SCRIPTURE VINDICATED From the misapprehensions, misinterpretations, and misapplications of Mr STEPHEN Martial, In his Sermon Preached before the Commons House of PARLIAMENT, Feb. 23. 1641. and published by Order of that House. ALSO 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.  
By EDWARD SYMMONS, chaplain to the lifeguard of the Prince of Wales.  
OXFORD, Printed by LEONARD LICHFIELD, Printer to the University. 1645.   

TO THE honourable MEMBERS OF THE COMMONS House assembled at OXFORD.  
Honourable senators,  
I do here most humbly present uncovered to your judicious view, a Sermon once Preached, and afterward dedicated to yourselves at Westminster: as it was at first an unhappy mean, to provoke divers (then of your society) to set their feet in paths of blood: so if now it shall help to a fuller sight, of the greatness of that mercy, which preserved yourselves from so great a danger, I have also my option. There be mysteries of Iniquity as well as of godliness, a Ministers duty is to discover both; our Saviour revealed Satan when he spoke by Peter's tongue, and thereby taught us to detect him, when he comes in the shape of an angel of light; (as his custom is to do, when he is endeavouring most mischief against Church or State) the most eminent, popular, and well-guifted men, have always been his instruments to pervert the Truth, and to break the Peace; he doth but actum agere in these times; omne malum ab Ecclesia, was true of old, and is so still: They were churchmen to whom that rebel Rodolphus spoke, (when lying on his deathbed he showed his right hand cut off in fight against his sovereign: This (Says he) is that right hand, wherewith I vowed my faith unto the Emperor, now is the same become a witness of my breach of fidelity, and traitorous attempts against my sovereign by your instigation. They were also churchmen that stirred up to the Barons wars, in the days of our Henry 3. and enjoined the Earl of Leicester in remissione peccatorum, ut causam illam (meaning his Rebellion) usquè ad mortem assumeret, asserting, pacem Ecclesiae Anglicanae nun quàm sine gladio materiali posse firmari. Our age (Alas) hath been too fruitful in such Churchmen; and they in such Assertions; but the Apostle prophesying of such says, that their folly shall be manifested unto all; and to this purpose (right Noble and Worthy) are my poor endeavours in this following discourse, I humbly beg, that your favourable acceptance; may make the same in some sort valuable: it tends to Peace, and you are counsellors of Peace, to a King of Peace, no way delighting in blood, rather wishing with Theodosius, se potuisse mortuos à morte revocare. Indeed He is our Theodosius, God's gift to us; and you are his Theodosii, God's gifts to him: and as such, we (his inferior loyal Subjects) do most sincerely honour you. And be confident (Grave senators) what ever hath been suggested heretofore (by any of those Boutefeu's,) that assisting him the anointed of the Lord, and true possessor of the mild and gracious spirit of the Lord, you do most really and truly help the Lord himself: and if your care shall add some further edge to His most pious Orders, and Proclamations against Swearing, and profaning God's Name and Word; and for the more strict observing the Lord's day, and days of Fasting (appointed by His Majesty, yet much neglected in His Quarters;) you shall fit a people for the Lord, to show mercy upon, and to restore that peace unto, which you labour for: yea, and thereby not only your Consultations, but your Persons, shall continually be attended with God's blessing; and your Names had with Posterity in an everlasting joyful remembrance; for this Honour have all his Saints. And that the same may be an unseperable portion to every of you, is, and shall be the constant, and earnest prayer of  
Your humble Se●●●●● EDWARD SYM●●●● Novemb. 30. 1644.   

The Preface to the Readers.  
CHRISTIAN READERS,  
I Here offer to your conscientious view, the Vindication of three or four Texts of Scripture, from the abuse that is offered unto them, by that once faithful Expounder, and fruitful Preacher of God's Word, Master Stephen Martial, Minister of Finching●ield in Essex: A man indeed whom (in my apprehension), before his unhappy engagement in this unnatural and black Rebellion, envy itself (though sometime busy in her attempts against him,) was not able to stain or blemish, either for matters of life or doctrine. The occasion of this mine undertaking against him herein was this.  
About Easter last, 1644. I did visit in the Prison at Shrewsbury some Prisoners, that had been taken at the Castle of Brampton Bryan, belonging to Sir Robert Hearty in Hereford-shire: and questioning them about their taking up of arms against their sovereign, they answered me, that they took up arms against Antichrist, and Popery; for (said they) 'tis prophesied in the Revelation, that the Whore of Babylon shall be destroyed with fire and sword, and what do you know, but this is the time of her ruin, and that we are the men that must help to pull her down. I answered that the Revelation tells us, that 'tis the work of Kings (signified by those ten horns, Rev. 17.12.16) to pull down the whore of Babylon, to hate her, to make her naked, and to burn her with fire. But as for them, they (in my apprehension) laboured to keep up the whore of Babylon, that she might not fall, by their endeavouring to pull down Kings, who were appointed of God to pull down her: they replied, that 'tis said in the Revelation, that the People, the Multitude and Nations should also pull her down: but I reading the verse out of one of their Bibles, showed them their mistake, that the People, Multitude and Nations, (which are called Waters, Rev. 17.15.) were those whom the Whore did sit upon, and as it were did brood under her, that is, she did rule over them, had them under their obedience, insomuch that they might rather be said to submit unto her, then to pull her down.  
But what (said they) do you think, that Kings alone, without the help of the people shall pull her down? I answered no, nor yet the People without their Ki●gs, who are appointed of God; to lead them thereunto, and in whose power alone it is, to Authorize people to be active and assistant in such a business. And then I informed them further, of their mistake in another particular, namely in thinking Popery (which they fancied they fought against,) to be that whore of Babylon, which in the Revelation is threatened to be destroyed with fire and sword; for that Antichrist and whore of Babylon, which was to be destroyed with such weapons, dwelled at Rome, and not here in England: and it was the very Roman feat or City which was to be so abolished; and not the Romish faith, or Popish Religion; the sword of Christ's mouth, (which is the word of God) is the only weapons ordained to destroy that; nor should that be quite abolished from the earth (as Learned Divines did hold) till the coming of Christ himself: they told me that all the true godly Divines in England (amongst whom they named in special M. Martial were of their opinion, that Antichrist was here in England as well as at Rome, and that the Bishops were Antichrist, and all that did endeavour to support them, were popishly affected, Babylonish and Antichristian too, yea many professed Papists were in our Armies, who (they said) did fight against Christ and Protestant Religion, and therefore they thought, they were bound in Conscience to fight against them, and us that took part with them, and in so doing, they did but help God against his Enemies. I urged them to show what call or warrant they had so to do, being not Authorised by the King, they seemed to infer a threefold call or Warrant. 1. The Command of the Parliament. 2. The Example of all Godly and powerful Ministers, leading, encouraging, and stirring them up thereunto. And 3. The Motion of God's spirit in all God's people, provoking them all with one mind, to undertake the same business: and to confirm all this, they alleged that place, Iudg. 5. Curse ye Meroz, Curse ye her inhabitants with a bitter Curse, because they came not to help the Lord against the mighty. And that place, Ier. 48. Cursed be he that witholds his hand from blood. And that in Psa. 137. Blessed is he that dasheth the Children of Babylon against the stones. And do not you think (say they) if the Papists prevail but they will destroy all us? do you think they fight for the Protestant Religion? I answered no, I did not believe they did, nor did they pretend any such thing, but only to aid their natural Liege Lord the King against those that wronged him, as in duty (being his Subjects) they were bound to do: I did not deny but they might secretly aim at their own ends too, as the King of Ashur did, when he was doing the work of God, Esay. 10. But God who ruled the world, and always defended his true Church, would not suffer them to pursue their own ends, any further than should make for his own praise and his people's good. Then I endeavoured to show them, that those Scriptures which they alleged were misapplied by them, and did rather make against them; but they took me off, from that discourse, with Mr Marshal's application of them: M. Martial (said they) doth apply them as we do, in a Sermon (Preached before the Parliament) which we had at Brampton: I told them that (surely) they were mistaken in M. Martial▪ for though some Weavers and tailors, and Tinkers and pedlars, and such like, who were suffered to preach, did abuse and pervert God's word to their own purposes, yet M. Martial (who was one whom myself knew better than they did, I was persuaded had more wisdom, learning, and honesty then so to do: and much other discourse to this purpose we had together, insomuch that at last they desired me, that I would come again unto them, and pray with them: but my occasions carried me out of the town on the morrow, that I could see them no more.  
Now behold, about the end of July, or beginning of August after, I fortuned to be in a Booksellers shop in Ludlow, where I chanced to see a Sermon of M. Marshal's upon that Text, Iud. 5.23. Curse ye Meroz, &c. which I had either not seen before, or not sufficiently observed; wherefore reading the same, that discourse which I had with the forementioned Prisoners, came into my mind; and I did conclude, that this was the very Sermon, which they had alleged unto me, in their own defence: wherefore having by experience seen in part, what damage thereby was already done, to simple people; and believing that others of the like rank and quality, in other places, might be by the same as much misled; I did apprehend myself (in the accidental meeting with this Sermon, after such my forementioned discourse) to be called by a special Providence to set pen to paper, to vindicate the Scriptures of God; and did think it my duty, and that I was bound in Conscience, (being a Minister of God) to warn all men of the danger, and to discover the snare, which is laid to catch and draw them into ways of blood and murder. It is true M. Martial is my dear friend, yet God's truth is more dear unto me, yea the least title of that (I hope) I shall ever esteem more precious, than all the friends in the world, opposed unto it. And I know M. Martial is an able man, and myself weak in compare with him, yet in the cause of God, I am not afraid to take up the Buckler against him. I have been bold once already, even to provoke him into the public lists, for to justify his new and most ungospellike way; but his Conscience or his Courage would not serve him to answer my letter; and therefore I hope that grace is not quite extinguished in him: perhaps (through God's blessing) if this ensuing discourse come to his hand, he may see more of his error, and of the hurt he hath done thereby to others; and so maybe awakened to glorify God, and his truth by a self denying recantation: my humble prayers, are and shall be to God for him, that he may so do; And I desire of you all (Christian Readers) that you would join with me in the same prayer for him: and also that God would molli●ie, and sanctify the spirits of all those of M. marshal's faction, who have brought these lamentable miseries upon this now most woeful Nation, that they might at length smite their own breasts, and cry, O what have we done.  
And thou, O great and mighty Majesty of Heaven and Earth, who alone canst open the ears of the deaf, and the eyes of the blind; cause thou these men to hear that cry of blood in their own souls, which themselves have shed; and to see those calamities with watery eyes, which themselves have occasioned, charge thou upon their Consciences that high disgrace, which they have put upon the meek and loving gospel of thy dear son. And thou, O son of God, whose gospel it is, defend the honour of the same, and make us all to behave ourselves, worthy the still enjoyment of it, even for thine own merit and mercy sake.  
Amen, Amen.   

SCRIPTURE VINDICATED from the Misapprehensions, Misinterpretations, & misapplications of Mr Stephen Martial in his Sermon Preached before the Commons House of PARLIAMENT: Feb. 23. 1641. upon that Text in judges 5.23.  Curse ye Meroz (said the angel of the Lord) curse ye bitterly the Inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty. 
THis Text, as with Mr Martial, so with the rest of the Ministers of his party, is of great use and estimation: I believe scarce any of them, but have Preached upon it, at least have often quoted it, or rather misconstrued it, to their own purposes: but how improper a theme it is, for their cause, for these times, and specially for a Fast day, when Mr Martial discoursed upon it, shall in part be discovered in these following lines.  
The God of all grace and truth, guide my heart and pen by his holy spirit, that I may write with that meekness, as becomes a Minister of Christ to use, in dealing with a lapsed Brother; and with that fervour also, as beseemeth him that is zealous for God's Word and Honour; that the seduced may be reclaimed from erroneous paths, and the upright strengthened in their loyal way; to the gospels glory, and the salvation of souls; and tha● for my dear Lord and Master's sake Jesus Christ our Saviour. Amen.  

SECTION, I. Wherein are discovered Mr Marshal's misapprehensions.  
WHen Mr Martial by way of introduction hath discovered the scope of the Chapter, and in special of this verse, he comes to show: first, how suitable (to his apprehension) the text is to his present occasion: then, he divides, and (after his manner interprets the same; and lastly, he raises or concludes upon his main doctrine: I shall follow him throughout in his own method and way:  
First for the suitableness: he says, the Text or theme is suitable, and exceeding seasonable: in respect 

