THE ORIGINAL of WAR: OR, THE Causes of Rebellion. A SERMON Preached in the Castle of Exon, On the 15th of January, 1683. BEFORE The Right Reverend Father in God THOMAS Lord Bishop of Exon, And other His Majesty's JUSTICES of the Peace For the County of DEVON. By THO. LONG, Prebendary of St. Peter's, Exon.  
Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver. Scatter thou the people that delight in war,  Psal. 68.30. 
— Quem discordiae, quem caedes Civium, quem bellum Civile delectat, eum ex finibus humanae naturae exterminandum puto.  Cicero, Philip. 13. 
LONDON: Printed by J. C. and F. Collins, for Daniel Brown at the black Swan and Bible without Temple-bar; and are to be sold by Walter Davies in Amen-corner. 1684.   

TO The Right Reverend Father in God THOMAS Lord Bishop of Exon, And other His Majesty's JUSTICES of the Peace For the County of DEVON.  
My LORD & GENTLEMEN,  
I Have the more readily complied with your Desires for Printing this Sermon, that I may acquaint the Nation with an Exemplary instance of Religion and Loyalty; which I beg your pardon for Reprinting in your Own words, as followeth.  Devon. ss. Ad General. Quarterial. Session. Pacis Dom. Regis tent. apud Castr. Exon. in & pro Comitat. praed. Secundo die Octobris, Anno Regni Dom. nostri Caroli Secundi Dei gratia Angliae, Scotiae, Franciae, & Hiberniae Regis, Fidei Defensor, etc. Tricessimo quinto, Annoque Dom. 1683. 
WE have been so abundantly convinced of the Seditious and Rebellious Practices of the Sectaries and fanatics, who through the Course of above One hundred years since we were first infested with 'em, have scarce afforded this unhappy Kingdom any interval of rest from their Horrid Treasons, as that we must esteem 'em, not only the open Enemies of our Established Government, but to all the common Principles of Society and Humanity itself. Wherefore, that we may prevent their Horrid Conspiracies for the time to come, and secure (as much as in us lies) our most Gracious KING and the GOVERNMENT from the Fury-and Malice of 'em, we resolve to put the Severest of the Laws (which we find too Easy and Gentle, unless enlivened by a vigorous Execution) in force against 'em.  
1. We Agree and Resolve, in every Division of this County, to require sufficient Sureties for the good Abearing and peaceable Behaviour of all such as we may justly suspect, or that we can receive any credible Information against, that they have been at any Conventicles and Unlawful Meetings, or at any Factious or Seditious Clubs; or that have by any Discourses discovered themselves to be disaffected to the present Established Government, either in Church or State; or that have been the Authors or Publishers of any Seditious Libels; or that shall not in all things duly conform themselves to the present Established Government.  
2. Because we have a sort of False Men, and more perfidious than professed fanatics, who either wanting Courage to appear in their own shape, or the better to bring about their Treasonable Designs, privately associate with, and encourage the Seditious Clubs of the Sectaries, and with them Plot hearty against the Government; and yet, that they may pass unsuspected, sometime appear in the Church with a false show of Conformity, only to save their Money, and the better to serve their Faction: that we may (if possible) distinguish and know all such dangerous Enemies, we will strictly require all Churchwardens and Constables, at all our Monthly Meetings, to give us a full account of all such as do not every Sunday resort to their own Parish-Churches, and are not at the beginning of Divine Service, and do not behave themselves Orderly and Soberly there, observing all such decent Ceremonies as the Laws enjoin: And that they likewise Present unto us the Names of all such as have not received the Holy Sacrament of the Lords Supper in their own Parish-Churches Thrice in the Year.  
3. Being fully satisfied, as well by the clear Evidence of the late Horrid PLOT, as by our own long and sad Experience, That the Nonconformist Preachers are the Authors and Fomenters of this Pestilent Faction, and the implacable Enemies of the Established Government, and to whom the late Execrable Treasons, which have had such dismal effects in this Kingdom, are principally to be imputed, and who by their present obstinate refusing to Take and Subscribe an Oath and Declaration, That they do not hold it lawful to take up ARMS against the KING, and that they will not endeavour any Alteration of Government either in Church or State; do necessarily enforce us to conclude, that they are still ready to engage themselves (if not actually engaged) in some Rebellious Conspiracy against the KING, and to Invade and Subvert his GOVERNMENT: Wherefore we resolve in every Parish of this County, to leave strict Warrants in the hands of all Constables, for the seizing of such persons. And as an encouragement to all Officers and others, that shall be instrumental in the apprehending of any of them, so as they may be brought to Justice, we will give and allow Forty shillings, as a Reward, for every Nonconformist-Preacher that shall be so secured. And we Resolve to prosecute them and all other such Dangerous Enemies of the Government, and common Absenters from Church, and frequenters of CONVENTICLES, according to the Directions of a Law made in the Five and Thirtieth Year of the Reign of Queen ELIZABETH, Entitled, An Act for the keeping Her Majesty's Subjects in due OBEDIENCE.  
Lastly. That we may never forget the infinite Mercies of Almighty God, in the late Wonderful Deliverance of our Gracious KING, and His Dearest BROTHER, and all His Loyal Subjects, (who were designed for a Massacre) from the Horrid Conspiracy of the fanatics and their Accomplices; and that we may perpetuate as well our own Thankfulness, as their Infamy, that the Generations to come may know their Treachery, and avoid and never trust men of such Principles more; and also, that we ourselves may perform our public Duty to Almighty God, before we enter upon the public Service of our Country: We Order, Resolve, and Agree, with the Advice and Concurrence of the Right Reverend Father in God, our much Honoured and Worthy Lord BISHOP, to give and bestow for the Beautifying of the Chapel in the Castle of EXON, and for the erecting of decent Seats there, Ten pounds: And we will likewise give & continue Six pounds to be paid yearly to any one of the Church of Exon, whom the said Lord BISHOP shall appoint, to read the DIVINE SERVICE, with the Prayers lately appointed for the day of Thanksgiving on the Ninth of September last, and to Preach a Sermon exhorting to OBEDIENCE, in the said Chapel, on the first day of every General Quarter-Sessions of the Peace held in the said Castle, to begin precisely at Eight of the Clock in the Morning.  
And may the Mercies of Heaven (which are infinite) always protect our Religious and Gracious KING, his Dearest BROTHER, and every Branc of that ROYAL FAMILY; and may all the Treasonable Conspiracies of those Rebellious Schischmaticks be always thus happily prevented.   

That the continued Care of His Majesty's Justices of the Peace for the County of DEVON, for the Safety of His Majesty's Sacred Person, the preservation of the Public Peace, and advancement of true Religion, may be fuller known, and have a better Effect; I do hereby Order and Require all the CLERGY of my Diocese within the County of Devon, deliberately to publish this Order, the next Sunday after it shall be tendered to them.  
THO. EXON. Hugo Vaughan, Cler. Pacis Come praed.   

My LORD & GENTLEMEN,  
YOu have taken the right measure for securing our Peace, and rendering unto Caesar the things that are Caesar's, by rendering unto God the things that are Gods in the first place. We all own it to your Piety, R. R. Father, who have loved our Nation, and built us another Synagogue: which with all thankfulness we acknowledge; and may it ever re-remain a House of Prayer for those ends to which you have designed and reconsecrated it, by your presence and Devotion. When I saw the Heads of our County following the Guide of their Souls, and like Moses and Aaron on the Mount stretching out their hands with their hearts unto God in Prayer, it seemed to me a good Omen of Success and Victory against those Amalekites that are still conspiring against us in the Valleys. For such as you, who make it your business to serve God and the King, are the Chariots of Israel, and the Horsemen thereof: In you we may see Righteousness and Peace embracing and kissing each other; and may they never prosper, that attempt to put them or you asunder.  
And now I beseech you, R. R. Father, and worthy Gentlemen, suffer a word of Exhortation; which is, that you would bend your united Force against that Profaneness and Debauchery, which, as it is an effect of our former Divisions and War, so it will be the cause of new Confusions, and drawing down the Wrath of God on the Land. For if such men of Belial as are still fight against God, blaspheming his Holy Name by accursed Oaths and damnable Imprecations; that own no other Deity but the Lusts of their upper & nether bellies, and sacrifice more of their time and Estates to Bacchus and Venus, than to their God and Saviour, and, Leviathan- like, sport themselves n the waters of the Sanctuary, scoffing at all things that are Sacred, and think themselves so great, that no man durst put a hook in their nostrils, or reprove them, though never so friendly, and in the Name of God, be permitted to riot it in the daytime, we may expect an approaching night of as much blackness and darkness, as violent storms and tempests, as hitherto (God be thanked) hath passed over our heads.  
