MORE SULPHUR FOR BASIN: OR, God will fearfully annoy and make quick riddance of his implacable Enemies, surely, sorely, suddenly.  
showed in a Sermon at the Siege of BASIN On the last Lord's day, Sept. 21. 1645.  
Together, with a word of advice, full of love and affection to the Clubmen of Hampshire.  
By William Beech Minister of the Army there, elect: Min: of O. in the County of Suffolk.  
Imprimatur.  
Ja. Cranford. Sept. 26. 1645.  REV. 14.11. 
And the smoke of their torment shall ascend evermore, and they shall have no rest day nor night which worship the beast and his image.  
London printed for john Wright at the King's Head in the old Bayley. 1645.   

TO THE WORSHIPFUL Mr. NICHOLAS LOVE A Member of the Commit of Parliament for Hampshire.  
SIR,  
IT doth not a little rejoice me, that I see you have been so firm and resolute for the Country of your Birth, & Birthright: Worthily therefore hath the State of the Land entrusted you (amongst other singular Worthies) with the Affairs of that County. You were pleased to call me from another invitation, and halfe-engagement, to this service; and I did the more readily embrace it, not only because I saw personages of such honour and worth in jeopardy, but also for that entire, and yerning affection I bear to my Countrymen, many of whom (I heard) were lost (as well as others) in the general fog of Ignorance and Popish dilusions. Sir, were I able to do much this way, it must be yours, and Hampshier's; yours, by right of inheritance, as you are your Father's Heir; and the country's, for the first motion of life I had in that sweet air. I do, and shall, ever acknowledge the little All I have (such as it is) the Foundation thereof was freely laid by your reverend Father in Winton College, 
Doctor Love, the Learned and most Orthodox Warden.  & that it hath received no better growth, and thrives no more all this while; you may remember the Stock (whereon my hopes had been grafted five years) died before Autumn. I have two words more to say, the one is touching that County, that it will be famous and sounding unto posterity for two things, viz. for Honourable Burgesses and Renowned Champions that stood all together (save one strange one that was lost) to defend it: and secondly for two faithless Garrisons, and unworthy Catiline's that laboured as much to destroy it. The other is concerning myself, Malice hath dogged me these two years (the Lord knows causelessly) by sea and land, and hath bespattered me exceedingly, and many are taken up, and affected with Halifax Law. Sir, I pray be you an indulgent father to this weakling, and Patron too, to bestride it from too many injuries; I see Envy already grinning at it, it will by't too; and tear, and invenome, and corrupt, if you be not watchful. If you vouchsafe the Office of a Patron, and foster it, you may live to see it grow stronger, and abler to do you, and the Country service. The porch is large, I need no more. Let Charity or Ingenuity but turn the leaf, and your eyes will see streams of my purest affections, gliding through the Army there, through the Country, through your own grounds, through the whole Land; Be pleased but to reflect on your servants, and my mean, (but honest) parentage, and you will remember, (& be able to confirm others) that I did derive & draw such principles, if possible, from the breasts of a dear mother deceased. But I crave pardon: I am Sir,  
From my Quarters at Basin, Sept. 22. 1645, Your humble Servant, William Beech   

A Sermon Preached at the Siege of BASIN.  PSAL. 83.9. 
Do unto them, as to the Midianites, as to Sisera, as to Jabin at the ●rooke of Kison.  
THe words are an amplification of David's prayer, vers. 1. wherein he humbly desires God not to be still, while the Enemies are so busy; that he would not keep silence, while the Adversaries roar and make a tumult; that he would not hold his peace, and lie down, while these vant themselves so proudly, and lift up the head.  
He strengthens his humble requests with very strong and prevailing Arguments.  
The first he draws from God himself, and his glory; which must needs suffer, if the Enemy might prevail: and therefore he doth wisely interest him in the cause and quarrel in hand, Lo! Thine Enemes! O Lord! and they that hate thee! Joshua useth this kind of Argument, chap. 7.9. And what wilt thou do for thy great name? and so Moses.  