1 Of the times wherein we live.  
2 Of the temper of most people.  
3 Of the occasion of that day's meeting.  
4ly and specially, in respect of that Honourable Assembly.    
I shall be bold to show how M. Martial is mistaken in all these particulars:  
1. It is seasonable (Says he) to the times wherein we live, when abundance of mighty Enemies rise up against the Lord and against his Church. Now in this I suppose M. Martial forgot himself, for these times wherein we live, are times of the gospel, and therefore are, or should be times of blessing, whereas the Text, is a Text of the old time, a Text of cursing. And indeed although abundance of mighty enemies do rise up against the Lord, and against his Church, yet Christ in the gospel, did not leave his Church either precept or example, to curse her enemies; no nor the enemies of the Lord himself: but he hath left both precept and example directly to the contrary.  
1. Precept. Mat. 5.43, 44, 45. &c. He speaks not only to them there present, but to his whole Church; and what he then spoke was to endure for ever, and to be a rule to her throughout all ages, in cases of this nature: His command is, that she should bless and not curse, yea that she should bless them that curse her: the words are these, you have heard that it hath been said (namely in old time) thou shalt love thy neighbour and hate thine enemy; but I say unto you (Says Christ) love your enemies, bless them that curse you, do good to them that hate you, pray for them that despitefully use you, and persecute you, that you may be, (or may approve yourselves to be) the Children of your Father which is in Heaven, for he deals thus with those that be his enemies, he makes the Sun to shine, and his rain to fall, both upon the evil and upon the good, if you love them only that love you, or salute your brethren only (those of your own opinion, of your own side or faction) what do you more than the Publicans or Heathens do, who have no acquaintance with God, with Christ, or with his gospel) be you therefore perfect as your heavenly father is perfect: as if he had said, it becomes you, that profess yourselves to be mine, to endeavour after more than an Heathenish perfection, it is an Heavenly perfection, which you must strive for; and to obtain this, you must leave the practices of old time, which were to hate and curse your Enemies, and you must practise the clean contrary.  
And for the better understanding of this, let me here by the way, mind the World again, of what I have already informed her in my Treatise of The right nature and temper of the spirit of the gospel: viz. that there is a great difference between the Ancient times, those before Christ, and those since his coming, not in respect of time, itself; (for that is always the same) but in respect of the coming of Christ; who brought with him a new spirit, which both must and doth manifest itself in all his true servants.  
The former times, might haply be times for cursing and revenge; times of death and terror; God's name then by which he was known and called, was Deus ultionum the God of Revenge, 
Psal. 94.1.  for as such a one, he was pleased then ofttimes to discover himself: Adam having sinned, was presently cast out of Paradise. Corah, and his companions having Rebelled, vengeance speedily laid hold upon them, Meroz having faulted was presently Cursed; but by the coming of Christ, the times were changed to be times of mercy and favour, times of grace and pity, of patience and forbearance, of life and Salvation; and God from thence forth was called by a new name: 
2. Cor. 1.3.  scil. Pater misericordiarum, and Deus consolationum, the Father of mercies and God of consolation, and as such a one he declares himself, he dealt more forbearingly with Corazin and Bethsaida, then formerly he had done with Sodom and Gomorrah: and Paul than Saul, went breathing out threatenings against God's Saints, yet mercy reached him; Mary Magdalen and the thief were great sinners, yet vengeance did not overwhelm them; yea many of those that crucified Christ, were not taken away as they deserved; (but being afterwards converted by Peter's Sermon, Act. 2.) tasted mercy: Had Meroz been standing in the days of the gospel (in Christ's time,) and had failed in her duty, as she here did, she should not presently have been loaden with a Curse; but rather reproved and admonished of her error, and had time granted her to repent in: and therefore though this Text of M. Martial, might haply have been seasonable, for the old times, to be preached to the captains and Leaders of the Lord's Hosts (as he calls those that he preached it unto;) yet it doth not follow that 'tis a like seasonable now. For by the coming of Christ (I say) there was a change made in the times, and so ought there to be in men, in their thoughts, words and carriages; yea and in their preaching too, in which there must Consideration be had to times and seasons.  
But I return, and will second that Precept of our Saviour, with the Testimony of his two great Apostles saint Peter and S. Paul, both Preachers in the time of the gospel; and both endued with the Spirit and mind of Christ: first S. Peter 1. Pet. 3.9. render not evil for evil, or railing for railing, but contrariwise blessing, 
1. Pet. 3.9.  knowing that you are thereunto called, that you should inherit the blessing, whence we learn, that men by the gospel are called to Christianity, for this very purpose, that they may show themselves to differ from all the world beside, in blessing their Enemies, when they deserve it not; and by so doing they do fit themselves to be heirs of the blessing of God.  
And then Saint Paul also, doth urge this truth in such a way of enforcement, with such a phrase, as may challenge our special note thereof, Rom. 12.14. bless them that persecute you, bless (I say) and Curse not, the charge is doubled, yea treble, in a direct oppo●ition unto that seasonableness which M. Martial fancies. And let not any object that these Evangelical precepts, do only concern our carriages towards our own personal Enemies, and not towards those that are the Enemies of Christ, and his Church; for I conceive that Persecutors of Christians, railers, and those that offer wrong, or render evil to others, are no friends of Christ; and besides as our Saviour told us (in the place before quoted) 'tis the condition of God our Heavenly Father (whom we must endeavour to be like, to do good to the unthankful, and to the evil; and such sure are his Enemies, whom he doth not look, we should use worse than himself doth: we must not think to be more righteous, or zealous than he; nor must we begin our vomit, or Execrations, before God begins his: for indeed the Church herself (as M. Perkins inferreth) hath only power to pronounce him accursed, whom God first accurseth: and the Apostle, Gal. 1.8, 9 tells us twice over, for our better observance, and remembrance, what kind of man that is, who is under the Anathema of the Lord: even he that preacheth another gospel, or any other Doctrine for gospel contrary to that, of Peace, and Love, and Patience and Obedience, which himself had Preached: If any man (Says he) Preach unto you; any other gospel, (or any thing else for gospel) than what we have preached, let him be accursed: it concerns M. Martial therefore to consider of himself and of his Doctrine: But this for Precept.  
2. The example of our Saviour speaks as home, to our purpose against Mr Marshal's judgement; as his Precepts have done: when himself was here upon the Earth, and had abundance of Enemies, and those mighty ones too, who did rise against him: the Text says: Herod, Pontius Pilate, with the Gentiles, 
Acts. 4.22.  and People of Israel were all gathered together, (and did rise like one man) against the Lord Christ: yet we do not read of one Curse that he bestowed upon them; much less did he throw out any Curses against Peter, and the rest of the Apostles, that forswore him, and fled away from him, and did not help him (their Lord and Master) against the mighty: no, but he prayed both for the one, and for the other: yea for his most deadly Enemies, he poured forth a supplication, Father forgive them: and at another time, 'tis said he grieved or mourned for the hardness of their hearts, 
Mark. 3.5.  'tis not said he cursed them because of their hard-heartedness. Nay which (of all) is most worthy of Mr Marshal's observation, is that place, Luk. 9.55.56. when the two Desciples James and John began to be of Mr Marshal's mind, and would have been fetching some Curse from Heaven, upon those unkind Samaritans, who behaved themselves so like Enemies unto their Master: Christ himself would not suffer them, but turned (Says the Text) and rebuked them, saying, you know not of what Spirit you are of: for the Son of man came not to destroy men's lives, but to save them, as if he had said, to curse or to mischief men, is not a work suitable to persons, of your Spirits, or of your Calling; or to the●e times; you are Ministers of the gospel, my Disciples and these are times of the gospel, times of blessing, and you must do only that which suits with my Spirit, and with the end of my coming, and which becomes the gospel: And whereas those two Desciples▪ did think they had a warrant from Elias Example for that motion of theirs, as haply M. Martial did think he had from that of Deborah and Barack, for his urging of this Text; yet our Saviour informs them, that his coming into the World, had put all examples of that kind out of date; what was lawful in Elias time, is not equally so at this present: yea surely, we may conclude from those words of Christ to his two Disciples. 1. That all motions and Doctrines, which do not suit with the end of Christ's coming, are sinful motions, and sinful Doctrines; and such are all those that do not tend to Peace and mercy, to the blessing, and salvation of men. And 2ly. we may learn too: that all we who live under the gospel, must mind and speak, Preach and do, only that which suits with the spirit of the gospel: and therefore look how far M. Marshal's Text doth dissent from the end of Christ's coming, and from the gentleness of the Spirit of the gospel; so far is it from being seasonable in these times: so that the ground of M. marshal's mistake in this particular was, he did not consider the Change of the Times; but no marvel of it, for we see two great Apostles were once in the same Error.  
2ly. Mr Martial says, his Text is seasonable, in respect of the temper of most people, who generally mind their own things, and not the things of Christ. But is it seasonable therefore to curse them? Will that make them mind their own things less and Christ's more? I apprehend otherwise, and that from a three fold Argument: one from Scripture, another from natural reason, and a third from sensible experience.  
1. Scripture teacheth the contrary. The Apostle in that very Chapter (Phil. 2.) whence that phrase is borrowed by Mr Martial, gives no such warrant; but rather if we mark him doth teach men, to mind their own things less, 
Ver. 3, 4 &c.  and the things of Christ more, by laying down before them the example of Christ's great love to mankind; his Humility and sufferings in their behalf; by showing how he denied himself and his own glory, to procure their advancement; and from hence he provokes men to be like him, in discovering the same mind, and affection to be in themselves towards him, and v. 14. & 15. he exhorts them, to do all things without murmurings and disputings, surely then without Cursings, and he gives this reason, that you may be blameless and harmless, the Sons of God without rebuke, in the midst of a froward and perverse Generation; for the gaining and winning of them, inferring that if they should do otherwise, if they should curse those that were not of their own side, and temper; they being of a perverse and crooked disposition, would return like for like, yea and speak evil of God whose Children they professed themselves to be, and so there would be nothing but disputings and quarrellings, fightings and shedding of one another's blood, even as there is now in this Land amongst us.  
So in another place 'tis said that the Servant of God, (who would win others to mind the things of God) must not strive, (much less curse) but be gentle unto all men, apt to teach patient, 
2. Tim. 2.24.25.  in meekness instructing them that be contrary minded, (and that oppose themselves,) trying if God will (as peradventure that way he will) give them repentance to acknowledge the truth, and so be recovered out of the devil's snare, (wherein doubtless all they are entangled that mind their own things, more than the things of Christ.) In those purer times, this was the only way which God's Ministers took, to alter men's minds and tempers: we beseech you (Says the Apostle) to be reconciled to God, 
2. Cor. 5.19, 20.  nay God by us beseecheth you: God himself the person offended, seeketh and prayeth to be reconciled with his Enemies; even as our gracious King hath done to be at peace with them, that have so highly abused him. The Prophet Hosea forespeaking of these times, 
Hos. 11.4.2.14.  tells us, that God would draw people to himself with the chains of Love, he would take them aside and speak friendly to them, pardon their iniquity, cover their sins, and so allure them in a gentle way, to mind him more, and themselves less. And shall any pretender for God or Christ, think harshness and cursing a better way, or mean to effect the same thing.  
2. natural Reason persuades the contrary. He that knows whereof man is made, and what is in man, and is the searcher of his Heart, yea and the changer of it too, Reason says, can best of all direct in the way to alter the same. Besides if it be true (which the Apostle says) that the preaching of the Law doth put us out of frame and temper, 
Rom. 7.  by means of sin that dwelleth in us, which becomes thereby more outrageous: then Reason suggests that much more will the preaching of Curses, do the same thing. Again that course which is not available, to draw one man to another, between whom there is a lesser distance; can never be effectual to draw men to God, between whom the distance is far greater. That which cannot provoke us to love our Neighbours as ourselves, or to mind his things as our own, can never prevail, to stir us up to love God better than ourselves, and to mind the things of Christ above our own: Reason teacheth all this. I confess these harsh Themes or Texts, may be suitable enough (as they may be handled,) to drive people out of themselves, and to make them mind their own affairs but little, but how they should drive any nearer unto God (Unless by accident,) or cause them to set their affections on things above, my Reason cannot apprehend; our blessed Saviour would not go in Mr Marshal's way, when he dealt with Judas the Traitor; for when that Apostate disciple, (for his worldly advantage sake) went (as a chaplain) with the soldiers to apprehend his Lord and sovereign: Christ did not at that time, fall to curse him, for minding his money more, than his Master, his gain, more than his Conscience; but with a mild Compellation, doth insinuate unto him, how he covered a most foul Treason under a fair pretence: friend (Says he) betrayest thou the Son of Man with a kiss: which very manner of speech, without all question, did so work upon the Spirit of the Traitor afterward, that he never joyed in his money more; but ere long, brings it back to the Close Committee, and there he leaves it; confessing that he had betrayed Innocent blood: now surely by the consent even of Reason, this course which Christ took, is most seasonable to the temper of those people that mind their own things most, if we would work in them a sight of their error, and not that which M. Martial seems to fancy. Which also  
3. Experience itself contradicteth: M. Martial teacheth us in the 6th Page of his Sermon, that to Curse is, maledicere verbo malefacere re, to speak evil, to revile, to reproach, to wish mischief unto, to do any evil against a man, to execute indeed (to the utmost of power) what one would wish in word: (in brief, 'tis to deal with a man as M. marshal's Faction have ●ince dealt with the King▪ and with the Queen.) But did ever any one read, or hear, or by experience see, any man that was yet a stranger to God, or to Religion, converted by these means? How this Generation of New Reformers, are like to prevail for Christ, in this their way, let all men judge according to observation.  
It is most true, they have not failed in any one of M. marshal's particulars, in their endeavours with the Queen, they have spoken evil of her, reviled her, reproached her, slandered her, robbed her, spoiled her, shot at her, persecuted and hunted her out of the kingdom, done her all the mischief both in word and deed, which was in their power to do; and sorry they were, that their power was not answerable to their will, to have proceeded farther in their evils against her: and all this was to bring her into love with the Protestant Religion, which they (most scandalously and falsely) say, themselves are of: though indeed of all Religions in the world the true Protestant Religion, doth most of all, oppose and contradict such ways and courses: and they are the greatest Enemies that ever the Protestant Religion had; thus to slander and disgrace the same: yea they have occasioned hereby, many unhallowed men and women, to blaspheme our holy Profession, and to commend of that of the Adversaries of Rome: the Pope had never such an Harvest in England this foureskore years put altogether, as he hath had in these four years' last past, or since these men have managed the Militia. This experience doth teach us; and on the other side the same Mistress doth assure us, that the only way to work an Evangelical temper, in those that differ from us; is to make unto them a presentation of Christ's Example, in our teaching, to discover his Conditions in our behaviours, to manifest his meekness, and affability in our speeches; which course indeed doth mightily calm the rage of sin, and extinguish the heat of it: yea it tames the heart of a sinner, captivates his spirit, and after a manner enforceth him to mind his own things less, and the things of Christ more. O had our New Reformers but gone this way to work, I dare boldly say they might have done God much service, but their pleading for the Militia, was a plain disclaiming of this way of Christ. And thus we see from Scripture, Reason, and Experience, that M. Martial is as much mistaken in the seasonableness of his Text in the second respect, as in the former: and I suppose the ground of his mistake is this, he did not sufficiently consider of people's tempers and dispositions.  
3ly. Mr Martial says: His Text is seasonable to the occasion of this day's meeting, which is purposely for the help of the Lord, and his cause and people now distressed in Ireland: So that he conceives it seasonable (as I apprehend him) in respect of the day, or the duty thereon to be performed: yet the pretended occasion of that day's meeting, (as I take it) was to pray and not to curse. I did never read, that bitter cursing was ever enjoined as any part, of the duty of a fast day; and therefore no marvel if the fruits of such fasting days, have proved so bitter to the whole Nation.  
I have heard both M. Martial, and other Ministers of that Faction at some fifty or sixty miles' distance, inveigh most bitterly against the cavaliers for their Cursing and Swearing: the report whereof (Doubtless) they did receive from some good hand; for to my grief and sorrow I find, that notwithstanding his majesty's Military Articles, and frequent Proclamations to the contrary, many that have Relation to his Armies, are most extremely given over to that hellish sin; for in that particular they rather choose to follow M. marshal's doctrine, then that of their own Ministers, who dislike the same: they think they may practise Cursing, as lawfully as he preach it: though I believe, they mistake him therein; for he would have only those of his own side, to whom he preacheth, to practise the same; and not the cavaliers, to whom it doth not belong; (nor indeed in respect of their cause so well become): But such is man's nature, Nittimur in vetitum: in ways of sin, one will strive to out go another: And let M. Martial say what he can, the cavaliers will account those in Rebellion against the King, as worthy of Curses, as they on the other side can account them.  
But this I must say of the cavaliers, I could never observe any of them so transcendently bold, as to fancy, they did help God, or his cause by their Cursing; nor yet to profess publicly, that the Fast day was a day seasonable for the practice thereof; nor dare we who are Ministers among them, teach any such doctrine, for we have not so learned Christ: no but let M. Martial and all his side know; that we think, we are bound in Conscience upon the Fast days, to discover the horrid nature of the sin of Swearing, and of Cursing others, even to the faces of those we conceive guilty of it; endeavouring thereby to humble their souls for it: And we pray ourselves and teach others, that 'tis the duty of Christians to pray for all, and to curse none: no not those that are for the present Enemies to God, or to themselves; who thirst for the ruin of Christ's gospel, and of the defender and professors of it; we hope and pray, for their Conversions, for we know not, but God may call them at the eleventh hour: only we pray that their mischievous imaginations against the Lord, and against his anointed, and servants, may never prosper; that their hypocrisy may be discovered; that so the simple well meaning People may no longer be deluded by them, we pray, Fill their faces with shame of their own doings, that they may seek thy Name O Lord. We conceive that cursing of others, on the Fast day, would rather appear to be an act of Pride in us, and of self justification: then of self condemnation, which is the proper act of a Fast day: we hope that those Prayers which we put up for our bloodthirsty Enemies, as they are most self denying, so are they most suitable to the work of Humiliation; and if they prove not effectual in their behalf, for whom they are made, yet in the end they will (through God's gracious acceptance by Christ's means) prove most beneficial and comfortable to ourselves: And we think we help the Lord and his cause best; when we walk only in that way, which himself doth lead us in, and wherein his cause always at the last, hath best thrived and prospered: and that hath been not the high way of Cursing and self advancing, but the low way of praying and self denying; yea we apprehend that 'tis the strength of God alone, that must pull down his Enemies, and maintain his own cause, which he will undoubtedly do, by some means, or other, when his wronged and afflicted people are fit for mercy and deliverance, and are brought to kiss the rod which beats them; and this we tell them they shall do, when they leave cursing their Enemies, and with appeasedness of Spirit can pray for them: this is the doctrine which we Preach unto them, to be practised on the Fast day, and on every day, and I beseech God give to every one of the King's Subjects, and People, grace to follow it.  
We read, Ezek. 22.30. That in a time of general Calamity, God says, that he sought for a man, to make up the Hedge, and stand in the gap before him, that he might not destroy the Land, but he found none. Had God looked for Cursers, or if they could have done the deed; doubtless he might in those days, as well as now, have found many; (for 'tis an easier thing to nature, and more common to curse Enemies, then to pray for them,) but he looked for a man that should act Moses part, who stood in the breach, and prayed for them, and so was a means to preserve them. 
Exod. 32.10.— 14. &c.  The Story itself is worth our observance; God offered to make Moses a great man, yea a mighty Nation: if he would but give him leave, to destroy those rebellious Israelites (who sure were God's Enemies, for He doth not use to destroy his friends:) But Moses would not yield, though he might have come to great preferment by it. Had he been of M. marshal's mind, he would have thought it his duty, not only to have left praying for them, (whereby he held God's hands)▪ but also to have fell a reviling, reproaching, and doing them all the mischief that possibly he could, and so have helped the Lord, more quickly to have destroyed them: But surely that self denying course of Moses, was more acceptable and pleasing to God, than this other of Mr Martial would have been. And I believe (for my part) that God on the Fast days, (when we meet together, to help him and his cause,) doth expect from us even such like prayers as Moses offered; and doth look that we his Ministers should call upon people, in that way and manner to afford their assistance: and I verily believe; had M. Martial and all the Ministers on his side so done, the distressed people in Ireland (which he seems so specially to commiserate,) had been better helped, than they have been: for let us but consider, a little by the way, (more fully to evidence M. marshals mistake,) what great benefit this Cursing doctrine hath reached out to the afflicted Protestants in that kingdom.  
Soon after the Preaching of this Sermon (which was Feb. 23. 1641.) The predominant part of his Auditory, (their hearts being thereby fitted and prepared to Cruelty,) fell to put the same in practice: for hereupon the lands of that Nation were exposed to sale, by an Ordinance of the House, and ●ome of the Members (who it seems had drank down a larger draught of his doctrine then the rest) would have had it also decreed, that the Irish should be rooted out from being a Nation, they should all be put to the sword, that so their very name might be had no more in remembrance, for this indeed according to M. marshal's phrase and instruction (pag. 5.) was fully to curse them, vehemently to curse them, and never to leave cursing them, even to annihilate them by cursing them, whereupon the Popish Irish fearing to be quite outgone in cruelty by these new Reformers, grew desperate indeed, and most outrageously mischievous against the English Nation; and against all that professed the Protestant Religion. And verily I do believe, that God was so highly displeased with those bloody purposes, those over-harsh decrees, those cursing doctrines, so contrary to the gospel, from men professing the same; that he did for these things sake, suffer those wild and savage Irish, to be more prevalent in that Kingdom: and should I be in the case of those, that either Preached such doctrines; or had vented such cruel purposes; or had laid out, any money for Irish lands; or had been a means any way to provoke that people to be so outrageously desperate▪ and destructive as they have been; I believe my Conscience would tell me, that God would lay to my charge, the guilt of that Protestant English blood there shed, and the King might justly lay unto me, the loss of those his Subjects; and I should always think, that blood would pursue me, because I had not hated blood.  
And hereby the way also, let me suggest two things: a Caveat and an observation.  
1. A Caveat to all my countrymen of England of what side or faction soever, who begin now to be as bold with the lands and Estates, of some in their own Nation; as three years ago they were with those of the Irish, both in buying and selling; the Buyers I would have but remember, Ireland, and think that by their good Bargains there, God did foreadmonish them, to beware how they venture here. And the sellers I would have them remember Felton (that killed the Duke of Buckingham,) and withal, that their own Orders and doings, have taught men to make no scruple of shedding blood: 'Tis no wisdom to put great spirits upon desperate courses, the bear will more willingly Hazard his life, than part with his skin to make good the word of the Hunter.  
2. An observation: from the progress of men in ways of blood, quam tument gustato sanguine fauces, how dangerous the taste of blood is, it makes even a sheep grow wolfeish: si torrida parvus venit in ora cruor, itur in omne nefas, they that were lately accounted the persecuted flock of Christ, having leapt a little of the blood of an Enemy, how extremely on the sudden do they thirst for the blood of their friends? they who at first devoured in their expectations, the lands of Strangers, and panted after the destruction of the Popish Irish; how greedy are they now become, of the estates of their own countrymen, and thirsty after the ruin of the Protestant English. 
— inter mensasque torosque  
Quae modo complexu foverunt pectora caedunt.  
Whom lately they at bed and board,  
Did brotherly embrace,  
They now do slay, with murdering sword,  
And Brotherhood deface.  And yet I know 'tis the opinion of some; that this Effusion of English blood was primum intentione, the first thing in the intentions of these unnatural men; and the Irish Combustions were only raised as a mist, to cloud their purpose at home, that honest Eyes might not discern it; for (notwithstanding M. marshal's phrase, to help the distressed people in Ireland) 'tis too well known, that the present prevailing Faction amongst those whom in the next words he calls, the captains and Leaders of the Lord's Host: were not only neglective themselves, in affording aid, but also obstructive to his sacred Majesty, who (in pity to those poor distressed) would have ventured his royal Person, to have carried comfort to them: so irksome was it to his Pious soul, to hear, that any of his Subjects, should want that protection, which throughout the time of his sole Government, they so happily had enjoyed.  
Sod latebat Anguis in Herba, there was a pad in the Straw, which every one did not then see; the main design or work to be done, was, to destroy the Government of God's Church, and to overthrow Monarchy in this kingdom; and to effect this, the Shipping and Militia of the kingdom, must be gripped into their hands; to which purpose, there was to be aliquid apparens, above board, to gain some belief to jealousies and fears: and therefore knowing the discontentments, and disposition of the Irish Nation, they cut of their governor's Head; and did providently forbear to send any other to succeed him; that so they might render to them, an advantage to rebel, and to themselves a fair pretence to be possessed of the Men, moneys, and Ammunition of this kingdom. Which when they had got, Ireland is neglected, the poor distressed people there are massacred, the Subsidies given for their aid, and the Contribution gathered for their relief, is employed another way; many of our gallant men who at first went thither to their help, for want of timely supplies are slain, (for had they lived a while longer, 'twas feared they might have done their King too much good service at their own home,) and the rest of the Armies there abiding, were well nigh famished for want of maintenance; which they could not obtain at last, but upon condition, they would first subscribe, to a kind of new dependence upon these new State men; and two of the Members of the House of Commons, are sent over to require it of them.  
And here for the Confirmation of this Opinion, let me declare by the way two things, which I shall desire the judicious Reader seriously to think upon; and let him conclude from the same, what his own Reason and Conscience shall suggest.  
1. What I have understood of His majesty's Princely care and wisdom to prevent those Irish miseries; had that Kingdom been so happy as to have tasted the fruits thereof. When they had cut off Strafford's Head, the King providently foreseeing, that those forces raised there, by the said Earl, (for his assistance in the Northern expedition,) if they continued together, (being Irish and Papists) might be mischievous in that kingdom, after their governor's death, (who had he lived, was both able and ready enough to have kept them under from Rebelling:) therefore his Majesty ordered, they should be sent out from thence, and had granted their service to the Ambassadors of Portugal and Spain, soliciting the same at that time, in the behalf of their several Princes: in which particular, had not His Majesty been crossed; it had been impossible in human reason, there should have been any such sudden Combustions raised in Ireland: whereas on the other side, they remaining there in a body; it was most likely (in all probability) they would act those evils, which now woeful experience can best declare. But the prevailing party at Westminster, (who must be called the Saviours and Conservators of kingdoms) would by no means, suffer the King to enjoy the freedom of his personal will; (for indeed, so they might have missed of their main design in England:) and therefore pretending jealousies and fears, kept them still at home to make (as appears by the effect,) a distressed Church and People in Ireland, and to do greater mischief then at that time could be feared.  
2. What myself received from the lips of a dying man; who was a Commander, and present in Dublin, when those two Emissaries (forementioned,) came thither to seduce the Armies from their Loyalty: who when they had by their cunning pretences, got the subscription of so many, as (in their own conceits) the work was even done; they began somewhat perkely, to discover themselves, and their cankered intentions in their prate one night at supper: one of them saying, that now all Nations, began to be weary of Monarchy: and did groan under the yoke thereof. Which expression that very Gentleman (from whose mouth I had it) extremely disgusting, (being ingenious and loyal,) in the heat of his valour, starts up, and says; none but villains and Traitors were weary of it, or would offer to affirm any such thing: (which was most truly spoken, if applied to them that were bred under a Monarch, and had sworn Allegiance to him:) and thereupon this gallant Spirit, with another true Englishman like himself; perceiving that their drift in requiring subscription, was only to get the Army engaged with their Faction, to destroy Monarchy, and their natural Liege Lord; commanded those Members, to reproduce presently the book of Subscriptions; (each of them threatening otherwise to cut one of their throats:) which when they had again laid hands upon, they rent it all in pieces; and so those two Factors of mischief, having an end put to their work in that kingdom, came running home in a fear, to their own centre at Westminster again. But these by the way. I return to M. Martial.  
Now I have given an hint how seasonable indeed his Text was to the purposes of some of his Auditors, and how useful his doctrine hath since been in their practice of it, not to help, but to mischief the Lord, and his cause, and his distressed people in Ireland: but that it should be seasonable in that respect (which he affirms) viz. to the occasion of that day's meeting, which was to fast and pray, (as was pretended) I cannot yet perceive; surely therefore M. Martial was mistaken in that apprehension also, and the ground of his mistake might be, he did not sufficiently remember, what was the duty of the day; I come now to the fourth respect.  
4ly. But to me (Says Mr Martial) it seems most of all seasonable, for this present Honourable Assembly, who all should be as the Lord, their Horses as his Horses, their Chariots as his Chariots, they being all called to be captains and Leaders of the Lord's Host: thus it seemeth to M. Martial; but all men are not consenting with him in this particular neither: for to me it seemeth otherwise. I apprehend, that therefore this Cursing Tex●, was not so seasonable to that Assembly, because they should all be as the Lord, who is gracious and merciful of tender pity, and great kindness, doing good, even to the unthankful and to the evil: in all which conditions only, men are bidden to be like him, and not in any act of severity, or of Cursing: for though God hath power to curse, yet that men have any warrant to follow him in so doing, I apprehend not, save only in that cas● I mentioned before from Gal. 1.8 9 Sure those whom we imagine to be like the Lord, we should provoke to no more, than what we would provoke the Lord himself unto; and dares any man provoke the Lord to curse? none that truly knows him. I profess I cannot conceive for what cause, M. Martial should fancy his Text to be so seasonable to his Auditory: were they not called together to be a blessing to this Nation? did he know they would prove a Curse, and doth he diet them accordingly? Himself says, pag. 7. that Curses are Edge tools and dangerous to be meddled withal, why then will he put them into their hands, whom he says are as the Lord? hath the Lord been wont to appear unto us with his hands full of Curses? sure never till now, that he hath made these the men of his hand, doubtless (therefore) M. Martial is somewhat mistaken in this particular also, and the ground of his error may be, he did not aright consider what is the nature and disposition of the Lord.  
But M. marshal's description, which he makes of his present Honourable Assembly, is a matter that requires our special notice: they should all be as the Lord, their Horses as his Horses, their Chariots as his Chariots, they being all called to be captains and Leaders of the Lord's Host. The things that he would infer from these words are these.  
1. That all men should look upon the House of Commons (his present Auditory), or rather upon the most active and prevailing part thereof: as upon the strong, wise, and infallible God himself; and apprehend their requests as Commands, for ever to be obeyed, without dispute, even so long as they shall continue to propound them.  
2. That all men should apprehend and believe, that side or Cause, which the Commons House have, or shall engage themselve● in; to be without further proof the Lord's side, and the Lord's cause, yea though it be against God's anointed; his worship, his Ministers, his word, and all the practice of all the godly, in all Ages to this present.  
3. That all who help● and assist them, do help and assist the Lord, and what ever is done, in the furtherance of their Cause, though never so much against Piety and Justice, is done for the Lord, yea by the Lord; and all that do not help them, and their Cause, are to be locked up under the Curse, as Enemies of the Lord; and to be handled as such, themselves, and for their sakes, all that belongs unto them, men, women and children; who are to be branded with the name of Malignants, that is to say devils, and no more pity or respect to be shown unto them than is to be afforded to the devil himself.  
That this is M. Marshal's true meaning; I shall first evidence in part from his own words; and then i'll appeal to the people, whose judgement in these days (specially in a thing of this nature) is the best evidence.  
1. That all men should take them as the Lord, their word as his, their requests as Commands, and always to be obeyed: His own expression to the House of Commons, in the beginning of his Epistle Dedicatory, before his Sermon doth prove it. It is fit (Says he) my obedience should last as long as your Commands, (which therefore are supposed to be never errant) for so I have always interpreted your requests and desires to be: we can say no otherwise to God himself, and no question but M. Martial would have all men, of his mind: ergo.  
2. That all men should believe and take their cause to be Gods, &c. is evident in that he says, they are all called to be Leaders and captains of the Lord's Host: called, that is, immediately by the Lord himself, as Deborah, Barack, and the judges of old were; by some special instinct and inspiration: no other kind of call can he challenge for them: for the King by whom God ordinarily calls, and makes captains and Leaders of his Host, I am sure M. Martial himself will not say, did call them together, to do as they do, to set his kingdoms in a Combustion, but rather to confirm, and establish them in a further Peace; not to raise Armies against his own Person, and express Commands; but to consult together for the tranquillity, and safety of his people. Now if they be such as M. Martial entitles them, and so called, as he (without any proof) supposeth them, than it must needs follow that they, who help them, help the Lord, and their cause, must be the cause of the Lord.  
3. That all who do not help them and their cause, are to be accursed, accounted of, and dealt withal as was expressed, the tenor of M. marshal's discourse upon his Text, in the proof of his doctrine, doth suffici●ntly declare, as I shall show when I come to note his Misapplications.  
But further, that M. marshal's meaning is the same, as was expressed, I do appeal to the people; whose Evidence is as sufficient in this case as M. Marshal's own. They will witness with me, that they do thus interpret and understand him: as was apparent, not only by the Prisoners that were taken at Brampton-Bryan Castle, (of whom is mention in the Preface to this discourse,) but also by that extract of them, those miserable wretches, that were slain at Hopton Castle: for they, while they maintained the same against the King's soldiers, amongst other reviling and blasphemous expressions, some of them would cry out: O you Rogues, you dogs, will you fight against the Lord, against your redeemer: (which plainly infers, that 'tis a general position, infused into them all, by their teachers, that their cause is the cause of God, and they that oppose them, oppose the Lord) which blasphemous expression, occasioned others as vile, from some of the profaner sort of our men; (which indeed I tremble to express;) and afterward when that Castle was taken, that blasphemy of theirs, together with other opprobrious and reviling speeches, did stir up that rage in the merciless soldiers, which occasioned that barbarous, and inhuman slaughter of those miserable men; for which my heart hath often bled in secret (as God knows); it being an Act, however deserved on the sufferers part, yet too too cruelly inflicted by the King's men: most contradicting His majesty's meek and gracious Spirit; of much disparage among vulgar people to His righteous Cause; and most unbeseeming Christian soldiers; insomuch, that my prayer is, and shall ever be: good Lord smite the hearts of the Actors in, and Consenters unto, that bloody tragedy with true remorse for that their barbarous cruelty.  
But here by the way, I would have all men note, the original cause of that and such like deeds of barbarousness, and inhumanity: the Preachers of that side infuse by their doctrines such blasphemous and bloody Principles, into their men; who being of the common sort do think it part of their zeal; to discover the same in words, as well as when they have power to perform it in deeds; and thereby do exasperate the opposite party, to pay them home in their own coin; for they think they have as good grounds to reckon themselves to be for the Lord, as the others have: and if to be bloody and cruel be the way to show it, they can be as bloody as they; though I am sure, our men have not so learned Christ from their teachers: but alas! the examples of others, though deadly Enemies, will prevail more in matters of evil, than the precepts of any (though of nearest friends) in matters of good.  
And thus have we seen M. marshals mistakes, in the seasonableness of his Text, insomuch, that I suppose it may be concluded, contrary to what he fancyeth, that his Text was most unseasonable.  
1. In respect of the times, being times of the gospel, and so times of Blessing and not of Cursing; of returning good for evil, and not on the contrary; of overcoming both ours and God's Enemies with our benefits and Prayers.  
2. In respect of the temper of most People, who (in these last and worst days,) do generally mind their own things, and not the things of Jesus Christ, to please their own humours, their own corruptions, (which are rather to curse and wish hurt to others, then to dislike of such curses,) the things of Christ, (his precepts his commands) are contrary to our selfish inclinations.  
3. In respect to the occasion of the day's meeting; which was (being a Fast day) to humble themselves, for their former uncharitableness towards their Brethren; to get their spirits meekned by God's word, and so fitted to serve the Lord in their callings; and to be assistant to his cause and people, by their Prayers; which must proceed from hearts and mouths seasoned with Charity and not with Cursing.  
4. But specially it seems to be a Text most unseasonable to the Honourable Assembly of Parliament; who all should be as the Lord, dealing out blessings to this Nation, as the Lord doth; and the rather because they were called together for that purpose; and not to be a Curse unto us: they are called (Says M. Martial) to be Captains and Leaders of the Lord's Host; I suppose he means (or should mean) under the Captain general Christ Jesus; and therefore 'tis fit they should be conformable to his Orders; and to his Example, in all their ways and Carriages; He was merciful, peaceable, and indulgent to his inferiors, and so should these have been provoked by him to be: whereas to Preach of Cursing to them, and so to imbittor their spirits, must needs be most improper, and unseasonable, and the only way to make them unlike the Lord, whose Leaders and Captains over us, they ought to be; I am sure, it hath been a mean to breed extreme disorders and confusions. And thus I have discovered M. marshal's Misapprehensions in the Choice of his Text, and so I end the first Section.   