And because Tippling and Brothel-houses and the Nurseries of these mischievous vices, where men sacrifice more of their time and Estates to their ungodly Lusts, than to their God and Saviour; let those Nests and Receptacles of unclean Locusts and devouring Caterpillars, which do even cover the Land, and though they have the faces of men, yet under them they carry the hearts of beasts, and the stings of fiery Serpents, be suppressed. I know there may be some Silversmiths that will plead for these Shrines of the great Goddess Diana, which bring no small gain to the Craftsmen: But certainly if the time and Treasure which is spent and spilt by these Debaucheries in Idleness, and upon their Lusts, were employed in their daily Labours and honest Callings the King would have a far greater, as well as a better Revenue and Aid, than from all those Augean Stables. These are those Devils Chapels, which in many places he set up for himself, at the very entrance into God's House; where his Chaplains daily attend his Service, but especially on those holidays which are set apart for God's Worship; and from hence there are as many Oaths and Imprecations for Vengeance and Damnation sent up against Heaven, as there are Prayers and Supplications for Pardon and Salvation in the Churches of God.  
And how great Provocations these are to our Holy God, your own experience of the great and daily trouble occasioned by such Riots, may inform you: for from hence proceed Thefts, Whoredoms, Bastardies, Brawls and Quarrels, which are prosecuted by expensive and ruining Lawsuits, maiming of Limbs, and shedding of innocent Blood. These are the Sanctuaries of Vagabonds and Robbers, the Hospitals of incurable Fools and Madmen; where men are besotted, bereft of reason and strength, and made uncapable of any good Employment: The very Pesthouses of the Nation, where Diseases are propagated, and Infirmities entailed on succeeding Generations. By these Circean Cups, men are transformed into beasts; and by their looks and their language you may know them: for Vix hominem sonant.  
These were the Apollyons that destroyed the late King's Armies, his Forts and Garrisons, and reduced him to more straits than the Armies of his Adversaries; who when they should be fight against the King's Enemies, were fight against God; and discharging Volleys of Oaths against Heaven, when they should have been praying for mercy and forgiveness from thence. These hardened the hearts of the King's Enemies, and alienated the affections of his Subjects as if the Cause could not be good, that was defended by such Instruments: for they brought an evil Report on a righteous Cause, as if their Prince were like that Party, or Gallio- like, cared for none of those things. It was doubtless by and for the wickedness of these men, that so good a Prince, and so just a Cause was overthrown: and if we still do wickedly, (though as yet we have no visible Enemies) the Mouth of the Lord, which is able to do it, hath said, Ye shall be destroyed, both you and your King.  
Wherefore I beseech you who have Power and Authority from God and the King, vigorously and unanimously to endeavour the Suppression of those Seminaries of sin and uncleanness, which provoke God, and bring the Government into Contempt; and then we may hope that God will still suppress our Enemies, and establish us on the sure Foundations of Peace and Righteousness: which is and shall be the hearty Prayer of,  
Exon, Jan. 21. 1683. My Lord and Gentlemen, Your most humble and hearty Servant, for God, his Church, and the King, THO. LONG.   
St. JAMES 4.1. 
From whence come wars and fightings among you? come they not hence, even from your lusts which war in your members?  
BEing to speak to so solemn an Audience, I could not think of a more seasonable and proper Subject, than to commend unto you, especially R. R. Father in God, and worthy Gentlemen who are in Commission for the PEACE, and Enquiry into the Causes of WAR.  
And the Text seems to be a Writ of Enquiry:— From whence come wars? In the due execution whereof, you may do God and the King, yourselves and your Country, most acceptable Service. For in this Text you have a discovery of the first most secret motions that tend to War and Confusion: which, as it is said of the Basilisk, being first seen, they die; but if they surprise us, we perish.  
I shall therefore wave all formalities and delays, and become your humble Solicitor to take immediate cognizance of the merits of the Cause; that OLD CAUSE which hath formerly involved the three Nations in War and Confusion, and is like to set us all on a flame a second time. And I doubt not to produce such clear and unquestionable evidence concerning the matter of fact, that not one (though interessed and prejudiced person) shall return an Ignoramus, but agree fully in the Verdict with St. James, That the wars and fightings among ourselves can proceed from no other cause, but those lusts that war in our members. And in this I dare make every man a Juror, being as well under the Oath of God in his Baptism, as the Oath of the King in his Allegiance: both which oblige him to discover and bring to condign punishment those lusts that fight against God, against the Peace of our Sovereign Lord the King, and the temporal and eternal Peace of our own Souls.  
Three things the Text directs us to inquire into.  

1. The matter of Fact: Wars and fightings.  
2. The Persons engaged: Among you, or between yourselves, (viz.) the twelve Tribes to whom St. James writes this Epistle.  
3. The Original whence these Wars came; which our Apostle assures us, was from no other cause, but those lusts which did war in their members.   
First, of the matter of Fact; which was more than private Stirs and Heats, (as some term them) there was some fire and flames; and Behold, saith our Apostle, how great a matter a little fire kindleth! it proceeded to Open Hostility and Murder. For although by God's just Judgement upon them, they had been for above an hundred years under the Power and Government of the Romans, and owned no King but Caesar, by whom they were permitted the enjoyment of their Religion, Laws, and Liberties, under the easy tribute of one penny yearly for each person, which was the ordinary pay of a Labourer or Soldier for one days service: yet did they not only often rebel against their lawful Governors on the account of that Tribute, but frequently by more than Civil Wars did execute most barbarous and bloody Fights among themselves, being divided into many restless Factions, each striving to be uppermost, until they were all ruined.  
This our Apostle plainly expresseth, v. 2. Ye fight and war; and again, ye kill, and desire to have; (i. e.) to get dominion and unlawful possessions: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is, and it seems to refer to a Generation of men that called themselves Zealots, who under a pretence of Justice and Religion, made it lawful to kill and destroy all that opposed their engrossing the Power, Wealth, and Trade of the Nation; for that was the Religion of those men. And thus began those unnatural Wars: the People were persuaded by these Zealots, that their Religion, Laws, and Liberties were invaded by their King, that Prince of Peace, the anointed and Holy One of God. Against whom the great Council and some chief Priests stirred up the People, and conspired to put him to death: And having all the Factions at their beck against him, as their common Enemy, that would let in the Romans upon them; and having by many intolerable affronts and indignities driven him from his Royal City, and hunted him from place to place, they corrupted a Judas to betray him for a sum of money; and by Subornation of false Witnesses, and a Pagan Judge, and mockery of Justice, they murdered him as it were at the Gates of his great City Jerusalem; whose thirst of blood he had a little before endeavoured to quench by a flood of tears: O Jerusalem, Jerusalem, which killest the Prophets, etc. This our Apostle observes, ch. 5. 6. Ye have condemned and killed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Just One; Parallel to Acts 3.14. Ye denied the Holy One and the Just, and desired a Murderer to be granted unto you. And now that the Royal sense was digged down, what could be expected but a deluge of Blood, even the days of Vengeance, wherein all things that were written were to be fulfilled? Luke 21.22.  
And Judgement was to begin first at the house of God. Accordingly we find, Acts 6.9. that Some of the Synagogue of the Libertines and Cyrenians, etc. accused St. Stephen the Proto-Martyr. For they being not able to resist the wisdom and the spirit by which he spoke; and by his sharp but just reproofs, ch. 7. 5. being cut to the heart, v. 54. the People Elders and Scribes caught him, and brought him to the Council; and set up false witnesses, which said, that he had spoke blasphemous words against Moses and against God, and would change their customs, ch. 6. 11. And him they prosecuted with a rage that reached up to Heaven: for they gnashed on him with their teeth, and cried with a loud voice for his blood; and stopped their ears to all sober counsels; and ran upon him with one accord, and stoned him, calling upon God, and praying for his enemies: Lord, lay not this sin to their charge, Acts 7.60.  