A second he draws from God's people, They are thy people, O Lord, thy hidden ones.  
The third he insinuates, is from a due apprehension of the Enemy, and in them.  


Their 1. Pride.  
Their 2. Hatred.  
Their 3. Cruelty.  
Their 4. Cunning.  
Their 5. Multitude.    
First, Their Pride, they have lift up the head.  
Secondly, Their hatred and conspiracy against God, They hate thee; they are confederate against thee, thine Enemies, those are the expressions.  
Thirdly, Their Cruelty against the people of God, (God's darling Israel) malicious purposes, bloody resolves. They have said, come, and let us cut them off from being a Nation, that the name of Israel may be no more in remembrance.  
Fourthly, Their cunning and craft, They have taken crafty counsel together, Cogita●●runt unanimiter, they have made a league, entered into vow and covenant, as sometimes Paul's conspirators, Acts 23.12.  
Fifthly, Their multitude, They, and They, and Thine Enemies, and the tabernacles of Edom, the Ismaelites, the Moabites, and the Hagarens, etc. By all which enerveticall Arguments, he labours to endear God unto his Church and people; that he would so arise, that they with all their purposes, machinations, and conspiracies, may be scattered, that he would so roar, and utter his voice, that all those cruel beasts of the forest might tremble and be dismayed, that's meant by vers. 1. Keep not still silence, or let not silence be to thee, hold not thy peace, be not still: That is, Arise, O Lord, and show thyself in thy people's behalf, manifest thy power, thy wisdom, and thy goodness, thy power in sustaining and upholding thy weak people, and in overmastring thine, and their Enemies: thy wisdom in counter-plotting, and overreaching them in their devices, they are digging pits, O Lord, but do thou dig below them, do thou undermine them: thy goodness in protecting them from the intended destruction, and depopulation of thine inheritance, that they may not be cut off and cease to be a Nation; let it not be, Lord, that the memory and posterity of Israel be rooted out.  
So then, if you take the words simply and literally, as an imprecation without any respect had to the spirit of prophecy, by which David here speaks, they are an amplification, as I said, of his first suit, and do reflect upon those motives by which he had enforced his humble petition, ver. 2.3.4.5. as if he had said, O Lord, we have heard of thee in times of old, how graciously thou hast dealt with our fathers even in their greatest streits, against their Enemies, even then, Lord, when they were in their greatest pride and presumption; and in the very highest pinnacle of their jollity and confidence: and namely, how bare thou madest thine arm then upon the Midianites, when they lay at the foot of Carmell, by the river Kison, for number and multitude, as the Grasshoppers; how thou didst exercise thy mighty power in the overthrow of those innumerable multitudes, by such weak means, as 300 silly men, under the command of thy servant Gideon, and didst totally rout them, so that not a man was left; and thereby thou, of thy goodness, didst give thy people quietness and rest from their Enemies about them. Nay, Lord, how thou didst magnify thy power, wisdom, and goodness, together, in delivering up the strength and multitude of the Canaanites unto the weakness of a woman, even thy servant Deborah: Nay, that thou didst so provide for thy people, that the valiant, and renowned Sisera, should fall at the rent of a weak woman, even Jael, the wife of Heber the Kenite. Now, O Lord, true it is, the Midianites are dead, Sisera and Jabin are cut off, but more are risen in their stead; Lo! now, the Tabernacles of the Edomites, the Israelites, the Moabites, and the Hagarent, etc. these are as cunning, and cruel, and numerous, and proud, as ever those were, and thy name is as dear, & thy people as precious to thee now, as ever; and therefore, Lord, Do unto them as to the Midianites, etc.  
But we shall look upon the words at this time, as a prophecy; for albeit they run in form of an imprecation, yet, it being considered what David was, a Prophet; we must needs think the ground of his speech was the knowledge he had touching the future estate of God's Church; for which cause, he makes the desire of his soul suitable to the purpose and determination of God; I say, this is nothing else but a prophetical speech of David, as therefore David well knew, and had said, that burning co●les would fall upon the wicked, and that they should be cast into the fire, and into the deep pits that they rise not again, Psal. 140.10.11. so here he testifieth the fullness of his assent, and desire that it should be so.  Do unto them as to the Midianites. 
