A military SERMON, WHEREIN By the word of God, the nature and disposition of a rebel is discovered, and the Kings true soldier described and characterised: Preached at SHREWSBURY, May 19 1644. to His majesty's Army there under the Command of the High and most Illustrious Prince Rupert. By Edw. Symmons Chaplain to the lifeguard of the Prince of WALES.  PROV. 24. 19, 20, 21, 22. 
Fret not thyself, because of the evil man, neither be thou envious at the wicked.  
For there shall be no reward to the evil man, the candle of the wicked shall be put out.  
My son fear thou the Lord, and the King, and meddle not with them that are given to change:  
For their calamity shall rise suddenly, and who knoweth the ruin of them both?  
OXFORD, Printed by Henry Hall, in the year 1644.   

TO The Honourable Sir MICHAEL wood-house governor of Ludlow, and colonel to the lifeguard of the Prince of WALES.  
Noble Sir,  
MY dependence on you, and your respects to me, did formerly move to some public manifestation of my service to you, and had not the press, like the pool of Bethesda, been oppressed with multitudes, the world ere now had taken notice of it; but this following Sermon had the advantage to step in before that, which had lain there longer; and this I dedicate to your Name: as it was with attention and favour heard, by many gallant Gentlemen and soldiers, so I hope by yourself (who are both) it will be accepted, as agreeable to godliness, and entertained as a demonstration of the inward affection which is due from  
Your Servant, E. S.   

To the Readers.  
COurteous Readers, in this following ●ermon, you will meet sometime with this Title, The men of Westminster; I desire you would not conceive, that thereby is intended the Parliament of England (as some are pleased to call them) but only that powerful Faction there abiding, or thereunto relating, which doth oppose the Lord's anointed, subverting our Religion, peace, and Nation: for if (as themselves teach) some may (notwithstanding their Oath of Allegiance, resist by force of arms the person of their sovereign Lord CHARLES as he is a man, and yet honour him (in the mean while) as he is King: I hope that I a Minister of God, may more lawfully by God's Word oppose the vices of such, as they are men, and yet reverence them if they be (as in their own account) Members of the honourable Houses: nay, I do not speak against them as they are men, but only as they are transgressors from the holy and righteous ways of God: 'tis their evils that I oppose, not their persons: I am only grieved at the hardness and perverseness of their spirits, and I desire with Jeremy, Chap. 9.1. that mine head were a fountain of water, and mine eyes springs, that I might weep day and night for the slain of the daughter of my people occasioned by them: And good Readers (if you be true Christians, and right borne Englishmen) I beseech you, let us all strive together with God by our tears for the softening of these men's hearts (if it be possible.) Our Saviour wept for the sins and ensuing miseries of those that sought his ruin, we have the lik● object at this time, O let us discover in ourselves the mind of Christ, God expects it from all his Saints.  
Farewell.   

A Military SERMON.  PROV. 17.11. 
An evil man seeketh only Rebellion, therefore a cruel Messenger shall be sent against him.  
THe main scope (as I apprehend) of this military Sermon is; First, to discover out of God's Book the nature of Rebellion, and rebellious men.  
Secondly, to encourage from the Lord the King's loyal Subjects, and true hearted soldiers in their opposing such.  
Now the first of these is the Doctrine of this Text, and the second is the use of it.  
A rebel is an evil or wicked man; for such a one is he, (saith the Text) That seeks Rebellion: sure then Rebellion itself must needs be a wicked work, or a work of wickedness, because 'tis that which in the judgement of God's spirit, wicked men only seek for, or thirst after: there is your Doctrine.  
The use follows naturally, and 'tis this; If it be so, then 'tis the duty of all good men to oppose Rebellion, and to endeavour the suppression of all Rebellious men; yea, if extreme severity be exercised upon such, they have but their due portion allotted them of the Lord: for says the Text, a cruel Messenger shall be sent unto him.  
Thus you see the Text doth well suit the occasion, if my discourse shall but as well sure the Text, and your attention (noble Gentlemen and soldiers) my discourse; I hope through, God's blessing, our meeting will not be altogether fruitless and unprofitable.  
But for the better knowledge of the rebels and their work: of yourselves and your own duty, I'll give you a more full description of both, and that from the Text too; which to my apprehension doth offer a double discovery; one of the King's enemies, and another of his friends or good soldiers.  
The enemy is discovered by three particulars, in the former part of the verse: 

1. By his natural disposition; He is malus, an evil man.  
2. By his active di●igence, in the word, quaerit, seeketh.  
3. By his ungodly work, in the word Rebellion: or tantùm rebellionem, An evil man seeketh only Rebellion.    
The King's true soldier is described by three more particulars, in the latter part of the verse: 

1. By his O●fice, He is Ang●lus or Nuncius, a Messenger▪  
2. By his Commission, in t●e word mirtetur▪ shall be sent.  
3. By ●is employment, in the word cruel, a cruel messenger; he is so called from the severity he shall use, or from that sharp punishment which shall be inflicted by him: therefore a cruel Messenger shall be sent against him: 
Part. 1.  of these in order, and first of the enemy.    
1. His natural disposition, he is malus, an evil man, An evil man seeks Rebellion, some read Rebellis tantùm quaerit malum, a Rebellious man seeks only mischief; so making a rebel and a wicked man to be all one, as they do mischief and Rebellion to be the same thing; and indeed so they are, add but most to wicked, turn but malus into p●ssimus, and they are synonimas, and may be predicated of each other, and then the Doctrine is in these words; 
Doct.  A rebel is a most wicked man, of a most malignant disposition.  
I say a most wicked man, because Rebellion itself (as we shall show anon) is the very height and top of all mischief▪ therefore that is arrived at that pitch of wickedness, as to be a rebel must needs be a most wicked man.  
Now, I would have you know that by Rebellion, I mean that which is against the King, and I define it to be, A resisting the Authority, and a violent opposing the will and person of the lawful governor; which being a sin for●idden in the commandment of the second Table, is more against the light of nature, than Rebellion against God only.  
Every wicked man is a rebel against God, and sinneth against grace and piety, yet being endued with humanity and moral honesty, such may happily live in obedience to their Prince, and may fight for him, against those that do resist him: But they that rebel against the King, sin not only against piety, but even against nature itself, and grace doth seldom overtake such men, they are so highly wicked; so far, or so fully malignant.  
Cajetan makes a difference between facinerosum and rebellem, a naughty man, and a rebel: a naughty man (Says he) will admit of evil, and commit it too, upon occasions of gain or pleasure, but a rebel is he that studies mischief, and seeks occasions to foment Rebellion.  
And indeed the distinction is good, only give me leave to add this, I do believe (for my part) that every wicked man who is a rebel against God in esse, is also a rebel against the King in posse: he that is not converted to God by grace, may in time prove a rebel unto his King: He that loves not the King for conscience sake, in regard of the Oath or Command of God, is neither a good man, nor a truly good subject; they that hold with the King for their wealth sake, to keep that, or that serve him only for their pay▪ I make no question, but if others could give them better security for their Estates, or would give them better wages, they would make no matter to cast off their present obedience: such men are but like the Canaanites in the book of the judges, who when they could get ability and advantage to themselves, did shake off the yoke of Israel, and took part with the enemies against their governors: I wish these present times had not spoken too loudly to this purpose; surely as fear God and the King, so love God and the King go together.  
But further I grant this, 'tis one thing facere malum, and another thing quaerere malum; even a good man may unadvisedly or through weakness do evil, but not purposely seek to do it: He may be an assister in, but not a contriver of Rebellion, and such a one may be recovered out of the snare of Satan, (as those are who are come from the rebels unto us,) for why? Rebellion is but adventitious unto such a one, whereas unto the other, 'tis natural, yea 'tis his natural disposition to rebel, and of such a rebel, the Text speaks: and him I affirm to be a most wicked man▪ a man of a most malignant disposition, which I prove thus.  
This rebellious disposition or inclination is bred and borne with him, and so 'tis riveted into his very soul. David speaking of such, Psal. 58.3, 4, &c. says, They are refractory from he womb, so soon as they are borne, they go astray, and speak lies, (the true practice of all rebels) the poison of their lips is the poison of a serpent, (blasting the credit and reputation of their betters,) they are like the deaf adder which stoppeth her ear, and will not harken to the voice of charmers, charm they never so wisely, i. e. they will not be persuaded by any good couns●ll to put off their mischievous disposition of evil speaking and evil doing.  
For indeed as 'tis in them ab initio, from their beginning, so it abides in them always, Rebellis quaerit duntaxat malum, (Says the Text) A rebellion's man seeks only evil, he minds nothing else, he is always inclining to the way of Rebellion, as a stone is to its centre, some translations read, tantùm, Rebellis, only a rebellious man minds this mischief, which ties it as a Property to him alone, he and none else studies rebellion: nor will he by any means be moved to cease so to do, for says Solomon in the words immediately going before the text, an hundred stripes will not enter into a fool, he is so far from being amended by corr●ctions that he still persists in his rebellious way, and seeks to act mischief, even till a cruel messenger be sent unto him, not to give him more stripes, for they will do him no good, but even to cut him off from having a being.  