Then Herod their usurping king vexed the whole church; imprisoned St. Peter, and slew James the Brother of our Lord with the sword. And those men of whom the world was not worthy, were counted worthy to die; and die they did like worthy men: for they took joyfully the spoiling of their goods, and had trial of cruel mockings and scourge, bonds and imprisonment; and being tempted to deny the faith, chose rather to be sawn asunder and slain with the sword.  
What havoc was made of the Flock of Christ by these grievous Wolves, after that the chief Shepherds were smitten, is too large to be repeated: Only as Geographers are wont to describe great Countries and Cities, Battles and Devastations, in a little Map; I shall present you with a prospect of those Wars as it was delineated by our Saviour's own hand; whereof it was impossible but every tittle should be true. Mark 13.9. He says, They should deliver one another to the council, and beat them in their synagogues: That brother should betray brother to death, and the father the son; and children should rise up against their parents, and cause them to be put to death: that a man's foes should be those of his own house; and whoever did kill his disciples, should think that he did God good service: That there should follow those wars great afflictions pestilences & famines, such as had not been from the beginning of the world: That they should fall by the edge of the sword, and be led captive into all Nations; and Jerusalem should be trodden down of the Gentiles. Luke 21.23. for their enemies should cast a trench about them, and keep them in on every side, and lay them even with the ground, and her children within her, until there were not one stone left upon another.  
And shortly after our Saviour's death, began these troubles; of which we have some account in the Acts, ch. 5. 36. Theudas boasting himself to be an extraordinary person (as it was foretold that false Christ's and false Prophets should arise and deceive many) began a Rebellion with 400 men, whom he dissuaded to pay Tribute to Caesar; who was slain, and all that obeyed him were brought to nought. Then Judas of Galilee on the same occasion drew much people after him and he and his party perished, Acts 5.36, 37. Then Bar-Jesus a false Prophet sought to discredit our Saviour's Miracles by his Sorcery, Acts 13.6. Another false Prophet led out 4000 men into the wilderness who were Murderers, Acts 21.38. these, as Josephus says, increased to 30000, but were overthrown by Felix. 8400 were slain at Joppa, 20000 at Caesarea, not one escaping; 50000 at Delta, and a great slaughter was made of them that followed Simon a Galilean, by Coponius. See Josephus l. 2. 19 22. etc. And another great Massacre on Eleazar and his Party, who refused to sacrifice and pray for the welfare of Caesar.  
So that these turbulent Jews finding no success in their attempts against the Romans, turned their Swords against each other; and they who boasted most of being true Israelites, were true Ishmaelites, that had their hands lifted up against every man, and every man's hand against them. The tribe of Ephraim against Manasse, and both against Judah; City against City, and Brother against Brother: they who called themselves the Religious and Zealous, threw off their Cloaks, and appeared to be Sicarii, very Thiefs and Cutthroats, as Josephus calls them. Jerusalem, that had been a City at unity within herself, was by these men crumbled into to Factions, and made an Aceldema, or field of blood, which was shed as water on every side of Jerusalem. Mount Zion, the glory of the whole earth, was like Mount Sinai, surrounded with blackness and tempests, and the sounds of trumpets. The holy lamps were extinguished, and NEW LIGHTS set up on every Turret, which burned them to the ground. The Temple had no other Sacrifices but heaps of slain men, and the blood of the Priest shed before the Altar, whom the Zealots slew with as little regret, as the Priests were wont to slay the beasts for Sacrifice. All sacred things were profaned, and profane things accounted sacred. Having neither King nor Priest left, every one did what seemed good in his own eyes; and like Cain that had slain his Brother, thought every one he met would slay him; and therefore dealt with him as an enemy. Here you might see three Independent Armies struggling in the bowels of their common mother Jerusalem, and putting her into so many throws and pangs, as caused her dissolution: John the Priest against Eleazar the Religious, and both against Simon the Zealot; who being defeated, slew his Wife and Children first, and then himself. Here the Soldiers eat their leathern girdles for hunger, and women their Children of a spanlong; the aged and young dying for Famine; the rich and the Nobles slain with the Sword, and none to make lamentation over them, or to bury the dead. This was the condition of that Holy land, when the Kingdom of Israel degenerated into a Commonwealth.  
If any man's heart be not affected with this short relation of the Jewish Wars, let him read those larger Commentaries which their Countryman Josephus, who was an eye-witness of those confusions, transcribed from the Originals written with their Swords in Blood. And he must have a heart harder than those Swords, or the Adamant itself, that is not mollified by so much humane blood, but still retains an edge and appetite for War; which none can relish, but they who have surfeited on too much Plenty, and too long Peace; and being displeased with themselves, by their insatiable lusts, and distracted Consciences, seek to find ease and diversions, as the Devils do, by drawing others into the same condemnation; like those unhappy Princes, who being disturbed by frequent Seditions of their Subjects at home, do invade the Dominions of their Neighbours, and make their Territories the Seat of War.  
Thus the lusts that did war in their members, carried on the war against the head and heart of the Nation; which minds us of  
The second particular to be enquired of: Vnde bella inter vos?  
For this was no necessitous people, no Highlanders, or Inhabitants of the Deserts of Arabia Petrea, but of Canaan which flowed with milk and honey for the poorest; they were fed with the flower of the kidneys of wheat to strengthen them, and drank of the generous blood of the grape to comfort their hearts, and Rivers of Oil to make them of a cheerful countenance. God reigned flesh among them as thick as dust, and feathered fowl as the sand of the Sea. Heaven and earth contributed all their Treasures, to make them a happy people.  
But the provision that God gave them for the comfort of their lives, they used as provocations to their lusts; and as Jesurun of old, they waxed fat and kicked: they forsook God that made them, and lightly esteemed the rock of their Salvation. And from hence came those Wars.— He delivered their power into captivity, and their beauty to the enemy's hands: he gave his people over to the Sword, and was wroth with his inheritance. The Surfeit of a long-continued Peace and Plenty, is fatal unto sensual men; it puts them into such Feavourish Distempers, and freaks of madness, that they can neither endure the disease nor the remedy, but seek to destroy those that come to save them.  
2. Whence come these Wars among you? Who had as often felt the dismal consequences of war, as they had provoked God by their murmur, their ingratitude for good, and lusting after evil things. They could not forget their sore bondage in Egypt, and their miserable captivity under the insulting Babylonians, who cried, Down with them even to the ground, ROOT and BRANCH, that the name of Israel may no more be had in remembrance: and they were scarce recovered out of those confusions which Antiochus Epiphanes had brought upon them, (see 1 Maccab. 1.11.) who drew them into a Rebellious Covenant, and proudly entered into their Sanctuary, and took away the golden Ornaments, and the Crown, and the hidden treasures; and made great Massacres, and covered all the house of Jacob with confusion: he laid waste their Sanctuaries as a wilderness, and shed innocent blood on every side of Jerusalem: he forbade their offerings and sacrifices in the Temple, polluted their Sabbaths, and Festival days; set up Altars and Chapels of Idols: lest their Children uncircumcised, to the end that they might forget the Law; and changed all the Ordinances. He murdered the Priests of the most high God, and ruled all according to his own ungodly lusts; driving the Israelites into secret places, wheresoever they could flee for secure.  
But God had by many miracles of mercy restored them out of all these Calamities, to a good degree of happiness; their Temple was rebuilt, their Laws preserved; the uniform worship of God at Jerusalem established, whither the Tribes went up to Worship, and to give thanks to the Name of the Lord. God fixed his Shekinah, and dwelled among them again; he met them in the beauty of holiness, and made them joyful in his house of prayer. And to all this glory he added a defence; for during all the time of the Maccabees, as long as they sought the Lord, he made them to prosper. No Nation had a God so great, Laws and Statutes so good, a Land so fruitful, Victories so signal and frequent; that the dread and terror of them was fallen upon the Nations round about them; and every man might sit under his own Vine, and under God's Vine too, and sing the Song of David: Happy are the people that are in such a case, yea blessed are the people who have the Lord for their God.  
What possible imagination could men at such a height of felicity (if the very height had not made them giddy) conceive of bettering their condition by Wars and Fightings? Or what in reason could they think of, but to secure their present enjoyments by Thankfulness to God, Obedience to their Governors, and Peace and Unity among themselves? But this unhappiness we have all derived from Adam, that Paradise itself will not content us, unless we may eat of the forbidden fruit: we nauseate Manna itself, unless we may have somewhat to gratify our Lusts, which war against our Souls. And hence come wars and fightings among us, even from our lusts, which war in our members. Which is the last branch of our Enquiry, (viz.) That the Original of all our Wars, is those lusts that war in our members.  
