, and provocations of the Antichristian party. For besides their wondering after, and worshipping of the beast, saying, Who is like unto the beast, who is able to make war with him? Revel. 13. 4. have they not gathered together in arms, and Armies against the Lord and against his Christ? Nay, are they not daily more and more mad, and desperate in their mischief conceived against the Church? Do they not hourly beat up their alarms, and bid defiance to the people of the most High? Do they not rob, spoil, and plunder all where ever they come? and are these things, with many more of the like nature, any other, than so many callings out of the godly, and well-affected, to take up their arms, draw and use their swords in the lamb's cause against the Babylonian beasts, and beastly Babylonians? Not that I would encourage any man to duel it, in his own avengement, or for his private honour, (for that argues baseness of spirit, and begets a blot with all truly noble and generous ones) I would these have every Christian to stand upon his reputation, and after and amidst so many and so proud challengings, not to discover pusillanimous and ignoble spirits. What hath Antichrist done for them they dare be so bold? and what hath not Christ done for us, that we should now in these days of darings be dastardly, hen-hearted and effeminate? But enough for confirmation, 1. Use. the point would be applied, and may first inform us who and what manner of men they are, whom we must look upon, and expect to be most active, and instrumental against the Antichristian party, viz. Those that either have not drunk of, or else have vomited up, the wine of Rome's fornications: whether we respect her Cup of, first, idolatry, or secondly, liberty: for this hath ever been the policy of that strumpet, to hamper men in the bonds of Idolatrous and superstitious worship, and to enlarge them in the way of licentious profaneness: it is enough, if Satan can make men zealous according to his principles of religion and devotion, although they be most remiss and careless in the things of God's commandments: these men are so ensnared and fettered, as that it is their very death, to part with their bands, the gyves are so fastened upon their hearts, and hands, that there is no expecting any thing in way of Sious, enlargement from them. Wonder not to see men of this world slow to a war against Antichrist. 2. Use. For this were to act against, first, their own interest, for here they have their portion, Psal. 17. 14. the creature is the total stay and support of their hearts: it is not possible that these shall do any thing in a war against Antichrist, but thoughts presently arise, of the givings out, and emptyings of their God: their good, is in the enjoyment of earthly supports; let these be called for and taken away, and their heart is down, they give up all as lost, because their goods are called for, they instantly conclude their God is gone; they know no other, and therefore they can do no better. Secondly, if these should act, it were to move against their own ends; the purposes and determinations of their hearts, are to eat, drink, and take their ease; they are devoted servants of the flesh, and therefore may not act against those ways and things, that give them full leave and liberty to make provision for the flesh to fulfil the lusts of the same. If they act against Babylon, they can neither grow great, nor enjoy pleasures, in their sense. And hence it is, they pity her, rather than act against her, as in their own language we read, Revel. 18. 19 Alas, alas, that great city, wherein were made rich all that had ships in the sea, by reason of her costliness; for in one hour she is made desolate. Let it not trouble us that great Doctors, and profane Proctors with &c. do not act against, but for Antichrist: their interest engageth them, and they must be all true and faithful to their base and carnal ends. Their ships are forth in a voyage for lust, and lucre, and they would not for a world they should miss of their freight, or perish in their adventure for trading and commerce with Babylon: the truth is, self-seekers are no fit men to act against Babylonians. Hence we have a discovery of the reason, 3. Use. why the Antichristian state stands so long, and strong in the world. And that is because the people of God generally, and for the most part have done but one half of their duty, if so much, against Babylon. We should have used the sword, and the spear, as well as the pen, and the pulpit, in seeking her demolishment and fall; we should have had battles fought, as well as books written; she should have been disheartened, as well as discovered; we should have dashed in pieces her carnal, as well as her spiritual props. We should have overthrown her towers, as well as her tenets. We ought to have discharged our camnons, as well as our consciences against her. We should have used our arms as much, nay more, than our arguments against her. For these would have overcome, when those could not persuade. We should have dispatched, and not disputed her