In the former Chapter Prov. 16.27, 28, 29. this rebellious man is well set forth by his titles, and by his practices, these we shall note in the next point but observe his titles now.  
1. He is called there v. 27, nequam an ungodly man; and if we would know what kind of ungodly man the spirit means, we shall see it from the original, for the Hebrew reads it vir Belial, a man without yoke, that will not live under Government, which in plain English is a rebel:  
2. He is called v. 28. vir perversitatum a man of perversities, a froward man, a man of perverse lips, of a cross spirit, that studies only to thwart, and cross, and vex, and grieive the spirit of others.  
3. He is called there Susurro a whisperer of slanders▪ or a backbiter, that breaks peace, and makes divisions among friends: Tremelius read●s it Susurro disjungit ducem, a whisperer that makes a separation betwixt the Prince and his people, so in the 9 verse of this Chapter, there is the same phrase again iterans rem disjungit ducem, he that repeats a matter over and over, (as backbiters use to do for want of other faults) separates the Prince from his people or them from him: this is another of his properties:  
4. He is called there in the 29 vers. vir violentiae a violent man, or a man of blood, these are the titles and conditions of a rebel, and experience tells us they are true conditions: And who will not say, that these do speak a rebel to be a most wicked man, or a man of a most malignant disposition?  

Reason.  The ground of this malignity of disposition we gather from our saviour's words to some in whom the same was. Joh. 8.44. You are of your Father the devil, and his works you will do: now the devil was the first rebel that ever was, and the first seducer of others to rebellion, he did effect, as you may see in Gen. 3. only by belying and by slandering of his sovereign: now as Jubal and Tub●l-Cain were call●d the Fathers of them that followed their art and trade which they first invented, so may the devil be called the Father of all rebels: And he we know is styled {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the wicked one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in a special manner the most malignant one, and they in their measure are of a disposition like him.  
Nay Satan is more their Father then in that sense: he is (as I may say) their natural Father, 
2 Pet. 1.4.  and as the godly are said to be partakers of the godly nature, so rebels may be said to be partakers of the very diabolical nature, his own wicked spirit acts in them, and you may be sure, it acts his work▪ and in his method, and therefore our Saviour calls those very men in another place, serpent's brood, and generation of vipers: 
Mat. 12.34.  now a viper (as some write) doth destroy its own dam, which gave it being, and so did they their Saviour, and so do all rebels, (yea our rebels) endeavour the destruction of their own Nation that bred them, of their own sovereign that preserved them, as Nero ripped the Bowels of his own Mother that bare him, so do these (patria mater) rip up the very bowels of their own country, that gave birth and breeding to them.  
Johannes Auentinus tells us that Maximilian the Emperor was wont to call the King of Spain R●x Hominum, a King of men, because his Subjects like men lived in obedience, but the King of England he would call Rex Diabolorum, a King of devils, because the Su●jects of this Kingdom had divers times rebelled against their sovereign, (though always to their own ruin,) as in King John, Henry the third, Edward the second, and Richard the second days: And I would to God, that some in this Nation, did not now prove themselves worse devils than ever, but alas they do, for the Religion here professed now, is more opposite to this rebellious way, then that which was practised in those former days: But in this, we may more fully behold the malignity and vicious disposition of Rebellious spirits, they are not capable of gracious or evangelical instructions, never marvel if they who offered spite to the clear dictates of the gospel, do rebel against the King.  
Therefore be not a rebel, Trust not a rebel: 
use.   
1. Be not a rebel, walk not in the way with them, for so to do, will speak you the devil's Child, and to have reached to the highest stair of villainy, your Titles will be the same which Saint Peter gives to Elimas the Sorcerer. Act. 13.10. Full of all subtlety, Child of the devil, Enemy of righteousness, and perverter of the right ways of the Lord: you may remember for the Honour of Rebellion, that the worst Title that the evil spirit could teach King Saul in the heat of his wrath to call Jonathan by, was this, Thou son of the perverse and Rebellious Woman. 1 Sam. 20.30.  
2. Trust not a rebel, 'tis Solomon's advice, Prov. 26, 25. Though he speaketh fair, yet believe him not, for there be seven (that is a multitude of) abominations in his heart: they that seek Rebellion (as appears by the practice of some in our Nation,) do hold that Principle of the Jesuits, that they may break their word, promise, or oath, so it be in ordine ad causam, to promote their cause, and what man that is wise will credit such? He that hateth (Says Solomon) dissembleth with his lips, and layeth up deceit within him: so did these men of Hope, when to get leave to sit as long as they pleased, they promised the Reformation of Church and State, the payments of the King's debts, and to make him the most glorious Prince in Christendom: for how well they have kept (or endeavoured to keep) their word, let all men judge▪ They make lies their refuge, and confide in them, and there's reason for it, they are of their nearest kindred, even their own Brethren, Children with themselves of the same Father: I could show you how all the foundation stones of their rebellious building are nothing but lies, and so are the pillows that uphold the same▪ cemented they are together, with a mortar of craft, malice, and impudence, but experience hath too sufficiently taught this to the whole Nation: beside I should want time if I should now speak of it, only there is one thing I'll desire you to note in all rebels: It is their nature (being men that like Ahab have sold themselves to work wickedness) to charge (as he did) by their lies their own conditions and intentions upon others: thou art he that troubles Israel (sayeth he to Elias) when it was himself: so Corah and his companions when they rebelled against Moses and Aron, did charge them for taking too much upon them, when it was only themselves that did so: And Satan when he tempted our first Parents to rebel, did charge most wickedly upon the Lord his sovereign, his own conditions of falsehood and envy. And so his Brood amongst us, how directly have they trod in his steps: for (seducing the people to rebel against their liege Lord) they have most maliciously accused him of falsehood (their own condition,) and of envy at the welfare and happiness of them his Subjects; and that he intended to alter religion, to destroy the Liberties of Parliament, and the properties of his people; yea and to bring in foreigners to invade the Nation; while themselves (as woeful experience doth now teach us) have endeavoured, and in some sort eff●cted all and every one of the same things: wherefore from hence (I sa●) learn to be so wise as not to trust a rebel; and to this purpose, remember the example of our Saviour, John 2.24. though they speak him fair, and made great professions of their good will towards him, and of being his Disciples▪ yet he would not commit himself unto them. For (saith the Text) he knew well what was in them, they were some of that serpent's brood I spoke of before.  
And secondly remember too, how they (our rebels I mean) will not believe the King, off●ring undeserved mercy and pardon unto them, although he like that Inhabitant of Heaven, Psal. 15. hath kept his word with them to his own loss, do you therefore believe such unbelievers. But what should be the reason of this their suspicion, (some will say,) why even this: they judge of the King by themselves, they think he will deceive them, because they have already, and still think to deceive him: what pains hath been taken, and at this present is, by those councillors of Peace at Oxford, to work faith in these infidels, but to no purpose, 'tis true which the Psalmist says of such men, Let the Charmers charm never so wisely they will not hear, for 'tis mischief only which they seek after, and are resolved, yea have sworn, and taken a Covenant to persevere in: A wicked man seeketh only Rebellion.  
2. Seeketh: this word notes his active diligence: seeking is studying and devising occasions and means to promote that which is aimed at, quaerit tantùm, he is diligent, for he mindeth nothing else, but this he minds always: the Lesson or Doctrine is this. Rebellious men are exceeding industrious and diligent in their way.  
They are always plotting or acting somewhat to the furtherance. Mat. 2.1. They devise iniquity in the night season, upon their beds, and in the day time they practice what they have devised, because (saith the Text) they have got power (or the Militia) into their hands: nay sometime they are so great with egg to act that mischief which they have plotted in the Evening, against the righteous man that lives quietly by them: that they will fetch him out of his bed at midnight: the diligence of a rebel is well expressed in that place before named, Prov. 16.27, 28, 29.  
1. Vir Belial, a rebel or an ungodly man diggeth up evil, that is he takes pains to undermine his brother, as men do by digging to undermine Cities: or he digs into men's lives to find faults, as men do into the earth to find coals and metals; and when with the teeth of his malice he hath digged up some error, or perhaps made it, with the help of counsel digged from Hell, his lips are as a burning beam to show it unto all.  
2. He soweth strife, (Says the Text) amongst men, namely in public, by his perverseness and frowardness, and maketh divisions among friends in private by his whisperings: or (as was said before) between the Prince and his people.  
3. He enticeth his neighbour into ill ways with himself, by his cunning insinuations, or else by violence he doth force them to help him in acting mischief. Observe Solomon's words in the place, and you shall easily find this to be the sense of them; and than say whether the Spirit of God doth not most notably describe the conditions of our Rebels: I hope none of you will gainsay the Holy Ghost so much, as to doubt of those being such who have these conditions: and indeed mark it always, your own reading and experience will confirm this truth unto you, that a rebel is never idle, but is either digging of evil, that is, plotting it, or sowing of strife; that is, planting it; making breaches, whispering lies, caluminiating the honest▪ enticing the simple, threatening others, doing mischief one way or other to further his own designs, not such a man to be found in the world again for activity of spirit, as a rebel.  