The method to effect a Cure, as in the natural, so in the body politic, is first to find out the true cause: which in this of War is like that of the Hectic Fever, which at first is hard to be known, but easily cured; but at length is easily discerned, and difficultly cured. For as in those lingering Fevers there are little indiscernible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lurking in the blood, and circulating with it, which in time ferment the whole mass, and set the whole course of Nature on fire: So those lusts which war in our members, and the faculties of our Souls, have a secret, and to ourselves at least, if not to others, an indiscernible motion, until Temptations and Opportunities are presented; and then the sensual appetite is in a Commotion, and offers violence to his Reason, Religion, and Conscience. And thus, as St. James describes it, ch. 1. 14. Every man is tempted when he is drawn aside of his own lusts, and enticed. There is a secret bent of our Spirits after evil things, which forceth us; and there are flattering allurements in the Objects, which entice us; such as the lusts of the flesh, unclean pleasures; the lusts of the eyes, riches and large possessions; and the pride of life, power, dominion, and applause: and between our lusts and these objects sin is brought forth. So that all lust is seated in our inordinate desires: I had not known lust, saith St. Paul, except the law had said, Thou shalt not covet. For the irascible faculties of the Soul are but as so many Ruffians, (such as Anger and Malice, Envy and Revenge) to execute the wills of the flesh: but by these the sinner is put into a state of war with himself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is a Seditious Party that wars in our members; the flesh lusting against the spirit, and the spirit against the flesh: and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are set in battle array against each other, Gal. 5.17. And the law of the members, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, warreth against the law of the mind. So impetuous and subtle are these lusts, that they too often surprise even good men, as St. Paul complains of himself, leading him captive; hindering him from doing the good that he would, and hurrying him on to do the evil he would not, Rom. 7.23. Hence it is that the Philosopher calls these lust's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beastly lusts, not only from their uncleanness and sensuality, their unreasonableness and ungovernableness, but their ravenous cruelty, and ferine qualities; overturning and renting all that stands in their way, breaking all bonds of Reason and Religion, Law and Conscience; sacrificing not only the welfare of others, but their own health and peace, yea those very members in which they war, to the satisfaction of these lusts: as Theotimus, when his Physician told him he must leave his intemperance, or lose his eyes, cried, Vale amicum lumen; Farewell, dear eyes; as if his lusts were more dear. So true is that of the Prophet, Isai. 57.20. The wicked are like the troubled Sea that cannot rest: there is no peace to the wicked, saith my God.  
The man that gives up the reins to his lusts, is no longer Sui juris, but under the most absolute Tyrants, whose Will is their only Law; where that bids them go, they go; and what that bids them do, they do, though to their utter undoing. In vain doth Conscience take on it the Office of a Monitor, or Reason of a Speaker, to give their Reprimands; they do but provoke the rage and outcires of the multitude of Lusts that can endure no control. Reason is dethroned, Conscience silenced; the usurping Vice is got into the Chair, and establisheth Iniquity by the Law of Sic volo, sic jubeo; and all the five Senses, like so many officious members, are ready to execute the Commands of those unruly Lusts.  
Who can wonder that the man who lives in opposition to the express Commands of God, and slights his own apprehensions of Gods everlasting wrath, for every trifling lust, should, when the greater temptations of Dominion and Power, of killing and taking possession of Crowns and Kingdoms are presented, be the Contrivers and Prosecutors of Sedition and Rebellion against their King? That man cannot truly love or fear the King, who beareth the Sword that can only kill the body, who neither loves nor fears God, who is able to destroy body and soul in hell. Hence it is that Solomon observes, Prov. 17.11. The wicked man seeketh only Rebellion. For having lost the peace of his own Conscience by fight against God, and having sinned away the use of Reason and sober counsels by his contumacy, like the evil spirit that was cast out of the man, he findeth no rest, but roves up and down, to associate Legions of others as bad as himself, to disturb the peace of others. And hence come wars and fightings among us.  
And now it is easy to turn the Scene, and from the Vnde inter vos, to inquire Vnde inter nos? From whence come wars and fightings among us? For as to matter of fact, if the Wars of any Nation under Heaven can parallel those of the Jews, ours do; and in some respects (considering that we are Christians) have outdone them. For have not we as obstinately resisted and fought against the God of Heaven, though he have placed us in a fruitful Land, and fed us with Manna? Have not we still murmured, and tempted him, requiring meat for our lusts? Have we not refused all those means and overtures of salvation which the Son of God hath offered us? and do we not still refuse to do the things belonging to our peace? Yea, with the filthy Gadarens, we have even forced him to departed out of our coast, and preferred our Swine before our Saviour. We have made our great Lord to serve under our basest lusts: We have ridiculed him by false Prophets and false Christ's, saying, Behold, he is in the desert fields, or in the secret chambers, when he taught openly in the Temple. We have falsely accused him as an enemy to Caesar, and Patron of Rebellion; and so have crucified afresh to ourselves the Son of God, and put him to open shame: which if the Jews had known, as we profess to know him, they would not have done, 1 Cor. 2.8. for had they known, they would not have crucified the Lord of Glory. These were the grand causes of the final destruction of the Jewish Nation, and these provocations had brought us so nigh to utter confusion, that nothing but a Miracle of Mercy could prevent us from falling into it. It is therefore high time to search out those Sacrilegious achan's, and disobedient Jonahs' that have raised such Storms and Wars among us: and we shall find them within our own breasts, even those lusts that war in our members: for our Saviour hath assured us, that from within, out of the heart of man proceed evil thoughts first, and then murders; yea those very thoughts are accounted as murder by our Saviour; and if there be bitter envying and strife in our hearts, our Apostle tells us, that notwithstanding our pretences to Wisdom and Holiness, we are earthly, sensual, and devilish, Jam. 3.15.  
To make this Enquiry more plain, I shall only premise, That in a Church and State so well established as ours are, where we have all things necessary to Salvation in the one, all things necessary to preserve our Liberty and Property in the other, all desirable Peace and Plenty for our Persons and Families, it must be our lusting after evil things that causeth wicked men to disquiet themselves and others: Of which this may serve as a Demonstration, that they who would put us into a state of War and Confusion, having no present or real grievances to amuse the people withal, do raise up their old Goblins of fears and jealousies of Popery and Tyranny. But as it is a folly to trouble ourselves with what may be, when it is more probable that it may not be; so it is the character of a wicked man, to fear where no fear is, and a great degree of madness, to fall on our own Swords, when we are pursued only by our own Shadows. And the experience which we ourselves have had, as well as the Jewish Nation, may convince us, that those very persons that frighted both them and us with a Venient Romani, The Romans will come and take away our place and Nation, and change our Laws and Religion, were those very men that did what they suggested the Romans would do.  
'Tis our Saviour's advice, that we take no thoughts for the morrow, (i. e.) that we be not too solicitous about future events which are not in our power, but carefully do the duties of the present day; and be content with such things as we have, and commit ourselves to him in well-doing: for God hath said, he will never leave nor forsake such. But if after Gods redeeming of us out of all our troubles by an Almighty hand, we shall return again to our old follies and ungodly lusts, against his express Precepts and Threats, we may in vain expect that God should work another Miracle for us, that have made so little improvement of the former.  
I shall therefore proceed with my Evidence, that it is only from our lusts that war in our members, whence wars and fightings come among us.  
For first, we are not under the power of a Heathen or Foreign Prince, that rules us by armed Legions, as the Romans did the Jews, that we should attempt by wars and fightings to shake off that Iron yoke. God himself hath ruled us by such a Succession of Pious and peaceable Princes, ever since the Marian days, as the whole world cannot parallel: and to raise tumults and wars to alter such a Succession, is to take the power out of God's hands, who ruleth in the Kingdoms of the earth, and appointeth over them whomsoever he will, Dan. 5.21. And that dear experience of disputing the Succession by the Sword between the Houses of York and Lancaster, between whom were fought Seventeen pitched Battles, in which perished Eight Kings and Princes, Forty Dukes, Marquesses and Earls, Two hundred thousand of the people, besides Barons and Gentlemen, and the Treasure and Devastions not to be valued, should forever affright us from the like attempts, lest we be found to fight against God, as well as against one another.  