out of the world: we have not done all our work, and why should we expect all our wages in the fall of Babylon? But is not this a piece of strange, and harsh, if not false doctrine? may some men say. Shall we from the pulpit persuade men to use their arms, and that to the utter destruction and ruin of others? I know it will be thus objected, but what of that? I matter not the murmurings, or mutterings of men, so long as I have a warrant from the word to back me and bear me out. And therefore here, Fourthly, the people of God have a commission not only for a defensive, 4. Use. but an offensive Militia, and posture of war. I know many have taken great pains, and to good purpose, to prove it lawful, in the present cause of God, the kingdom, and Parliament to take up and make use of arms, in the defence of Religion, the Church, and the truths of God therein: but by the light of my Text and Doctrine, I shall make bold to go one step further, and not only to preach, but press the Saints to put on, keep on, and use manfully weapons of offence against the brats of Babylon. And I shall hence and here boldly affirm, that he who now startles and staggereth, delayeth, and refuseth, with the Parliament and their party, to bear and use arms, against the Prelates, Papists, and Atheists, with all the fry of Antichristian factors and panders, is no other than a rebel and traitor against God. For let these men cry up as much as they can, and with as wide and loud a mouth as they are able, the Protestant, I am sure they have never known or been acquainted with the Christian Religion. For to forbear, or be merciful to these Babylonians, is both injustice and cruelty, to the Church, ourselves, and posterity. To the Church of Christ. For these are her open enemies, who have endeavoured, and are still a plotting, how to withdraw her from her steadfastness in the faith, that they might estrange her heart from her husband Christ, to dote upon, and to paramour it with that grand idol of Rome, and to make her of the Temple of God, the Synagogue of Satan. And how such as these should be used, read Deut. 13. per totum. But you will say, object. we are referred to the doctrine of Moses and the Old Testament for proof in this case; and that concerns not our times, and the state of the Church under the Gospel. But first: Answ. I am glad that it is acknowledged for a piece of Scripture; and then I am sure that Whatsoever was written aforetime, was written for our learning. And It hath no more nor less in it concerning the severe and strict punishing of seducers of old, than my Text hath against them now in the Gospel times. heretics now are of as dangerous consequence as heretofore. As an husband now, will not endure the corruption of his wife by an adulterer, any more, than a Jew under the Law: so will not the Lord suffer the wrong of alienating the heart of his Evangelical Spouse, any more, then of his legal one, if I may so speak. The carriage of all heretics and Idolaters in all Ages, in their prevailings hath been too cruel to the Church, and the Church on the contrary hath been too favourable and merciful unto them; as experience teacheth both to our sorrow and sufferings. Lenity and mercy moves not, they are not one jot the better, but much more hardened in their sin and mischief, by all the lenitic and favour showed them: they will still labour to seduce and subdue the Church and people of God. Let us hence learn and labour to subdue them. By sparing these, men are most cruel to themselves: for he who can now pity the bodies of Babylonians, will one day find, if they prevail, that they will neither pity bodies, estates, or souls, (so far as lieth in their power) to corrupt or spoil. If we like Ahab, spare Benhadad under notions of brotherhood, the reward shall be, that our lives shall go for those we spare, and their charge (in the day of advantage) shall be like the Assyrian Kings; Fight neither with small nor great, but with the King of Israel. With none but the godly party, that now scruples and boggles at the destroying of those, that cannot, shall not, avoid determined indignation. And as for posterity, they may have cause to sit down and curse the day, when we neglected the opportunity put into our hands, of breaking the Babylonian yoke totally, and universally from off our necks, that so it may never be put upon theirs, either in popery or slavery; which in all probability must needs be entailed by us to after Ages, if now in this nick of time, we sit still and do nothing, or not to purpose; if we look upon, and dash not in pieces the bones of Babylon's brats, thus boldly and bloodily, contrary to law and reason, risen up amongst us; and against us, and God's true Religion professed by us. Brethren, it is a shame to fin against opportunities; God hath now put into our hands a possibility of ruining and casting off more Babylonians in way of war, within the compass of a day, than our forefathers have had ability to subdue in this Age of reformation. But must we put men to death for their religion only, object. because