Reason.  And the ground of this their activity is, that abundance of malice which is in them; now malice is like quicksilver always in motion, and extreme hot, nor is there any grace in them to cool its fervour, whereas in the best men there is some Corruption to cool the edge of zeal: again, guilty men (such as rebels be) are naked men, and such are always deligent to get clothing: but they seek it only from webs of their own weaving, scelere velandum esse scelus, is their opinion, one villainy must hide another: and then too, they are (like men of the plague) desirous to infect others, to involve them in their own ●ulphs, their fathers own children they be to an hair, like him they would fain bring all men (if they could) into the same condemnation with themselves.  
The Apostle Peter notes the diligence of the devil that arch-rebel, in these words of his: 
1 Pet. 5. 1 Pet. 4.15.  he goes about like a roaring lion, continually seeking whom he may devour, and in another place by his concatenation of busybodies, with murderers and evil doers, he doth well inform us, that murderers and evil doers, such as the devil and all rebels be, are also busybodies: indeed they have nothing but their busy diligence, to supply their lack of honesty, and to support their wicked cause. Satan for his diligence and activity in evil, is called in the gospel Beelzebub, a fly, or the God of Flies who (you know know are mighty impudent and busy creatures, beat them away from to place never so oft they will come again: so will he, and so will they, he is the great fly, and they (the Rebels I mean) are his Flies, always seeking out sore places, and making them worse, nor are they ever weary of ill doing.  
Therefore let no man think the better of the King's enemies, or of their cause, 
use.  for their activity and diligence in it: will you think the better of the devil for his diligence, or of murderers, and evil doers, because also they are busy bodies? sure you have no reason: but strive you in all to be as diligent in good, as they are in evil: be as unmovable in well doing, as they are in ill doing, as Christ our Saviour was, who went up and down doing good, as Satan doth in doing mischief, was as careful to save, as he is to destroy, to gather together the dispersed, as he and they are to divide and scatter abroad.  
And since the Holy Ghost doth so clearly note the pains and diligence of rebellious men, do but you in your secret thoughts consider how well the King's enemies (the men of Westminster I mean) have approved themselves to be fully such by their caraiages.  
First consider how painful and diligent they were at first, in all places of the kingdom, to get themselves chosen to be Members: then how cunning they were to get leave to sit so long as they listed: then how politic they were to drive from the House all that were not of their own faction: then how subtle they were to get the strength and Militia of the Kingdom into their own hands: then how impudent they were in working suspicious thoughts in people's hearts, against their loving and religious sovereign: and then how industrious they were to get the vulgar engaged with themselves in their rebellious way: what digging, what sowing, what whispering, what enticing, and what violent ways did, and still do they use to perpetuate this Rebellion? But above all devices and tricks, one (to my apprehension) is the most remarkable: when they had seized upon the King's Revenues and his Subsidies (granted to another end,) and had borrowed much money upon the pretended sale of Irish Lands, and had collected a great deal more upon preaence to relieve the poor Protestants of that kingdom; after these, and many other purse-milking stratagems, (before they came to downright plunder, and to leavie by way of Excise, and to weekly or monthly taxations, they did set up for advantage, a certain counterfeit puppet styled public Faith, who like a wise-woman (whom they call a witch) did extremely cozen and cheat the vulgar: for upon her bare word, promising repayment, (and with interest too) out of the Estates of the nobility and gentry with the King, (which were already become of the same tenure with Irish lands, and nearer home,) they (the common people I mean) brought in their plate and money with extreme greediness, whereby they have so deeply engaged themselves in the Rebellion with these Craftmasters, that these wise-men can and do now urge it upon them, as the strongest argument of all, to keep them to themselves; All is gone (say they) and you will be beggars, and never have penny of your money again, unless you hold out unto the last: and thus have they digged down many men's estates, and dived all the money out of many purses, & made thousands of people as desperate as themselves.  
Nay alas they have digged down the walls of many bodies, and been occasions of the slaughter of many thousand men; they have digged down the walls of many of their consciences, (who are still living) by their execrable oaths and accursed covenants; nay more than this, they have in a manner digged up the most reformed Church in the woorld, by their profaneness and atheism; and the most flourishing commonwealth in Christendom, by their cruelties and combustions.  
They have digged and searched into all the practices of Hell and Rome, for policies, into the conspiracies and conditions of Catiline, Sylla, and Sejanus, they have looked into all the actions of Nero and Herod, into the schools of Machiavel and the Jesuits, for tricks and devices to further their designs: I durst undertake to evidence somewhat of all these in their doings. Yea so diligent and industrious have they been, that they have acted Satan's part, in rebelling themselves, and seducing others: Cains part in slaying and murdering their brethren; Cham's part in mocking their Father, their common Father: they have acted Achitophel's part in devising destruction unto their sovereign: Absolom and Sheba's part, in lifting up the hand against him, Doeg's part in slandering and murdering the Priests of God: they have acted jeroboam's part in their endeavours to rent the kingdom from the house of David, in their defiling the worship and service of God, and in their setting up to be Priests the lowest and basest of the people: they have acted Rabshakeh's part in railing against the Lord's anointed, in the hearing of his Subjects, even on purpose to stir them up to rebel against him: and Judas his part in betraying their Master, at least in betraying that trust which he reposed in them. Well (friends) I say but this, do you consider seriously of these things, and then judge in your secret thoughts, whether the King's enemies, those men of Westminster, be not exceeding diligent and industrious Rebels. And so I come to the third thing in their description;  
Their ungodly work, Rebellion, An evil man seeketh Rebellion; for Rebellion, some read jurgia, quarrels, some read contradictiones, or contentiones, indeed all these tend unto rebellion; some read mischief or evil, for evils and mischiefs only are proper to procreate and uphold rebellion; and therefore you may observe in story, that rebellious men have always heretofore (as well as now) allowed of all evils, Sects, and heresies, have pulled up the pales of all laws, have cried up Liberty, and permitted all kind of vill●ny and wickedness, as means most suitable to further rebellion: the lesson shall be this, Rebellion is a work of mischief●e 
3 Doct.   
Nay 'tis mischief itself, wickedness in the abstract, the highest wickedness, I have call●d it 
* Loyal Subjects belief.  elsewhere, and not untruly, the sink of all villainy and the puddle of all sin, 'tis the breach of all laws, and relations both towards God and man, pride, profaneness, perjury, envy, wrath malice, theft, murder, cruelty, rapine, spoil, oppression, irreliligion, and unnaturalness, are all concentred in Rebellion; yea, all sins by all names that sins can be named, and by all means that sins can be committed do follow rebellion, and are to be found among that disordered and disobedient sort of people: I wish that experience did not teach that Rebellion were the ruin of Re●igion, Church and Commonwealth, of states, families, and men; 'tis contrary to God in every notion, he is the God of grace, peace, and order, but Rebellion is diametrically opposite to all these, it resists grace, it murders peace, and destroys order; I wish (if it were God's will) there were need for me to prove all these unto you; but alas! alas! your own eyes and ears are my witnesses in this thing, and shall serve for proofs of this Doctrine.  
And it must of necessity be so, that rebellion is a work of mischief, 
Reason.  for 'tis the work only of mischievous and evil men, yea of such as have climbed up to the very top of wickedness, and (Says our Saviour) can a man expect grapes of thorns, and siggs of thistles, any thing but extreme evil from persons extremely wicked, tantùm malus quaerit rebellionem, only such men are plotters of Rebellion. (Says the Text,) no good man will willingly have so much as a finger in it.  
No, you'll say, why? 
Object.  we are told that all the good men be on their side, whom you call the rebels, and the best Preachers, whose Doctrines and lives have been most unblameable, yea ourselves know many honest and good men who are engaged in that way: and we are told also, that none but Papists, swearers, drunkards, and unclean livers are on the Kings sid●, and we see (God help) many of this sort with our own eyes; wherefore either those you account rebels are not such, or else your Doctrine is not true.  
To this I Answer.  
1. Those I call rebels are truly such, 
Answ.  for rebellion (as was said before) is a resisting the Authority, and a violent opposing the will and person of the lawful governor; and none can deny, but these do resist the Authority, and violently oppose the will and person of the King, which is the lawful governor, therefore they are truly called and counted rebels.  
2. I answer concerning those wicked on this side, we will not deny but we have of them too many, and as they are our shame, I wish also they were more our sorrow; the Lord give them all hearts and grace to amend their conditions, that they may cease at length to discredit a religious King, and a righteous Caus.  
3. For those known good men who are engaged on the enemy's side, I Answer, (according to my former distinction) facere malum is one thing, and quaerere malum is another; good men through deception may be assisters in, but they are not the contrivers of this black Rebellion.  
4. For those eminent Preachers whose diligence in their callings, and commendable lives, have so bewitched people, as to think well of this rebellious way for their sakes, because they walk in it, I answer; I'll not deny their good gifts, but this I'll say, that gifts and grace do not always bed together, Satan hath more abilities and gifts than any man: Nor do I deny their restraining graces, but do confess that many of their lives (like those of the Pharisees in the gospel, that loved the praise of men) were outwardly very commendable before this Rebellion did begin: But you must know that Satan's trick hath alwai●● been (when he hath endeavoured, or done most mischief to the Church of God) to appear in the shape of an angel of light; to work by the persons of such well reputed men; He that could make use of Peter's tongue to tempt our Saviour, (when Christ bade that great Apostle, get thee behind me Satan,) no doubt but he can and will, and doth make use of the tongues and examples of these men▪ to deceive the common people: Samuel from the Lord says, that Rebellion is as the sin of witchcraft, that is▪ 'tis exceeding apt to entice and bewitch people to itself, by those specious and religious shows which the fomenters of it shall make unto the World.  