2. Nor is there any pretence of a Superior or  power that may rival the Crown, the King being acknowledged the only Supreme Potentate, &c he beareth the Sword by God's Commission, and by the Law of the Land hath the disposing of the Militia: to him belongs the jus belli & pacis: nor Pope nor Prelate, Presbyter or People, or their Representatives, have any share in the Supremacy. And yet on such Paradoxes have some men grounded the late Wars: Prove (saith one) that the King was the only Supreme, and I will yield my neck to the block. I think neither the Neck nor Head of that man was far from the Block, that presumed to vent such a Treasonable position.  
3. Nor can any complaint of Tyranny or oppression justify a War among us; no Nation under Heaven enjoying more Liberty and Property, Temporal or Spiritual Privileges than we. Although if we did suffer under some miscarriages in Government, some passions and excesses in our Governors, neither Scripture nor Reason will warrant any resistance; and experience the Mistress of Fools, may instruct us, that the remedy would be worse than the disease; and that they who by fears and jealousies of Arbitrary Government, and promises of liberty, and redress of grievances, steal the hearts of the people from their Prince, as Absalon did, do prove their greatest Oppressors. There have been but few Tyrants under whom their peaceable Subjects have not been much happier, than under a state of Anarchy and Confusion. More innocent blood was shed, more Estates confiscate, more Temples, Castles, and Houses ruined, more Orphans and Widows made in one year during our Civil Wars, than in all the Reigns of the Kings of England by any Tyrannical acts of theirs in 500 years. The Persians therefore after the death of their Kings, allowed the liberty of five days, wherein every one might do as when there was no King in Israel, to convince them that submission to the worst Governors is better than to have none.  
4. Nor can any plea from Religion warrant wars and fightings among us: for we are Christians, and not Jews; and we are under such obligations to peace, that unless we can produce as clear warrant from Scripture for war and fightings among ourselves, we act more like Pagans than Christians. Peace is the last legacy that our Saviour left us, and by his Apostle he enjoined us, if it be possible, and as much as in us lieth, to live peaceably with all men: and he makes peace a condition equal with Holiness, without which we can never see God. On which grounds the Primitive Christians thought it unlawful to exercise war on any pretence whatsoever; they were enjoined to take up the Cross, and not the Sword; they were to love their enemies, and not to hate their friends: they prayed for those that persecuted them, but did not persecute those who prayed with and for them. The Apostles of our Lord did by preaching the Gospel subdue Kingdoms, but they wrought righteousness too, and did more for the securing the Imperial Crowns, than all their own Laws could do. And this was one argument by which Tertullian recommended the Christians to the clemency of the Roman Emperors, That none of them were Nigriani or Cassiani, they never abetted the Rebellions of Niger or Cassius. And this should for ever endear the Communion of the Church of England, that as it teacheth, That it is not lawful on any pretence whatsoever to take up Arms against the King; so it was the testimony of the Royal Martyr to our present Sovereign, that scarce any one who was a beginner or active prosecutor of the late war, was a true lover, embracer, or practiser of the Protestant Religion established in England, which neither gave such rules, or set such examples. And on the contrary, ever since those twin-Monsters of Jesuitism and Fanaticism were born into the world together, there hath not been one considerable League, Covenant, or Association of people against their Prince, any single Assassination of Kings, or Massacre of the people, any Consults for Division, War, and Confusion; but one or more of the Conclave of Rome, or Conventicles of Separatists, and both under a pretence of zeal for Religion, have been the first contrivers and executioners of them.  
Ob. But it hath been objected, that the Primitive Christians had no Laws to confirm their Religion and Worship, as we have; and therefore it was not so lawful for them to defend their Religion by Arms as it is for us.  
Ans. 1. It is strange that our Laws should be made a pretence for Resistance, which declare that it is not lawful to resist on any pretence whatsoever.  
2. The Primitive Christians, who never bore Arms against their persecuting Princes, would much more abhor to do it against Christian Governors that favoured and protected them; they would never turn the Laws against the Lawmakers and use them as Forts and Sanctuaries to secure and protect Rebels.  
3. If this plea might be admitted, the best Princes would be in most danger: for by this rule, if we lived under a Pagan and persecuting Prince, that never favoured us with one good Law, we might not resist him; but if under a Prince that made it his business to secure Religion by the best Laws, such as presume they are of a better Religion than their Prince, and can judge of the Laws better than the Lawgiver, might justify a Rebellion against him; and so the best Prince would be most miserable; and the same Laws that secure our Religion, would destroy his Crown. On such a principle, when Queen Elizabeth came to the Crown, and found Popery established by a Law, her Popish Subjects, which were then the greatest number, might have rebelled against her; which yet they durst not do on this false principle of some true Protestants.  
4. If Subjects may resist as often as discontented and designing men shall tell them that the King doth not favour that Religion which the Laws do, and shall influence the people with fears and jealousies that their Religion is in danger, and make them Judges of the Actions and Conduct of their Governors; the best of Princes, who certainly ought to have some allowance for humane passions and infirmities as well as other men, would daily forfeit their Crowns.  
But lastly, when the Religion and worship which we profess is established by Law, how vile and absurd is the pretence of those men for Resistance, who live in open defiance of those Laws, and in opposition to that Religion and worship which is established by them! to which if they did with Christian meekness conform, there would be no hurting nor destroying in all the Land. And if neither Religion nor Law will warrant wars and fightings among us, than the pretence of Conscience will vanish: for Conscience is nothing else but a conformity of our actions to the known Laws of God, and of our Superiors not contrary to the Laws of God. Now when the Law of God says we must obey our Superiors for Conscience sake, and our Superiors command nothing contrary to those Laws, which Laws forbidden us to resist on any pretence whatsoever, there can be neither Law nor Conscience to justify Resistance; but it proceeds from the lusts of ungodly men: whereof this is a certain proof, that when such Pretenders to Religion and Conscience do succeed in their Rebellion, the Cloak is thrown off, and those lusts which seemed dormant or couchant, appear rampant; and grievous Wolves creep out from under the Sheep's clothing, which spare neither Sheep nor Shepherds, nor those that helped to run down the Prey with them, so they may kill and take possession.  
Having thus proved our Apostles assertion in general, That Wars and Fightings among us can proceed from no other cause but our Lusts, I shall only point you to a few of those Lusts that are the principal Incendiaries.  
The first and chieftain of which, is that Pride and Vainglory which abounds in the hearts of Pharisaical men, who seek to have their Persons had in admiration, because of advantage; and for want of ordinary qualifications, and honest means, pretend to extraordinary gifts and revelations of the Spirit, and speak great words of vanity, or by fair speeches deceive the hearts of the simple; and speak perverse things contrary to the Doctrine received from the Apostles, to draw away Disciples after them.  