they are Papists? The objection in these times is most frivolous. Answ. For thou art not hereby put upon killing them for what they profess, but for what they practise; not for their opinions, but for their persecutions; not for what they think, but for that they act: for so saith the Text, reward her, as she hath rewarded you; and truly my sentence is, that God arms them with courage, strength, and weapons against his people, because heretofore, and now also, they have and do find too much favour at our hands. For if we will not do God's will upon his enemies, he can give them strength, and heart to execute his will upon us and ours, for this our present enmity. For we are no other than God's enemies, whiles by a base neutrality and parsimony, we declare ourselves Malignants friends. Hence we may learn, 5. Use. how little good to expect from treaties of peace, accommodations, and overtures for pacification, with the enemies of our Church and State, the Babylonish brood that now is gone forth in battle against the godly party throughout these kingdoms. Surely nothing that is worth calling good, nothing that we can rightly name a child of desires and delight. I speak not this to be wise above measure; or to preoccupate the results of their counsels, who sit at the stern, and know best, which way to steer the Ship: yet if I were in another Auditory (as one that I hope hath obtained mercy to be faithful) I should in this case be very large; only, for the present I give these reasons why the people of God must look for no good this way. This is quite cross to God's command concerning Babylon, I need not be large in that a second time; it was the first proof of my Doctrine. It is cross to God's main end, and aim concerning Babylon, in these commotions, and gatherings together against the Church: if Scripture may enlighten, this their gathering together against the Church, is that they may full for her sake, Isa. 54. 15. Behold, they shall surely gather together, but not by me: Whosoever shall gather together against thee, shall fall for thy sake. Certainly God hath not suffered them thus to combine into a besom, to sweep and purge the Church, that afterwards they may make conditions of peace, and sit down safely, to enjoy the good of that land, they have thus barbarously robbed and spoiled. It is cross to their deserts, they have merited a Cup of blood, and why should they not have their due? in point of justice they must have their earned wages; the workman is worthy of his hire, and why should they not have blood to drink, for they are worthy? Revel. 16. 6. they have not merited peace to themselves, that have broken out in a time of peace, into war against the Lord and his Christ's. Pacifications are cross to our duties: for I pray God it be not the sin and punishment of the reformed, and reforming Churches, that we thrust down Antichrist and Antichristians so slowly: doth it not argue our want of faith in God, that we set up carnal reason as an only engine to undermine and overtop the tottering Babel of Antichristianitie? and is it not just with God to befool us in this work, and lay obstruction upon obstruction in our way, because we will not take them at their own word, and weapons, and cudgel them into a peace? It is no small discourtesy to after ages, to neglect the occasion presently given, and to leave them to lug it out with Antichrist, who otherwise (were not we in fault) might freely, and comfortably follow the lamb whither soever he calls and goes. Make peace with them now, and they will soon make war with us and ours, when time and advantages serve their turns. It is true, that there is no peace with, as well as to the wicked. For so faith the Prophet, Psal. 120. 7. I am for peace, but when I speak they are for war. Their Treaties are not for us, but themselves, either to get time and means to make an end of us, or to declare it to the world, that if swords could, treaties should not make us misecrable. The words of his mouth were smother than butter, but war was in his heart; his words were softer than oil, yet were they drawn swords, Psal. 55. 21. Hence then, 6. Use. since the people of God do know their Master's will, let them be persuaded to do it, that they may be blessed in so doing. But how must we in this business do our Master's will, Quest. in what measure, and with what proportion? My Text is your guide and standard, Answ. here is the model and line of your work. Suspension for suspension, degradation for degradation, deprivation for deprivation, imprisonment for imprisonment, banishment for banishment, sequestration for sequestration, spoiling for spoiling, blood for blood; nay double unto her according to her works, faith my Text. If they have illegally troubled the people of God, before a prelatical high Commission, (high only in the committing of iniquity) let them have legal censures for all their mischiefs before the Parliament or other Courts of justice. If they have cut off God's people's ears, I see no reason, but by this rule, we may warrantably cut off their heads. And