SECTION, II. Wherein are discovered Mr marshal's Misinterpretations.  
I Shall now take a view also of his Interpretation of his Text, which follows after his division of it, which is this.  
In this Text (Says he) which I call the doom of Meroz, are two things.  

1. The Author of the doom, or Sentence: The angel of the Lord.  
2. The sentence given against them, in the other words: wherein M. Martial 

considers their fault. They came not to help the Lord,  
considers their punishment, a Curse and a bitter one. Curse ye bitterly, or in cursing, continue to curse them, vehemently curse them, never leave Cursing them, thus M. Martial: now for the Interpretation.     
1. The Author of the doom or sentence against Meroz; it was the angel of the Lord. M. Martial doth not determine, whether thereby is meant Deborah the prophetess, or Barack the general, or all that have divine inspiration (as he speaks) only this he says, that the Curse came not from any private spirit, as of Deborah, and Barack singly, but was by Divine Authority: and herein he speaks the truth: And I wish that all who are prodigal of their Curses, in these days: would be sure before they scatter or shoot them, that they had also a divine Authority.  
But the things which M. Martial hereby would hint unto us, are these.  
1. That a like divine Authority, or inspiration to Curse is have able in these days, as in ancient times: for else this Text could not in his own conceit be seasonable.  
2. That many have, (or are endued with) divine inspiration: for his phrase all that have doth infer that many have.  
3. That though the Curse, that comes from the Prophet alone, or the general alone, may be liable to be suspected: as the fruit of a private spirit; yet if the same also proceed from the many, from the people, specially in their abstract or representative body, the House of Commons, or the prevalent part there, who are vox populi; then it must be accounted vox Dei, and of divine Authority; what ever they breathe forth, (though the same that Saul did, when he persecuted the Church of God) must be believed to be by divine inspiration. This we shall further evidence anon from Mr Marshal's own words upon another occasion.  
2. Meroz or the people cursed: M. Martial concludes they were Jews, of the same Country, and Religion with Deborah and Barack, by whom they were (Says he) probably called to lend their assistance; being as near the enemy's danger as the rest, and because they were such ill neighbours and would not afford their assistance, they had an Heavier doom laid upon them, than any oth●r; and indeed (I add) deservedly: for should any City, or town, or County, upon a like call, from him that is supreme judge or Governor under God (as Deborah, and Barack at that time were,) refuse to lend their cheerful, and loyal assistance; they deserve an heavy censure, and to have an heavy mulct laid upon them: but M. Martial hath a further insinuation which we shall discover by and by.  
3. Curse them: The word signifies (Says he) maledicere verbo, maleface●● re, to speak evil of them, to revile them, to reproach them, to wish mischief to them, to do any evil against them, to execute indeed, what they would wish in words so to order them, that they may be barren and desolate, as a wilderness, that they may wither away, and be as houses and walls without foundations.  
4. By the mighty: he ●aies first (and that truly) is meant literally King Jabin and his general Sisera: but than he str●tches, (coming nearer to his purpose) and says: But in God's intent the mighty are all, of what rank or quality soever, who are Eminent in wisdom, strength, Authority, or Riches, and manage an ill cause against the Lord, or against his Church: which may (haply) be true in thesi: though not in M. Marshal's Hypothesi: for he supposeth that to be an ill cause, without dispute, which his side opposeth, and those who oppose that or them, to be the opposers of the Lord, and of his Ch●rch: so that in brief M. Martial would have the words to be understood thus:  
All Englishmen and Common people, that will not aid the Parliament, or the House of Commons, when they call, against all men, whom they are pleased to account God's Enemies, and managers of an ill cause; who are first the King, with the general of his Armies: then all his Nobles, Gentry, and others of what rank or quality soever; that are eminent in wisdom, Strength, Authority, or Riches, that do assist and aid him (us their duty is to do, being his sworn subjects) against them: are to be ill spoken of reviled, reproached, and have all the mischief done them, which men whose mouths are full of cursings, and ill speeches, are able to wish them; yea to be so handled, that they may wither away, and never thrive more; they must, like briars and thorns, be plucked up by the roots, they and their children; that their names might be had no more in remembrance; even because they came not to help the Lord: that is, the House of Commons, or the prevailing party there; who are all as the Lord (as wise and as infallible as he) being all called to be, Leaders and Captains of the Lord's Host, but do rather choose to manage that, which they (the Parliament) judge to be evil, and against God, his Church and People.  
This is that which M. Martial would insinuate to be the meaning of God's spirit in this his Text; and thus do the vulgar sort of his Faction understand the same; as appears by their calling themselves God's own people; and their cause God's cause, and the opposers of themselves and it, fighters against the Lord and his Church. Their Armies they call God's Host. And (as M. Martial doth) the House of Commons, the captains and Leaders of it; and all that side not with them, they account and call Malignants: and think they do but their duty (according to M. marshal's doctrine) to reproach and revile them, to rob them, and to shed their blood.  
But I affirm 'tis possible that both M. Martial and they too, may err in the ground of their Hypothesis; in the foundation of that good opinion, which they have of themselves, and of their cause: which is only, the judgement of their own side, or of their infallible Parliament: for men have always been wont to be too partial to themselves, when they have been their own judges. The Arians were once the only Orthodox Christians if their own words might be taken, and those that joined not to them were God's Enemies, and as such to be used: the Donatists another while cried out in their own behalf, that themselves were only God's people, and those who opposed them, opposed Christ. And the Papists have a long time, said the same thing concerning their own cause, and Church; and such hath been the fancy of all heretics, and Schismatick●, in the world, in their own behalfs: But if God's Holy word might be admitted judge in this case, I dare boldly affirm, that some of them (who by Mr Martial and his Faction) are accounted Managers of the ill cause; and (according to his doctrine) are reproached with the names of Malignants, devils and dogs; would undertake with the hazard of their lives; to prove, that cause, which they maintain, suffer in, and are persecuted for, (by them, who engross to themselves the name only of God's people) to be that cause which Scripture warranteth.  
But neither the Arrians, nor Papists, nor any other the Enemies of G●ds truth, when they had once got the Militia, or power into their hands, would ever refer themselves or cause to Scripture. No more now will these men: the arm of flesh indeed, (now they are possessors of it) is more suitable to their purpose to defend them. And truly to all them who are not extremely blinded, this is a most convincing Argument, that the cause which M. Martial, and his Faction, call good, is stark nought, because it shuns the light; they dare not bring it to a public disputation; good Gold would endure the fire, and a good Cause would lose nothing by a trial.  
And indeed for M. Martial since his whole endeavours are to promote that cause; I wonder (knowing his ancient ingenuity) that he should ●ot bring so much as one Argument, to evidence the goodness of it; can he think the matter so unquestionable, that it needs no proving? or that all men look with his Eyes, and have captivated their faith and judgements to the censure of the Parliament, as himself hath done? must a thing of necessity be true or false as the Parliament judgeth? because they say their own cause is good, and the Kings bad, themselves are in the right, and he in the wrong, must it therefore by all men, (without hesitation) be so taken? must all men build upon M. marshal's foundation, and walk by that unwarrantable rule, which he hath chosen to walk by? there is no reason he should expect it.  
And now lest any should think, that I mistake M. Martial, I will Evidence that he doth fancy his Parliament to be infallible, and that he hath submitted his own faith and judgement to its determination. I will to this purpose, give you his own words, in a certain Letter of his, to a nameless Friend; (it was written in vindication of himself, from the imputation of madness, and published to the world in midsummer moon last year, 1643.) In which after he had handled his case of Divinity, (as he calls it) and proved (as himself fancieth) the lawfulness of resisting the supreme Magistrate, though most poorly indeed, and most unlike his former self, (as all who knew him may easily judge,) He comes, Pag. 22. to a second case: which he calls matter of fact: and therein (Forgetful of himself and of that Scripture: Thou shalt not speak evil of the Ruler of the People) he falls foul upon the King: and (like a mad man indeed) lays load upon his sovereign: saying, that His Majesty being seduced by wicked council, did levy war against his Parliament. He means at that time, (for of than he speaketh) when the Parliament raised their first Army; which, he says, was only in their own defence: and it was at that present, when the King had neither Men, nor arms, nor Ships left him, nor scarce money to buy himself and Children bread; for they had robbed and cheated him of all. And therefore well may the question be asked M. Martial, what Evidence there was of the Kings levying war; and I believe his Conscience expected the same, and thereupon provided his Answer ready, in the same place; which sure himself thinks abundantly full, and able to give all men satisfaction, my great Evidence, says he, is, the Parliament judgeth so. 'Tis worth our observation; no evidence he had of any word or Act of Hostility on the King's part: for this, he says, was his great Evidence, a greater than which he could not show; nor needs he, as himself supposeth: for he proceeds further, and says, the judgement of a Parliament of England, was never till now, questioned by a people of England. And yet we read of a Parliament in England called the mad Parliament; and of another called the wicked Parliament; and Posterity will find mention of a bloody and deceitful Parliament: the judgement of the first of these, was surely questioned by some people of England; when they entitled it an Assembly of rebels: and so was the wisdom of the second, when all the laws made therein were afterward annihilated: therefore I may much more truly affirm; that a King of England, never received so much prejudice, and unchristian usage as now, by any Parliament in England. But the man goe● on still, to amplify the Supremacy and infallibility of his present Parliament, and adde●: wisemen say (and so doth he) that a Parliament of England, ('tis this he means) is like Saint Paul's spiritual man, (as Satan is to an angel of light) who judgeth all & himself is judged of none. O I would to God, it were not only like, but endued with the same spirit, that St Paul's spiritual man is endued withal, for than I am sure it would be less bloody and more obedient.  
But here by the way, we may conjecture, that M. Martial will never hence forth find fault with the Popish collier for blindly believing as the Church believes; who thinks it his own duty, to believe as the Parliament judgeth. And here also let's note the reason, which too few observe, why he and others of that side, do conceive, as appears by their practice, that telling of untruths, breaking of oaths, resisting and defaming the King, shedding of innocent blood, and such like things are in these days (if some men commit them) no sins: this doubtless is their great Evidence. The Parliament judgeth so.  
But seeing we have heard M. Martial thus far; let's listen to him a little further. The judgement of his Parliament, is not only a sufficient ground for his Faith, but for his practice also. For he proceeds in his discourse; and from the supposed infallibility and Supremacy of his Parliament, makes this Collary: And therefore if I should give none other account of mine entering upon my office in the Army, (which was not to fight, or to meddle in the council of war, but only to teach them, how to behave themselves, according to the word, that God might be with them) should I (I say) give no other account, but the determination of that wise Assembly, I should be acquitted by indifferent men: Indeed they must be very indifferent men that will acquit him; indifferent for honesty and discretion; indifferent whether th●y ●peake truly or falsely; rightly or wrongfully; indifferent whether they speak like wisemen or like fools: such kind of indifferent men, will likely enough indeed acquit M. Martial, but for other kind of men, I believe they would have acquitted him better; if when he entered upon his office in the Army, he had been preaching Peace and obedience to his Parish and Charge at Finchingfield.  
But that passage of M. Martial is worthy our further observance, that he says, His entering upon his Office in the Army was not to fight or to meddle in the council of war, &c. They that knew M. Martial in former times; how sensible he was wont to be in his discourses; how true in his words; and how careful, that his actions shall not interfere with his sayings; may be ready to think that (notwithstanding, his endeavours to free himself from the imputation of madness) either he had some strain of distraction, when he wrote this; or that the sin of Rebellion like the witchcraft of Circe, had transformed him into another Creature.  
For was it not to fight? why then did he (who was wont like a Minister of Christ, to think himself sufficiently armed with God's word and spirit) soldier like, get him a buff Coat, and ride from his home with his Sword and pistols, to the admiration of many his former peaceable acquaintance; who took him till then, for a man of another spirit? it should seem by this, that when he entered his Office in the Army, he had a purpose to fight. Nay, I have heard some of his friends, (Clergy men of that Faction) whether truly or falsely, I cannot tell, glory much in his activity and valour that way; How like a courageous captain, he went before the soldiers into the Field; encouraged them by his own example to the battle; yea brought up the rear, Charged himself at Edgehill: some say, he gathered up the Bullets in his Hat, in the time of the fight, and brought them to the soldiers to shoot again: though I confess I have heard others say, that when he and the rest of the Ministers of that side, had set their Christian Countrymen together by the ears, themselves got up upon an Hill a mile or two off, whence with their Prospective glasses, they beheld them fighting; till being discovered by a Party of the Kings that made towards them, they made use of their Horse heels, and deviding themselves, rid several ways, but met all at Warwick Castle before the next morning.  
But why not to fight? was it because fighting is unlawful for a Minister of the gospel to practise? why then, is not exasperating and provoking others to fight unlawful too? doth not the Scripture inhibit Ministers to be stirrers up of others to strife and ●ontention, as well as to be strikers themselves? aught they not to be persuaders to Peace as well as keepers of it? But because M. Martial says it was not to fight. I would ask whether he intended not, when he entered upon his Office in the Army, to p●actise hi● own Doctrine; now his Doctrine (as we have heard) is, maledicere verbo, malefacere re, to speak evil (of those that be not on his side) to revile, to reproach them, to do any evil against them, to execute indeed, what one would wish in word. Now if M. Martial entered his Office in the Army, to practise this Doctrin●, then sure to fight, for most men do interpret, that to do any evil against others, to execute indeed what one can wish in words, no less than to fight with them, yea and to kill them too, if they can get them at the advantage.  
But (he says) as he entered his office not to fight, so not to meddle in the council of war. Yet I could name Ministers of his ●ide, that have had a great stroke, yea & the bloodiest stroke too in that council; & M. Martial may think it a great neglect of himself, if his council should not be asked, and taken in a business of that nature as well as others. But suppose M. Martial in his private spirit, should scruple to have any thing to do in the council of blood: yet how if his Parliament (which like S. Paul's spiritual man judgeth all, and itself is judged of none,) shall notwithstanding the late act against the Clergies meddling in civil affairs, judge it lawful, and fit; that M. Martial shall give his advice in the council of war, and thereupon shall request the sa●e of him. I hope he will be as good as his word; and still interpret their requests, Commands, and hold it fit his obedience should last as long as their proposals: be they never so large or so unlawful.  
But M. Martial tells us also, that his entering upon his office in the Army was only to teach them, how to behave themselves according to the word, that is to say: of the Parliament, according to their Ordinances and Declarations; which Commanded to kill, slay and destroy all that should oppose them. I see not how he can mean according to the word of God: for than he should have taught them to put up their swords, and told them (as Christ Peter) that he who smiteth with the sword (viz: without or against authority) shall perish by the sword. He should with S. Paul have taught, avenge not yourselves but bless them that persecute you, bless and curse not. He should with the wise Preacher have counselled them, to keep the King's commandment, and that in regard of their Oath of allegiance, which they have taken in the name and presence of God. He should with S. Peter have urged subjection for the Lord's sake, to the King the supreme Magistrate under God, and with David he should have proclaimed, that he who lifteth up his hand against God's anointed, cannot be guiltless. He should have said to his countrymen as Moses did to the two striving Israelites, why do you contend? you are brethren: he should have cried with that great Apostle, study to be quiet, and as much as in you lieth (if it be possible) live peaceably with all men. Had M. Martial taught them behaviour according to God's Word; he should have taught them such doctrines as these, or at least he should have preached such duties to them as John Baptist did to the soldiers, Luk. 3. do violence to no man, &c. but hath he and the rest of his Brethren done so? whence then is this complaining in our streets, of Houses, Horses, and Men Plundered by the Parliament side? whence that lamentable crying of desolate women and children, exposed to nakedness, hunger and all misery? whence that captivity of peaceable men, because supposed rich or loyal? whence these high abuses by soldiers of that party to Ministers and Churches? How many of these have they most wickedly defaced, most brutishly defiled, and most irreligiously thrown down to the ground? and though God's judgements, have fallen upon some while they have been acting these villainies, yet have the rest persisted in their way: if M. Martial entered his Office in the Army, to teach the soldiers to behave themselves according to the word of God, why hath he not taught them better? why hath he not at least stopped them in the Commission of these things? why hath he not taken the hint from some of God's judgements upon the actors, to apply their sin upon the Consciences of others, as formerly he was wont to do upon smaller evidence? is he so taken up in his thoughts with the misbehaviour of the cavaliers, that he can see none of these miscarriages in his own party; or are they no miscarriages, because they do them? surely M. Martial hath not discharged himself in that particular, for which he entered his Office, if by the word he means God's word; or else, he is less persuasive and powerful in his teaching, than he was wont to be; indeed (being so far out of Christ's way, no marvel if God refuse to smile upon his labours with a blessing as heretofore. But how mildly, and mercifully M. Martial doth teach those of his Faction, and how according to the word to behave themselves, we shall see hereafter in this his Sermon; and perhaps shall think from what we shall therein find, that to behave themselves according to the word, in his sense, is to justify themselves in their wicked ways, by perverting, and abusing the word; for that is the thing which by his example, he teacheth in the same: and herein I confess he hath been too unhappily successful upon the weak spirits of the vulgar people. But I return from his self to his Sermon.  
Now by this digression we have seen from M. Marshal's own writings; what is the foundation of that good opinion, which himself, and these of his side have of themselves, and of their cause, t●e Parliament judgeth so, which is also the reason, why the King and all his friends, who are eminent in wisdom, Strength, Authority or Riches, must be believed to manage the ill Cause against the Lord and against his Church, the Parliament judgeth so. And therefore 'tis every man's duty, to speak evil of them, to reproach them, to call them Papists and dogs, yea and to do any mischief to them in deed, that can be wished in word, to seize upon their estates, and to slaughter their bodies, for the Parliament judgeth so. Nor must any one doubt but in so doing he helpeth the Lord against the mighty, for the Parliament judgeth so. And if the Ministers on that side shall please to say, that they do not enter upon their Office in the Army, to fight or to meddle in the council of war, and notwithstanding shall manibus pedibusque, with tooth and nail and tongue too; stir as much, and more than any, against Law itself; yet it must be apprehended that they do all things well, and as they should do; for the Parliament judgeth so. And if in stead of teaching men to behave themselves according to the word, they shall teach them to pervert the word, for the justification of themselves in ways of wrong and blood, why this also is well done, if the Parliament judgeth so. In a word telling of untruths, breaking of oaths, resisting and defaming the King, shedding of innocent blood, and such like things, (if these 〈◊〉 whom the Parliament judgeth God's people, do commit them, to promote that which they call the Lord's cause,) are no transgressions, but acts of Religion, and zeal, for the Parliament judgeth so. This is the great and undeniable evidence, the Parliament judgeth so. But let me tell all men, that the judgement of God is greater than that of the Parliament, and he knoweth all things, and will judge all men, with righteou● judgement, even these Parliament men themselves; whom ere long he shall fetch before his bar of justice, their Militia, shall not hinder him therein, (as it doth at this present his vicegerent,) and to that great and dreadful Lord God, I leave them; and return, to Mr Martial, whose Misinterpretation of his Text we have in part seen, and the ground thereof to be a false opinion of the infallibility of judgement, in the Parliament: I shall still follow him. When he had in his sense expounded his Text, he doth note by the way some observations, before he concludes upon his main doctrine, all which he should have done well, to have quite omitted, or else in more full and clear terms, to have propounded them; they are these in their order.  
Although God's people ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) must bless and not curse, 
●. Obser.  yet in some cases, they may forsake mount Gerazim, and ascend mount ebal, and there curse and curs● bitterly.  
Mr Martial should have done well in a few words, to have noted what cases those are: for people being naturally inclined rather to curse then bless, are apt to be mistaken in thinking that to be a case, which is not: beside many true Godly people, do think that in no case, they ought to curse in these days; because the Spirit of the gospel is no cursing spirit; nor are the times of the gospel, cursing times: and the doctrine of the gospel is bless and curse not, which they interpret in no case; therefore I say M. Martial should have done well to have set down his cases, which he would have excepted.  
Although the Curse causeless shall not come, yet when God's people according to God's direction, clave non errante do curse, 
2. Obser.  their curse is like the flying roll, Zack. 5.3, 4. a consuming curse.  
In this also Mr Martial, should have done well, to have given some infallible Rules, that people might know when they should curse, according to God's direction, clave non errante, for every man is ready to think himself a Pope; and when ever, he hath a provocation to curse, to think that he hath that clavem non errantem in his possession; though some Protestants question, whether there be any such unerring Key, committed to any upon earth or no.  
The mighty do frequently oppose the Lord; it is no new thing to find the mighty in strength, the mighty in Authority, 
3. Obser.  the mighty in wealth, the mighty in parts, in Learning and council, to engage all against the Lord his Church and cause.  
Here also M. Martial might have done well, to have distinguished upon the Mighty; for those ignorant people that take M. marshal's words for Scripture, may perhaps misapply his meaning, and (from what they may learn in the next observation,) when they see any one, of their own side grow mighty: above others in ●uthority and wealth, by means of those estates of other men (which they hope shortly to enjoy:) they may take upon them to murder them, and so some of the Worthy Members, may chance to have their throats cut; because in regard of their mightiness, they may be apprehended, likely to oppose the Lord his Church and Cause, for the mighty do frequently do so, says M. Martial: Therefore had he said, some of the mighty, some of the wealthy do so; it had been more safe, and more advisedly spoken: or had he used St Paul's modesty, and sai●not many Noble, not many Mighty, not many Learned do assist the Lord and his cause, he had been less liable to misconstruction; for not many, doth not ●xclude all, nor suggest a ●uspition of all, but yieldeth to God's praise, that some of eminent rank in all Ages, have been friends and defenders of the Church of God.  
Indeed to that observation M. Martial in some following words addeth, and that most truly, (for I will not omit the notice of any his truths, I had rather pass by his errors, if not too palpable and detrimental to the glory and Church of God.) I say he addeth there, that the lamb's followers and servants, are oftentimes the poor and offscouring of the world, i. e. so accounted, and so content to be esteemed; they mind not great things to themselves to the damage of others right, as to get the Militia of kingdoms into their hands; to domineer over their superiors; to dethrone Kings, that themselves may reign; or to persecute the anointed of the Lord, they accounting themselves, the offscouring of things, (according to others esteem of them,) do know that their time of reigning is not yet, nor to be, in this world, for Christ's kingdom whereof they are heirs, lies not here below (as himself hath said,) therefore they look after no greater preferments, then are suitable to themselves in their particular places and stations; the lamb's followers and servants are Lambs too, 'tis against their natures to play the Wolves; to thirst for the blood and ruin of others; maledicere verbo, malefacere re, to curse, revile, reproach, to wish or do any kind of mischief, were not the conditions of him, that was led like a sheep to the slaughter, and therefore none of their conditions.  
When the mighty of the world do oppose the Lord; God's meanest servants must not be afraid to oppose the mighty. 
4. Obser.   
This observation also of M. Martial, would have been capable of a clearer understanding, if it had been a little fuller thus: when it is manifestly evidenced by the word of God, that the mighty of the World do oppose the Lord, God's meanest servants having a lawful call from the supreme Magistrate, or being Authorized and Commanded by him, unto whom they have sworn Allegiance, must not be afraid or unwilling to oppose the mighty.  