When Josephus relates the miserable Wars of the Jews, he gives us an account of the several Factions and Sects among them that acted in those Wars; such as the Pharisees and Sadduces, the Essenes' and the Zealous, who were the chief Boutefeus'. And our Saviour and his Apostles observe the like method, forewarning us of false Prophets, and Separatists or Sect-makers, as St. Judas calls them. Beware (saith our Saviour) of false prophets, which come to you in sheep's clothing, but inwardly they are ravenous wolves, Mat. 7.15. And Acts 20.30. I know that after my departure grievous wolves shall enter among you, not sparing the flock. St. Peter also (2 Epist. 2.1.) says, There were false prophets among the people, as there shall also be among you, who privily shall bring in damnable Doctrines, denying the Lord that bought them, and bring upon themselves swift destruction: and many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of: and through covetousness shall they with feigned words make merchandise of you. Now that these men served their own bellies, and not the Laws of Christ, St. Paul assures us, Rom. 16.17, 18. I beseech you brethren, mark them which cause divisions and offences, and avoid them: for such serve not the Lord Jesus Christ, but their own bellies. And in the second to Tim. 3.1, 2, 3. he tells us, that in the last days some that had a form of Godliness, Schemes and Systems, Confessions and Sermons of purer Divinity, should cause perilous times; for they should be covetous, boasters, proud, blasphemers,— Traitors, heady, and high minded. From such he adviseth us to turn away. St. Judas also in his Epistle gives the like character of some that made great pretences to the Spirit, as if they did preach and pray, and do all things by the Spirit; yet they did walk after their own ungodly lusts, despised Dominions, and spoke evil of Dignities; against whom St. Judas denounceth a woe: Woe unto them, for they have gone in the way of Cain, who was a Murderer, and run greedily after the error of Balaam for reward, and perished in the gainsaying of Core; who brought such railing accusations against Moses and Aaron, as the Devil himself durst not do. These are they (saith the Apostle) who separate themselves; sensual, having not the spirit, v. 19  
These Scriptures are sufficient to remove the prejudice which some people conceive against their Superiors for suppressing of such false Prophets as they find seducing the People. The only difficulty is, how we may discern false Prophets, seeing our Saviour says they shall come in Sheep's clothing, and transform themselves into Angels of light. Yet our Saviour's rule is infallible, By their fruits ye shall know them: for first, they shall come to you, come privily, creep into your houses; come with fair words and feigned speeches; come without a Call or Commission from God or Man; come against the established Laws, and severest penalties of Fines and Imprisonment, and Death itself. Thus the Romish Wolves come clothed with the Name of the immaculate Lamb of God; Jesuits they call themselves, but grievous Wolves the Scripture terms such, who assassinate the chief Shepherds in Church and State, and massacre whole Flocks; that with Elymas the Sorcerer seek to turn our Deputies from the Faith, and as the Pharisees, compass Sea and Land to make Proselytes, and to make them twofold more the children of wrath and malice than themselves. These persuade their Disciples that they are of that holy Church in which alone Salvation is to be had; that all others out of their Communion are Heretics and Schismatics, fit only for a fiery Purgatory: but if they return to the Lap of their Mother, they are as sure of Salvation as if they were in Abraham's Bosom.  
But as our Saviour says, By their fruits (i. e.) their Doctrines and their Practices, ye shall know them. One General Rule we have in Deut. 13.1. That if a prophet should arise that should show signs and wonders that should come to pass, yet if that prophet should entice the people to idolatry (and by consequence to any iniquity) thou shalt not hearken to that prophet. When therefore these Emissaries of Rome shall teach contrary to what we have received from Christ and his Apostles; when they persuade us to worship the Creature with that Worship which is due only to the Creator, be they Saints, or Angels, or the Virgin Mary, who all abhor to have God rob of his Honour, of which he is a jealous God; when they add new Articles of Faith, and Rules of Obedience, besides and contrary to what God in his Word hath required, and prefer their own Traditions and Inventions above his express Commands and Institutions: when they sow Tares in Christ's field, and seek to divide his Flock; when they seek to advance the Interest of the Pope, above the Supremacy of the King, and withdraw that Obedience and Subjection from him, which every Soul is required to yield unto him; when they teach the Doctrine of Infallibility in the Pope, though he decree things contrary to Christ, as in taking the Cup from the Laity, with a Non Obstante that Christ said, Drink ye all of this: when they decree what is contrary to Sense, as well as the Scriptures, in the Doctrine of Transubstantiation; and other things contrary to Reason, as in Prayers in an unknown Tongue, and denying the use of the Scriptures to the People, whom God commands to search the Scriptures, because in them we have eternal life: In a word, when they practise Rebellion and Cruelty, and stir up Strife, and foment Divisions, and plot for Wars and Fightings amongst us; let them boast of Miracles and Revelations, of Tradition and Succession, of Grandeur and Prosperity; let them appear not only as Jesuits, but Angels of Light, yet if their Doctrine and Practices be such as these, we must resist them steadfast in the Faith; unless we will exchange our Faith and Knowledge for a blind Obedience, our Scripture for Traditions, our Liturgy for Legends, our Loyalty for Rebellion, and our Peace for War and Fightings, or Fire and Faggot.  
There is another sort of pernicious Creatures among ourselves, but of a soreign breed; whose clothing is a Cloak of Zeal for Religion, with broad Phylacteries, and sentences of Scripture; their discourse is of soft Murmur and Complaints against the Government, and loud Outcries against the Romish Wolves, that we may not suspect danger from any other quarter. And the better to draw away Disciples after them, they come with demure looks, and dejected Countenances, and, as the Gnostics, pretend to great Mysteries and Revelations, extraordinary and immediate assistances of the Spirit, and purer Ordinances; that with them is the Sceptre of Christ's holy Discipline, to which all Kings and People must bow, or shall be broken in pieces; for God will reprove even Kings for their sakes, saying, Touch not mine Anointed, and do my Prophets no harm.  
But by their fruits we shall know these men also: for how opposite soever they seem to be to the Romish Wolves in their Professions, they are coupled as Sampson's foxes with firebrands in their tails, by destructive Principles and Practices against the established Church and Government. As Herod the Jew, and Pontius Pilate the Roman, were against Christ. It would fill a Volume to discover the Intrigues of these two Factions; how mutually they assist each other with Arms and Arguments against their common Enemy. They are conscious that they are too weak singly to encounter the established Government; and therefore will not suffer either to be utterly suppressed; nor will the Jealousy of either Party suffer the other to be uppermost, lest they should carry away the whole Prey. So that we are kept as good Grain between two Millstones of an equal size, till we are ground to dust; and then they will grind the faces of each other.  
Now I take those, and only those, who do agree with the Jesuits in preaching and propagating seditious and traitorous Principles and Practices, such as The lawfulness of Resistance, and taking up Arms in defence of Religion against the Supreme Magistrate; That the Original of the Magistrates power is in the people, who may call them to an account, and depose or murder them as they see cause; That would erect another Supremacy in the Pope, Parliament, or Presbytery; that secretly conspire the death of their Prince, or raise Open Wars to effect the same; those who have murdered one King already, and use the same methods to destroy another; that oppose, defame, and condemn men of Peaceable, Loyal, and Christian Principles, and Canonize Traitors and Regicides as Saints and Martyrs; and in a word, all such as will not declare that it is unlawful to take up Arms against the King on any pretence whatsoever, or that they will not endeavour any alteration of the established Government; they whose Sermons are Satyrs against their Governors; whose Preaching is of Cursing and Lies, and their Practice to raise Wars and Fightings among us, for such false Prophets as our Saviour bids us to beware of.  
If these men do indeed abhor the name and doom of false Prophets, let them do what they can and aught to do to clear themselves: let them expunge out of their Books such traitorous Principles, and anathematise them in their Conventicles; let them follow that worthy Example of the University of Oxford, and that of the Converts, Acts 19.19. bring those conjuring Books together, that can raise up Legions of Evil Spirits, and without counting the value of them, though it be 50000 pieces of silver, publicly burn them: And they will make as comfortable a Bonfire as ever the Nation saw, except that of Newmarket.  
But if they will still go on as those false Prophets, Jer. 23.14. to strengthen the hands of evil doers, that none doth return from their wickedness: if they will publicly despise Dominions, and speak evil of Dignities; and one Party condemn Prince and People as Heretics and Schismatics, fit to be destroyed by the Sword, or to pass through a Fiery Purgatory; and the other accuse us as Popish and Antichristian, though they know not whether God or Magog, the Christianissimus or Antichristianissimus be the Antichrist; but whoever he be, they are more ready to be reconciled to him, than to the Religion and Government established; they shall never be able to wipe off the guilt, or escape the doom of false Prophets, as long as they teach such Damnable Doctrines: for so the Scripture hath determined it, They that resist, shall receive to themselves damnation, Rom. 13.2.  
And yet, as if the Genius of the Nation inclined them to Wars and Fightings, how do we (like children) in every City and Market-town flock after these Drums and Trumpets that sound an Alarm to Wars, and instead of the Gospel of peace, propagate an Evangelium Armatum, the Law of the Sword; that maintain unlawful meetings for the mustering of their Forces, and make their Exercises like those of the Artilleries, to discipline the People for War; and can, as by a word of command, lead them from their Folds into the Field, and arm them with Zeal enough to murder their Brethren, their Bishop, their Prince, and in a little time one another!  
It is not, certainly, the Gospel of peace which these men preach; that would transform Lions into Lambs, but their Harangues transform Lambs into Lions and Tigers: that would teach men to beat their Swords into Plowshares, this teacheth them to beat up their Plowshares and silver Bodkins and Thimbles into Swords and Pistols. And between the Fauxes of this Age, who with their dark Lanterns and lighted Firebrands, are ready to give fire to their subterranean Mines, and are sorry for nothing but their disappointment; and those Blunderbusses, who being full charged to the very mouths with Powder and Bullet, and have Zeal enough, though their hearts be as hard as Flint or Steel, to give fire in the face of Majesty itself; we are still between the Jaws of those roaring Lions, that go about seeking how they may devour us. And had not the Almighty hand of God restrained these Sons of Violence, and kept them back with more than Bitten and Bridle, they would have long since fallen on us, and rend us in pieces.  