Or perhaps because people did too much adore the abilities of those men, would hear the word only (for their sakes) when they preached it; and would look upon their examples more for their imitation, then upon the word itself for their direction: God as a punishment on such people, hath suffered those whom they so admired, to be the instruments to lead them into those of misery and error, that others might learn by their harms afterward, to love men for the words sake, and to trust more unto that then unto them.  
But (in short) I would have you all consider but two things out of Scripture, which must be the rule to judge both men and their ways by.  
1. Consider that grace and peace, or truth and peace, go always together in holy Writ, and what God hath joined together there, is always joined in every truly honest heart; therefore if you see men that do not know, or will not own the way of peace to walk therein, you may well conclude, that they are surely out of the paths of truth.  
2. Consider what S. James says of sinful and heavenly wisdom; 
Iam. 3.15, 16. &c.  the former he says is earthly, sensual, devilish, and the fruits of it are envy, strife, confusion, and every evil work: but the other, that which is from above, is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and hypocrisy: yea, the fruit of it is righteousness and peace; and hereupon do you but judge in your own consciences whether the course which those admired Ministers take doth savour more of that earthly and diabolical, or of this divine and heavenly wisdom.  
And last of all remember, that 'tis some comfort to men who have indiscreetly thrust themselves into a mierie way, to have many companions in the same, that so part of the blame and shame might be on them, which else would lie wholly on their own heads: you have heard the Fable of the Fox, who having lost his own tail, persuaded other Foxes to cut off their tails too: fair p●etences indeed he used, but his true end was that his own deformity might be less noted: suppose those Ministers to be as that Fox, and yourselves may make the Application, and this shall serve to answer that objection.  
Let the use of the point therefore be to work an hatred in you of rebellion by any means, do not countenance the devil's work, 
use.  whatever wrongs or injuries are offered to you by either side: walk not in the way with these evil men; malum pati malum non est, malum facere malum est, 'tis no sin to suffer, but to rebel is the highest evil, and will be found to, be malum sibi in the end, the ruin of the rebel: indeed some read this Text thus, Rebellis quaerit malum suum, a rebel seeks his own destruction; for when a man is once in, he can scarce return, or leave off, till he be destroyed, as the present example of their Brethren of Scotland doth sufficiently declare: they began to set foot in t●is sinful way some three or four years ago, and to all honest men's thinking, (upon their pardon, and the pacification, and the receipt of so much money) they might have been qui●t, according to their oath and duty, and stirred no more to the molestation of their gracious and merciful King; but we see they are returned to their former vomit: Rebellion, as was said before, is called witchcraft, and another reason (beside that already alleged) is because if a man be once entangled in its charms, he can hardly get free or lose again: 'tis no small mercy of God to those men that are come out from them, who were once of them: O let such offer unto God immortal praises.  
And thus have you seen from the former part of the verse, the enemy discovered: 
Part 2.  I come now to describe the King's true soldier, nay the Text also describes him, by his Office, by his Commission, and by his employment.  
1. By his Office, he is Nuncius, a Messenger, or Angelus, so some read it, and an angel is a Messenger of God▪ and so is he, being an executioner of Justice to punish evil; and that shall be the lesson, 
Doct.  The Executioners of justice are the Messengers of God.  
God is King of all the world, and as by his providence and mercy he preserves the innocent, so by his Angels both good and bad he doth inflict punishment upon the wicked; the devils are his bad Angels to execute his Justice upon the damned, and so perhaps shall the Rebels themselves be, to lay his vengeance upon some of you, who are wicked and ungodly men: for though you be on the right side, yet God may suffer your persons to fall by the hands of those men for your own sins; he usually sets one wicked man to punish another. But the good Angels also are executioners of God's justice at some times, it was a good angel that smote the Host of Sennacherib, and so was that which smote Herod with worms, Act. 12. so in like sort good men are sometimes employed as instruments of justice to punish the wicked; the Prince or Magistrate is the angel or Minister of God, and carries the sword for the punishment of evil doers, and so are all they who being employed by him, do neither abuse themselves nor their Authority, of which number are all honest martial men, sent by the King, God's Vicegerent; David and his men being authorized by Saul against the Philistines, were said to fight God's battles.  
I must be brief (for the time runs,) wherefore let the use of this consideration be, 
use.  to persuade you all, who are men of war, to walk worthy the honour which God hath put upon you; you are his Messengers to execute his will, I beseech you remember that he is an holy God; and holiness becomes all his servants: you'll think we Ministers, who are God's Messengers in another kind, should much dishonour him our Master, if we should not live holy lives, but should drink, and swear, and commit evil; why be pleased to remember, that yourselves are Messengers to the same Master, and holiness is comely in the camp, and is required thereto, as well as in the Church: read at your leisure in Deut. 23. from Vers. 9 to the 15. Nay believe it, (Gentlemen and soldiers) your practice of vice and sin will both dishonour God, and yourselves, in that service wherein you are employed; the main Argument which the Enemies have to keep the people in rebellion in, is, their Declarations to them of the wicked and deboist lives of the Cavaliers: O say they, do you think such wretched swearers, such vicious livers, as the Cavaliers be, are of God's sending? will they maintain Christian Religion, that show so little of it in their carriages? thus they argue: Indeed I know they vent many of their own fiction, and also that they enlarge the faults of some upon all, wherein they deal most unjustly with us, and should we but deal so with them, they would (as well they might) exclaim much upon us. Because one of them was lately taken in the act, and hanged for the sin of buggery, here in this Town, if we Preachers should hereupon tell you from the Pulpits, that all these blessed Reformers, (for so they are called by their adorers) are even such men, and guilty of that horrid sin, I believe (for my part) we should much abuse them in that particular; and yet thus divers of their Ministers are pleased to deal with the King's Friends: the Lord in his good time rebuke them for it.  
But alas▪ (gallant Gentlemen and Christian people) you all know that there are too great, and too many occasions given by some amongst us to our enemies to report evil of us: I beseech you therefore in the fear of God, as many of you are better borne and bred then those are who do accuse you, and as all of you are employed in a more righteous cause then they, by your holy God, and by your religious King, so that you would all endeavour to be more holy in your carriages then they be, to walk worthy your employment: and you that be Commanders, (I beg of you, that you would more strictly punish sin in those that are under you, according to those military Orders set forth by His sacred Majesties your religious Master.  
The profession of a soldier, as 'tis honourable, so it may be holy if you please; we read of holy men of that profession: David was a man of war, and did (as you do) fight the battles of the Lord, and he was an holy man; that great sin which did so blemish his reputation, was committed by him afterward, when he had left off to follow the Camp: the Centurion in the gospel was a man of your profession, and our Saviour himself gives this testimony of him, that he had not found his like (for goodness) in all Israel: and so that Captain Acts 10. was one that feared God with all his household, and whose prayers and alms ascended daily into God's presence. Abraham himself the Father of the faithful, was a brave soldier; he with the number of 318. assaulted five Kings with their Armies, vanquished them, and took the spoil: you may read the story in the 14. Chapter of Genesis, where you may also see, who were the first men whom the Scripture notes, did run away in the day of battle, and hid themselves, I do not say in Saw-pits, but the Text says, in Slime-pits, they were men full of guilt and sin, even the Princes of Sodom, and Gentlemen of Gomorrah.  
Nay to speak all that can be said in one word, for the honour and comfort of a soldier; God himself is called a man of war, Exod. 15 3. The Lord is a man of war, and JEHOVAH is his Name.  
I tell you (Gentlemen) there is not to an honest eye in these sad and dismal days, a more gallant sight, than a valiant and religious soldier; Religion causeth courage in a good cause, and giveth an high lustre to it, especially in men of birth and place: what true English heart is not warmed with joy to see the living flames of ancient valour conjoined with generous minds in Gentile blood? but if thereto be also annexed Religion, I dare say, to a truly pious loyal eye the Sun itself is not more glorious.  
Gentlemen, your enemies call you Cavaliers, a name, as they take it, of great reproach (Else you may be sure they would not call you by it) will you give me leave in brief, to give you your own Character; or at least the Character of such a man as every of you ought to be, and as we your friends and servants in Christ desire to conceive of you: why listen to it, 'tis this:  
A complete Cavalier is a Child of Honour, a Gentleman well borne and bred; that loves his King for conscience sake, of a clearer countenance and bolder look than other men, because of a more loyal heart: He dares neither oppose his Princes will, nor yet disgrace his righteous cause, by his carriage or expressions: He is furnished with the qualities of Piety, Prudence, justice, Liberality, goodness, Honesty; He is amiable in his behaviour, courageous in his undertakings, discreet and gallant in all his executions: he is throughly sensible of the least wrong that is offered to his sovereign, and is a professed enemy to all rebels: the aims of his sword are only to dissever the malignity of those forces that have conspired the ruin of Monarchy and Innocency: he fears no evil thing to come upon himself, but contemns all dangers that look towards him: he dares accept of deaths challenge to meet it in the field, and yet can embrace it as a special friend when it comes into his chamber, where he is always making provision for its better entertainment: in a word, he is the only Reserve of English Gentility and ancient valour, and hath rather chose to bury himself in the tomb of Honour, then to see the Nobility of his Nation vassalaged, the Dignity of his country captivated by any base domestic enemy, or by any foreign fore-conquered foe. This is a complete Cavalier, and if any of you be not according to this Character, believe me you are not right, nor the men you ought to be: And so much (Gentlemen) for the first particular in your description.  