I remember, Deborah and Barak, have the like prophetical imprecation, Judg. 5.31. So let thine Enemies perish, O Lord, but let them that love him, be as the Sun when he goeth forth in his might.  
From hence then we have this ancient undeniable Truth to discourse upon; that,  
The Enemies of God shall surely perish, as did the Midianites, and as Sisera, and Jabin perished.  
Before we make any further progress, it will be most necessary that we explicate the terms, what is meant by the Enemies of God, and who those Midianites were; what was Sisera, and what was Jabin, and how they perished.  
1. In general terms, they are the enemies of God, that hate the Church and people of God, thus you shall find the Lord reputed Amaleck, an utter, and almost irreconciliable enemy to himself, because he was Israel's enemy; he swore he should have no quarter, but he would have war with him from generation to generation, because he fought with Israel, Exod. 17.8, 9 and David is plain Psal. 9.4, 5. That those which reproached the footsteps of Gods anointed reproached the Lord. So Acts 9.4, 5. saul's spite was at Damascus, but saith Christ, Why persecutest thou me? the enmity was against him in Heaven.  
In this very sense Zenacherib is said to rail against the holy one of Israel, because he railed against the Church and people of God in Israel, Whom hast thou reproached and blasphemed? saith God, and against whom hast thou exalted thy voice? and lifted up thine eyes on high? even against the holy one of Israel, Esay 37.23.  
God hath enemies of two sorts:  
First, open ones, and more tolerable. Secondly, secret ones, and most intolerable.  
1. They are open enemies to God, that seek to root out, and abolish his truth professedly, such were of old the Philistims, the A●●orites, the Amalekites, the Midianites, etc. and after that the Babylonians, and other Monarches whom Daniel prophesied of, and 〈◊〉 at this day are the Turks, to whom the very name of a Christian is abominable.  
2. The closer ones, and most intolerable, are such as shroud themselves under the name of the Church, and Religion, but yet in deed and truth are enemies to the sincerity of Religion, i● and power of godliness. And these again must be distinguished some do profess a different kind of Religion, and use another manner of worshipping God than the true Church useth, such were the Samaritans in ancient times, who after their rent from the Jews, retained circumcision, boasted of their fathers, and expected the Messiah, yet were not God's people, but were deadly enemies to the Jews, and therefore the Jews had not commence, no dealing with them, John 4.9.  
And such at this day are the bloody Papists, who boast they only are of the Church, but yet under this pretence are against the Church, persecute, and are in continual opposition thereunto. Hence it is that their Church is typed out by the name of the great whore, Rev. 17.6. And she is said to be drunk with the blood of the Saints and Martyrs, whereof these late times have had lamentable and sad experience.  
Now these bloody enemies use a double course, either open violence and hostility; hence it is Revel. 13.7. the Antichristian Church is said to have war with the Saints; and what wars they have made with the Protestant Church, there is none can be so ignorant as not to know it. The other course they take is underboard, under deck, secret practising, which is either by conspiracies, poison, Armadoes, Powderplots, and (as now) civil wars, and all to bring our Kingdom and Religion to utter devastation and confusion, as they have done (already) upon Germany; or else, by privy suggestions of their creeping Jesuits, and Seminaries, to corrupt the minds of the unsettled, and to poison them with their Popish drugs; They come, (as one observes well) out of the Sea of Rome as the Sammons out of the Main up into the fresher Rivers, and beget a new Spawn and Fry of Catholics, These compass Sea and Land to make one of their profession, Mat. 23.15.  