But blessed be God, even the God of our Salvation, our Deliverer and Defender, who hath hewn the Snares of those ungodly men in pieces; and though they have often assaulted us from our youth up, ye he hath not delivered us over as a prey unto their teeth. And may we never provoke him by our murmur and discontent, our hypocrisy and profaneness, our divisions and lusting after evil things, to repent him of all the loving kindness and wonders of mercy which he hath wrought for us; which if they lead us not to repentance and amendment of life, will render us more fit for destruction; and then in vain may we hope for another miracle, to deliver us from those fiery furnaces which these lurking firebrands have prepared for us; and by their indignation since our miraculous deliverance from the Lion's den, and their as wonderful disappointments, are heated seven times hotter than ever: for their wickedness still burneth like fire, and is like that worst sort of fire, which goeth not out, though never so many waters of clemency and favours be poured on it: they have the effect of Oil and Fuel, to increase, rather than to extinguish the flame. For they have provided that their malice may survive themselves, and be immortal; they have enclosed their Seminaries for Briers, and Thorns, and Brambles, out of which a fire may come in time, to burn up all the Cedars in Lebanon; and they have fitted their Nurseries for another generation of Vipers, who suck in their poisonous principles, and are armed with invincible prejudices against that Christian Religion and Loyalty which is established among us: like some plodding Spaniards at their game at Chess, who having not time or success sufficient to blow off their Bishops, and give check to their Kings, leave the game to be played out by their Successors. For from the poisonous principles that fall from their lips, as from the Serpent's teeth in the Poet, there spring up a numerous brood of armed men, who are as deaf to sober counsels and arguments for peace and unity, as the very Adders, and as ready as so many Swine to turn on them and rend them who cast those Pearls before them.  
It is said, that few men die without a Fever; and as certain it is, that there was not one of those who were Executed for the late horrid Conspiracy, whom the prejudices which fermented their spirits from their Childhood, did not swell and make sour, and animate them to those desperate designs which brought them to those untimely ends. Thus that degenerate Gentleman Mr. SIDNEY, had no other Apology for himself, than that he had been managed from his youth in that OLD CAUSE, which was begun in Treason, and carried on with confused noise, and garments rolled in blood. And another as unfortunate as himself, had those principles of the lawfulness of Resistance in case of Religion, infused to him by false Teachers from his youth, which were the venomous ingredients to his death. The Author of the Life of Julian had (it seems) confirmed him in the belief of what Dr Manton had long before instructed him in; who on this very Text raiseth the Question, Whether Religion may be defended by Arms? to which, among other things, he answereth, That sometime the outward exercise of Religion and Worship may be established and secured by Laws; and among other privileges and rights, the liberty of pure worship may be one; which being invaded by violence, may be defended by Arms— The Estates of a Kingdom may maintain their Religion against the tyranny and malice of the Prince. And on these prejudices died the whole College of the late Conspirators; whose blood may be required at their hands that corrupted their hearts with such blood-guilty principles. For from hence come wars and fightings among us.  
2. Next to the lusts of Pride and vainglory, St. James doth arraign those of envy and malice, as the cause of wars: for he tells us, That the spirit that dwelleth in us lusteth to envy, v. 5. and where envying and strife is, there is confusion, and every evil thing, Jam. 3.16. And if there be bitter zeal or envyings and strife among us, that it proceeds from the devil, who was a murderer from the beginning, and is restless till he draw others under the same condemnation with himself: for the envious man is felo de se; he seeds on his own blood and bowels, and leaves no bowels of pity for any that he thinks in a better condition than himself: 'tis this that is the rottenness of the bones, Prov. 14.30. This slayeth those silly ones that entertain it, Job 5.2. and none is able to stand before it, Prov. 27.4. And next to Envy followeth Murder, Rom. 1.29. Gal. 5.21. The first Murder in the world was committed through Envy against a Brother. Wherefore did Cain slay Abel, but through envy, his own works being evil, and his Brothers righteous?  
Acts 7.9. the Patriarches moved with envy sold Joseph to Egypt. As soon as they understood he was to be preferred above them, they could not speak peaceably to him, Gen. 37.4. because his Father loved him more than them: and v. 20. they conspire against him: Come, let us slay him, and cast him into a pit. It was for Envy that the chief Priests and people of the Jews delivered our Saviour, Matth. 27.18. and pursued him with outcries, Crucify him, Crucify him; and, let his blood be upon us and our Children: by which impiety they shown themselves to be the children of them that had slain the Prophets, and filled up the measure of their iniquities; and drew down on themselves and the whole Nation all those Judgements of which I have told you, when God visited on them all the righteous blood that had been shed from the blood of Abel to the blood of Christ himself; which brought them to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utter desolation; which Josephus their Countryman calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judgement worthy of God.  
The shedding of blood, though of his own and Gods enemies, so displeased the Lord, that he would not permit David to build him a Temple; that work was reserved for a peaceable Solomon: and if any man's hands be defiled with blood, though he make never so many prayers he will not hear, till he have cleansed his heart, and washed his hands in innocency; and not till then, may he have access to God's Altar. The bloodguiltiness of a few, draweth down the wrath of God on a whole Nation. There was a Famine on Israel three years together in the time of David; and when he inquired the cause of it, it was revealed to be for Saul and for his bloody house, that slew the Gibeonites, 2 Sam. 21.1. And if the blood of the Gibeonites was avenged not only sevenfold on the house of Saul; by hanging up seven of his Sons, but upon all Israel by three years' famine; we may justly impute the consuming Pestilence and Fires that have been among us, to the shedding of much more innocent blood. And we may justly fear, that the inquisition for that blood is not yet ended: for blood defileth the land; and it cannot be cleansed but by the blood of them that shed it, unless it be prevented by a deep and timely repentance, and the avenging it on ourselves, by a hearty sorrow, by a serious mortification of those lusts that provoked us thereunto, and a thorough reformation and amendment of our sinful ways and do; except we cry mightily to God for pardon, and the blood of Christ, which speaketh better things than that of Abel, be joined with our Cries and Tears. Without shedding of more blood, there will be no remission: for the cry of innocent blood is not to be silenced by any earthly thing, but will enter into the ears of the Lord of Sabbath with an Vsque quo Domine? How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? Revel. 6.10.  
And when we see Rebellion to be like the sin of witchcraft, which seldom or never admits repentance: when not one of the old Regicides or new Conspirators, though they confessed the fact for which they died, professed any Regret or Repentance for it (which yet in the Case of Christ Judas and Pontius Pilate did, and every common Murderer is wont to do:) when there are still so many among us that approve of those horrid Impieties of their Forefathers, and only want Opportunities to act over the same Tragedies again: when men are ready to cast Firebrands, Arrows, and Death, and think it a Sport: when God infatuates a People, and delivers them up to such strong delusions, and fascinations, that not all the Oracles of God, nor all the Examples of Divine Vengeance and Humane Justice can awaken them, and reduce them to a sounder mind; neither if one should arise from the dead, will they repent. And whether it be that God hath given up such Offenders to a reprobate mind, or with Cain they apprehend their sins greater than can be forgiven, or that God delivered them up to the furies of their guilty Consciences, and hath sentenced them to those Chains of impenitence and darkness to the judgement of the last day; it is to me the most certain and sad Omen, that God hath yet fuller vials of wrath to be poured out on such men, at least, if not on the whole Nation, against whom his hand is not yet withdrawn, but his arm is stretched out still.  
We have a day of Humiliation appointed for the barbarous Parricide of our Royal Martyr, and we have had a day of Thanksgiving for the miraculous Deliverance of our present Sovereign, which you have this day religiously commemorated. But while some mourn, and make the first a day of Lamentation for the Anointed of the Lord; who was taken in the pits of deceitful and bloodthirsty men; others applaud that execrable Fact, and nourish their hearts as in a day of slaughter, or such a Sacrifice wherewith God was well pleased: And when the second is a day of Joy and Gladness to see Jerusalem in Peace and Prosperity, and the King and his Crown flourish; others mourn that their Babel is fallen: if while some bless God that hath preserved the King and his People, others curse the King and People whom God hath preserved; and while these are persuading to peace, they make them ready for War: what can a People so divided expect, but to be destroyed?  