5. Obser.  Whosoever comes out to join their strength, and to give assistance to the Lord's people, the Lord doth interpret them all, to give help and assistance to himself.  
Here M. Martial is defective also, both in his explication, and expression, for he should have unfolded who are God's people, by some such evident marks, and notes, as that ignorant and well meaning men, might not be mistaken in affording their assistance: we read in the gospel of some that should come in these last days in sheep's clothing, who within would be ravening wolves; and that should be so cunning in their hypocritical professions; that they should deceive many, yea if possible the very elect: now if men should give their assistance to these as to God's People, they should do much amiss.  
Again, he should have added in God's way, and said: who ever comes to give assistance to the Lord's people, in the Lord's way, the Lord doth interpret them to give it to himself: for as when a soldier yields his bodily assistance to a captain, but will not be ordered by him, to employ it in that way, which he p●escribes; the Captain will no● interpret him to be an helper, but an hinderer rather: so if men do not help God in God's way: wherein he expects and Commands their assistance, they are not his assisters but his hindere●s. Now God's way wherein he expects assistance from men, is the same that Christ himself went in, (who was the greatest helper and Honourer of God the Father, that ever was:) and it was the Humble low way, the self-denying way, the patient submissive way: not the high lofty, insulting way, not the domineering way, which the flesh affecteth, not the way of Rebellion, of lying or of blood: but of obedience, truth and Peace.  
And thus I have been bold a little to clear M. marshal's observations, that the vulgar may more rightly understand them; not but that I know he was able to have done it himself: only, when he Preached this Sermon, he begun to be engaged in this new cause; and haply his misguided zeal, and desire was so eager to get abettors thereunto; that he was less faithful at the present in the work of God, than indeed was fitting; or then I hope he will hereafter be, when God in mercy, shall set him free again, from this bloody, and unlucky engagement.  
And now I come to consider of his main doctrine, which (with confidence) he doth propound, after the uttering his unperfect notes, and it is in these words.  
All people are Blessed or Cursed▪ as they do or do not, join their strength, and give their best assistance, to the Lord's people against their Enemies.  
Were it with M. Martial as in times past; he would scarcely yield, this doctrine, in these terms, to be by rule of logic, deducible from this text: for though from generals, particulars may be safely drawn, yet from a particular or indefinite expression, to conclude an universal proposition, is not so natural: what doth competere alicui, to some people in specie; may not competere omni, to all in genere; and again what doth competere omni, ma● not semper always, or at all times; for the change of times and seasons, may occasion that doom or Curse, which was imputeable to many heretofore, to be less appliable now.  
Beside 'tis the judgement of some learned men, that the speeches in Scripture spoken unto, or written of, some then alive, if they receive any specification from them to whom directed, or of whom spoken; ought not to be propounded or applied, by us Ministers, as ●poken to or of all men at all times: now it cannot be denied, but these words of the Text, have a special relation to Meroz, and may be said to receive specification from it: therefore I think had M. Martial advised well with himself, the doctrine arising naturally from the same, should rather have been expressed in these words.  
Meroz or the Inhabitants thereof did deserve a bitter Curse, because they came not to help the Lord against his Enemies.  
And then it might have been informed by way of use, and Application: that all people, who stand in the same dependence, as Menoz did, & are guilty of her fault, do deserve the like Curse, as was laid upon her: But then indeed the dependence that meroz stood in, (as well as her fault) should have been more fully declared, in the interpretation of the words; which (with M. marshal's favour) I conceive should have been in this manner rather.  
He calls the Text a Sentence against Meroz, so that in the words according (almost) to his own method, here is 

1. The Author of the Sentence.  
2. The people sentenced.  
3. The sentence itself.  
4. The crime or fault wherefore.    
1. The Author of the Sentence, is the angel of the Lord, by whom is to be understood, one that hath power to Curse, and to authorise others so to do: for the Proposition is imperative, Curse ye Meroz, says the angel of the Lord. One therefore it must be, that hath divine Authority (as M. Martial well) that is; he must be a superior, for such only have Authority from God, to bless or curse: 
Heb. 7.7.  without controversy (Says the Apostle) the less is blessed of the greater. Not the greater of the less: now Fathers had always this power, given them of the Lord, as their natural prerogative, and paternal right, to bless or curse their Children: and we see often by experience; that the parent's blessing, or curse upon the Child, is confirmed by God: And we all know, that Kings or supreme Magistrates, are Patres Patriae, and in respect of their places, have power of blessing or cursing others, conferred upon the● by the Lord; and what they do in this kind, or authorise to be done, upon right and just causes, is done by paternal right and regal prerogative, and therefore by divine Authority, and God will approve and second the same.  
2. The people sentenced: they are the Inhabitants of Meroz, who as M. Martial says, were (by consent of all writers) Jews; and so must needs be Subjects in the commonwealth of Israel; and therefore in respect of that their dependence, and relation, were bound to be assistant to the supreme Magistrate, whom God as their sovereign or captain general, did set over them against his Enemies; specially being called thereto, as M. Martial says, in all probability Meroz wa●.  
3. The Sentence itself is expressed in the word (Curse them) which I dare not interpret as M. Martial doth, to speak evil of them, to revile, reproach, &c. for God allows no man to give ill language, when Michael disputed with the devil about the body of Moses, he durst not give him any railing speeches, as being unseemly for a servant of God to give: but curse them, that is, punish them, as disloyal Subjects ought to be punished; who see their sovereign and public Father in danger, and do not afford him their assistance: or curse them, i.e. let the frown of the Prince be towards them, let his high displeasure rise against them; or let him, in such a case, as he is Pater Patriae, lay his curse upon them, and God will second it. For undoubtedly the deserved curse of a sovereign King, (however 'tis valued in these days) shall and will prove as fatal, and heavy to Rebellious Subjects, as ever that of a natural Father did to a Rebellious Child; as on the other side, the blessing of a King, is as the blessing of a Father. Solomon says, the wrath of a King is as the messenger of death (so to be apprehended,) and the displeasure of a King as the roaring of a Lion, (as much to be feared,) but his favour is as the dew upon the grass, (as comfortable a blessing) without which the grass can never thrive, and as much to be desired.  
4. The crime or fault, because they came not to h●lpe the Lord: that is, to help their King, their captain, or supreme judge, Deborah and Barack, whom God had set over them, and in whose side the Lord was, as all loyal Subjects and faithful Israelites did: Against the mighty, that is, against those strong rebels the Canaanites; who ought to have lived in obedience to Israel, (being conquered by Joshua) but were now grown mighty in strength; having by their close and treacherous workings; gotten the Militia of the kingdom into their hands, for they had made themselves possessors of 900 Chariots of Iron, whereby they mightily oppressed the Children of Israel, and from hence they had the denomination of mighty in this Text, as may be collected from the fourth verse of the former Chapter.  
And that I take to be the true sense of the words: So that briefly I may say, the Text is either a charge of Christ, the great angel of the Lord to supreme Magistrates; (such as Deborah and Barack at that present were;) that they should strictly punish, such their unfaithful Subjects, as do not assist them or adhere unto them, (being called) in times of danger. Or 'tis a divine Authorization of themselves to lay their curse upon such on such an occasion.  
Or else 'tis the charge of Deborah and Barack, or of the supreme Magistrate under God (who in Scripture is entitled, the angel of God,) unto his Officers, authorising them, to inflict punishment upon such offenders; and the true Doctrine or conclusion from the Text, truly expounded is this.  
Subjects may expect a blessing, or a curse, according as they do, or do not, join their strength and best assistance, to help the King or supreme Magistrate against his Rebellious subjects, when they grow mighty in strength or in oppression.  
Or because God's people (if they be truly his) will always help God's Vicegerent, and M. Martial best affects that expression, I will come as near him, even in words as I can, and lay down the point thus,  
People have cause to judge themselves under a curse, or under a blessing, accordingly as they do, or do not, join their strength and best assistance to the Lord's people, against their Enemies, being lawfully called thereunto by the supreme Magistrate, to whom they have sworn and owe Allegiance.  
And thus much for the rectifying of M. marshal's interpretation of his Text, and doctrine from the same. I now come to note his Misapplications of other Scriptures, for the confirmation (as he takes it) of his doctrine.   

SECTION, III. Wherein are showed Mr Marshal's Misapplications.  
MAster Martial (if we observe him) doth prove his doctrine, after the same fashion as he raised it: for as he drew his general from a particular, so he proves his general by particulars, out of the same Chapter. I confess an Argument, ab inductione singularium, is tolerable in some cases; but logicians (as I remember) do account that kind of Argumentation of all others, to be the weakest.  
But then for the further Confirmation thereof, in the next place, He says his doctrine is most plain in many other Scriptures, I will (Says he) cull out but three among three hundred (which three we may suppose of all the three hundred, are the chief and most pregnant,) whereof the first is from Ier. 48.10. we will first see it, and then sift it: I will give you his very words, which are these.  
That whole Chapter contains the doom of Moab, 
Esa. 16.  God's curse was now to be executed upon Moab, and you may read of Moab, that God once sent to him, when his people were in distress, Let my outcasts dwell with thee Moab, 
Vers. 3.  be thou a shelter to them in the time of a storm: But Moab was too proud, to listen to God's council: Moab was always an ill Enemy to Israel, now God comes to reckon with him for it, now the spoiler shall come upon all his Cities; and to them that were to execute this vengeance of God against them, mark what a charge is given in the tenth verse: Cursed is he that doth the work of the Lord negligently, 
Jer. 48.10.  or fraudulently or deceitfully, as the word signifies, now what was the work, which was to be done, the next words will tell you: Cursed is every one that withholds his hand from shedding of blood, the strangest reason of a Curse that ever was read of: if ever a man might have pleaded (as Peter once) not so Lord, I have not been accustomed to this, here were room for such a plea, when the work was to go, and imbrue his hands in the blood of men, to spill, and pour out the blood of Women and Children, like water in every street. But he is a cursed man, that withholds his hand from this, or that shall do it fraudulently, that is if he do it as Saul did against the Amalekites, kill some and save some, if he go not through with his work, he is a cursed man, when this is to be done upon Moab the Enemy of God's Church. So that what ever employment men are put to, they are cursed men, that take not part with God in his work.  
In this relation of M. Martial we may note three things. 1. The sin of Moab. 2. The judgement to be inflicted upon Moab. 3. The charge of God to the Executioners thereof, all which if we a little look into; we shall perceive, whether the example runs parallel with M. marshal's pretended purpose, as he would have it supposed.  
1. The sin of Moab: was their ill-neighbourhood, they did not shelter Israel in the day of their Calamity: for we must know; that the destruction of Judea by the Chaldees, was some three year before that of Moab, and bordering upon that Nation▪ many of the Jews fled thither for safety, (as many loyal English, being plundered and persecuted by M. marshal's Faction, have lately done, into some Counties of this Nation, where they have been strangers:) and doubtless this was by God's council and Providence, to try their neighbourly affections; and that the Moabites might have an advantage o● occasion of doing good by their Hospitality to God's people, and therefore 'tis said, Esay. 16.3. Take council, or be advised Moab, make thyself as a shadow of refreshing in the midst of the noon day, (or heat of persecution,) hide the outcasts, bewray not him that wandreth; let mine outcasts dwell with thee Moab, be thou a Covert to them from the face of the spoiler. But the Moabites, were so far from being friendly, that they played the thieves with the poor Israelites, and robbed them of that little they carried away with them, derided at their miseries, and even skipped for joy at the mention of their calamity, is may be noted from Ier. 48.27. and without question this was one of the sins, for which God sent judgement upon Moab (as M. Martial observes well;) and surely her pride was another, for Esay. 16.6. she was very proud, and haughty, full of malice, and a great dissembler, a truster in lies Ier. 48.30. and in vers. 7. & 14. of that Chapter 'tis intimated from whence it was, they were so proud, viz. from their mightiness and strength for the war, their strong works and Fortifications; and their plenty of treasures, which by right or wrong they had gotten to themselves; many holds, store of Militia, much treasure, and much people, many populous towns and Cities were in the Association with them, and under their commands, which are named in the same Chapter from verse. 20. ad 25. and according to their strength and mightiness, was their height and pride, their wrath and malice, these were Moabs' sins.  
2. The judgement to be inflicted upon Moab, was (as M. Martial will have it) to be utterly spoiled, men women and Children, to have their blood poured out in every street, to be dealt withal not as Saul dealt with the Amal●kites, kill some and save some. but as the Irish should have been dealt withal, even quite cut off from being a Nation: though I believe in this, M. Martial stretcheth beyond the mind and will of God, for in the last verse of Ier. 48. there is a promise of God concerning Moab, to bring her Captivity back in the latter days; (for of every Nation under Heaven, God would have some reserved to serve and praise him:) But indeed the judgement upon Moab was such, and so great, that the Prophet Jeremy, (being a man of another spirit than M. Martial is now grown to be) doth take up a most bitter Lamentation for her, vers. 31, 32. in that Chapter. I will howl for Moab (Says he) and mine heart shall mourn for the men of Kirheres and Vine of Sibmah, I will weep for thee with the weeping of Jazer, &c. Had M. Martial been in Jeremy's case; perhaps he would have took occasion, to have paid Moab in her own coin, and derided at her miseries, as she had done before at those of the Jews; but the spirit of a true Israelite, is always better and more compassionate than that of a Moabite.  
3. But perhaps Mr Martial may think, the severe charge which God gives against Moab; may warrant the severity of his spirit in cases of this nature, for 'tis sai●, vers. 10. Cursed be he that doth the work of the Lord negligently, or deceitfully: Cursed be he that withholds his hand from blood, in which charge (for so M. Martial calls it,) we must consider two things.  