sure I am, if this law of like for like, be firm and good, (as it must needs be, if divine authority be sufficient to back and make it so) then there is no reason, why ere a prelatical priest of them all, should be a Pastor to God's people. For they did what they could that none of the Ministers of the Lord should feed or lead his redeemed ones, why then should they lead any of the flock that drove away the shepherds? But because men are generally backward to act fully and to purpose, in this business of bringing Babylon to a complete fall and ruin; I shall yet prosecute this exhortation with hinting. The impediments that stand in our way. Some further Motives to quicken and stir up the hearts of men, to this so honourable and acceptable a duties. And first for Hindrances, take these, as in serious observation, they have been presented to my thoughts, and may possibly serve to character, and set out to thine own view, the inward state, and temper of thy heart. The first let therefore is the rocky flintiness of a hard heart, and that under a double notion or consideration. First, want of pity and compassion to our brethren. We do not remember those that are in bonds as bound with them, and them that are in adversity as being ourselves also in the body. Heb. 13. 3. we think not upon mangled Christians; in their members and estates, upon wives defiled, maids ravished, husbandless windows, fatherless infants, whole towns both Northward, and Westward plundered and despoiled, Congregations deprived of godly Ministers, whole prisons filled with precious Saints, & there reproached and abused; but why should I here proceed? for if we would but let our hearts look upon decay of trade, disappointment of our hopes, and the general exhausting of the treasure, and lessoning of the strength and honour of the Nation, and all this occasioned by the plots, and practise of the Babylonians, how could we as men, as Christians, as Protestants, as English men, as men of Kent, sitstill with our hands bound? but here is the answer and reason, our hearts are bound through want of commiseration, and how then can our hands be loose to the Churches help? an imprisoned heart, cannot have an enlarged hand. Secondly, in sensual security, or rather senseless stupidity. We cannot, we will not be persuaded, that the cup of trembling, and blood shall pass over unto us: the hearts of many men have said and do say, with those sinners of old, Isa. 28. 15. We have made a covenant with death, and with hell are we at an agreement, when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. When men can bless themselves under the sentence, and execution of the curse, there is little hope that they will up and act for the Church against Babylon. Because for the presens they are safe, they conceive and conclude they shall be so for ever, and therefore they matter not how low the Church sinks, nor how high her enemies mount and get above her● men safe in their own sense, have no sense of other men's dangers and distress. An overporing upon the means already used, 2. Hindrance. to bring down the enemies of the Church; and so shifting off the work to others. There hath been (say some careless ones) so much money brought in, so many men have gone forth, and we have so many armies for present in the field, and so many soldiers in pay, that if these will not do the work, let all sink and perish: if this and that, and the other, had been well husbanded, the work might have been at an end before this; and for their parts, they see as little hopes now as when the business began, and therefore are now resolved to give out, and help no more: not considering that God may in justice empty us to the last drop of blood in our bodies, and the last penny in our purses, because we have too much idolised our men, and moneys, as though these could help, when the Lord stands aloof from our troubles. An overvaluing of that which we ourselves have been forcibly constrained to do for the public Service of God, 3. Hindrance. against his and our enemies. We have been good Arithmeticians in our own particular, it is the common plea of the vulgar, None of my neighbours hath born so sore a burden as I, none have been so deep sessed as I, if every man were but proportionable to me, I know how it would be, and then I could be more willing to come to the work again; thus men magnify their by-past actings, though there was nothing at all of free will in them to the work then, and this is but to shift it off for the future; while we think on, and prize that highly, that (by compulsion) we have done against Babylon, we are resolved to do no more: what would these men do if God should meet them and answer them thus in their prayers, You have constrained me to do much for you, but now henceforth, I will withhold my hand, I will relieve you. I will protect you, I will be merciful unto you no more. A conceit that those who are risen up against God and his Church, 4. Hindrance. are, or will be friends to us, that they will protect our houses, that have none of their own; that our goods