I come to the second, and that is your Commission in the word sent: shall be sent: namely by him who hath power from God to send, and that is only the King, or Supreme Magistrate all the Commissions which God grants to soldiers, are signed by the King's hand, who is (as Moses was) the mouth of God unto his Subjects, in things of this nature, and such a Commission so signed, doth constitute a lawful soldier: the Lesson is this: A right Commission makes a lawful soldier.  
Yea, 
5 Doct.  a right Commission makes the war itself lawful to the soldier, although it were undertaken by the Prince upon unjust grounds: for the Subjects duty is, to mind his own call rather than the Cause, for though in matters of Religion, we disclaim and abhor the Doctrine of blind obedience, yet in matters of State, and order, we profess allowance of it; quae supra nos, nihil ad nos, things above us, belong not to us: if we pry into the reason of Princes undertakings, we may prove ourselves to be the busybodies, whom (as we noted before) the Apostle yokes with murderers, and evil doers: And I think these times do sufficiently declare the due concatention of these conditions▪ But as I was saying, though the Justice of the King's Cause, 
1 Pet. 4.15.  (which is as clear as the Sun to all, unless to those that are given up to blindness, and to believe lies:) were not so manifest and apparent, nay were it an unjust cause on the King's part, yet were it not so to those soldiers that are authorized by him; for according to the point, a right Commission makes a right soldier: and that cannot be given by any, nor derived from any, but the King.  
This truth doth more stound the rebels, and more puzzle them, than any one that I know; and therefore to persuade their followers that themselves can give a right Commission, they are fain to deny the King to be the Supreme Magistrate, clean contrary to the testimony of Scripture, 1 Pet. 2.13, (where the King is called the Supreme) and like him who chose himself Pope, they are so bold as to say; the Supreme Authority is seated in themselves, which is such a transcendent fancy, that all the Traitors in the world (that I read of) durst never vent it, till these sat: But being driven to so great a straight, that they must of necessity either yield their war to be unlawful; for want of a right Commission; or else thus exalt themselves above him that is called God, this second course being the more Antichristian and furthest from the practice of self-denial, they have made choi●e of: But let them fancy what they please; indeed, and in truth, were they never so honest men for life and conversation, (and were the Cavaliers never so vile, or so abominable,) yet the war on their side is utterly unlawful, for want of a right Commission, they are not sent, or authorized hereunto by the King, they are therefore no other than rank murderers of all those they kill and destroy, and all the blood shed by them, is no other then innocent blood: As God says of rebellious Edom: (who without any authority, or command from God, did join with the Chaldeans, against the people of Israel, unto whom (as being Subjects) they ought to have lived in obedience) Joel 3.19. that they had shed innocent blood in the Land: Though Israel's blood was guilty blood, in respect of the Lord, against whom they had sinned, and in respect of the Chaldeans too, whom God employed as his instruments to punish them; yet in respect of the Edomites, that had no Commission to go about any such business, it was innocent blood, and as shedders of innocent blood they are threatened to be punished: Edom shall become as a desolate wilderness, for that very thing, says that Text.  
This may serve to stir up you, who are rightly authorized to be courageous, in the Execution of your charge: all the encouragement which the rebels your Enemies have against you, and against the King, is from the evil lives of some of you, (who are the King's soldiers:) but you have to animate you, against them in their way, not only their ill lives, but also their ill Cause, and their lack of a lawful Warrant; And most especially of all, you have the Justice of your own Cause, the lawfulness of your own call, and to these I may add the goodness of your King.  
1. Your Cause is to defend him, whom God hath exalted, to keep the King in the Throne wherein God hath set him, against those that would remove him from it; 'tis to maintain Religion, the laws and Dignity of your Nation, and to suppress Rebellion that Child of Hell, that Parent and Nurse of all mischief.  
2. Your Call, 'tis lawful from the Prince himself, the Supreme Magistrate under God in his Dominion, who alone (as Austin contra Faustum speaks) hath power to wage war, and to authorise them that are Agents in the same: whereas those whom you do oppose, as their cause lacks honesty, so do they themselves lack a Warrant to maintain it; and having no Call they cannot (upon any good ground) look for God's blessing.  
3. The goodness of your King; A Prince of that untainted life, of that religious disposition, that 'tis the greatest vexation the Rebels have, that they cannot fasten guilt upon him: but only because themselves have belied him; and here Solomon is so much their friend, as to speak a reason for them, Prov. 26.28. A lying tongue hateth him that is afflicted by it:  
Nay let me add for your encouragement as you are Christians: your King is a man that lives by Faith; He doth oft acknowledge in his pious expressions, what ever yet hath been done for him (by yours or others hands,) to be a fruit of divine favour; and from what he hath tasted, he is still confident according to God's promise of divine assistance: I may speak of him, (as Ambrose of S. Austin,) with a little variation of the words, impossibilè est Principem tantae fidei ac pietatis perire. 'tis impossible but a Prince of such faith and piety should at last prevail over all his enemies.  
And so I come to the last particular of all, in your description, and that is your employment; to inflict sharp punishment upon rebellious men, noted in the word Crudelis or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Messenger without bewells, so called from the severity he shall use against the Enemy; he shall be inexorable, and not abate one jot of the punishment that he is commanded to inflict:  
By this cruel Messenger some Interpreters understand; Satan, or some other instrument of wrath, who without all compassion shall undoubtedly in the end plague rebellious men: some hereby understand the conscience of a rebel: which like a cruel Messenger, shall meet him at every turn, and scourge and lash him, (and oh that this Messenger were but once awakened, and set upon our rebels, that their Consciences did but storm them!) some interpret the words thus, He that rebels against a loving and kind governor, shall fall into the hands of one that is severe, who like a cruel Messenger of God, shall throughly pay him for his disobedience; or some will have it thus, the same Prince that formerly used him with humanity and like a lamb, shall put on the disposition of a Lion, and deal with him according to his deserts: we read in Scripture of the wrath of a lamb, or of the lamb Christ Jesus himself who shall turn a lion, and say, those mine enemies that would not I should reign over them, bring them and slay them before me: Patientia laesa fit furor, Patience abused turns into wrath: But interpret or read the words how we will, the sense is this, Rebellious men shall be grievously punished, a sharp punishment remaineth for the workers of this Iniquity, or to the seekers of Rebellion. The Lesson shall be in these words. Severe punishment is the assured portion of Rebellious men. I could evidence and affirm this truth many ways, as,  
1. By the exemplary punishment of rebels in all ages; I could tell you how the earth swallowed up Corah, Dathan, and Abiram, (who rebelled against Moses and Aron) together with their Wives, Children, and Substance; a typical Lesson (no doubt) it was to teach all after Ages that utter extirpation is the due portion allotted of God unto such men.  
I could tell you how an halter catched Achitophel, and a tree Absolom; how Shebae's head was severed from his body, and how Bigtan and Teresh suffered death for having an ill purpose against the King, and how that punishment of theirs is recorded in Scripture, as ordained and allowed of God; I could tell you also of Jeroboam, and all the succeeding Kings of Israel, that begun and continued the revolt from the house of David, how there was not one good man of all the number; and how they and the people that adhered to them, by heresy, idolatry, profaneness, and villainy, grew worse and worse (as being always attended with God's curse for their Rebellion,) till they were carried away God knows whither, no man can tell what became of them to this day: I could also tell you out of your own Chronicles the fearful and dismal ends of those (together with their families) who have opposed their sovereign in former ages, but the time will not permit.  
2. I could assure the downfall of the rebels, as they are men delighting in war, from Psal. 68.30. Rebuke the company of the 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: It is a rule in Divinity that a prophetical prayer is of the nature of a prophecy: Rebuke thou O Lord, is as much, as the Lord will rebuke; and scatter O Lord, is as much, as the Lord will scatter: now by the spearmen, in that verse, you may understand those degenerate Gentlemen that have lifted up the hand against their sovereign, or have consulted in this Rebellion: by the multitude of Bulls, you may understand the rich fat Citizens, who by their wealth and money have administered strength to this Rebellion: and by Calves of the people, you may understand those Country folk, that came bleating up to London, (from the adjoining Counties) with their Petitions against the present established Government; all these, or all such as these, shall be rebuked by the Lord (as the Psalmist teacheth) and made to submit themselves with pieces of silver, they shall be glad to offer money, for the ransom of their lives, even because they are a people that delight in war, and they that will not do so, shall be scattered, and blown away, as dust is before the wind.  