1. Who were the Executioners employed by God to punish Moab.  
2. The Charge itself here laid upon them.   
1. The Executioners of this punishment, were the Babylonians, an Heathen Nation whom God used in that age, to punish the Inhabitants of the world for their sins against him; but they (as I apprehend them) had no respect to God in any thing they did▪ nor can M. marshal prove, that their aims were to help the Lord against the mighty, or against his Enemies; as he must do, if his Allegation of their example in this place, be any thing to his present purpose: But as God said of the Assyrian, Esay. 10.5.6. (who was then the rod of his anger,) I sent him against the people of my wrath and gave him a charge to take the spoil, and to take the prey, and to tread them down like mire in the streets, howbeit he thinks not so, that is, he hath another intention, ends of his own, even to cut down Nations not a few; to advance his own name and greatness; even so, may it be said hereof the Chaldeans; God made them the rod of his anger against Moab; and sent them to punish him for his sin against God, and unneighbourliness towards his people; but they had no Eye to God's glory in the matter, they only looked upon themselves, and at their own ends; perhaps, indeed they might be of M. marshal's mind, to go through with the work; to spare none, for says the Text, v. 2. they devised evil against Moab, and said, come let us cut it off from being a Nation: but sure it was not because God so commanded, but for their own security and advancement, and from a delight which they might have in shedding blood.  
2. Their Charge (for so Mr Martial calls it) is in these words, Cursed is he that doth the work of the Lord negligently, or fraudulently, or deceitfully, as the word signifies, Cursed is he that withholds his hand from blood: which notwithstanding I rather take to be a general Declaration (by way of Caveat) of that displeasure, which they shall feel from God; who shall either not at all, or in a careless, and unfaithful manner, perform that work, or business which God shall employ them about. Or if it must be applied in particula● to the Chaldeans, I should take it to be a prediction of that punishment, which they should afterward taste, for their aiming at themselves, in their dealings with the Moabites; as they we●e like the forementioned Assyrians, in pursuing their own purposes; so should they be like them, in reaping the fruit of their selfish endeavours, in the conclusion; though unawares to themselves, they had done the work of the Lord too, against the people of Moab in the mean while; the words are in the present tense. Cursed is He, to note the certainty of it, a form of speaking most usual in Scripture predictions.  
But because M. Martial will have it a charge, let it so be: but than we must suppose this charge was sent from the Lord, by some Prophet to the Chaldeans, who thereby were made to unsterstand, (as Saul was by Samuel in the business against Amaleck) that the work to punish Moab was God's work; and that they (the Chaldeans) were enabled and sent of God as his instruments, to perform the same; and to revenge his quarrel, for their churlishness in not relieving God's people in distress: and that if they shall either, not do the work at all; or whereas God's will is that execution shall be done upon the Moabites; if they shall only make slaves of them, as they had done of some other Nations; or shall do the work carelessly, without respect to God or his Church and cause, or shall do it deceitfully, to by ends and purposes: why they themselves shall come under the same condition, and bear that curse, or punishment, which they were charged to inflict on others. Thus it must be supposed, if it be as M. Martial will have it, a charge, and what then can be concluded from it but only this.  
1. That they who know themselves to be particularly appointed of God to put offenders to death, if they shall neglect to perform their office in that way or manner as they are Commanded, shall suffer the like punishment themselves.  
2. That they who undertake to do the work of God, being lawfully called or appointed thereunto; and shall do it negligently, or fraudulently in a careless way, or deceitful manner, are liable to the Curse, and displeasure of God. For example.  
Th●s● men whom God calls by their oath of Allegiance, or by the King's mandate, oh▪ Otheers or soldiers in His majesty's Cause (which I shall show a●on is the right cause and the cau●e of God) if they sh●ll be negligent an● careless, (as too many of them are) and shall be drinking or sleeping, when they should be watching and studying to prevent the Enemy: these men deserve the high dis●leasure of the King, and are undoubtedly under the Curse and wrath of God.  
Or to come nearer to M. Martial: The Commons House or any Members of the same, whom God calls by the King's writ, to consult about the Peace of the kingdom; (which is the work of God, who is the God of Peace) and to reform abuses in Church and commonwealth: which also is the Lord's work; if they or any of them shall deal deceitfully, betraying the trust which the King hath imposed in them; and pursue only their own ends, and sinister respects; mind only their own greatness, and expose the King and kingdom to war and ruin, do the devil's work (for so is the work of strife;) these men deserve the King's curse, and are undoubtedly under the Curse of God: this is all that can be inferred from the words, and which they do properly confirm unto us, taking them in Mr Marshal's own apprehension, as a Charge.  
And now let us consider, how this Scripture doth make for M. marshal's turn: His aims are not (as you may observe) to show that Moab was under this Curse, for not helping and comforting the people of God, in the day of their Calamity: (which indeed had been nearer to his purpose) but to show that the Chaldeans were liable to the Curse, if they did not do the work of the Lord against Moab, for so himself says, He is a cursed man that withholds his hands from pouring out the blood of Men, Women and Children, like water in the streets, when this is to done upon Moab the Enemy of God's Church: this being fore observed. I do conclude, that if M. Martial can evidence from Scripture these three particulars:  
1. That the Chaldeans or Babylonians, were informed by some Prophet, (as Saul was by Samuel in the matter of Amalecke,) that they were to undertake the punishing of Moab, as the Lo●ds work●, and to aim only at helping h●m, and his Church th●reby.  
2. That those whom he would have now to act the Babylonians part, have as good a war●ant, (from this place of Scripture) to ●mbrew their hands, in the blood of them that are not of their own faction, as the Chaldeans had to shed the blood of the Moabites.  
3. That the particular Charge, (for so he calls it) which was here given against Heathenish Moab, is apply●ble against a Christian people in these times; and that those whom he would have to drink of Moabs' cup, are guilty of Moabs' sins.  
If M. Martial (I say) can evidence these particulars, then may this Scripture, from Ier. 48.10. alleged by him, be in some sort suitable for his purpose. But if he cannot prove all these, nor perhaps any one of these particulars; I wish my friend, would take notice of this his impertinency and Misapplication of this Scripture. And like a good Minister of Jesus Christ, inform the seduced vulgar, by way of a self-denying recantation; that though the Chaldeans were charged under the penalty of a Curse, to shed the blood of the Moabites; yet 'tis no good consequent to say, that God's people also, have a like charge under a like penalty, to shed the blood of their Christian Brethren, and countrymen, because they are not altogether of their opinion.  
And the rather to induce M. Martial to this, let him by the way consider; that if (as the common people understand him) the King and those that take part with him, must needs be the Moabites; and every of themselves liable to God's curse, if they forbear to do the work of God upon them; that is, if they be not zealous to shed their blood: why then, those who think and call themselves God's People, must of necessity, yield themselves to be Babylonians, at least while they are in execution of this bloody business, or else the parallel neither is, nor can be perfect: I would have this particular remembered against we come to the next Scripture.  
But before I leave this, let me ask my friend M. Martial a question: How if it should be proved, that his own faction have acted Moabs' part, and been ill neighbour● to People in distress; and these not strangers, as Israel was to Moab, but of their own Nation and the Israel of God beside, who being unjustly cast out of their dwellings, (not for their sins but for their Conscience sake,) have come to some of them, their old acquaintance, for shelter, hoping to be hidden, and covered by their means, from the face of the spoiler: but they contrary to all humanity, have used them, as Moab used Israel; scorned and derided them, and made themselves sport, at the notice of their miseri●s: yea, have been so far from hideing, or keeping them secret; that they have bewrayed and delivered them up into the hand of the Hunters; nay what if it should be evidenced, that 'tis preached amongst them, as a matter of Religion, to betray and discover those, that being driven from their natural possessions, do seek for a secret covert against them? Nay farther yet, suppose it should be evidenced tha● themselves, have been the outcasters, the spoilers, the thieves, the Hunters of their Brethren, and the murderers of them, and so have acted both the part of the Chaldeans, and the Moabites too, against Israel; both of barbarous Enemies, and of treacherous neighbours? sure it cannot be denied, if Moab for her part alone was justly called by M. Martial the Enemy of God's Church; but they who exceed Moab so far, must of necessity be yielded none of God's friends, of what account soever they are in their own conceits.  
But whether this may not be evidenced of M. marshal's Faction, I refer to the many thousands of banished, persecuted, ●nd imprisoned Englishmen of all degrees, Reverend Fathers of the Church, faithful Ministers, Honourable Nobles, worshipful Gentlemen, and Conscientious Christians, to determine; who within these three years' last, have had experience of their dealings. And if it be so, then let M. Marshal's own Conscience conclude in secret, who they are that deserve to have the vengeance and curse of God to be poured upon them▪ and thus much for the first of M. Marshal's three Scriptures.  
I now proceed to a second of them, which he also allegeth in Confirmation of his doctrine; his words thereof to his Auditory are these.  
Another place, you shall find in Psal. 137.8, 9 The daughter of Babylon was there to be destroyed, observe now the epithet which God gives to the Executioners of his wrath against Babylon; Blessed is the man that rewardeth thee, as thou hast served us, Blessed is the man that makes Babylon drink the same cup which Babylon hath made God's people drink; now he that reads the book of the Lamentations, may find how Babylon had used the Church of God, they had broken their bones as a Lion breaks the bones of a lamb; brought their necks under persecution; made their skin black like an oven; hanged up their Princes by the hand; and which is most of all cruel, had dashed their Children against the stones: now saith the Spirit of God, Blessed is the man that thus rewardeth Babylon, yea blessed is the man that takes their little ones, and dashes them against the stones: what soldiers heart would not start at this, not only when he is in hot blood, to cut down armed Enemies in the field; but afterward deliberately, to come into a subdued City, and take the little ones, upon the spears point; or take them by the heels, and beat out their brains against the Walls: what inhumanity and barbarousness, would this be thought: yet if the work be to revenge God's Church against Babylon, He is a blessed man that takes and dashes the little ones against the stones.  
These are M. Marshal's own words, concerning his 2d Scripture: in which is offered to our considerations these particulars.  
1. The People to be destroyed: 2. The Executioners of this destruction: 3. The epithet given unto them: 4. The manner how the same is to be done. Of all these briefly; and then we will search out that Anguem in Herbâ, that quoddam latens, or mystical doctrine, which is found in this example, by those only of that faction; and so we shall see how suitable this Scripture is, thought not to the text, yet to the purpose; though not to the doctrine in hand, yet to the cause in hand; to that great design which at this time shakes the whole kingdom; unto which Scripture itself, must be forced to contribute, and to afford (at least) some colourable assistance.  
1. The people to be destroyed, was the daughter of Babylon: the Chaldeans, (of whom we had mention before) that ere while were the rod of God's Anger to punish others; are now become the objects of his indignation, and must themselves be cast into the fire (and therefore in their right order M. Martial did all●adge his two Scriptures.) Every sinner we see, hath his time of night, as well as of day, in this World: one after another, the Sun did not always shine upon the Chaldeans; it went down at last, and rose no more: and such will be the condition of those, that have now got the strength and Militia of this kingdom, into their Hands and use it only to the undoing, and destruction of their Brethren; they will have their turn too, when they have finished God's will upon us, who have been, and are great sinners against the most High: even as Israel of old were; and have (we confess) deserved more misery at his hand, than we can feel from theirs; but our deserts in this kind, they do no more, aim to rep●y in their plaguing of us; then their parallel the Babylonians did, in their dealings with Israel: it is our conscionable obedience to God's word, and our Loyalty to our sovereign, which they h●te us for; if we are for God and the King, then Reproach us, Plunder us, Kill us, cannot do mischief enough unto us: but if we will be for them, though for the devil also; then will they make much of us. I will not deny, but some of the seduced, ignorant vulgar may haply think, they do God service in killing us; for so M Martial and other their Ministers teach them to believe; by whose black mouths we also are made more black to their apprehensions, than sin or Satan, hath yet made us: But as I ●aid, there will come a time, when God will remember them, and as (he here did Babylon) set others to reward them as they have served us.  
2. The executioners of this destruction, were not oppressed Israel, who hath been thus dealt withal, by the Babylonians; no, their work whereto they were appointed by the Lord, was to pray for the Babylonians: Ier. 29.7. and to seek their prosperity, not to dash their children's brains against the stones, in requital of the wrongs received by them; nor indeed were they any people, that had the denomination, or took to themselves the name of God's People; (as those do whom M. Martial would have to be stirred up by this example, to act the part of bloody executioners:) in a word, they were the Medes and Persians, that were designed by the Almighty, to be the executioners of his wrath upon Babylon; raised up for that purpose to punish Babylon, as Babylon had been before to punish others. And indeed, you shall seldom find in Scripture, God employing his own people, to be instruments of his wrath, against the Heathen Nations, (Unless only against such as were bound to live in obedience under them, when they broke out into Rebellion:) for indeed those whom God intends, to make vessels of mercy hereafter; he employs to be instruments of mercy before hand: giving them hearts and spirits to delight only in the works of mercy: and so doth fit them for their future glory, and these are called the men of God's Heart, for they lie there, they are the men of his love, of his bowels, and being loved of him, they come to be loving like him, even to their Enemies, merciful as he is merciful, and kind to the unthankful and to the evil.  
On the other side, God doth employ the wicked, to be the Instruments of his wrath, who are for this cause called God's sword, Psal. 17.13. (as those Babylonians were, while they were executioners of his judgements) & the men of his hand, indeed he suffers them, by this employment, to fit themselves to be vessels of wrath hereafter; the devil is God's great Instrument in this kind, and the wicked are his Members, who delight to do the work of their Father; even as the Godly being Members of Christ (that great Instrument, and indeed fountain of mercy,) do delight to approve themselves like him. And besides the work of judgement is called in Scripture God's strange work, not only because, he and his true Children are not so naturally inclined to it, as they are to Mercy; but also, because he employs those in it, who are strangers to him: or rather suffers them to take the employment for a season upon themselves.  
3. The epithet here given unto them, which (as M. Martial observes) is the Title Blessed: Blessed is the man that rewardeth thee as thou hast served us: Blessed is the man that makes Babylon drink the same Cup, which Babylon hath made God's people to drink. But in that they are pronounced blessed, 'tis not to be understood, that by this fact they did declare themselves to be in the state of blessedness, much less that thereby they should merit divine grace, or life everlasting, (as those that kill us are promised to do, by some of the Ministers of M. marshal's faction,) or that they should by this their doing the will of God, in a special or peculiar manner please God: for 'tis well known that the M●des and Persians, had as little aim at God's glory, and as little respect or love to the people of God, (as such in the execution of this judgement upon their oppressors, as the Babylonians had before in their punishing Moab; they were driven to do what they did, only by their Ambition, and desire of rule and greatness. But because they did execute the punishment decreed of God, they are promised a good success, and an happy event in their undertakings; and many temporal blessings for the same; which for a season they did enjoy: Even as Jehu who by vocation extraordinary, was employed to punish the house of Ahab; though he walked in the ways of Jeroboam, which were so abominable in God's eyes; yet he enjoyed the Kingdom of Israel for a season: and I do not doubt but they, who by an ordinary Providence; (for extraordinary vocations are out of date in these days) are appointed to fulfil the will of God, in this kind upon sinners, may for a while, enjoy the pleasures of sin, and worldly greatness; which in such undertakings is the only thing, which they usually look after. I call that an ordinary providence, which doth not cross a moral precept, as when a Nation or People, by call and direction of their supreme governor, are stirred up to punish another Nation, unto whom they are in no sort tied in subjection; thus the Normans were stirred up to punish the sins of the former inhabitants of this land, and had the Isle at their disposing for it: so the Medes and Persians had the Empire of Babylon. But 'tis no lawful Providence for Subjects, without the command and express warrant of their sovereign; to take upon them to punish, either their superiors or their fellow Subjects; nor do I know of any blessing so much as temporal, that they have any warrant to promise to themselves for so doing: yet I do not doubt but the Heads of this present bloody faction inter nos, do promise to themselves this kind of blessedness by their undertaking; if they can but kill, slay, and destroy, the King with His Nobility and Gent●y, they may make themselves possessors of their Land and Estates: which (like the Edomites of old,) they swallowed up long ago in their expectations; and of late (as 'tis reported) have been so bold as to tender them to sale, (as if they were already at their sole disposing,) to the simple vulgar, unto whom they may haply promise more than this too; even the promises of the life to come also, for a reward of this their bloody cruelty, which most blasphemously they nickname with the title of godliness.  
4. The manner how this Execution is to be done, with great severity, even upon their very Children and sucking babes; who should be dashed against the stones: which M. Martial himself confesseth, to be so cruel an act, as may make a very soldier's heart to start: yet doth he enlarge that cruelty, further than the Scripture doth seem to warrant; for that neither commandeth nor declareth; that the same should be done with deliberation; nor yet approveth of the same, if so done: for in time of war and battle, what is done in heat, may not be done deliberately, without extremity of barbarousness and inhumanity; which God did never allow of to be practised, by any upon the greatest Enemies of his Church and people. Indeed the words are only, a Declaration of what Babylon did deserve, for her cruelty against Israel; whom God indeed had delivered into her hands to punish: but with all, expecting, that in the execution, she should have shown some mercy as appears, Esay. 47.6.7. I was wroth with my people (Says the Lord) and gave them into thine hand, and thou didst show them no mercy, upon the ancient, thou didst very heavily lay the yoke: yea 'tis said, 2. Chron. 37.17. when they took the City Jerusalem, that they had no compassion on the young children, on the maiden, or on the old man, on him that stooped for age. Now the Lord for this had threatened by the Prophet Esay, that Babylon should be repaid in her kind; some others should do unto her as she had done to his people: and this word of God, the Church had laid hold on, and from the same doth comfort herself, in these words of the psalm; promising a prosperous success to whomsoever they were that God should stir up to that undertaking. Blessed is he that rewardeth thee as thou hast served us, i.e. God hath an assured judgement, to execute upon Babylon, for her cruelty to us, and therefore whoever shall be employed in the business, shall have the concurrence of God's assis●ance; and thereby undoubtedly prevail against her, and so attain to that power and dignity over Nations, which Babylon herself, that great Empress of the world doth at this time enjoy.  
And indeed any one in the church's condition, (the King of England his Nobility, Gentry, Ministry, and every faithful Christian, that by the rebellious Faction, have been cruelly dealt withal, robbed, spoiled and turned out of their possessions,) may make a like conclusion, for his or for their own comforts against their Enemies; since that God doth use to observe the rule of retaliation, in punishing the wicked: He or they may conclude, that God will by one or other, repay their Enemies in their own coin: the spoilers of others, Esay. 33.1. shall be spoiled themselves, and the treacherous dealers shall be treacherously dealt withal. We know 'tis said of the Rebellious Edomit●s, who breathed out nothing against Israel (unto whom they ought as being Subjects, 
Ezek. 35.6.  to have lived in obedience,) but kill, slay and destroy, that because they did not hate blood, therefore blood should pursue them: and again, 
Obad. 7.  because they dealt treacherously with the Israelites, (their Lords and Masters) therefore the men of their Confederacy should deal treacherously with them: and vers. 15, 16. of Obadiah: as you have done, so shall it be done to you, your reward shall return upon your own Head, as you did drink healths upon my Holy mountain, (or where you had nothing to do,) to the confusion of my people, (whose possessions you had usurped to yourselves,) so shall others deal by you: they shall drink and feast for joy of your destruction: they shall keep it holy day, and count it a great blessing to be rid of such bloody and treacherous rebels: yea Saviours and blessed men are they said to be, that should make the wicked Edomites, to drink of that cup, which they had forced upon others.  
And thus we have viewed the second Scripture, which M. Martial allegeth to confirm his doctrine; and have seen the scope of the spirit of God therein; now let us inquire into M. marshal's scope, what he would have to be inferred by it, or what he would have those of his side conclude from it; and apply unto themselves: something it must needs be, or else he should allege it to no purpose: and in a word I apprehend his meaning this.  
That all those who were then his Auditors, together with all that did hang or depend upon them, their orders, or directions; and were at that time preparing to begin a bloody war in this kingdom; should apprehend themselves, to be the very people appointed of God, to revenge his Church upon Babylon; that is to say, upon all those of their own Country and Nation, who are not of their own Faction, (for under the notion of Babylon they are all to be comprehended, the King, and his Children, the Nobility and Gentry, the Ministers of the gospel of Jesus Christ, and Christians of all sorts, be they Parents, Brethren, or Kinsfolks, if they differ from themselves in opinion;) whom they are to kill, slay, and destroy, both root and branch, old and young, as the Enemies of God, & of his Church: yea and when the elder sort, are cut down in the fields, or where else they can be found; then afterward, they must come into their subdued towns and Cities, and deliberately, take their little ones, upon their spears point; or else by the heels, and beat out their brains against the walls; which though it may be thought inhumanity, and barbarousness: yet 'tis not so: because the work is, to revenge God's Church against Babylon: and they shall hereby, for such their zeal and godliness, put themselves into the state of blessedness, and into possession of the promises, concerning the things both of this life, and of that to come: they shall immediately when the work is done, have the lands and estates of those Delinquent Babylonians conferred upon them, and divided amongst them; (and therefore let them be sure to knock their Children on the Head, lest afterward they chance to claim the Inheritances of their Fathers:) And besides that, they shall have Heaven itself thrown them into the bargain: for as one Text ●aies: Cursed is he, that doth God's work negligently, Cursed is he, that withholds his hand from blood: so another Text says, Blessed are they, that shall serve Babylon, as she hath served God's people, Blessed is he, that shall take their little ones, and shall dash their brains against the stones: and thus are the Scriptures brought to speak, according to the point laid down: that men are cursed or blessed, as they help or help not the Church of God.  