A second order of these enemies, that pass under the name and notion of the Church, are such amongst us that profess true Religion, but yet are adversaries to the power of Religion, such as those of whom the Father complained of old, Miseros nos qui Christiani dicimur & gentes agimus, etc. such as were Christened, and are therefore called Christians, or else you could not know them to be such, because of their scandalous, (and worse than heathenish) lives and conversations, having saith Paul, (a few of them) a form of godliness, but denying the power thereof, 2 Tim. 3.5. Such as these, (the Lord be merciful unto us) our Church is pestered with at this day, and the Land is even dark and overspread with them, as Egypt was of Grasshoppers, Exod. 10.15. These cannot endure the yoke of the Gospel, will not abide to be ruled by the Word and Discipline of Jesus Christ. David complains of some, Psal. 2. Let us break their bonds asunder, and cast away their cords from us. Now Christ accounts those his enemies, not only such as are in terms of defiance against him, (as he that said vicisti Galilaee) but such also as will not suffer him to reign over them, Luke 19.27. But those mine enemies which would not suffer me to reign over them, bring them hither and slay them. They again are Gods enemies, that hinder the passage and preaching of the Word, and such as seek, like Elim●●, to turn away others from the faith. All seeming (worldly) wise men are Gods enemies, for the wisdom of this world is enmity against God. And so are covetous wretches Gods enemies, for the amity of the world is enmity against God, Rom. 8.7. So are Epicures, and such as mind their bellies too much, God's enemies, Phil. 3.18, 19 They are enemies to the cross of Christ. And so are obstinate perverse sinners, who will not be reclaimed, but not withstanding all admonition, go on still in a course of ungodliness, they are Gods enemies too, Psal. 68.21. God will surely wound his enemies and the hairy Scalp of such an one as goeth on still in his ungodliness.  
These, and all these are Gods enemies and without repentance come within the list of this prophesied destruction, but yet they are not the enemies here chief intended; for albeit my Text includes one as well as another, yet it is to be collected from this precedent or pattern, by which the Prophet humbly beseeches God to punish the enemies of his Church, that the closer enemies are here principally aimed at. The cause why Moses was commanded to vex the Midianites was because they had drawn Israel to idolatry and whoredom. Now although the open enemies to Christianity, the Turk and Jew uncalled shall assuredly perish, yet they have not drawn so many from the true Religion, nor yet corrupted God's worship so much as our closer enemies have done. It may be here and there a renagadoe hath been corrupted with Mahumetanisme or Judaisme, but millions in our Land have been leavened with popish doctrine, and heresies from time to time, and thousands daily are by their creeping Seminaries insinuated into, infected with idolatry, and therefore, Do unto them as unto the Midianites, as unto Sisera, etc.  
The next thing for the opening of the point, is this, we must make an enquiry who these Midianites were, what was Sisera, and what was Jabin, what and where was this brook of Kison, this I say, must necessarily be unfolded, because the ruin of these is made a patttrne for the destruction of God's enemies.  
Midianites, these were of the posterity of Abraham by his concubine Keturah, 1 Chron. 1.32. who being turned Idolaters drew Israel to sin in the Wilderness, for which Moses revenged the Israelites of them, by the slaughter of all their males, and their five Kings, and a wonderful great spoil. But after recovering gain, and oppressing Israel in their own Land, were by Gideon and 300 men vanquished when they lay in the valley, like Grasshoppers for multitude, Judg. 6.1.  
Sisera was Captain General of Jabins' host, King of Canaan, he had 900 Chariots of Iron, and vexed Israel sore, but by Deborah a Prophetess, and Barak a Captain of Nepthali the Lord destroyed him and all his Host and Chariots, there was not a man left, and Sisera flying was killed by Jael Heber's wife, who drove a nail into the temples of his head, Judg. 4.2, 3, 4, 21.  
Jabin was King of Canaan, as is said, who upon the death of his General Sisera was subdued and destroyed, vers. 23. of the said chapter.  
Brook of Kison, Brooke, or in the Bourne, i. e. the valley of Kison, the original, (as my author tells me) signifies a valley, and a river running in it, which our English calls a Bourne. Kison was a river at mount Carmels' foot, by it Sisera and the King of Canaan fought with Israel, and were vanquished, as I said, and the Bourne Kison swept them away.  