3. I could prove that an heavy woe is belonging to these Enemies of the King, as they are spoilers and treacherous persons, from that place Easy. 33.1. Woe unto thee that spoiledst when thou wert not spoiled: and to thee that didst deal treacherously, when they did not deal treacherously with thee, when thou shalt cease to spoil thou shalt be spoiled, and when thou shalt cease to deal treacherously, others shall deal treacherously with thee: This is verbum Domini the word of the Lord, and manet in aeternum, 'tis an eternal truth; in all ages it hath been made good, and so for ever shall be, upon all those, unto whomsoever it is appliable.  
4. I could pormises their assured punishment, as they are bloody and deceitful men, from Psalm. 5.6. where 'tis said, that God shall destroy them that speak leasing, the Lords abhors the bloody and deceitful man, and Psal. 55.23. 'tis concluded hhat bloody and deceitful men shall not live out half their days: And I think none can deny that the King's Enemies whom you are to oppose are such persons: they have practised nothing hitherto but deceit and lies, under the cloak of Piety; and they breathe forth nothing but war and blood, Kill, Slay, and Destroy, hath been their language a long time, and the way of peace they will not own.  
But I'll take these men only in the notion of rebels, to evidence their assured ruin; for in that respect they are the people of God's curse, the Lord himself doth so call them Esay 34 5. My sword (saith he) shall be bathed in heaven, behold it shall come down upon Idumea, upon the people of my Curse to judgement. The Idume●ns were the Edomites or childen of Esau, they are called the people of God's curse, for they were rebels against the people of Israel, 
Gen. 27.29.37.  unto whom in Jacob the superiority over them was given, and by David seized upon: and we may doubtless conclude that all such rebels are in the very same condition, 
1 Chro. 18.13.  the people of God's curse as well as they.  
Now what conditioned rebels these Edomites were, we shall more fully see in the 35 of Ezekiel, 
Ezek. 35.6, 7, 8, 9, etc,  where also God vows their destruction.  
As I live (saith the Lord God) I will prepare thee unto blood, and blood shall pursue thee: sith thou hast not hated blood, even vengeance shall pursue thee: thus will I make Mount S●ir most desolate, and cut off from it him that passeth out, and him that returneth: And I will fill his mountains with his slain men, in thy hills and in thy valleys, and in all thy rivers shall they fall, th●t are slain with the sword, I will make thee perpetual disolations, And thy Cities shall not return, and ye shall know that I am the Lord, because thou hast said these two Nations and th●se two Countri●s (namely of Israel and Judah) shall be mine, and we will possess them— Therefore as I live saith the Lord God, I well even do according to thine anger, and according to thine envy which thou hast used out of thine hatred against them; and I will make myself known amongst them when I have judged thee, &c.  
In all which words of the Prophet, beside the certainty of Edom's ruin evidenced by the oath of God twice over, as I live, observe these their conditions:  
1. They did not hate blood, they delighted to make themselves instruments of wrath when they had no call thereto, God did at sundry times punish the Israelites by all their neighbour Nations, by the Egyptians, Moabites, Midianites, Philistines, and the rest, but never by the Edomites, these were always volunteers in wars against Israel, never employed by the Lord in that business, for they were brethren to the Israelites, (being the children of Esau Jacobs' brother) and they were to live in obedience to them by God's ordination disposing the superiority to Jacob and his seed, and 'tis not God's custom to set Brethren at odds, one against another, or Subjects against their sovereigns; the God of nature and order, is no breaker of nature's bonds, or of his own Laws: that is Satan's work rather the father of divisions, so that the Edomites were rebels, unnatural and bloody Rebels, they did not hate blood.  
2. They were also sacrilegious and covetous rebels, they were the Edomites that cried out against the Temple, (as some do now against Churches) down with it down with it even to the ground, and they were these, that swallowed up in their expectation the estates of Israel and Juda, (after that manner as the men of Westminster with their Abettors, do the Inheritances of the Lords and Gentlemen that are with his Majesty) they said, these two Nations shall be ours: which is a sin mightily provokeing God to wrath and jealousy, the fire of my jealousy (Says, he Ezekiel 3.5.) is against the Idumeans, because they have (in their own thoughts) appointed my land (for the land bestowed by my providence upon such men) unto their own possession, as a prey unto themselves, with the joy of their hearts and with despiteful minds.  
3. Observe that God (in punishing wicked rebels,) doth observe the law of retaliation (as 'tis lawful for the King (God's Vicegerent) to do in cases of like nature:) because they were men of blood, therefore they shall meet with blood, because thou hast not hated blood (saith the Lord) even blood shall pursue thee, and again, I will even do to thee, according to thine anger, and envy unto them, as if he had said, I will enable them, whom thou didst hate and envy, and whose Lands and revenues thou didst covet, to deal so with thee, as thou in the despitefulness of thine heart didst purpose and resolve to deal with them.  
And indeed you may observe (by the way,) that though God doth not usually employ his own people as instruments of wrath to punish, but rather of mercy to comfort, yet he employed Israel in special to punish Edom: see Ezek. 25.12, 14. Because Edom hath dealt against the house of Judah, (unbidden) and hath taken vengeance, (for some conceived wrongs,) and hath greatly offended, and revenged himself upon them, (whereas being their brethren and superious, they should rather (if wronged by them) have referred the same to God:) therefore (Says the Lord) I will stretch out my hand against Edom. And I will lay my vengeance upon Edom by the hand of my people Israel, and they shall do in Edom, according to mine anger, and according to my fury, and they shall know my vengeance, saith the Lord God: and the reasons of this are,  
1. Because 'tis according to the course of ordinary Providence, to punish Rebellious Subjects, by their own Princes, against whom they do rebel.  
2. Because 'tis according to ordinary Justice, that they who injuriously encroach upon other men's rights, should forfeit their own, (as a punishment for their injustice) to these very persons; qui invadunt aliena merentur perdere sua, and therefore 'tis said by Obediah, that the house of Jacob shall be a fire, and the House of Joseph a flame, and the House of Esau for Stubble, and they shall kindle in them, and devour them, yea they shall possess their possessions, even the mount of Esau, and Saviours shall come out of mount Zion to judge the mount of Esau. The application of these things I leave to yourselves.  
4. There is one thing more that I would have you observe from that place before quoted, Ezek. 35. the last words, where God tells Edom, that he will make himself known amongst Israel, by his judgements upon him: I will make myself known among them when I have judged thee: for indeed God was not known or acknowledged before, as he ought to have been among them: the Israelites were grown a most deboished, profane, impudent, and ungodly people (the major part of them,) which made the Lord give them up to be punished by the Chaldeans: but by his giving into his Israel's hands, the rebellious, bloody, treacherous Edomites, (who had no call nor cause to war upon them, or to join with the Chaldeans against them;) the Lord did mean so to gain upon their hearts and spirits, that they should learn thereby to know him truly, and for after times to serve him (better then ever they had done before) in humility and holiness.  
And truly (friends) I have an hope that when the great and mighty God shall have subdued under your power these Edomites our Enemies, who are so full of spite, and so thirsty after blood, and shall have brought on their heads, what themselves did purpose against others; you will all gain more knowledge of God, and serve, fear, honour and obey him in holiness, and righteousness, more than ever you yet did in all your lives, the Lord sanctify the observance of his judgements so unto you that you may. And thus have you seen the certainty, and in part the severity of the Judgement which shall be executed upon rebels evidenced.  
Now if you demand the Reason why the God of mercy and bowels should be so severe. 
Reason.   
I answer, 'tis no such severity in God, to beat men with their own rods, to do to them according as they determined to do to others, beside 'tis but equity and justice to proportionate punishment in weight and measure, according to the height or weight of sin: But there is no such sin as Rebellion, this is ingens & supremum scelus, the most huge and highest sin; and therefore doth merit the sharpest and surest punishment: Rebellion is a sin that strikes at God's own self, at the face of majesty: there is no such express Image of God in the world, as a King is; every Christian is the Image of Christ as man, every Minister of the gospel is (or aught to be) the Image of Christ as Mediator, but a King is the Image of Christ as God, and to rebel against a King is to strike at the face of Christ as God; which was more than they that crucified him durst dare to do, 
1 Cor. 2.8.  for had they known (Says the great Apostle) they would not have crucified the Lord of Glory: therefore no marvel if a cruel messenger be sent against a rebel, if severe and sharp punishment be the proper portion of such men.  
Perhaps now you expect that by way of use, I should stir you up to be cruel: 
use.  But (noble Gentlemen and soldiers:) If I should do so, I should forget myself to be a Minister of the Prince of mercy, and to be a Subject of a most merciful King, whose meek and gentle Spirit; as we all honour and admire, so should we strive to imitate. And I bless God for it, I could never yet speak that language of Kill, Slay, and Destroy, which the Ministers of the rebel's side are so skilful in; I durst never excite men to fight up to the back in blood; the spirit of the gospel is no bloody spirit; we (Says the Apostle, speaking of himself, and all true Ministers) have the mind of Christ, which endeavoured the salvation, not destruction of men; wherefore I beseech you give me leave (as the Minister of Jesus Christ, for your souls good,) to propound a few such particulars to your consideration and remembrance, as shall tend both to your present honour, and to your everlasting peace.  