This must needs be the use or application, which Mr Martial would have his friends make to themselves of this Example; for otherwise it can neither suit to his doctrine, nor yet to his purpose: And to evidence this further (because I would not be thought in anything by any good people, to mistake M. Martial) let but these few ensuing particulars be considered of.  
1. The time when this Sermon was preached, and this example urged, it was, Feb. 23. 1641. when they were plotting how to quarrel with the King, that so they might begin this unhappy war: it was not many months after they had welcomed him home from Scotland, with that their (to give it no worse title) unkind Remonstrance, which did more than whisper to wiseman's hearts their secret intentions: it was a little after that unparalleled affront was offered to His Maj●sty, when he required lawful justice against the five Members: it was about the very time, when the rude and base multitude, were encouraged to abuse the Lord's anointed; and by their expressions and behaviours towards Him, to force Him for the safety of his Life and Person, most unwillingly to withdraw himself from His Palace at Westminster. It was about the time that they did mark and denominate for Popishly affected, all that did not concur with themselves, in their unreasonable demands, and Propositions. It was not long before the time, that the King was cozened of His arms and Ammunition; and violently robbed, of His Ships and Castless in a word, it was not many months before they did publicly breathe forth, most sulphureously in their Declarations, that Antichristian Language of kill, slay and destroy, against all that opposed them in their Rebellious courses: if these and such like particulars, concerning the time of the publication of this Sermon be remembered, it will be easily apprehended what was M. marshal's meaning.  
2. The Persons to whom this doctrine was first preached, and afterward (being put in print) dispersed: had it been preached to the English Army in Ireland; or after it was printed, had the Copies been sent over by M. Martial to the soldiers thither; it might probably, have been conjectured, that by the Babylonians, he had intended those Irish Papists, who extremely, had butche●ed and slaughtered the English Protestants in that kingdom; and that his aims had been, to have our soldiers there; to revenge the blood of their Nation and Brethren. But this doctrine and example was urged upon the House of Commons at Westminster, who never intended (if themselves could help) to leave their fortress and strong hold of London, to look into Ireland; and after its publication, it was sent to Brampton-Bryan-Castle in Hereford-shire, and to Coventry, and Northampton, and to Namptwitch in Cheshire, and to Gloster, and other such like places in England; whose inhabitants and fighting men, were never intended should be sent into Ireland, to punish the Babylonians there: for there was a new Babel in making at home: themselves did create and denominate a daughter of Babylon, whom they destined also to be destroyed; and this Sermon (as a special piece,) was sent about the countries to awaken men's spirits to the execution; (as have many others of the like nature since that time.) And what can be imagined to be the intention of that White Member, who hath been so bold with the Black devil, as publicly to take his Office out of his hand, of flandering and accusing the Brethren: I mean Him, who hath endeavoured in Print, to scandalize and defame by Centuries or Hundreds, those Ministers of Jesus, whom himself and his fellows have persecuted: what could his aims therein be, but only to make them to be thought Babylonians, and to exasperate the vulgar People and soldiers, to rob them of their lives, even as himself and the rest before had done, of their Lively hoods and maintenance: indeed as their fore-father●, the Heathen persecutors, did deal with the Christians of those times; they wrapped them up in beasts skins, that so the dogs might be provoked ignorantly to rend and tear them, which otherwise would not have fastened upon them: so do they now endeavour, by beastly vices and false reports: to obscure the office and graces of Christ's ambassadors, that so the misled, and seduced vulgar, might be exasperated, and encouraged to murder and destroy them. But O our God we will wait for thy salvation, for unto thee we have referred our cause.  
3. Consider the Effect which this doctrine of M. Martial, and those examples by him alleged to confirm the same, hath wrought in the persons to whom it was preached and sent. Have the men of Westminster, or the Faction there, done any thing ever since, but studied to make good that interpretation (before expressed) of M. marshal's mind; and like obedient Auditors to regulate their practice according to it? and those of the common sort, when they have been urged, to show a warrant for their bloody and rebelliou● way, they have only alleged those two Scriptures, and M. marshal's interpretation of them in that sense expressed; which shows plainly they did so understand them; from whence they have learned to account us, as they call us, Popish dogs, Brats of Babel, friends of Rome, and limbs of Antichrist: yea every one that is not for the Parliament (as they call it,) they look upon, as on a daughter of Babylon made to be destroyed; and conceit of themselves, that they should be accur●ed of God, if they should do the work of the Lord negligently; that is, if they should not behave themselves cruelly towards us: whereas they doubt not of a blessing, if they shall but deal with us, as the Babylonians are to be dealt withal, stock us up both root and branch, that our names may be no longer had in remembrance: yea they are persuaded (many of them,) that they do God most acceptable service, in killing any of us, under that notion. I could give instances of some who have stolen into the Chamber, where some, whom they have taken to be Cavaliers, have been asleep, and shot them dead; and then gloried in it, as in a work most acceptable to God: as also I could instance in some of that party, who (being poisoned with such like doctrines as this of M. Martial,) have held, that they ought not in Conscience, to give Quarter to any of the King's side, nor to take any Quarter from them. Yea farther yet, I could name the parties, some of whom, have been men of note too, and trust among them: who I am sure do know M. Martial, and are known of him; and have well perused this his Sermon, and have his full sense thereof: who have said and protested, that in this their cause (viz. to promote the same) they would cut the throat of their own Father and Mother. These three particulars, of time, persons, and effects being thought upon, will sufficiently evidence to any man's heart, M. marshal's meaning to be as was expressed.  
But perhaps some will say, what bloody actions have yet been done, by any of that side, which have not been out done by the Cavaliers? and where can it be shown, that they have exercised that cruelty upon little Children?  
I answer to the first: that my particular undertaking is not to enumerate their particular bloody Actions, 'tis too big a task for one man; yet Mercurius Rusticus, hath spoken somewhat to that purpose, with particular intimation of persons, times, and places; and more I believe the world shall understand hereafter. Nor will I take upon me, to justify all the cavaliers, to be free from cruelty: the God of Heaven knows, my heart hath bled in secret to hear● of some of their carriages in this kind: so contrary to the spirit of Christ, and o● the gospel, and to the mind and disposition of our gracious King. But this I dare say, they are not by their Ministers so taught, as M. Martial and his fellows teach their Auditors: and the truth is, the cavaliers learn much of their cruelty from them; for they hear and read how M. Martial and the rest do stir up those on their side, to esteem of them, and to deal with them: And they think, they have as good authority to account in like sort o● them, and to deal accordingly with them: even to reckon of them, as of Babylonians too, and Enemies of God's Church; specially because they do so vilify the Religion of Christ, established amongst us: abusing and destroying the places of God's worship. And so betwixt the one side and the other, the whole Land (if this unnatural war continues) is like to be unpeopled ere long, and to be even drowned with the blood of her own natives: let M. Martial, and those of his side ask their own Consciences, who is like to answer for it at God's tribunal.  
But further I say the cruelty of the cavaliers, is not in all respects so high as that of their Enemies, for I believe no reasonable man, but will confess, that 'tis better to be killed out right, then to be hacked and hewn about the head and face, and to have their hands cut off, or at least the sinews of their right arms, all cut in pieces deliberately after Quarter promised: to the end they may never be able to fight for their King and Country more; nor get their ●ivings; but live most miserable Cripples all their days: which is the practice of these cruel and merciless men.  
And whereas 'tis said, where hath there been such cruelty acted yet upon Women and Children? I answer that I could name where in a most savage manner, they have trampled both Women and Children to death under their horse's feet. Perhaps they have not dealt so barborously yet, in places near to their own associate Counties; for fear the spirits of those amongst them, who have not yet quite put of all bowels, should rise against them, and fall off from them. And M. Martial doth well infer unto us, that the determinate time of the slaughter of Infants, is not till the Cities and Counties be quite subdued; but when they shall afterwards come, and with deliberation, look into the places themselves have conquered: then, O then, must the massacre of our tender Infants be, then must they be pricked upon the sword's point (to speak in M. marshal's phrase) or else, have their brains dashed out against the walls. Indeed should this extreme barbarousness be acted sooner, it might be greatly to the weakening of their cause, and therefore M. Martial, I believe is in the right, in setting down the appointed time; which doubtless did fall from his pen unawares to himself: God did suffer him (a knowing man in secrets of that nature,) to hint unto the King's friends, and loyal Subjects, what they must expect shall be the portion of them and their posterity, if these men prevail; that so they might timely beware of them, and prepare to defend themselves against them. God give us hearts to take a right notice. Amen▪  
But I return. This being evidently M. marshals meaning, that all we who are not of their Faction, must be understood to be Babylon, and therefore to be destroyed, root and branch, ourselves and Children. Then also on the other side, (if the parallel be perfect,) M. Martial yields his side, who must do Execution upon us and upon our Infants, to be the Heathenish Medes and Persians, (who shed blood only to enrich themselves to enlarge their Territories, and to domineer over others:) they are not the Church or people of God; for the Church which had been so evilly handled in Babylon, did not undertake to punish her, the psalm tells us, that her part, was only to weep, and mourn under her burden: nor indeed (as was noted before,) did God ever employ her to revenge herself, Israel was to live in subjection quietly in Babylon, and to pray for the Peace of the Country. This (I say) is in special to be noted, from M. marshal's parallel; whom he yields his Faction to be, if we be Babylon. And then also let us hear call to mind, what we were bid before to remember. Namely, that ere while, when Babylon was on the rising hand; and to shed the blood of Moab; then these men must be Babylon themselves; and they thought they should be under the Curse, if they did not act her part; but now Babylon's time is come, that her blood must be let out; we must be Babylon another while, for they will be in her Coat no longer; they must still act the part of Executioners; Good God what Tigers blood did these men suck?  
Well, but since we must be Babylon, and drink of her cup, yet according to the Scripture alleged, our punishment ought to be but answerable to our sin: we should be rewarded, but as we have served God's people. Now therefore let M. Martial show, when and where our gracious King. His Nobles, Gentry, His Reverend Bishops and Learned Clergy, have acted any such bloody cruelties, against the people & Church of God, that should merit such a retaliation, as M. Martial hath proportioned out for them? whose bones have they broken? whose Children have they murdered? what barbarousness or inhumanity in this kind, have they at any time perpetrated? nay which of them, (as M. Martial himself hath here done) did ever stir up to the acting of such things? Hath not this kingdom been the Asylum, to the persecuted flock of Christ, when they have fled out of all the neighbour Nations? hath not the bosom of our Religious sovereign, been always open to receive them? hath not the wing of his Protection been spread to shelter them? And hath not our envied Nobility and Gentry; our hated Bishops and now despised Clergy, manifested the tenderness of their bowels, in affording relief to foreigners and Strangers, whom they saw in misery? hath not the blessing of those that were ready to perish, came frequently upon them? I refer these things, to the testimonies of those thankful, and humble people, whose spirits have been refreshed with our English Bounty; And O thou God of Heaven, who knowest the secrets of all hearts and ways: though thy servants (who are now persecuted, under the Notion of Babylonians, and turned out of those their possessions, wherein thy hand did place them) have done nothing for thine afflicted Church and people, but what thine own merciful, and loving spirit did provoke them unto; nor did they give them any other relief, than what thyself didst first give them to bestow; so that of thine own hand they did receive, what they have distributed to thy people; yet be thou witness for them, against their Enemies, remember them concerning these things, and wipe not out, the good deeds which they have done, for the House of God.  
But perhaps I shall be answered, (as I have often heard some of that side say) that the blood which was shed by the Popish Bishops in Queen Mary's days, with the approbation of them that sat in the Throne, and of the Nobility and Gentry, is not yet expiated; and the guilt thereof still runs in the veins of their Posterity; specially in the hierarchy, which together with Monarchy, upholding the same, doth make up the perfect body of Antichrist: now these whom w● oppose being the supporters of and well-willers to the same, are all Antichristian Babylonians, and therefore all the blood, which their forefathers have shed, is to come upon the Heads of this present Generation, and must be required of the same: this is the Answer, to which I thus reply.  
Our New state-men, for want of matter to quarrel at, near at hand can fetch it a great way off. So one of their Learned Ministry (an Essex man,) arguing against myself, (maintaining as my duty was, the innocency of my sovereign, and the uprightness of his cause,) told me that he thought (and his thought though it was simply his, yet not solely his, it was a common thought) that William the conqueror was an usurper, and so were all his successors, and therefore it was fit, that this King should be called to answer for William the conquerors sin of usurpation. And to whom must he answer trow ye? why even to the House of Commons, for they alone are the only Parliament, the representative body of the kingdom, whom the people choose; as for the Nobility in the upper House they sit but as private men, for their Barony●s, being called but only by the King's Writ, and not chosen by the votes of the People: But did William the conqueror usurp the crown and diadem of this realm, from the House of Commons, that King Charles his lawful successor, must now answer the matter before them, or resign it unto them? though 600. years' possession might plead somewhat in a case of this nature, yet if any New State-man, or any of their Learned Ministry, can but prove the House of Commons (as now established,) to have so much as a bare being, at that that time though but in Embrione: for quietness sake, the case may haply be argued with them, and proved too; that right by Conquest (Unless of rebels) is no usurpation: But to the business in hand.  
I know well that this impious and unreasonable conceit, that the blood shed in Queen Mary's time, is yet to be expiated; and that all the sins of the Popish Clergy in former ages, is Chargeable upon the heads of the Bishops in these times, &c. I know I say that this conceit is deeply grounded in the Hearts of many of our factious people: Dr Layton in his zions plea, some sixteen years ago, laboured mightily to the working of it, by enumerating up the faults, of all the Popish Bishops that have been in England, specially since the Conquest; and speaks of them, as if the present Bishops then alive were guilty of the same, and dese●ved punishment for them: and after him some four years ago, the Smectymnists: (all men of M. marshals near acquaintance,) did bestir themselves, to the same purpose; their postscript at the end of their Book, was written to no other end; then to work the same belief in people, concerning our present Bishops; they there do Laytonize up many of the miscarriages of the Popish Bishops, as if they were the faults of ours so endeavouring to embitter people's spirits against that Sacred Order, and against all that Reverence either the men or the calling; as against Antichristian men, and maintainers of the same evils, practised by men of another Religion, many Hundreds of years before they were borne. But then comes William Pryn with his two volumes, and speaks over the same thing the third time, with many more words, though with as little Conscience and Honesty as the rest; and he strikes the matter dead; for by the mouth of three such witnesses the thing is so established, that people should be worse than infidels if they believe it not. Now therefore it being so; the Bishops must be plucked up root and Branch, and all that approve of them, be they who they will, must (like well-willers to Babylon as they be) be cast down, and rooted out with them, what effusion of blood soever it cost, for 'tis the Lord's work against Babylon. And therefore most zealously did a Neighbour of mine (an Essex teacher too,) arguing with myself speak, when he said at the beginning of this Parliament,) that it was better, that all the streets in England should run down with blood, then that one Bishop or one Ceremony should still remain. But how impious and unreasonable these conceits be, I hope I need not to men unblinded, use means to discover. How senseless is it that men should commit sin, four or five hundred years before they were borne; or be guilty of the sins committed by others, of another Religion so long ago, and deserve punishment for them, though they have disclaimed them, writ against them, and every way opposed them: How absurd is it, that a calling should be sinful or infectious, save only in respect of sin●ull men executing the same? If hierarchy be Antichrist, or Monarchy, or Superiority, than Antichrist is in Heaven, for there is both hierarchy, Monarchy, and Superiority: surely therefore 'tis sin and not Prelacy that makes men Antichristian.  
But to come closer yet to the matter: if the blood shed in Queen Mary's time, must be expiated now with our blood, and because those that s●te in the Throne, and the Nobles in those times, did consent unto it, therefore their successors now must partake in the suffering. Yet let me start a Question. How if the House of Commons in those days were consenting to it, as well as others; what will become of those that succeed them in these times? I confess I have heard an Answer to this Objection, out of certain notes taken from a Sermon Preached by Mr I.D. (an Essex Minister too,) and it was this: That the Body of the kingdom (which is the House of Commons) did never consent to what was then done, therefore they are free, and are to require this blood at the hands of others, (perhaps he means they did not of themselves, make an Ordinance, for the doing or for the approving of it: though peradventure they passed the Act or Bill as well as the King or House of Lords, when first propounded, else how could it have had the force of a Law?) But then let me ask farther, how shall those on their side scape, who are the Posterity of some notorious great persecutors, (of God's Saints in Queen Mary's time?) I hope they will not deny them, to be their law●ully begotten Children, and derived from the same line, and blood, whose names and lands they do inherit; unless their taking part with the present faction, hath expiated their grandfather's Guilt, without their sufferings; I cannot see but their blood ought to help in the expiation, as well as ours.  
And then farther yet; how if some of the forefathers of us, who must be Butchered, were Martyrs in Queen Mary's time: and some of them that must murder us, be the Children of those that murdered them, (as may well be suspected from their similitude of Spirit?) is it justice, because their Fathers joined with the Popish Bishops in those days, to destroy our Fathers, therefore they may join with the House of Commons now, to destroy us? to say the Parliament judgeth so, will not give sufficient satisfaction. But in a word, I return my reply to that impious and unreasonable conceit, in the words of the Lord written by Ezechiell, Chap. 18.20. The soul that sinneth it shall die: the Son shall not bear the iniquity of the Father, neither shall the Father bear the iniquity of the son: the righteousness of the righteous shall be upon him; and the wickedness of the wicked shall be upon him.  
But perhaps M. Martial and his faction will say; that those whom they have destined to destruction, are great sinners also in themselves against God (without consideration of the iniquity of their Fathers,) and therefore they deserve as much punishment, as can be inflicted on them.  
To t●is I answer, 'tis most true, we are great sinners, and we cry out with the Church in the Lamentations, Woe unto us, for we have sinned, and for our sins sake our crown is fallen: we have grievously transgressed against the Lord, and therefore the breath of our nostrils, the anointed of the Lord, hath been taken in the pits, or deceived by the fraudulent pretences of the crafty; and we thereby hindered from enjoying the pleasing influence of his wonted protection: for our sins against the most high it is, that our Princes and Nobles are not honoured, that many of those who did feed delicately, are driven even to desolation, and that those who were brought up in Scarlet embrace dunghills: for our sin's sake our priest's sigh, and our Prophets are despised, by means of them it is, that our Adversaries are the chief, our Enemies prosper, and servants bear rule over us, our sins are the cause of all our sorrows, and although our burden be extreme great, we must confess with holy Esra, 
Esra. 9.13.  That God hath punished us less than our iniquities have deserved.  
But yet are there not with them, that magnify themselves against us, that insult over us, that take upon them to destroy us, are there not with them also, even with them, sins against the Lord their God? Solomon says, there is a Generation that is pure in their own Eyes, yet are not washed from their filthiness: were men without sin as Christ was, they would be like him in conditions, and not bloody, not cruel, nor yet provoking thereunto: were they the Children of their Heavenly Father, they would surely be like him, merciful as he is merciful: nay did they know God or Christ truly, they would never think or teach, that to kill men were to do God service: our Saviour tells us Iosh. 16.2, 3. The time would come, that some should think they do God service, in killing you; and gives this reason why they should think so: because (Says he) they have not known the Father for me, qd. though they may boast, that they are the only people and Children of God, stirred up of him, to rid the world of those they call his enemies; whom to kill, they shall entitle the work of God, and to help the Lord and his Church: but if they did know the true nature, and condition of me and my Father, they would be of another judgement, and far enough from delighting in sheddin● of blend. I think there is no man but hath cause to believe, tha● the times there prophesied of, are these that we are fallen into: and I wish with my soul that M. Martial, and all his bloody facti●n would but s●riously in their cool and retired thoughts, meditate upon that saying of our Saviour.  
But again suppose that these men of blood were without sin themselves, and we were the only they that have offended, yea suppose we had throughly deserved, at their hands what they have determined against us; yet Crimine quo parvi caedem potuere mereri? what offences have our tender Infants done, that they should deserve this intended Butchery? an satis est jam posse mori, is it ●rime su●ficient that God hath given them a life to lose; O malé concords nimiaque cupidine c●eci sanguinis, O cruel Professors, how evilly do these your conditions, agree with the gospel which you profess? How strangely hath the thirst of blood put out the Eyes both of grace and nature in you? Here are bella plusquám civilia indeed, wars worse than civil, nay more than barbarous; jusque datum scoleri, and privilege given to wickedness under pretence of godliness. O unhappy England, that hast been the Mother of such monsters: Caucasus and Lybia must now give place unto thee. O that I were able to bewail sufficiently thy present miseries, which thine ungracious Children have brought upon thee, and still do labour to perpetuate in thee, I shall take up only the words of Lucan, a● most proper to thee.  