shall be safe in their hands, that have banished all goodness from their hearts; that they will be a defence and safeguard to us, our wives, and children, who are versed in blood, to the spoiling and butchering of whole kingdoms. Edom thinks she is safe, if she can help the Chaldeans against Israel, but she perisheth for her labour. Obadiah vers. 15. A desperate hatred of the power of godliness: 5. Hindrance. the purity of Religion is the only thing, they set themselves most bitterly against: to be bound up, and hampered with the rules and laws of Jesus Christ his kingdom, is that which they cannot endure. In this they conclude, let their bonds be broke, and as for these yokes we will cast them from us. If we act against the Babylonians, it will produce our own ensnarement, let these Belialists be once brought down, and the hand of authority will be turned upon us, our liberties to sin, will then be straightened, the occasions and opportunities of nourishing our lusts will quite be taken away, we shall be hampered with the strictness of a reformation: one cannot keep his whore at pleasure, nor another be drunk without punishment, nor a third profane Sabbaths without control, nor a fourth blaspheme God and his truth, without observation and correction. Ministers cannot be non-residents and pluralists, to heap up mammon & murder souls without censure, and people cannot live as they list, and do what is right in their own eyes; but all must be under the curb, and reign of Reformation: and this is one grand reason, why men are so unwilling and backward to a war against Babylon; because they are enemies to God's great work of making all things new. Let the devil and Antichrist bring in as many new things as they will or can devise in way of superstition, idolatry, and profaneness, they are then up and acting: but if the Lord begin to create new heavens, and a new earth, wherein dwells righteousness, than they startle, and draw back, and if there be any need of their hands and help in this business, all they will do, shall be to retard and obstruct it, not to prosecute and promote it. Shortly thus, men wallowing in sins defilements, will have no mind or care of zions victory and triumphings in and for the truth: if they can enjoy themselves in their lust, they matter not though the Church and her glory be utterly lost, and put to the worse by the bloodthirsty Babylonians. A base and slavish fear of human frowns, 6. Hindrance. in case we set ourselves to do God's work, and help him against the mighty. Carnal friends and malignant allies, are strange and strong gyves, not only upon the hands, but hearts of many men in the work of God now in hand, Oh says the wretched spirit of some convinced ones, if we shall act in this cause (which we know to be of and for God) than we shall be losers by it, at the death of a father, and our name will clean be blotted out in such and such a rich friends will: yea possibly for all this, the King may yet get up, saith another, and overtop the Parliament, and then I shall be called to an account for all the money I have lent, for all the horses, and men I have sent forth, and for my own appearings in the cause; and therefore in respect had to after times, it is good for me to be quiet, if I can possibly slide through the world, unobserved and undiscovered in my neutrality, Let them talk of the Cause, and the Cause, I shall think myself happy, to sit still and do nothing. This is the result of these men's thoughts, though the whole kingdom be on fire, if they can but slide up and down, and neither be signed not burnt, all is well, their cares are for none but themselves. A pretending and pleading conscience, 7. Hindrance. to keep them from doing good: a strange world that we are now fallen into, in point and case of conscience. Oh the pureness, and tenderness of conscience now adays! what a happy time do we live in, that men who never made conscience of burdening, and breaking the kingdom with all manner of 〈◊〉 and ungodliness; are now so conscientious, that they dare not take Covenants and make vows to serve God, and save kingdoms? oh the brasen-faced hypocrisy of these men's hearts, who dare christian the base malignancy of their spirits with the name of conscience? will not these men know, that conscience truly called so, is universal, and carrieth an adequate and equal respect to all God's commandments? conscience doth not startle at the doing of good, but evil: and if yet they question, whether it be go●d or no to make war against Babylon; I refer them to my Text (part of the new Testament as they call it) a Scripture now much in request with them, and there I leave them: and yet not leave them, for though this conscience of theirs, in not taking Covenants through obstinacy, be stark nought, and indeed not conscience, but wilful pertinacy: yet (if any comparison here may be made) it is far better with them, than those who rashly bind themselves in Covenants to do for Zion against Babylon, and instantly inquire after and resolve upon ways of breaking and falsifying their