For the better illustration of the point in the discovery of the condition and fall of these people, you shall do well to note these particulars, and the point will be clear. In the Midianites then observe:  
1. They did entrench upon the rights and privileges of the Israelites, they did invade their Land, and sought to drive them out of that inheritance which God (the great Lord of the earth) had given unto them.  
2. They did vex poor Israel exceedingly, saith the Text, destroyed their Corn, and other provision, judg. 6.4. and they encamped against them, and destroyed the increase of the earth, and left no sustenance for Israel, neither Sheep, nor Ox, nor Ass. And the children of Israel were greatly impoverished because of the Midianites.  
3. The time of their destruction is noted to be when they were in their greatest height, they were as the Grasshoppers for number, they were most confident and secure.  
4. The means of their defeat is noted to have been weak and improbable; Gideon and 300 men against so great a multitude, and that the blowing of a Trumpet and the breaking and clashing together of frail earthen Pitchers should so affright and annoy such a terrible host of men.  
5. The manner of the foil given is not to be forgotten, it was an irrecoverable destruction, they were utterly routed, there were of them taken prisoners and slain Zebah and Zalmana Princes, Oreb and Zeb Princes; nay in fine, all Midian was subdued, so that they lift up the head no more, Judg. 8.18.  
Again in Sisera and Jabin observe three passages:  
1. These were in their jollity too, very presumptuous they were, and confident of the day. They had 900 Chariots of Iron, and they made no doubt of the conquest upon Israel.  
2. The means also of their discomfiture, and most dishonourable overthrow, the brave Sisera was sold into the hands of a silly woman, and the King Jabin lost his life by an inconsiderable party who had likewise but a woman to be their Commander in chief, Judg. 4.9.  
3. The manner of their overthrow, it was a fatal and irrecoverable blow they received, All the host of Sisera fell upon the edge of the Sword, there was not a man left, Sisera himself sank down at Jaels' feet, and lay dead, and Israel prevailed against Jabin King of Canaan.  
It will be easy to prove the truth of this Doctrine, by Scripture.  
1. That the enemies of God shall perish as these did, namely, first in the height of their security, and in the top of their jollity, so much David notes, Psalm. 37.35, 36. I have seen the wicked strong, in great power, and spreading himself like a green Bay-tree, yet he passed by and to be was gone, I sought him, but his place could no where be found. So Psal. 92.7. When the wicked spring as the grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever. And that of Paul is most consonant to the truth of this, 1 Thes. 5.3. For when they shall say, peace, and safety, then sudden destruction cometh upon them, as travail upon a woman with child, so sure it shall come.  
2. By weak means in comparison. 'tis a general rule with the Apostle, 1 Cor. 1.27. God, saith he, hath chosen the foolish things of this world to confound the wise; and God hath chosen the weak things of the world to confound those that are mighty, and things which are not to bring to nought things that are. Though all the creatures be at God's beck, and the most noble creatures must obey when he commands, yet he can, (and doth oft) make use of the base and most contemptible creature to destroy and bring down the pride of his enemies. Thus he had an Army of worms to destroy proud Herod, to eat him up, Acts 12.13. And we read of another army, Joel. 2.25. The Locust, the Cankerworm, the Caterpillar, the Palmer worm, my great Army, saith God that I sent among you.  
3. The overthrow shall be irrecoverable, like the breaking of a Potter's Pot, as it is, Esay 30.14. And he shall break it like the breaking of a Potter's Pot, that is broken to pieces, he shall not spare, so that there shall not be found in the bursting thereof, asheard to take fire from the hearth or to take water out of the pit; Hence it is that the ruin of Antichrist is compared to casting of a Millstone into the Sea, with such violence, saith the holy Ghost, shall the great City Babylon be cast, and shall be found no more, Re. 18.21.  
It is so, Use. that the enemies of God shall surely perish (as these did) in their confidence? in their blood thirstiness? by weak means? irrecoverably? O then how should our souls be filled with thanks? and how full ought our mouths to be, of praise? 