Luc. lib. 2.  Nobilitas cum plebe porit: latéque vagatur  
Ensis, & a nullo revocatum est pectore ferrum;  
Stat cruor in templis multaque rubentia caede  
Lubrica saxa madent, nulli sua profuit aetas,  
Non senis extremum piguit vergentibus annis  
Praecipitâsse diem: nec primo in limine vitae  
Infantis miseri nascentia rumpere fata.   

Thy Noble and thy vulgar blood  
The cruel sword doth spill,  
It spares no persons great or good  
In every place to kill;  
Thy sacred Temples are defiled,  
With heaps of slaughtered men,  
Whose streams of purple gore have spoiled  
The stones, that blush again.  
Youth nought avails from death to free,  
Nor can age pity crave;  
The grey haired sire must tumbled be  
With swords into his grave;  
The wretched Babe that's newly sprung  
From woeful mother's womb,  
Must 'gainst the pikes, or walls be slung,  
And scarcely deigned a tomb.   
And these (O England) are the works of thine own unnatural and rebellious Children; even of those that have been oft entreated, by thy Religious King, to give thee but leave to enjoy thy wonted happiness: O what real obstructions that hindered thy good, might not they most easily have removed, by keeping in the paths of Christian Loyalty? what blessings could they have wished from an indulgent Father, which have not been tendered them by the King? nay how frequently, both by requests and proffers of occasions, hath He even courted them, to tie their Country to themselves, for ever, in love and affections? How hath sovereignty stooped below itself, for securing the Subjects felicity, offering Bonds (as it were) to engage itself even unto captivity: but alas alas— Civilia bella, Gesturi, metuunt ne non cum sanguine vincant, these Savage men, having a purpose to wage a civil war, were afraid to prevail without doing mischief, or to conquer without blood: sed quis furor ô caeci scel●rum? what strange madness to act evil hath seized upon your spirits, O you blind men? what can you imagine will be the conclusion of these courses? will blood yield you benefit? will war afford you wealth? will that which you make yours by violence, dwell long with you? Have you no bowels left in you towards your bleeding Mother, your native Country? O behold, behold in one place, a woeful Brother stands weeping over his dead Brother, whom himself perhaps hath killed by your incitements; in another, see a distraughted Mother tearing her hair, and rending her heart, for the Children of her womb, who by your means and setting on, have slaughtered one another, and Rachell-like can receive no comfort, because they are not: see here a loving friend, embalming with tears his friend's body, or rather bedewing his Cheeks, because he cannot among those heaps of mangled Corpses discern or know the body of his friend, that the might so embalm it: see there many desolate widows, pale and wan, wringing their hands, and continually lamenting, the loss of their dearly beloved Husbands, whom you have exposed to destruction: Behold yonder a raging Father, (from whom you have violently taken the staffs of his Age,) ready to send out his soul, after the souls of his Children, murdered by you: O know it, that the Curses of Brothers, Friends, Mothers, and Fathers, widows, and helpless Children, are all thrown upon you, in the bitterness of their spirits: and think you that Heaven will be ever dull to such motives? O remember (I beseech you) at length remember, and let M. Martial (that unhappy instrument of provoking to this unnatural war) remember too; that speech of God to Cain, Gen. 4.10. The voice of thy brother's blood cries unto me from the Earth; and no sooner the cry comes, but the curse follows in the next words: now therefore thou art Cursed from the Earth; and immediately after, a Vagabond and a runagate shalt thou be on the Earth. Or at least let M. Martial remember his own doctrine; that Babylon must drink of the same cup, that she hath made God's people to drink of, And let him consider, that if he and his Faction be found to be Babylon (according to their bloody doings or intentions,) in God's account: then their little Children, and M. Marshal's among the rest, by some desperate Ruffians, (whom for his sin God may permit) shall be pricked upon spear's points, or have their brains dashed out against the walls: which barbarousness and inhumanity, from his Children, I beseech God in mercy to divert, by giving to him (their Father) the grace of true repentance, and a spirit to recant his erroneous and bloody doctrine.  
And so I come to his third Scripture, whereupon I shall be but brief, because in the same, he is not so extravagant as in the two former. It is taken out of Mat. 25. v. 33, 34, &c. where the day of judgement is described, and the manner of Christ's proceeding then. And the thing which M. Martial noteth thence for his purpose (as he taketh) is.  
That the reward or punishment (I use his own words) shall then be dispensed to all men, as they did or did not, help and succour God's Church and people in time of need: to the one side, come ye blessed receive the kingdom prepared for you, for you visited my Church when it was sick; you gave meat to my Church when it was hungry: you gave my people drink, when they were thirsty, you took them in, when they were strangers; you clothed them when they were naked; you came to them when they were in Trison; in as much as you have done it unto these, even unto one of these, you have done it unto me.  
Let us here observe by the way, before we proceed, that the bl●ssing shall not (by M. Marshal's own confession) be pronounced unto them that did put the Church into a destructive sickness; or did persecute those that would have visited her, and used means for her recovery, nor yet to them that took away from the Members thereof, their meat, drink, and clothing; which God in his provident goodness had bestowed upon them: 'tis not said come ye blessed and receive the kingdom, to them that had turned the Church of God out of her possession; that had cast the Ministers thereof into Prison; that did banish, persecute, and Plunder, all that loved the Church; or had sent relief unto her in her comfortless and starved condition: And therefore upon what grounds Mr Marshal's f●ction can expect, come ye blessed and receive the kingdom, should be spoken unto them, I cannot see. Indeed their patience will not give them leave, to stay for to receive a kingdom, till Come ye blessed be pronounced, they will have a kingdom at their disposal before hand, though it cost the lives of an hundred thousand men; nor shall Christ need to prepare a kingdom for them, who contrary to his word: will, (if they can) provide one for themselves in this world, which will be more suitable indeed, to their spirit●, then that other can be, which Christ speaks of, and lies (indeed) in a world to come. But to proceed with M. marshal's quotation: on the other side (Says he) Christ shall say, go ye cursed. Why are they cursed? I was hungry and ye gave me no meat, I was thirsty and ye gave me no drink, I ●as a stranger and ye took me not in, naked and ye clothed me not; sick and in prison and ye visited me not: verily I say unto you, in as much as ye did it not to one of these little ones ye did it not to me: as if the Lord at the great day, did tak● notice of nothing but what the Carriages of all people have been, to, or against his Church and Children, thus M. Martial. And indeed he speaks well, at that great day God takes notice of nothing so much, as of the carriages of People to or against his Church and Children: and therefore doubtless, if Go ye cursed, shall be said to those that have omitted these duties of Charity to Christ, in his Members; when he was Hungry, Thirsty, Naked, a Stranger, and a Prisoner: then those that have put Christ into that Condition, that have made him Hungry, Thirsty, Naked, a Stranger, and a Prisoner, shall never scape the Curse: wherefore, let M. Martial, and all his faction with him, look over his quotation again, before they make application of it.  
And let all men else look over it too, before they enter Covenant, to help or assist these men; for if these shall be found in God's account to be none of his Church and People, but rather the Enemies, and the ill users of them: and shall for the same have, go ye Cursed pronounced upon them; I do believe that those who have assisted them, or associated with them; shall be bound up with them in the same Curse, and still keep them Company.  
But perhaps, some may here marvel, that M. Martial should allege a Scripture, which seems so clearly to ex●lude his own faction (in regard of their conditions,) out of the state of blessedness, and to involve them under so great a Curse.  
In way of Answer to this, I will tell you, what I have a long time observed in some Ministers, of M. marshal's faction, and near acquaintance; (though for himself I must confess I never (Unless now,) saw any cause to suspect him guilty thereof; but before this Rebellion began, I have always and in all things observed and found him, for my part, and thereupon judged him, to be a most Honest, faithful sincere hearted, plain dealing man,) but I say I have observed it in some others, that it was their custom, to Preach most often such doctrines, and to quote such Scriptures, a● those who best knew them, did conceive, were most directly against themselves; and to propound such lessons, for others learning, a● themselves were farthest from, in their own practice: for example, the most proud of them, would beat most against pride, and press oftenest the duty of self denial; the most malicious would preach most against malice, and persuade to the practice of love and charity; the most covetous would inveigh most bitterly against worldly mindedness; and the most Rebellious (as hath since appeared) would be most fervent and zealous in Preaching for Passive obedience. Now whether they did hereby think, to hide from the public, their own dispositions, and to gain from the world an opinion of being farthest from those vices, which indeed they were most guilty of; and most addicted unto those virtues, whereto they exhorted others; or whether they did it, to any better ends or purposes, I leave it at this present, to the judge of all secret● to determine. So whether M. Martial by his quoting this Scripture, doth think to hide the conditions of his faction, from the ignorant vulgar; who are more apt to judge of the tree by the leaves, than by the fruit: and to think that if men speak and quote Scripture, against hard-heartedness, Cruelty, Injustice, and wrong doing to God's Church, though themselves practise the same things; yet they shall not be accounted transgressors of God's word, because it will rather be thought, that they to whom these abuses are offered, (by these Scripture speaking men;) are none of God's Church and people, but of that race or rank rather, that the Canaanites and Amorites were of, whom God commanded his people to root out of their Habitations: I say, whether this was M. marshal's intention or no, when he alleged that Scripture, I leave to God●nd his own Conscience to determine: only withal, if his Conscience chance to recoil upon him, I would have him remember that of the Apostle, Rom. 2.1. Thou art inexcusable O man, whosoever thou art, that judgest another (for offering those abuses, or for showing those neglects to the Church of God,) to be under the Curse, for wherein thou judgest another, thou condemnest thyself, for thou that judgest dost the same things.  
Yea, but (indeed) some will say here lies the difficulty: how shall we know in these distractions, on which ●ide is the Church and People of God?  
To resolve this question, I shall note some passages, wherein the conditions of God's people are hinted to us from this Sermon of M. Martial, (from whom I shall never willingly dis●ent, but only where he dissents from God's truth;) and besides, what is of his, may be of more credit with some, than what is proceeding from another man, only first I think these few grounds will be granted by all.  
1. That all particulars on both sides are not of the Church and people of God.  
2. That God hath been wont to make use of wicked men, to defend and assist his Church, and people: the earth helped the woman, Rev. 12. they may have their ends, and God hath his.  
3. That when God doth defend, and restore his Church, by the most notoriously wicked men, or by the most unlikely means; then is his own arm and hand more visibly apparent in the eyes of the righteous.  
4. That some in all Ages, have boasted themselves most to be the Church and People of God, and yet have been none of that true number, witness the Pharises, Arians, Donatists, Papists, Anabaptiss, and those that in Jeremy's time cried out the Temple of the Lord, &c.  
5. That Hypocrites, who have pretended most holiness, have of all enemies been the most cruel and deadly, that ever the Church hath had; as appears; by our saviour's continual Preaching against them, and laying them open, and their bringing him to death.  
6. That Christ's true Church and People, are endued with his true spirit, are conditioned like him, and do walk in those ways wherein himself did go● before them, this M. Martial witnesseth pag. 19  
7. That the way which Christ walked, and which his true Church must and do follow him in; is set down plainly in holy Scripture, and not to be taken up from the Traditions or Opinions of men.  
I hope no man can or will deny the truth of these particulars. Now I shall give three or four notes of the Church, and people of God, which M. Martial himself doth seem at least to him unto us.  
1. The Church and people of God have most commonly been, a distressed and an injured people, a people that have needed help, even of meat, and drink, and clothing, a people, that have been like Strangers excluded, and thrust out of their own possessions, (as the Lord's anointed, and many of His faithful Nobles and Subjects at this time are,) a people that have been wont to be banished, from their own homes, or cast into Prisons, (as the Ministers of the gospel, and other Christians at this time be, by the Rebellious Faction) they are a people so darkened with Afflictions, and so obscured with slanders and reproaches; that the very righteous themselves, (their own Brethren) whose study it is to do all the good they can to the Saints; shall not know when they have helped them, as M. Martial informs us in the 14 Page of his Sermon: when (Says he) Christ shall say to them come ye blessed you fed me, you clothed me, you visited me; they shall Answer: Lord when saw we thee, hungry, or thirsty, or a strang●r, or naked, or sick, or in prison, and administered unto thee: M. Martial al●o in the next Page, doth tell us, that the s●r●●nts of Christ are poor abjects, such as are made the offscouring of the world: Clouts, rags, or wispes to scour withal (as Jeremy Burroughs in his Book called the Glorious name of God, &c. Page 21. calls and reckons of those that take part with the King.) In a word the people of God, are such who as they are thrust down lower in the world, then by right their place is: so t●ey are more lowly in their thoughts than others be: they do not desire to greaten themselves, with that which belongs to other men; to get the Militia of Kingdome●, and the navies of Nations into their hands; they do not use to hu●t Kings, and Princes up and down in their own kingdoms, that they may kill them and destroy them: they use rather, to be those that are hunted and persecuted by others, and thence are called, the persecuted flock of Christ: This I take to be one mark of the true Church and people of God: and M. Martial (I hope) unless he will eat his own words, cannot deny it.  
2. The Church and people of God (as M. Martial infers, Pag. 15. &. 16.) as they account God's cause theirs; so like Jehosophat they betake themselves to prayer in the time of their distresses, and seek help from God: they do not (as some of old did,) send to Egypt for help; nor (as some of late have done,) send to Scotland for assistance: use any indirect or unlawful me●nes: they dare no● play the Achitophels, or Machivellians, or devils, to raise up Combustions and wars in all Nations, to break Peace and unity among Christians, to the end that their own designs may succeed the better at home; they dare not do any evil to others, that good may come thereby unto themselves; nor do they in any sort allow of that distinction which one of M. Marshal's Auditory did make (with the approbation doubtless of some fellow Members,) that though evil may not be done to further the private good of any man, yet to further the public Cause it may. No the People of God dare not be so wise, as to use any means, but what they may with confidence from the word, expect God's blessing upon: for God's People rest chiefly upon God for help: they live by saith, accounting (as M. Martial says) the battle not theirs but Gods, whose cause is united to the cause of his people: when Asaph (Says M. Martial) had laid down the church's sufferings, Psal. 74. the pulling down of their Synagogues, the wasting of their Country, the reproach and scorn cast upon them by their enemies, he doth, v. 22. & 23. interest God in all this. From which quotation of M. Marshal's, we may also note for our purpose, (by the way,) that the pullers down of Churches, the wasters of their Country, the casters of reproach and scorn upon their betters, are the Enemies of God's Church, and people; and so also of himself; indeed the Psalmist in plain words calls them God's adversaries. Thine Adversaries roar in the midst o● the Congregations, they set up their Banners for tokens, they break down the carved work in thy Temples with Axes and Hammers, they have set fire upon thine Holy places, and have defiled by casting down the dwelling place of thy Name; yea they have said, let us destroy (kill, slay, and destroy) them altogether, thus have they burnt up the Synagogues of God in the Land. Now from this place of Scripture so happily quoted by M. Martial we learn; that the Authors of such actions or expressions may be concluded to be the Enemie● of God's Church and people; yea M. Martial helps us in this Collection too, Pag. 18. of his Sermon, where he pronounceth this sent●nce: They must needs be blessed that serve the Church, and he must needs be cursed that deprives it of its dues. And who these are that do so, I leave to every man's own observation to determine.  
3. The Church and people of God (as M. Martial, Pag. 16. infers unto us) are they that maintains the good cause; and (Says 〈◊〉) when David's cause was good, his adversaries must needs be evil, and then he could foretell, that they should be ashamed, and brought to confusion, clothed with reproach and dishonour who opposed themselves against him: which indeed fell out accordingly upon all that pack of rebels and Traitors, that conspired against the Lord's anointed, to pull him from that honour whereto God had advanced him: Achitophel hanged himself, and a Tree hanged Absolom, and twenty thousand of their followers, that did associate with them, were slain in a day: And Sheba afterward who trod in their rebelliou● steps against the King, had his head severed from his shoulders: and therefore M. Martial was in the right also, for that particular.  
And then that we might the better know the good Cause, he gives us two marks of it, which also may be allowed of: the good Cause (Says he) which is God's Cause, is a noble Cause, and a successful Cause: and therein he speaks right for the King. For  
The King's cause is a noble cause, not only in respect of his royal self whose cause it is, and in respect of those Noble Personages, that are agents in it; but also because it is not for a trifle, or a thing of no great Consequent, but even for a crown, (which according to Master marshal's judgement in that place) doth ennoble the cause: the King's cause sure is for no less than for a crown, and for to keep the Dominion of three kingdoms, which the Lord of Heaven and Earth hath entrusted him withal. He would still hold his sovereignty only and immediately from the Lord, but they would have him acknowledge his dependence upon themselves, and if he would but so far deny God, and debase himself as in that manner to worship them, they tell him as one did once our Saviour,) all the●e will we give thee, or we'll make you the most glorious Prince in Christendom; but the King like a good Tenant maintains the right of his true and old Landlord the glorious Lord God: therefore his cause is a noble cause, 'tis God's Cause, and says Master Martial,  
2. God's cause is a successful cause; in the end or final issue, it will prove so, for a while the malignant Church may prevail against the good, and an ill cause may have the better; and then that shall be called good, falix & prosperum scelus virtus voca●ur; and the good cause failing in the execution will have the denomination of bad: and therefore I believe their great Major Crommell was in the right, when he said, if we prevail our opposers will be accounted thee grandest Traitors to the state, that ever were, and be used accordingly; but if the King prevail, our undertaking will be judged the most horrid and black Rebellion that ever the sun saw. If therefore we will judge by the event we must suspend our sentence, till all be done; the good cause, like good men, grows illustrious by degrees, as the sun shines more and more bright toward the perfect day●: as the waters of Siloe run, so doth God's help often come to his people; slowly but surely, and though success of late, hath in some places favoured the King's Enemies, for the sins sake of us his followers: yet I think Master Martial cannot deny, (if he doth but remember,) that the King hath thriven somewhat, since himself went down with the Army towards Nottingham, with this opinion in his heart, and these words in his mouth for the encouragement of his Companions: that the King might fly from place to place for a little while, but there is no remedy, he must yield, and come in at last; he cannot possibly withstand our great forces. And I doubt not (through the the mercy of our stung, our just, and holy God,) but in the end Master marshal's quotation in his 17 pag. from Esa. 44.17. will be evidenced to be true, no weapon can prosper that is formed against it (the King's cause) and every tongue that rises up in judgement against it, shall be condemned.  
Fourthly and lastly, we gather from Master Marshall pag. 18. that those who be of the dragon's Army, of the Church malignant that have (as in pag. 20.) their names in the Dragons muster book, are none of the Church or people of God: And herein he speaks most truly also. But how shall we know who they are? Master Martial (like a friend) helps us in this too, in the same place, viz. the later end of the 18 pag. by his quotation of a Scriptures.  
The first is Prov. 30.17. the eye that mocketh at his father, (and the King is Pater Patriae a common or public father) or despiseth to obey his Mother, (the Church of England is our mother, that hath brought us forth to God) the Ravens of the valley shall pick it out; that is, (as if he had said,) such a one is heir of the curse, as being one of the Church malignant, and none of God's people.  
The second Scripture is, Rom. 9.2, 3. Paul (Says Master Martial) thought it no more than his duty, when he had great heaviness and continual sorrow in his heart, and could wish himself accursed from Christ, for the good of his brethren, his Kinsmen, who were Israelites: whence we gather that they who are so far from thinking i● their duty to be so affected as Saint Paul was, for the welfare of their brethren and countrymen; that they think it their duty rather, and make it their endeavour to destroy the same; are directly of the dragon's Army: And these are they, who have set their countrymen and Brethren in a most bloody Combustion against each other; and have forced upon them most accursed oaths, to the ruin of their souls for ever. For I verily believe, that let i● be well considered, it well be yielded, that their Horrid Covenant, which they have enforced, and (as they say) now made it death to fall from; is virtually as true, and as perfect a God damn me, as ever proce●ded verbally from the mouth of the most dissolute Cavali●r.  
But again, Master Martial be friends us farther, by hinting to us another mark, of one that belongs to the dragon's Army, pag. 19 towards the end thereof, where he says, that God's spirit dwelling in all his Saints, (i.e. in all that belong to Christ's Army) works the same spiritual disposition in them: namely, as was in Christ their captain; and that was a meek, mild, merciful, an obedient, patient, and peaceable disposition: from which speech of Master Martial, it may be inferred by the rule of Contraries, that the dragon's spirit, dwelling in all that belong to his Army, doth work them to be of his disposition; and that is, to be bloody, cruel, barbarous, contentious, rebellious, hating peace, delighting in killing, slaying, and destroying, yea of infants, and ●ucking babe●● therefore when we see or discern these conditions in any men, we may conclude them to be of those that have their names in the Dragons muster book.  
And indeed beside these helps, which Master Martial hath afforded to us; for the discovery of the members of the Church malignant, the dragon's soldiers, himself in his first use, pap. 21. very honestly, out of Scripture deciphers them unto us: I'll give you his very words: He says,  
1. They are such as set themselves, and take council against the Lord (his Church) and against his Anointed (his King,) digging as deep as Hell for counsel to do all the mischief they can.  
2. They are such as with Balaam do what in them lies to Curse for reward, the Children of the most High, (those of whom God hath said, ye are God's,) and for very malice to rail upon them and revile them.  
3. They are such as with Edom look upon the Affliction of Israel, rejoicing over them in the day of their destruction, speaking proudly in the day of their distress, crying out against Jerusalem (or the places of God's worship) down with it, down with it, even to the Ground.  
4. They are such as with Amelecke smite the Hindmost of God's Church, all who are weak and feeble, (not sparing sucking babes or harmless infants) when they are faint and and weary, loaden already with afflictions, adding sorrows to their burden; (as those who turn women and Children out of doors, when they have taken away their maintenance, and banished or imprisoned the masters of the family.)  
5. They are such as with Sanballat and Tobiah, are greeved, when any are found to do good (or to be faithful in Israel, whom they will punish more than they will an Hundred Knaves, because they are more serviceable to God, and prejudicial to them then so many.) and thus they endeavour (Says Master Martial) to hinder the building of Zion (or of peace,) and to further the repairing of the walls of Babylon, (or of Confusion.) Now all these sorts of men, Master Martial most truly calls, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, fighters against God, and says, 'tis the fittest appellation that he knows for them. And thus Master Martial hath helped us with marks and tokens to know both the people of God, and the dragon's Army by: And I wish that all people in their secret thoughts would consider of this matter, and of what hath been noted from Master marshal's Sermon, and it will easily be suspected on which side those that he pleads for do militare. And so I end my third Section.   