Covenants. Oh the wretchedness of these men! God sees the one obstinate, and the other perfidious. Horrible ignorance of the true Religion, 8. Hindrance. while men profess themselves Protestants, they know not what it is to be a Protestant. All of most men's religion, hath been bound up in a book of Common Prayer, begun and ended with a morning and evening service, as they call it; as for the Doctrines and Principles of Religion they know them not. Men have thought themselves excellently religious, if in public they could pray that the rest of their life hereafter might be pure and holy, and as soon as they have departed the Assembly, both spoken and acted against both puride and and the pure ones Now, that we have hopes to part with those forms (the nurses of ignorance and profaneness) men have no spirit or heart for God: it were an excellent way to fetch in men and moneys to the Parliaments aid and defence, to assur them, they should have a mass book instead of Common Prayer and Bibles, and that every fat bellied, covetous, wanton priest of Baal, should have three Livings in place of two? oh, how men would vent and spend both persons and purses, were they nourished with hopes of such wretched days and things as these? but if every man in his place shall be required to know God, and serve him in sincerity and truth, their hearts rise, their milts swell, and their spirits are so big, that their hands can do nothing: they are so distempered, distracted, and discontented in their innards, that they cannot compose themselves to help the Lord and his people in and to their right. Papists, and most of our common sort of people, are so allied to one another in point of Religion, that ours by no means will be persuaded to act against the cement of their kindred, Popery. Base and unworthy love of the things of this world, 9 Hindrance. gold is men's God, and therefore not to be parted with, the heart and eyes of many men are downwards upon the earth, and therefore they cannot, they will not lift up their hands and draw their swords to evenge Zion upon Babylon: their only trouble in these times is, that trading is obstructed, and that their incomes are so few, and disproportionable to their imbounded greedings and gripings after perishing substances: here it sticks, they cannot act for heaven, because their minds are only set upon things earthly and below. An obstinate shutting of men's eyes, 10. Hindrance. against the plain and clear discoveries of the truth: most men speak themselves wilfully obstinate, and that they will not hear with both ears, they cannot be persuaded to read on both sides; God hath in justice blinded their eyes, that they should believe ally, because they receive neither the knowledge nor love of the truth: many have only looked upon Declarations and Protestations from Oxford, though possibly penned with the cheating spirit of some dissembling Priest or Prelate, with a purpose only to deceive some poor and unstable souls: that by giving them fair words (as the proverb hath it) they may make fools fain, until they have drawn them into some bloody acts of desperate mischief and villainy; but as for those Remonstrances and Declaration of Parliament; holding forth the right of things to the view of heaven and earth, these men have lived in an other world, they have never heard of them, but the truth is, though they have heard of them, yet they would not read them, and so by obstinacy and stiffness have preoccupated their own enlightening, and conversion: yea, their hearts tell them they have been afraid of conviction and coming over to the truth; and if this be not a trick of Popery, and the grand policy of the panders for the Babylonish strumpet, to keep men doting upon her painted deformities, while they can keep them hoodwineked from beholding true and real beauties, let the world judge. Oh how are we here also striking in with Rome & Romanism, who would be thought the only Protestants of the world? No marvel if he will not act for the truth that is resolved, and hath determined with himself, not to know it. Personal guilt that lies upon the soul unexpiated. 11. Hindrance. When sin rests upon the heart unpardoned, oh how it makes the knees to smite, the joints to tremble, and the hands to be feeble in such service as this, of rewarding Babylon as she hath rewardedus! Oh saith one, I would go forth in these wars, and fight too, but sin within fights against me. Oh if I should be killed in the battle, I should everlastingly perish; I have my wherecome, drunkenness, Sabbath breaking, blasphemies, scoffings at the power of godliness, and a numberless number of other transgressions upon my conscience; they are unpardoned; I have not got them washed away in the blood of Christ: and if I should go forth and be slain, all these would follow me to hell; and therefore I conclude it is best to stay at home, and make up the measure of my sins in this wickedness: also, that I dare not act in God's cause, because I am wicked. I deny not but some, yea too many sinners are too desperate, and do least fear hell, though they have most cause to dread it yet this also I am confident of, that guilt and the terror that attends it, is a great obstacle in the way of many: for how shall be dare to fight for God, who considers that there is no reason that God should right with him and for him, but against him? if soldiers were less guilty, our wars would be more successful; it is not how many men, but how many good men we send forth to the war: that we 〈◊〉 say of our warriors, as David of Ahimaaz, he is a good man and cometh with good, 2 Sam. 18. 