I am confident (through the strength and goodness of God) that these rebellious enemies of the King, whom you oppose, (notwithstanding their height of pride, and their study to be auke, cross, perverse, and peevish, and to vex the spirit of a mild, and gracious King, not withstanding their multitude of arms and men, and their diligence in their way) shall ere long, (if your sinful and unsuitable carriages do not hinder,) be brought to beg, their lives at your hands; and at that time I pray remember.  
1. That though it be true Gallantry, and nobleness of spirit, to be fierce and contagious in the battle, yet 'tis no true valour to set your foot too hard upon the neck of a fallen foe, that begs your mercy; the generous Lion scorns to exercise his fury upon an enemy that's prostrate before him: I would have the King's men do nothing but what is Kingly, let rebels practise baseness, it best becomes them: Beside the Scripture says, that mercy pleaseth God; and in that, we are bidden to be like him, who in the midst of judgement remembers mercy: Be ye merciful as your heavenly Father is merciful, for (as in another place) there shall be judgement merciless to them that show no mercy: as men do to others, so shall it be done to them.  
2. Remember to distinguish between quaerentes & facientes malum, the plotters and contrivers of, or the leaders in this Rebellion, and they that by seduction only are drawn into it; between your sturdy Rebels and those that by a kind of enforcement are made to take their parts: the Text speaks only of the former, that severity is to be used against them, which if it be, men may call it cruelty if they please, but 'tis justice rather, and the prevention of mischief and cruelty, for as such have been means already to undo and murder many by leading them into paths of death, so if they should continue they would destroy more.  
3. Remember I pray to show respect to Women, Children, and aged persons, to the first in regard of the weakness of their Sex; to the second sort, in regard of the minority of their years, and to the latter sort, in regard of their grey hairs: 'tis said of the barbarous Chaldeans, 2 Chron. 36.17. That they had no compassion on the young Children, on the Maiden, or on the old man, on him that stooped for age, indeed though God did deliver the nation into their hands to punish, yet he looked they should have shown some pity on such as these, and because they did not, he threatened to punish them; isaiah. 47.6. O Daughter of Chaldea, I was wrath with Israel, and I gave them into thy hand, and thou didst show them no mercy, but upon the ancient thou didst lay very heavily the yoke, therefore (v. 9) these two things shall come upon thee, in one day, loss of Children and widowhood.  
4. Remember for the honour of your King and Cause, and for your own inward peace and outward credit sake, that you neither do, nor (so much as in you lieth) suffer to be done, in cool blood, to the most impious Rebels, any thing that savours of immodesty, barbarousness, or inhumanity. To unclothe men and women of their garments, and to expose their nakedness to open view, as the enemies did in Ireland, is most immodest, and offensive to God and all good men: to be an hour or two in hacking and torturing a woeful wretch, or in taking away that miserable life which might be concluded in a moment; or to wreak one's fury upon a dead carcase, is a most barbarous, cowardly thing, and odious to God, though offered to an Edomite, as appears by that his threat unto the Moabites, for their burning the bones of the King of Edom to lime, Amos 2.1. so to use reviling speeches, and cursed execrations, against them that are ready to die, or are in going out of the world, full of wounds and pains, is most inhuman: nay 'tis plainly diabolical to insult over men in misery, be they never so vile, never such wretched enemies.  
The ancient Romans (the bravest soldiers in the world) were careful to abstain from all kind of harsh words in such cases, (as kill him, hang him, knock him down, rogue, villain, or the like:) as also from all kind of barbarousness and inhumanity in their executions, for they said they acknowledged their enemies to be men, not Tigers: Metius Suffetius was drawn in pieces with four horses for his Treason, from which (as a spectacle of great horror) the people turned their eyes. The story says, as it was the first, so it was the last punishment in this kind of rigour that was exercised amongst them; for nulli gentium minores plaevisse poenas (Says Titus Livius of them,) no Nation so careful to preserve the reputation of humanity as they: Be you also careful (noble Gentlemen and soldiers) to abstain from all such unworthy conditions: object not, that the enemies deal so shamefully with our men, when they get them into their power, for I'll assure you, baseness doth better become them, and their cause, than ever it will become you.  
5. Take heed you do not do any thing against the enemies out of your own private hatred: remember that you are the King's men, and your enemies are the King's enemies, and them you are to oppose as such, and as the enemies of your country: even in battle itself, you must strike and shoot as at the common foe, let God direct the bullet or arrow as it pleaseth him, as he did that which being shot at a venture slew Ahab, and then 'tis God, and not man that killeth: for to level at any known men, or to pursue any out of particular malice, may be found murder in God's account at the great day. The Lord threatens to execute great vengeance upon the Philistines with furious rebukes, because (Says the Text) thou didst take vengeance upon thine enemies with a despiteful heart, for the old hatred, and private grudge that was betwixt you. 
Ezek. 25.15, 16.  Though God employs men as his instruments to punish the public enemies of Church and State, yet never to revenge themselves: he never gave any man a Commission to do this, he would have us all to refer such wrongs to him.  
6. Remember what ever you do, you do it with a public spirit, and do it valiantly, and in that manner as may no whit discredit the King's cause, or blemish your own reputation, nor occasion grief to your spirits afterward: and to this end remember the graciousness of the King's spirit and disposition, how he hath hitherto looked upon the vilest of them all with an eye of pity: and look you to your Commission (which you have from His majesty,) which (let the enemies bawl never so,) is far more mild than they deserve it should be: and remember too, that though they have by their actions renounced the Doctrine of Jesus Christ, and offered despite to the patient, obedient, and peaceable spirit of the gospel, and have forgotten you to be their brethren, of the same nation, and of the same Religion too, which themselves professed four years ago, and do in their Turkish charity, call you nothing but Dogs, Popish Dogs: yet be not you like them, but yield them still to be your Brethren, though rebellious and degenerate, and approve yourselves towards them to be Christians.  
And these be the Mementoes which as God's Minister I do here propound unto you, yea which I do in the name of God charge upon you.  
But perhaps some of you will say, if we should follow this counsel, 
Object.  how shall we make your Text good, and approve ourselves cruel messengers?  
I answer, 
Answ.  that the Text is rather a Declaration than a precept, it doth not command you to be cruel, but doth declare that a rebel shall meet with cruelty, i.e. with sure and sharp punishment, and when such a one doth meet with such a portion, who ever be the inflicter of it, we are taught by the Text to conclude, that 'tis sent him of God: and indeed do what we can, there are wicked men enough in an army, who will extend their fury even to cruelty, which when we have observed, we may see God's hand therein against the Rebels: though I confess this too, that sometime God hath (in their heat of blood) infused into good and holy men a certain spirit, which hath appeared as a cruel spirit; for example, such was that which showed itself in David, when the city Rabbah of the Ammonites was taken: He put the people under saws and harrows of iron, and axes of iron, and made them pass through the brick-kiln. Now I say when by the effects we see such a spirit in any, we are to note the hand of God therein.  
But here let me advise you of one necessary thing from the Text, A cruel messenger shall be sent against him, scil. against the rebellious man: your severity therefore must be only against such, and not against any of the King's loyal and good subjects, that bed you, and board you, and give you houseroom for yourselves and horses: 'tis the custom of too many (but I affirm they are no true Gentlemen, no true Cavaliers,) when they have had free quarter in a place, and perhaps have devoured up all the provision in the house, then to requite their Landlord with eobbing and plundering him of his household commodities, or else threaten so to do, unless he will give them money to forbear: O these carriages do speak such men to be sent rather to make the King enemies, then to rid him of his enemies: but, Gentlemen and soldiers, if you acknowledge yourselves the King's Messengers, remember your employment ●ccording to your Commission, is to punish rebels, and not to abuse good Subjects. And in your actions against the Rebels, I can, from the Text, excite you to be courageous: for they being such as they be, the people of God's curse, and you having the King's Commission, and fighting in defence of his sacred Person, Crown and dignity against them; what ever blood of theirs you shed in battle, is not innocent blood, but as guilty blood as ever was shed by Christians in a just war since the beginning of Christianity: for concerning the heads of this Rebellion, the men of Westminster, or the faction there, who to vex their religious King, have bestowed their best care to lose Ireland, to give away Scotland, and to destroy England: these men, I say, together with their bloodthirsty Chaplains, by whose venomous tongues they belch out so much blasphemy, treason, and cruelty, against God, the King, and the King's people: and by whose witchery and specious pretences, they have conjured so many of the poor vulgar into their desperate and destructive circles: if ever any combination of men upon earth, since the Scribes and Pharisees of Christ's time did sin the sin against the Holy Ghost, I fear these are they: for they do knowingly resist the doctrine of God's Word and Spirit, and studiously oppose the light of their own consciences and former professions. How often have they charged it upon His sacred majesty to intend that mischief which themselves were in practice of, and in plotting to perform? How have they hood-winked the poor commonalty of England, with suspicions of the Kings calling in foreigners to invade the Land, and of aiming to destroy the privileges of Parliament, and Liberty of the Subject, till themselves have effected the very same things?  