Psal. 136.  O give thanks to God, saith David, for he is good, for his mercy endureth for ever; O give thanks to the Lord of all Lords for his mercy endureth for ever! This is almost all his Language, expressed and implied in this and many other Psalms. What's the matter David? who remembered us when we were in our low estate, 
Vers. 23.24.  for his mercy endureth for, etc. Who redeemed us from our enemies, for his mercy endureth for ever. And may not the Prophets in England compose such another Psalm in the behalf of England, as this holy singer doth in the behalf of his dearest; Jsrael; O give thanks, etc. For his mercy endureth for ever: who remembered us when we were in our low estate, for his mercy endureth for ever, Who Redeemed us from our enemies for his mercy, etc. Which remembered us at Knasby, for his mercy, etc. Which remembered them of Pembroke shire, for his mercy endureth for ever, Which remembered us at Leicester for, etc. Which remembered us at Tanuton for, etc. Which redeemed them of Bristol for, etc. O give thanks unto the God of all Gods, for his mercy endureth for ever. Annos jam revolvitur Platonicus, what will you say if the Midianites be alive again? Indeed 'tis true, their carcases are rotten, The Edomites, the Moabites, and the Amonite, are long since dead, and destroyed, I, but yet their cruelty and oppression doth yet survive, their pride and bloodthirstiness remain to this day; the same Tragedy is still acted, the Theatre removed into another climate, it is but Vetus fabula, per novos Histriones. And therefore to quicken you to this duty, note these parallels.  
1. The old Midianites did first invade Israel entrenched upon their Rights and the Proprieties of Israel, sought to drive them out of the inheritance which God gave them. Did vex them thus many years together, spoiled the fruit of their ground and did utterly impoverish them, and I pray have not our new Midianites, Assyrians, (call them what you will that's heathenish and cruel) taking since to their assistance the French Philistims, Welsh Egyptians, Cornish Hangarims. The degenerate Ismalites of the Renegado English; have not these I say (or most of them) wrested away our lives? our liberties? our houses? our all? and have they not shed our blood like water on every side of Ireland? and England too?  
Nay have not the bloody miscreants of Ireland (since assisted by the enchanted English, who have since owned the massacre and made it theirs by cessations and pardons.) have not these I say followed over Sea those poor exiles, having left them nothing but their lives for a prey? and have they not since cut more throats by authority? And have they not been rewarded with immunities? and the name of Subjects? And is it not therefore, because they should contribute their assistance to butcher more?  
O Brethren how have all these vermin (amongst them) spoilt a fruitful Land? and made the Land dark with them? have not their swords (touched with the magnetic stone of inhumanity to draw blood) made many a wife a Widow? many a poor child, fatherless? many a woman, childless? Nay in conclusion, have they not utterly ruined families? Cities? Towns? Houses? Have not their confederacy, burnt, spoilt, wasted; Cities? Villages? Houses? and do you not think the late baptising of the Irish into the name of catholic Subjects, was not accompanied with a cross to England? will not all these Acts of grace, Cessations, pardons, immunities, privileges, etc. produce one ten thousand more?  
Well, we grant these Midianites are very strong and numerous, and inferior to no monsters in their desires after blood.  
2. The old Midianites vexed Israel 20 years. And how many years, (suppose ye,) hath this fatal spirit of Division been working? how long hath this intoxicating drink of dissension and civil war been brewing? How busy have the Jesuits and Seminaries been for these many years to bring us to this pass? And now at last, unhappy day! to charm the Prince from his people, and these from one another miserably.  
How truly may poor England take up that of the Psalmist? Psal. 129.1.2, 3. Many a time have they afflicted me from my youth up (may England now say,) yea many a time have they afflicted me, but they have not prevailed against me, the Plowers ploughed upon my back, they made long their furrows, but the Righteous Lord will cut their snares asunder.  