Another cause of War is the Amor habendi, the immoderate desire of having things that are superfluous and unlawful, whether power, pleasures, or possessions. For when men can set no bounds to their Lusts, they consider not whether the end be necessary, or the means lawful, but they must have the Rem quocunque modo rem. And so S. Paul, 1 Tim. 6.9. They that will be rich, fall into a snare and temptations, and many foolish and hurtful lusts, that drown men in perdition; and they that are greedy of gain, will not stick to take away the life of the owners thereof. This our Apostle observes, when he joins the desire of having with killing. And our Saviour makes this the reason of the Jews killing the heir, that the inheritance might be theirs. Thus Solomon brings in ungodly men conspiring together, Prov. 1.13. We shall find all precious substance, we shall fill our houses with spoil: and then, Come, let us lay wait for blood, let us lurk privily for the innocent without cause. This Lust warreth first in our own members. Prov. 15.27. He that is greedy of gain, troubleth his own house, disquieteth himself; and his desire of having is not quenched, but with the blood of those from whom he takes. Thus Ahab was sick at the heart for Naboth's Vineyard, and nothing could cure him but Jezabel's Receipt of killing and taking possession. Yet this was to be gilded over with a show of Religion; a solemn Fast must be proclaimed, and Naboth accused of blaspheming God and the King.  
That our Wars and Fightings were begun for the satisfaction of such covetous Lusts, the same method of killing and taking possession plainly demonstrate. The Royal Martyr, shortly after his Coronation in Scotland, makes a Revocation of such Lands as were taken from the Crown in his Father's Minority. Also some Noblemen and others called Lords of the Erection, or Impropriators, who had engrossed almost all the Tithes of the Nation, allowing the Ministers an inconsiderable Pittance or Stipend, and these Lay-patrons, so oppressed the Country, that no man durst to take home his nine parts, until the Impropriators had set out their tenth; by means whereof, the generality had their dependence on these Lords, against whom the King received frequent Petitions from the Gentry and their Farmers, as also the Ministers, complaining of this Oppression. Whereupon his Majesty grants a Commission of Surrendry of Superiority and Tithes, in which some of the interessed Lords were made Commissioners; and so fairly and equally was it executed, that the Lords received a competent satisfaction, and the Ministers, Gentry, and Commons being freed from that Vassalage, thankfully acknowledged the benefit. But the Lords perceiving they should lose the dependence of the People, suggested that this was done in favour of Episcopacy, and to the prejudice of Religion; and taking advantage of some other Accidents, they begin to associate, and enter into a Covenant for defence of their Religion: and hence came those Wars and Fightings. For the success of the Scots against their Bishops, stirred up the like lusts in some Members of our Nation, who under the like pretence of Religion, and clamours of Popery and Idolatry, armed themselves to commit Sacrilege, and (as soon as they had power) to kill and take possession: and with such ample Dividends of Church and Crown-lands did those Reformers gratify the lusts that warred in their several members, that they proved a Snare not to themselves only, but to their Posterity, who applaud their Father's do; and though they proved sour Grapes unto them, yet their children's teeth and appetites are set on edge to devour things that are holy. And so just do they still think their Title to those Lands, that they think it lawful to vindicate it by a second Rebellion. And hence come wars and fightings, etc.  
The last cause of War which I shall mention, is the want of a due consideration of the Mischief and evil Consequences of War, that Pandora's Box, whence all manner of Plagues do issue; pestilential Fevers, bloody Fluxes, Famines, Conflagrations of Towns and Cities, demolishing of Castles and Temples, devastation of whole Countries, and introducing of Atheism and Barbarity: of all which this Nation hath had sad experience: which made the Orator to say, Quem discordiae, quem Caedes Civium, quem bellum civile delectat, eum ex finibus humanae naturae exterminandum puto, Phil. 13. They who delight to live in a state of War, are not fit to live in any state of Mankind.  
Some among us have heard to what great honour the Dregs of the Nation have been advanced; how Cobblers have been translated to Colonels, and Clowns to Counsellors of State; how Bankrupts have become Bankers, and Apprentices Preachers; and the Saintlike Soldiers have had the honour to bind Kings in Chains, and Nobles in Fetters of iron: and hence it is, that such as are in debt and distress, such as descent from the established Worship, and like Corah and his Confederates think themselves more fit than Moses and Aaron, aspire to the Magistracy and Ministry by Rebellion and Bloodshed. But these silly men consider not who it is that by the Chains of these Lusts is leading them Captive to Death and Damnation: they think not what Dogs-heads they may prove, as Hazael did (who had as good a conceit of himself as they) to slay their brethren with the sword, and set on fire the strong holds of Israel, to dash their children, and rip up the women with child, 2 Kings 8.13. Nor do they consider how short and troublesome their reign may be, and how for three transgressions and for four (i. e.) the manifold iniquities whereby they threshed their Country with instruments of iron, what a fire God sent into the house of Hazael, Amos 1.4.  
I therefore beseech those that delight in making Divisions and War among ourselves, to consider, first, how many things are necessarily required to make a War lawful. It is not every Offence or Oppression of our Governors can warrant it; but there must be a sufficient Authority; and after all possible endeavours, overtures, and condescensions for Peace, none but lawful means must be used, and those prosecuted with Equity and Moderation, and all intended to a good end: which circumstances cannot meet to justify such as endeavour Wars and Fightings among us: and therefore as Grotius doth determine it, lib. 3. cap. 10. de Jure belli, All the Plunder and Rapine, all the Cries and Tears of Widows and Orphans, and the louder Cries of Innocent Blood, will God require at their hands who have been the Contrivers and Actors in unlawful Wars. So that whether they are Conquerors or conquered, whether they survive the Rebellion, or die in it, they are like to be utterly undone, if they live and prosper in their Rebellion: they live in impenitence, and never think of making that restitution and satisfaction for all the Plunder and Rapine committed by them; without which there is no remission: and if they die, they die in those sins to which the Scriptures have threatened Damnation. From which, and all the causes thereof, especially From all Sedition, privy Conspiracy, and Rebellion; from all false Doctrine, Heresy, and Schism; from hardness of heart, and contempt of God's Word and Commandments, let us jointly and hearty pray, The Lord to deliver us.  
And now I shall not add any thing to your own Religious and Loyal Resolutions for the preservation of your Country from Wars and Confusions. Only give me leave to mind you of a Saying of the Lord Verulam: We have many good Laws, but there wants one great one more, to enforce the execution of all the rest. And it is certain, that many go to Hell with good intentions, for want of executing them in due season. Let us therefore beware, lest while we are folding our hands in security, or are but putting on our Harness, our Confusions come upon us as an armed man. And though we have a prospect of Peace and Settlement, let us also look back on the Causes of War; and while others are united and industrious to destroy us, let us unanimously and vigorously pursue the things that belong to our peace. And first let us suppress those lusts that war in our own members, against God and our own Souls: All Intemperance and Uncleanness, Profaneness and Hypocrisy, Covetousness and Ambition; all Envy, Pride, and Malice, and whatever Lusts may separate between God and us, or divide us from one another; and readily sacrifice all our private Animosities and Interests to the public Religion, Peace, and Prosperity of the Nation.  
It after all that hath been said, there be any that still delight in War, let them war that good warfare in which they have been engaged from their Baptism, Tanquam Sacramento Militari, to fight under their Saviour's Banner against sin, the world, and the devil. Here we want not Enemies that are constantly assaulting us; nor, if we behave ourselves manfully, can we want a complete Victory over them: 'tis but to deny ungodliness and worldly lusts; and though the Devil himself lead them on, we may by a stout resistance put them to flight, and shall be more than Conquerors. In these Conflicts we may outdo Alexander himself, who having subdued many Kingdoms, was overcome by his own lusts; Fortior est qui se. Every one that fights the good fight of faith, overcometh the world, and shall receive a kingdom that cannot be moved, as the Kingdoms of this World may; and a crown that fadeth not away, reserved for us in heaven, and ready to be revealed: for, Behold, saith our Saviour, I come quickly, and my reward is with me. Even so come, Lord Jesus, come quickly.  
FINIS.