What peevish constructions have they made of all His majesty's most honest and candid expressions? How have they studied most irreligiously to thwart him in all his pious and peaceable desires? all this doth plainly speak to every discerning eye, that their labours are, against their own consciences, to grieve the Holy Ghost in the bosom of God's anointed.  
Nay let every man judge of their spirits, and of the nature of their sin by two things in particular.  
1. By their forcing their late Oath and Covenant upon people; whereas themselves did most highly condemn and oppose that new Oath made by the Convocation some five years ago, to be taken by the clergy, as most ungodly, unreasonable, and illegal; affirming that the proceedings in the urging thereof were too extremely violent, and the penalty annexed thereto upon the refusal thereof was too cruel: and many arguments (specially those called the London Quaeres) were framed and countenanced by them against the same: themselves have now point-blank against those their own Arguments enforced an Oath far more ungodly, more unreasonable, and more illegal, with more extremity of violence, and with heavier penalties, upon more people, all in general, more ignorant, whereby they have endangered millions of souls, and deposed many faithful Ministers, and others, from their places, means, and maintenance, because they dare not offend God and their own consciences in taking of it.  
2. By that common Answer of theirs, which hath been so often given by so many of them; when they have been moved to restrain Anabaptists, heretics, and vicious persons (whereof there be such swarms among them) namely, that these serve to advantage the Cause, to promote the great design in hand (scil. to depose the King, and murder all his friends) therefore they must be borne withal for the season.  
From these, and many other such particulars, it may be concluded, that your Enemies are the Enemies not only of peace, but also of God's truth and Spirit; and as you have God, and a righteous Cause on your side, so have you their own Consciences against themselves, and the prayers of sincere-hearted men pleading for you: wherefore be you confident and courageous, more are for you, then against you, be holy, be valiant: Yea be holy, that you may be valiant; nay be holy, and you shall be valiant, the Spirit of holiness is the Spirit of fortitude, and the author of good success: Remember that precept, Deut. 23.9. When the Host goeth forth against the enemies, then keep thee from every wicked thing: Nay let me assure you, you cannot gall your enemies, or prejudice them more, then by being upright and holy; for they (I mean the seekers of Rebellion) are such imbittered enemies against the truth of grace, (what ever they pretend) that they gnash their very teeth at those whom they cannot vitiate with their rebellion, or darken with their lies and slanders. Yea friends, let me assure you that holiness in you will quite disarm and unweapon them, whereas your sins do set an edge both upon their tongues and swords; your holiness shall take away the edge of both, or else turn the same upon themselves: wherefore I say and say again, and I do beseech you withal, for the good of your souls, and for the Honour of your King, whom you love and reverence (gallant Gentlemen and Christian soldiers) be holy, be valiant; and be you sure, though you do but your duty in opposing these men of blood (who will have nothing but war, war,) yet you shall not lose your reward: God will see them paid that are employed in his work, you may observe in Ezek. 29.18.19. That God takes order for Nabuchadnezzar and his army, That they should be paid for the service they had done against Tyrus.  
But perhaps some of you will say, how shall we do in the mean time? To answer this, I must turn my speech to other persons.  
You Gentlemen of the country, Townsmen, and others who are not soldiers, and do not assist personally in this righteous way, be it known unto you, that you are bound in duty and conscience▪ to afford the liberal and willing aid of your purses: for is it just that these your countrymen should (like Zebulon and Nephthali, Iudg. 4.) jeopard their lives unto death in the high places of the field, while you in the mean time, like the men of Reuben, abide in your sheepfolds, hearing the bleatings of your flocks; or be striving among yourselves who shall afford the least assistance to the subduing these enemies of your King? I confess you have been loyal, and exemplary to others in many things; I beseech you all to persevere, and remember that all you have lies at the stake, and he deserves to lose all, that is not willing to part with some to preserve the rest; nay (Sirs) let men think as they please of themselves, I believe he is no true Subject, nor hath such an heart as he should have, that desires any thing more than a bare being, till his sovereign be again settled in the throne of his kingdom.  
Wherefore I beg of you all (whom God hath blessed above others with wealth and substance) approve yourselves right, and like those governors of Israel, that offered themselves willingly among the people; that we (as the prophetess there did) may rejoice in you, and bless God for you: Mine heart (Says she) is towards the governors of Israel, that offered themselves willingly among the people, bless ye the Lord: For be assured that otherwise the curse of Meroz will be your portion, Curse ye Meroz (Says the angel of the Lord) curse ye bitterly the inhabitants thereof, because they came not to help the Lord (the Captain of the Lord, the anointed of the Lord) against the mighty, or against his ungodly enemies, that did so mightily increase, and so mightily exalt themselves.  
And you (good people all) of what rank or condition, sex or degree, soever you be: be careful (I pray) to afford the assistance of your prayers, that the spirit of the Lord may come upon that Princely general whom God hath sent for your protection into these parts, 
P. Rupert.  as it did upon Samson when the Philistimes were upon him: And let me tell you, where ever others are pleased to lay the fault of our no better proceedings in these parts hitherto: I (who have been an observer of passages) do profess unto you, that I can lay it on nothing so much as on your want of prayer: we had at first a most honourable, valiant, and loyal hearted general: whose personal care, diligence and courage, envy itself was not able to blemish, 
L. Capell. L. Byron  but he was not fortunate in these parts: we had after him a person of like nobleness, against whom the very faction at Westminster (when time was) could object nothing but honesty, and the King's affection towards him: whose known wisdom and valour hath been successful also in other places; but not so happy as yet in these parts; though attended too, with the concurrence of many valiant soldiers, and experienced men: And I do verily believe, the main cause of all this is, your neglect of prayer; we have days appointed by His Sacred majesty to fast and pray in, but how poorly are they observed, nay how highly are they profaned, here is nothing among many that I see, but swearing and drinking, and despising of piety, and thus have you weakened the hands of the valiant.  
O but I beseech you offer not the like injury to this Man of men, to this mirror of Europe, this Honour of Christendom for Ch●valrie and valour, so fully beautified with all the qualities of a most accomplished general, and made more glorious yet, by the spawl and daubings of the treacherous and foul-mouthed rebels, (which alone is sufficient to speak him excellent, to all that know not him, but them:) O do not I beseech you tie the hands of this illustrious Samson with the cords of your sins; do not blast the greenness of this Royal branch, with your profaneness and neglect of duty, do not weaken him by trusting in him; let your confidence be only in God, that he may work by him, but follow always with your prayers, that good success may also attend him here, as it hath done in other places; And let us daily bless the God of Heaven for him, and for his Princely Brother, the two great Instruments of our supportation, 
P. Mauric●  in these days of our calamity; let us observe the almighty's doing, how he in bl●ssing and honouring them hath at length regarded the low and afflicted estate of their royal Mother, and hath thereby graciously answered our prayers for her, but 'tis in such a way, that our enemies are ready even to gnash their teeth at the majesty of Heaven for it, (as may appear by their rating and chiding of God for the same in some of their prayers:) well (friends) I say but this; take ye heed we be not means by our ungodly courses to darken those whom God hath honoured; leave swearing, drinking, Sabbath-breaking, and profanation of the Fast days, lest thereby we obstruct the concurrence of divine aid, unto their Princely undertakings for us.  
And now last of all, to the governor, Major, and Officers of this town, I would speak a word: Sirs, you are fortifying your Town, and have spent much money about it, to little purpose hitherto, your Rampires have fallen down, and your labour hath been in vain: and wot you what is the cause of all? why even the uncontrolled sins within it; such cursing and such swearing, even by women and children, as well as by men, did I never hear, as in this place, sure these oaths and curses be the bullets that have battered down your Fortifications; O that you would for your own safety and for the honour of the King, and for the blessing of God upon his righteous Cause, take some order to reform these abuses, quantum in vobis est, beside you might save some Money by it, your works would stand the better; yea if you would take the course which I shall prescribe, you would spare yourselves a great deal of trouble in another kind, and some charges too; 'tis this.  
You are full of suspicions here in the town, (I perceive) that you have treacherous persons among you, such as are better affected to the Enemies, then to the King: and many have been imprisoned upon jealousies and fears, and nothing that I see yet can be proved against them, insomuch that perhaps they may prove honester men than some of those that have molested them. Now one true way (as I take it) to find out the King's Enemies amongst you is this, appoint Officers in every street (let the churchwardens and Constables assist therein,) to inflict and leavie (according to Statute) a pecuniary mulct upon every Townsman, for every oath that is sworn either by himself, or by any that is under his charge, and also upon every Alehouse-keeper, who shall suffer any in his house to sit drinking on the Lord's day, or on the Fast day, while they should be at Church; and this money thus levied, I would have employed to buy food & victuals for the Prisoners of the rebel's party, (some of whom we have in the Town already, and many more I do not doubt by the help of God but we shall have shortly:) so shall you save the charge which you are at for them; and also thereby easily learn who are the most affected to them, and to their side; for without question they that afford them most money in this kind, most relief, that feast their bodies best, may be yielded their best friends, and the King's greater Enemies: This is all I had to say, now the Lord give you all a right understanding in all things. Amen.  
FINIS.