27. guilty men will never be godly soldiers: but such as these godly ones we look for, and require in this warfare against Babylon. He will fight best against Baal abroad, who hath overcome Belial at home; subdue thy lust, and thy enemies) cannot be unsbdued Deut. 28. 7. The Lord shall cause thine enemies, that rise up against thee, to be smitten before thy face; They shall come out against thee one way, and flee before thee seven ways. A pretence of the cause of the King, 12. Hindrance. when the truth is, men are false hearted to the cause of God. And here I shall make bold (since I am fallen upon this rock, not in any way of disloyalty, but (if it be possible) for satisfaction of those who want, or will not use more learned helps) to deal with oru staggerers and stumblers, in way of query: and that which I shall now propose to them, you may call it (if you please) the malignant's catechism. First therefore I demand and require them upon their consciences as they will answer before God, and his elect Angels, to give in replies, according to the truth of the light that is in them. Is not our King, 1. Query. or at least wise should he not be sworn, and bound, to govern according to the Law of the Land? Did not all good people generally before the sitting of this Parliament groan, 2. Query. and grieve for want of that Government? Wherein hath the Parliament denied the King the benefit of any old established Law? 3. Query. In making, or proposing new laws, 4. Query. wherein have they gone contrary to the Kings will, but (according to the Vote of both Houses) for his, and the Kingdoms good, both spiritual and corporal? It is reasonable in our State, 5. Query. that the will of the King should be preferred before the Vote of the kingdom? In all overtures, 6. Query. hath not the Parliament faithfully counselled, and humbly petitioned? Have not Parliament and people most grievously groaned under breach of p 〈…〉 edges and promises, 7. Query. during this Session of Parliament? It is not reason, 8. Query. that all other Counsels should cease, and give place to the Votes, Results, and bills of Parliament? Were ever public offenders against the State, 9 Query. so protected by force, from the justice of a Parliament? Might not the Parliament (if they should deal as treacherously with us, 10. Query. as many have dealt with them) undo us, and all ours for after times; both in point of Religion and liberty, in Vote, and by one Law, even in a moment, without either the care, cost, or fear, that they are daily put unto? What good thing can the faithful members of Parliament expect to themselves and their posterity, 11. Query. if the Parliament were dissolved or destroyed: since to the sin and shame of the English Nation, they have been deserted and abused during their Session? Is it possible they should have any plot or design but for the maintenance of true Religion, and liberty? Is it utterly impossible that our King should be one of those ten, 12. Query. of whom we read, Revel. 17. 13. that have one mind, and shall give their power and strength unto the beast? Have we not seen the same design driven forwards under diversity of Agents and means? 13. Query. Was not the Duke stabbed? Is not Strafford beheaded? Is not Finch fled? Is not Fanlkland dead? is not the Archb and plotter, (as we conceived) immured? and for all this are our miseries or fears ended? Hath not this Parliament of all that ever sat at Westminster or elsewhere, 14. Query. skill enough to discern the truth, power, and authority enough to command us (as some man) to rise up and defend the truth (pardon the homeliness of the expression, for men's carriages seem to speak their hearts herein) are these the only knaves, or fools, that ever had the sword put into their hands? are these the only men that want heads or hearts to wield and manage the trust committed to them for its proper ends; God's glory, and the kingdom's safety and good? Canst thou in strictness of speech look upon deserters of, 15. Query. and runaways from Parliament in these times, under any other notion than a company of desperate, ungodly, perjured, and forsworn wretches? But I have done with my Queries, and so pass from the first thing promised, lets, or impediments in the way of duty, and come to the second, motives. The certain ruin of the kingdom, 1. Motive. under the non-expiation of public guilt. We lie under the guilt which the Babylonians formerly, and of late have brought upon us, we had before these days a guilt of Idolatrous superstitious