SECTION IV. In which is briefly expressed the rest of Master marshal's Sermon with the explication and rectification of some particular passages therein.  
ANd now I have done what at first I undertook, viz. to vindicate the Scriptures of God, (those three in special. Iud. 5.23. Ier. 48.10. and Psal. 136.8, 9) from the misapprehensions, misinterpretations, and misapplications, of Master Stephen marshals the rest of his Sermon, which is in way of use; and indeed for the most part more suitable to the duty of the day, than the text itself was; (being chiefly an exhortation to help the Church of God, and to pray) I shall but briefly pas●e over, for I confess, taking the Church in the right sense, his words are much unto the purpose. I'll note only his Method, tell you summarily what he says, and here and there put in a word, for explication or rectification, and so conclude with Master Martial.  
First, He reproves Newters, pag. 22. whom he likens unto the Samaritans that feared the Lord and served their Idols, (as indeed is the fashion of too many amongst us) fear the King, (at least say they do) and serve the Parliament, (as they call it:) But (as he says, God will one day say of these, they love not the Lord, so may the King say one day of such, they loved not him: Now Mr Martial notes well, that his text doth Curse all them who came not out to help him, as well as those who came to fight against him. And our Saviour at the last day, will as well denounce; go ye Cursed, against them who gave them not bread, when they were hungry, as against them who plucked their bread away from them, for in this case 'tis a certain rule, He that is not with me, is against me: These Newters, pag. 23. he divides into two sorts: and says.  
1. Some are Newters out of policy, whom he compares to Zebah and Zalmanah, that would first see what would be the event of the war, before they discovered themselves; and to these he hinteth, that if his side prevail, (which God forbid,) they shall be rent with briers and thorns, have their houses beaten down, and themselves slain as Zebah and Zalmanah were: (let such Newters mark that, and give their timely assistance to their sovereign.)  
2. Some are Newters out of sloathfulness, and carelessness; who are indifferent (as he says) whether the bear bite the dog, or the dog bite the bear, and these he resembles to the men of Jabesh Gilead, who (when all the Tribes had bound themselves by oath against Benjamin) would not enter into the Association with the rest: for which (as he notes) it cost them dear, even their own Heart blood in the Conclusion. But here it must be remembered by the way, that that Association was not against any sovereign King, to whom they had sworn Allegiance; nor against the mind or without the Consent of any such a one; for indeed (as yet) they had none set over them; but their prime governors whom they were to obey, did call them unto it: and therefore the case and condition of any amongst us, cannot hold parallel with theirs, (as haply Master Martial would insinuate,) nor can they justly be terrified thereunto with that example.  
Then Master Martial comes to his second use, which is for Exhortation; to give up ourselves to the service of the Church, his motives thereunto are three, from God's Honour, from our relation unto the Church, and the Churches gain, and from our own good, both inward and outward: all which motives may well serve to stir us to give up ourselves to the service of God's Church, and cause, now managed and maintained by the King our sovereign.  
1. The Honour of God commands us, for hereby we shall engage ourselves, to maintain the Act of God's wisdom, who hath placed the King (of all other men in the world) to be his Anointed, and Vicegerent over us.  
2. Our relation to the Church requires it, for as we are members of the body, our care must be to defend the Head, and uphold the Body itself, which the Enemies endeavour also to dissolve. Master Martial tells us, (from the observation of Politicians) that commonwealths usually thrive when private Subjects are commonwealths men: He says indeed but usually, not always: for I am sure our commonwealth was never so weakened and broken, as it hath been of late, since private wealths men, have taken upon them to be commonwealths men. But I dare say, that the Church hath always best thrived, when private men in their proper sphere have proved themselves good Church men; and had those amongst us done so, they had doubtless proved better commonwealths men too, than they are, however they do conceit of themselves; both Church and Common Wealth had fared better, had they in public matters been less busy.  
3. Our own good per●wades us, to give up ourselves to the service of the Church, we shall gain three things by it, inward peace, outward Honours and a great reward, says Master Martial.  
1. Inward peace, which always is then greatest, when we have done any thing for the benefit of the public.  
2. Honour before God and man, for to have an influence, (as Master Martial says well) into the welfare of many, is not only noble, but also angelical, yea divine: 'tis to imitate God himself, who above all things, minds the good of Zion: that is, the peace of his Church. Saint Paul, Rom. 16. commends many, that they laboured much in the Lord i.e. in the ways and works of the Lord: (which are ways of obedience and works of mercy,) not of rebellion, strife, and cruelty: And Saint Paul gloried (as Master Martial notes) in this, that he laboured more abundantly than others; (viz. to make peace among men▪ and to plant the doctrine of faith and patience in men:) and he says, he became all things to all men, that he might save some, (not destroy some,) no he wished in another place, that they were cut o●f that did so: cut off▪ not by Master marshal's bloody sword: but by Excommunication.  
3. A great reward we shall gain to ourselves in this life, Houses and lands an 100 fold, for what we lose, (Says Master Martial) (perhaps he means, out of the estates of others) and everlasting life beside.  
But I dare assure everlasting life, if we endeavour in God's way, and su●ficiency here, at least contentedness, which is equivalent, and thus much briefly for the motives.  
After these Master Martial lays down directions, how we may be able to do this service for the Church: and first he shows, what is requisite to fit and prepare us to do the Church service, and the means he lays down are three: godliness, self-denial, and Love.  
1. Men must be Godly: And O that we Ministers on the King's side, could be means to work this Condition in the hearts and lives of all His majesty's soldiers: I dare say the service would be better done, and their endeavours would in many places be more sped with a blessing.  
2. Men must deny themselves, not seek their own ends, nor proceed in their own ways, when once they appear sinful in themselves, or to others detrimental; I wish Master Martial (if he had been in earnest) had been so happy, as to have persuaded all and every of his Honourable Auditory, to the practice of this point, which (as himself affirmeth rightly) is the A. B. C. in Christ's school: But alas the whole nation feeleth to its smart; that he hath been as unsuccessful in teaching this first Lesson, as myself and others have been in pressing of the former, which is a doctrine of an higher form, and of farther proficiency.  
3. Men must love the Church, indeed love will make men labour, and the labour of love is the best labour, and most pleasing unto God. But though our special love must be unto the Church, yet we must love others too, even those that yet are enemies to us; and of a differing opinion from us, yea though yet out of the state of grace itself; and so love them as we may allure them, we must not be bloody or cruel to them, Master Martial I observe speaks 2 or 3 times of love in his Sermon, but it is only of love to the brethren, that is (as may without breach of Charity be supposed) to those of his own side and faction; as for other men though of the same Nation, perhaps Nature, brethren of the same Parents, they may be set at odds, and tempted to hate or kill each other, (for such hath been the practice of some of them, that talk much of love to the brethren, But I affirm● from God's word; that our hearts must be seasoned with love unto our enemies, insomuch that we must, after the example of our Saviour, and our sovereign, both truly desire, and by our gentleness, endeavour their good: and this love as proceeding from a self-denying spirit, is of all most acceptable to God, and most serviceable to his Church. After this Master Martial proceeds in his method to show what the friends of the Church thus prepared must do, He says  
They must first inform themselves, what the wants of the Church are, and sympathize with them, inquiring wherein they may be helpful, and then he shows well, that somewhat must be done to God for it, and somewhat must be done from God for it.  
Somewhat must be done to God for the Church, and that it says he we must pray for it; for God hath not promised to do any thing without prayer, but he will do all things by it: and herein (to the shame of many that pretend themselves for the King, I must needs say, they are most extremely, and most Atheistically defective. His Sacred Majesty, in the piety of his spirit and confidence in God, hath strictly commanded fasting and prayer, yet what is there practised in many places by many people on that very day, but drinking, and swearing, yea (and by some that should give better example) playing at Cards? How empty are God's houses, and how full are Alehouses? But good Lord lay not this sin to the charge of thine anointed, or of those that are truly and conscientiously for him. But hence, hence, it is, that the righteous cause lieth so long in the suds, for did we pray better, our enemies would soon be turned back, this will I do for you, howbeit I will be sought unto for it by the house of Israel, 
Ps. ●6 9 Ezek. 36.37.  saith the Lord God.  
And here by the way Master Martial exhorted his Auditors unto another good duty; and that is to prize and esteem of such, as have the spirit of prayer; which also is too much neglected, by many, in some of the King's quarters; for as Master Martial says truly (to whom I consent:) to pray is not to read prayers, or to say prayers, or to sing prayers, or barely to conceive and utter prayers; but 'tis a pouring out the soul to God, with purity, faithfulness▪ fervency, humility and constancy, and those that can thus pray, are (as he well) the very Chariots and Horsemen of Israel. But alas, I say, how extremely are such men slighted, and scorned by many amongst us, insomuch that if injuries, or abuses would drive them all, (as they do too many) from the King's side, and from their Allegiance, His Majesty should scarce have one praying man in some of his quarters; The rebels by their wicked pretences, have brought Religion into such extreme suspicion, as that many amongst us, who know not themselves what true Piety and Religion meaneth, do think it impossible (as I suppose,) that any man should be both religious and loyal,: but let Atheists, and profane men know, that our Loyalty is of a better kind than theirs is, for it is so strengthened by Religion; that all the injuries and reproaches, which the rebels, the devil, and themselves together can heap upon us, or dart against us, shall never be able to enervate, or weaken it in us: but I return to Master Martial, who says.  
2ly. Somewhat also must be done from God for the Church, and that is, we must employ all the gifts and talents which God hath given us in the church's service, they are given us for that end, to profit the Church withal. 1 Cor. 12.7. and therefore as good stewards of the manifold gifts and graces of God, we must dispense them. Most true; hath God given men wisdom, strength or wealth, why all these, and what ever else they have, that may in any thing be available, they are bound as they will answer it to God, at the dreadful day of Judgement, to employ at this present, in the service of their King and Country; we thinks every true Englishman should blush to look upon any thing which himself hath, that his sovereign wanteth, or that may do him any service▪ shall I go into my house, to eat and drink, 
2 Sam. 11.11.  and lie with my wife (Says gallant Uriah) when the ark of God, and my Lord Joab and the servants of my Lord are encamped in open fields? So me think, should every Gentleman, every rich man say, shall I go in scarlet while my sovereign goes in Sackcloth? shall I be richly clad, while my sovereign is meanly attired? shall I have gold in my Chests while my good sovereign wants it to buy food, to put in to his soldier's bellies? shall I lie soft and fare well, while my sovereign lodges hard and fares ill, yea is hunted up and down the land, like a partridge upon the mountains, and is robbed of his maintenance? shall my sovereign be in my saviour's condition, and complain with him, The foxes have holes, and the birds of the air have nests, but the King of England hath not where to hide his head, and shall I live like that Dives in the gospel, and care for nothing? No, far be such things from me, I had rather beg with my Prince, (my natural liege Lord,) if God so please: then reign and domineer with his rebellious Enemies. Thus I say (me thinke) we should all even grudge ourselves, to fare better than our King, or to enjoy any thing which he wanteth, or to have any thing in our possession which might be serviceable to farther that righteous cause, which His Majesty maintaineth.  
But once again to Master Martial, who now draws toward the end of his Sermon, which he concludes with an exhortation (so the margin calls it) to his Right▪ Honourable and beloved Auditors: and wisheth that they could hear the Lord himself speaking to them in the same language, as once he spoke to Cyrus, and truly I wish the same thing with him, for than I hope, they might have been drawn from that bloody and sinful way, which ever since some of them have walked in. For God (I am sure) would not have spoken to them as Master Martial hath done.  
But instead of exhorting them, he doth fall to commend them you (Says he) who have heretofore lived at ease, enjoying the delights of the sons of men, have now changed your pleasures for pains, your delights for dangers, your profits and gains for expen●es &c. if they have (as he says) been Changelings in these things, I wish they had been such in nothing else, or done no worse, but alas, they have changed our peace into war, our happiness into misery, they have turned the whole kingdom upside down, and of a flourishing Country have made it an Acheldama or field of blood. But Master Mashall goes on, and tells them, such fruit● as yours are not brought forth by every plant; such plants as you gr●w not on every ground (no God forbid they should, the world would soon be at an end then; nor had it stood till this day, if former ages had produced many such.) But go ye on, (Says he) ye nobles and worthies, forget what is behind, (if the worm of Conscience will give them leave) God and his People will never forget it (I believe they will not, for there is too great cause it should be remembered.) Get the resolution of Zisca that Brave Bohemian captain, who not only was willing to fight while he lived, but bequeathed his skin when he died, to be made a drum head for the service of the war; (were we but in possession of such a Legasy from them, there would not be such need of drums for these wars and this fighting, (which we see this Minister stirred them up unto) would be ended. Be good shepherds still (Says he) to rescue and feed the flock committed to you, (they rescue us from peace, and with blood and blows they feed us;) Be so many Saviours upon mount Zion, (O that they would, and leave off to be destroyers.) and to quicken you the more, remember (Says he) how much of your golden time you have wasted, with Domitian in catching of flies; (How happy had it been for this Nation, had they still followed that employment;) How much of your estates hath been spout needlessly, in picture●, feastings, buildings, sportings, if not worse, in riot and disorder; how much of your strength hath been bestowed in the service of the world, and the God of it, &c. Thus he goes on, from the remembrance of their evils past, to stir them up to commit greater: for however he may (in his present distemper,) think and call it zeal and righteousness in them to practise what in effect he exhorts them unto; yet he will see at the great and terrible day, that God will find it to be extreme madness, and most transcendent wickedness.  
He tells them further, that God hath chosen and accepted them, into the most Honourable service that man is capable of, yea into that which he employed his own son in. If this be true; then woe unto some of them for their unfaithfulness, in not doing the work for which they were chosen, as Christ taught them by his own example. It cannot be denied, that Christ brought peace to the earth, and wrought peace on the earth; he reconciled enemies, made no divisions among friends, he was called the Peacemaker, but these have been our Peace-breakers: therefore Master Martial is deceived, either they were not chosen of God, (as he says) and sent as Christ was, or else of all men, they are the most unfaithful.  
In the close of all, Ma●ter Martial speaks to the rest of his Auditory, and tells them, that they may be called to spend their blood in the church's cause, (meaning that which is since called the Parliament cause:) and he would have them all of that martyr's mind, who said, if every hair of his head were a life, he would venture them all. But it was in a way of suffering not of fighting, (which the Martyr meant) in a patient submitting to supreme Authority, (as he then did,) not in resisting the same; therefore that saying of the Martyr in this case, (as Master Martial would have it understood) was most impertinent, and the Auditory might be deceived by it.  
And thus have I now quite done with Master marshal's Sermon; what hath been good therein, I have consented unto, what hath been dissentive to truth or godliness, or liable to misconstructions, and misapplications, I have endeavoured to discover; that so the ignorant henceforth may not be so mis●ed by it. I wish I had had the occasion to have done it sooner. And my wishes also are, that some Godly Ministers would, (for the reducing of simple souls,) but look over those Sermons which are preached and printed by those of that faction, and note their errors: for the Scriptures of God are most extremely perverted, abused, and misapplied by them; what ever particular Comminations and cursings are threatened therein against any particular Nation, they use to apply, as if they had been spoken from Heaven Nominatim, against the King's party: & what ever judgement they read of (in God's word) against any particular King, for any particular or grand sin; they will most unjustly, and most undutifully apply it against the Lord's Anointed their own sovereign, upon whom also they will cast the same iniquity: and yet all their unjust Calumnies, are not able in the least degree, to darken the brightness of his royal mind, which (as it always hath been,) so still is watered (even towards them) with the mildest dews of mercy and moderation.  
How often have they compared him to Pharaoh, to Saul, to Ahab, yea to Manasses; when as the world never saw, nor England ever had, a sovereign more meek, more patient, more merciful, more religious, more fully manifesting the spirit of Jesus Christ, and of the gospel: indeed were he not so good, they would use him better, were he not so like the son of God in his Conditions, he should not meet with so much of His entertainment in the world.  
When this unnatural war, was but yet in Embryone, the Ministers that looked to be great in that new world or Church (which was then in hatching,) were preparing the people's hearts unto it, and one of my neighbour Preachers in Essex, comes up into the Pulpit with these words for his Text, Esay 30.33. Tophet is ordained of old, yea for the King it is prepared. and so handled the matter, that all his people, easily perceived, it was only his own King, whom he thereby would have intended. Another he expounds after his fashion those words Ezek. 21.25, 26, 27. And thou profane wicked Prince of Israel, whose day is come, when iniquity shall have an end, thus saith the Lord, remove the Diadem, and take off the crown, this shall not be the same, exalt him that is low, and abase him that is high, I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is, and I will give it him. Another he allegeth, (or maketh for his purpose) that in Ezekiel, 
Ez●k. 39.17, 18.  where all the feathered fowls and beasts, of the field, are called to eat the flesh of the mighty, and to drink the blood of Princes and Nobles. And Cursed be he that with holds his hand from blood was an usual Text amongst them: and so was that Ier. 46.10. This is the day o● the Lord of Hosts, a day of vengeance, that he may avenge him of his adversaries, and the sword shall devour, and it shall be satiate, and made drunk with their blood. And the very truth is, these very men have been the chiefest exciters unto, and promoters of this most accursed and unnatural Rebellion, which work or employment of theirs, hath wrought a very Metamorphosis in many of their own natures and dispositions; divers whom I have known to be (to my apprehension) of most mild and compassionate spirits, like Lambs and sheep, are now become most savage and bloody, like bears and Tigers.  
This very Master Martial (how ever some are pleased to bespot him for some former miscarriages, yet I (who have known him well for to years' space) shall ever speak the truth of him, and) I do assure the world, that before his engagement in this rebellious and bloody business, as he was a man of most able natural parts, a most laborious Preacher, successful in his endeavours, (God giving him the affections of most men with whom he wa● acquainted,) and conformable to the orders and discipline of the Church according to his oath of obedience, so was he also a man of an unblameable life and carriage, of a cheerful and affable disposition, exceeding loving to his friends, and communicative of any good unto them, very Charitable to those whom he saw in misery, though enemies unto him: in a word his acquaintance was so grateful, and pleasing, that many Ministers, (among whom myself was one,) did account it one of our greatest outward blessings that we dwelled near unto him. But alas, how hath this Rebellion (like witchcraft indeed,) conjured him out of himself, and transformed him into another man, both in his conversing, and in his teaching.  
1, For his conversing; myself had a little experience of it, the last time I had discourse with him, (at his own house,) about the Subject matter, which I writ unto him of afterward, in my book called the loyal Subjects belief: when as (indeed) I found in him so great an alteration, from that wonted mildness, and sweetness, which I had formerly known in him, that I should not have believed the same upon the bare report of another man, so tetricke, and waspish, and froward, was he in his arguings, that unless I would yield to his sayings, and fancies without reasons; he would dispute no more.  
2, For his teaching; others even of the common sort of people have observed, that a little before I was driven out of Essex, his fortune was to preach at Brainetree (a neighbour town to me,) upon a Lecture day: (where myself had lately before preached obedience to the King, and thereby made divers of my factious Auditors run out of the Church:) But (I say Master Martial coming to repair the breach, made there such a Sermon to provoke unto the war, and to assist the Parliament (as he called it) that some Godly Christians, (for there be some such even in Essex that love the King, and are resolved to part with their lives; rather then to start from that doctrine of obedience unto him, which heretofore they have learned from Master Martial and others:) some such I say who had all their days highly Honoured Master Martial, hearing that Sermon of his, were most extremely astonished at it, and came to me with sadded hearts, and weeping eyes, for to bewail him. Never (Cried they) did we expect to hear this from Master Martial, so contrary to himself, his former doctrine and way of Preaching.  
So that (alas,) we see what man is, if God leaves him for a season to himself, how unable to stand, or persist in ways of good, by grace we are saved, by that we are preserved, our whole sufficiency, subsistency, and persistency, is of God,: it was a good Caveat therefore of the Apostle, be not high minded but fear, and it was good advice of His too, to others, that they should follow him, no farther, than he followed Christ; indeed no examples of good men, must we make our absolute rule for practice, to the law to the testimony (Says the Prophet) when they speak not, or walk not, according to that, leave them. There are too many (I know) that did depend upon Master marshal's example, and are fallen with him, for his apostasy is like the fall of a great oak, which bears down much of the underwood with it. I beseech God reduce him, for I think his recovery might pull back as many people from this rebellious way, as any one man's example whatsoever. The Lord open his Eyes and work upon his Heart.  
But in the mean time, it is my duty, and so the duty of every faithful Minister, to detect the wickedness of that way, which he with others have apostatised into, and truly I have often thought with myself that as these men have been the chief exciters unto, and promoters of this unnatural Rebellion, so perhaps the Providence of God hath ordered that the discovery of them, must be the means to appease the storm, we see fighting doth but increase the fire, happily 'tis writing which may quench the flame: and therefore I wish with my soul, that every conscientious and faithful Minister, (where ever he lives) would make it his sole work to detect these men, for the recovery of the seduced out of their snares, and to vindicate God's holy word from their abuses of it. (And the blessing of God rest upon the spirit, of the Author of that book, Against Resisting the lawful Magistrate under colour of Religion, who hath in the same most learnedly, and religiously vindicated some other texts of Scripture from the misinterpretation and abuses of Master Stephen Martial in particular.) Surely we all owe this duty to Christ, and to our King, we must show our valour and courage in our place and callings, as well as others do, we in our way as they in theirs, the fear of the prevailing Rebell● in any place, should no whit d●un● us: for if our faith and zeal in the service of our Saviour, (whose Ministers we are,) and of our sovereign, (to whom we have sworn Allegiance,) should be awed with the power or malice of any rising foe; we should ●hew ourselves most unworthy of Christ's favour, or of the King's protection: our days are all numbered in God's Holy book, and 'tis too great a degeneration, both from our Religion, from our Ministry, and from the Nature of true Englishmen, to think to purchase a span of time at so dear a rate, as for fear of any mortal creatures, in the expense of our Talents, aut Deo, aut patria, aut patri patriae deesse, to be failing in our duties to God, to our King, or to our Country: We, We are they, that are entrusted with God's Holy truths; we are they, that must answer it to the judge of Heaven and Earth, if by our silence we suffer his Holy gospel to be scandalised or abused. We have some advantages (me thinke) to encourage us, which our predecessors the Martyrs, and Witnesse-bearers of Christ's truth scarce ever had.  
1. Never was there so clear a truth, so ancient, so generally acknowledged by all Christians, in all ages, upon the stage of persecution, as this is which we are called to maintain: the Doctrine of faith in God, and of Obedience unto Princes; which alone indeed makes Christians, and Christian Religion, to differ from all other people and Religions in the world; if we let this Doctrine go, then farewell the Doctrine of Jesus Christ; and assuredly, to deprive the land of that, is the thing which the devil aims at by these men; whom he makes his instruments to restore Popery in this kingdom; and to heal up those deadly wounds, which the Beast hath formerly received by many of our Reverend Bishops, and grave Divines.  
2. Never had any of our predecessors such Honourable Associates in persecution as we have: our King and sovereign, the most illustrious defender of Christ's faith, the most Noble and Holy Christian upon the earth, is under the same burden of persecution with us; for our bloody Domitian's scorn to spend their time only in hunting small flies, it is the royal Eagle whom they spite most, as being He, who hath most of God upon Him: We are but like the Disciples of our Saviour, that suffer for our relation and love to him; O let us not be like the Disciples in one thing, to forsake our Lord, to fly from him: Since he began to be in his desolate Condition, me think I have often (in my soul) heard him speaking to us those words of Christ to his Apostles What will you also forsake me? 
Joh. 7.67.   
Well, we have each of us but one life to lose, and we cannot part with it in a more Honourable cause; wherein we may gain more glory to God, and credit to ourselves. Indeed we must resolve upon this, and look for it; to be murdered and martyred by these sanguinarious and bloody men, (if they can catch us,) as our Saviour was by the Pharisees and Saduces of his time, if we do but (as he did) stir against them, in detecting their wickedness and Hypocrisy; and the more Holy we be in our lives, and the more faithful to Christ our Master, and to the King our sovereign; the more extremely strong will their hatred burn against us, and the more cruelly will they torture and use us: because by our known Honesty and sincerity, we do more detriment to their ungodly way in the eyes of people, than others do. But we must remember, that we are appointed to suffer, as well as to preach; 
1 Thes. 3.3. P●●l. 1.29.  and to us is given in the behalf of Christ, strength to suffer, as well as to believe; and when Saint Paul was called to be a preacher, he was called to be a sufferer; 
Act. 9.16.  I will show him what great things he must suffer for my sake: And if God by our sufferings, shall please to reduce the seduced from the paths of error, we may rejoice therein: if by any means we may be instruments to recover souls to Christ, it shall be to our eternal gain and glory, at the day of reckoning; We are not our own, we are bought with a price; Christ bought us of his father's justice, (out of the devil's hands,) with the price of his blood; and to the end, that we by our blood (if occasion be,) might be means to redeem others, out of the hands of his strong ones. Sanguis Martyrum, was semen Ecclesiae of old, and must be so again. Let these be our thoughts, and (by God's g●●ce,) we shall not fear what men can do unto us.  
And now O thou God of Glory: for the Honour of thy great and Reverend Name: (which thou hast been wont, above all things to regard) stand by us, and help us against these men, who have defiled thy Temples, pulled down thy Sanctuaries, persecuted thy Prophets, scandalised thy Go●pell, perverted thy Scriptures, and slandered the footsteps of thine anointed, endeavouring to cast Him down from that excellency whereunto thou hast exalted Him; and yet do colour all these their ungodly practices, with pretences of Religion, entitling thine own Holy self unto all their villainies. O our God for thine own honour's sake, look down upon them, as thou didst once upon those builders of Babel, and let not their mischievous imaginations any longer prosper, but let the wickedness of these wicked ones come to an end. Great God, and mighty governor of the world, thy servants do believe thy Majesty to be most deeply interessed in this cause of thine anointed, thy wisdom did think him to be the fittest of all men to be Ruler over us, O maintain thou the act of thine own wisdom. Thy spirit hath highly enriched his royal breast with all Gospellike conditions: O glorify in the eyes of men the work of thine own spirit. Thine arm hath protected him from many dangers, and thy sole power with small help, hath atcheived for him great Victories. O thou that didst never leave any thing unperfect, which thou didst begin to take in hand, perfect thine own work for him, resettle him in the Throne of his Kingdom, that thy servants may see it to thy glory. O let not (good Lo●●) those Heaven-provoking sins, which are committed a●ongst us, obstruct or hinder thine assistance of him. O Remember. Remember, the greater and more notorious our evils have been, the more evidently will it appear to be the work of God, when thou shalt bring it to pass. Thy word doth inform us, that it is not for any thing in thy people, that thou dost manifest thyself at any time in their behalf, but only for thine own great Name, O therefore for the sake of that, hear us, consider us and help us. Thou art the Saviour of thy People, O for that Titles sake leave us not; for thine own goodness sake, because thou hast been gracious to us already, be thou thy wonted self, still the same. Thou art the judge of all the world, and thine eyes are in all places, O for thy Justice sake, when thy servant the King, or any of his faithful Nobles, and Subjects, (invocating thine help in secret,) shall spread before thee, (as Hezekiah did,) the blasphemous expressions, reproachful scandals, or unreasonable demands, and propositions which are sent unto them, or published against them, and against thy Church, (by the enemies of our peace,) then look thou from Heaven thy dwelling place, and deal with their bold Adversaries, according to thine own wisdom. Thou hast promised us, that if we will call upon thee, in the time of trouble, thou wilt hear us, and so hear us, that thou wilt give us further occasion to glorify and praise thee, O for that word and promise sake, wherein thou hast caused us to put our trust, have respect unto us in our Condition, and let the light of thy Countenance be towards us, yea for Jesus Christ his sake who hath taken upon him, to mediate with thy Justice, for the pardon of our sins, once again, once again (dear Lord) let this poor English Nation, taste of her lost happiness, and be comforted with the blessings of Peace and order; which most foolishly she hath put away from herself. And let thine anointed have double joy, for that measure of sorrow he hath endured; that we his Subjects may again under his protection, serve thee the living God, & have no more leading into Captivity, no more of this lamentable complaining in our streets. Amen. Amen. Good Lord. Amen.  
Laus & Gloria, Deo & Christo, Iesu ac adjutori meo. AMEN.   
FINIS.