Altar-worship, of gross and horrible profaneness, of strange and almost invincible ignorance, of contempt and opposition of the power of godliness; with many other crying and notorious transgressions; and now we have a new guilt of murders, rapines, robberies, rebellions, blasphemies of the highest nature, and blood of the deepest dye and cry, (Jesus Christ excepted) for 'tis the blood of the most sincere Christians, and will it not move and melt our hearts, that this ancient and most flourishing kingdom, should now sink and be pressed down into oblivion and reproach, through our neglect, and forbearance to act against her subverters? If thou art true borne, and lovest the life of thy country, at this time bestir thyself; down with Babylonians, and establish ENGLAND in its glory to the Ages of many generations. We do but heighten the enemy's rage and malignity, 2. Motive. under our forbearing to bring upon them the desert of their sin: we spare them, but they do not pity us; the less we appear in God's cause against them, the more do they take heart, and encourage themselves, in their mischievous ungodliness: how shall we dare to take rest to our bodies, when the restless Babylonians are desperately bent to ruin all, and to make us slaves either for bodies or souls, or both? The present danger of losing the Christian Religion throughout all the Churches of the world, 3. Motive. if we now be careless, and let slip the opportunity put into our hands. The Lord hath set up this as a prize, but we must run for it; this is proposed as a crown to the Saints, but they must fight for it: it is a jewel very worthy to be ventured for, though in a field of blood. Let us invert the Babylonians word, there is good use of it, to Christians. Now or never: Now and ever. Let us learn wisdom, though of serpents. The abundance of real joys that we shall reap if once we see the days of fear and blood past and over: 4. Motive. our harvest will recompense all the care, labour, and cost of the seedtime: we may fight as well as plough in hope: he that hath said, A cup of cold water given unto a righteous man, in the name of a righteous man, shall not go unrewariled; will surely make it manifest that he is not unfaithful to forget our labour, love, and to suffer us lose a recompense of every drop of warm blood, that hath been offered to, or shed for a righteous God in his own righteous cause, and for the safety of his Ordinances and people. God spared not his own son, 5. Motive. but gave him to die for us, that the might overcome our enemies; let not us then think it much, to hazard our lives, that we may overcome his adversaries. The impossibility of ending the quarrel between, Zion and Babylon any other way, 6. Motive. but by the sword. For hitherto all other means have proved ineffectual, and let us now beat the bush and go round about to work; and we shall ever have Antichristians to tug withal: for 'tis a Statute Law of heaven's Court; He that leadeth into captivity, must go into captivity: he that killeth with the sword, must be killed by the sword, Revel. 13. 10. We may be instrumental to entail Gospel mercies, 7. Motive. and glory to posterity: and it is a most horrible shame, if we should take all the care for our children's bodies, and have no thoughts what shall be come of, no endeavours for the good of their souls, in this nick and opportunity of time. I grant all this: object. But, I may die in the war, and that is it which greatly troubles me. Thou dost not certainly know that thou shalt die there; Answ. 1. and thou Mayest die in thy couch as soon as in the camp. Others as good and as great as thou, have already sacrificed their lives in this Cause; witness our brook, our Hamden, and others. Thy blood shed thus, shall be precious in the sight of the Lord; yea it is well spent if it prove the price and purchase of the Gospel; if God will self England the Gospel for thy blood, stick not to pay it in for this bargain; Heathens themselves have not stuck at spilling their lives for their Countries good; and shall we think much to spend ours for the Gospel? We may possibly kill God's enemies, 4. and it is a mercy to the righteous wash their feet in the blood of the wicked, Psal. 58. 10. & 68 23. It is better for us to die abroad with honour like men, 5. then be murdered at home with our hands bound like fools. Let all those who are in authority hence learn, Last use. to do justice and execute vengeance upon those Babylonians, which God hath put into their hands: do it speedily; do it throughly: the doing of justice upon the wicked, is the way to safeguard the righteous. Without question the hand of God is upon us, and we lose many in the field, because we are too merciful to those in the sold. Let us do God's will upon his enemies; and if we can but live by faith, we shall see, that he will either secure our friends; or if the enemies have power and heart, to send them hence, he stands ready to receive them into heaven: and what loss is it to them, to be translated from eathly prisons, to heavenly enlargements? Amen. FINIS.