3. The Midianites were very strong and numerous, lying in the valley like Grasshoppers for multitude, secure enough, nay asleep in security, for one of them dreamt. And have not poor England enemies? nay, who hath she to friend, but God that made the Island? Oh the numberless number of enemies all about us; none but Midianites, Canaanites, Egyptians, Philistims; enemies within us, without us; How truly may we say of our enemies as David in this Psalm? Cogitaverunt unanimiter; The Tabernacles of the Edomites, the Jsmalites, etc. and yet note, (for I drive at this use of thankfulness) these Midianiys were destroyed, in their jollity, in their security, for all their multitudes, and so (blessed be God,) were ours at Nasby, when they did pride it in their hearts, when they had shared the inheritances of our worthies between them, and had in their thoughts ransacked that great City, London, the blessing of this Land.  
Nay were not these Midianites so confident of the Estates of the Protestant English Rebels (as they pleased to style them) that they had gotten empty titles aforehand of Knights, Viscount's, Lords, etc. suitable to such addition of estates and inheritances as should (no doubt) be graciously conferred on them for their great service against the state and happiness of England.  
4. These Midianites were overcome by weak means, so great a multitude, so formidable an army, were overcome by Gideon, and (as it were) by 300 silly Musquiteers. And were not our enemies very numerous? Many of your eyes beheld it, and had they not a little before been fleshed with many victories? And yet, see, were they not overcome by our new moulded, despised contemptible army? the very object of their friends fear, and pity, and their enemy's contempt and scorn?  
5. The old Midianites were irrecoverably discomfited, totally routed, many of their chief and principal men taken prisoners, and put to the sword, Oreb and Zeb, Zeba, and Zolmana, (as before) so that they lift up the head no more.  
And have not ours received a great Foil, a Rout, and (we hope) an irrecoverable one too? and though we cannot say they lift up the head no more, or that they were so overcome that they could not Rally, and do more mischief, yet it may be said of this conquest, as was of Israel's victory, Judg. 4.14. The hand of the children of Israel prospered and prevaled against Jabin King of Cannon until they had destroyed Jabin King of Cannon, (so blessed be God,) our armies have been ever since in a prevailing condition, they have almost in every place prospered and prevailed over the enemy, and many occasions have been given to the Church of public thanks unto God for many victories.  
From the destruction of the Midianites we are next to bend our thoughts and meditations on the ruin of the Canaanites, and amongst them, their General and King here mentioned.  
1. These were overthrown too, in their greatest height, (as were the Midianites) Sisera, was well appointed and provided, he had the command of 900 Iron Chariots, which was in those days, a great strength, and by these were the children of Jsrael oppressed a long time.  
2. The means of Sisera's ruin, it was effected by a weak woman so Deborah notes that especially in her song, Jud. 5.27. At her feet he bowed, he fell, he lay down, At her feet he bowed, he fell, where he bowed there he fell down dead.  
3. It was a final, a total, an irrecoverable rout, a perpetual destruction, all the host of Sisera fell upon the edge of the sword, there was not a man left, Judg. 4.16.  
Thus have I shown you the manner how the adversaries of God's Church, and people shall perish, as the Midianites, and as Sisera, and as Labin King of Cannon.  
1. In their greatest Pride, Security, Confidence and Presumption.  
2. By means (in man's opinion) unlikely, most improbable, absurd, foolish.  
3. And after their fall, they shall not recover to do any more hurt. Blessed be God, our times do verify the truth of this prophecy, by God's indulgent care and providence over his people of this nation at this day.  
1. Our enemies were once this Summer very confident, very sure of us. They said one to an other, as Sisera's Mother did, to her Ladies, Judg. 5.30. Have they not gotten? have they not divided the spoil? those that lived most remote, in places far distant from our Metropolis? were most confident by that time (the time of their defeat) they had been possessed of our Associated Counties, had divided the spoil there, had assuredly distressed London, nay possessed London; I need say no more for discovery of their pride and confidence, The Cabinet opened speaks much hopes and many promises to that party. Thine eternally assures them of their ends, and expectations. Much good now in each man's thoughts to the Catholic cause, nay this Monster, was almost come to the birth. They made now full account of the golden day, (lost in 88 and Powder plot) in which they should wash their hands, (as some had said,) in the blood of all English Protestants, and re-establish their old Idolatrous service of their Breaden god. That for their pride and confidence.  
2. By weak means, as I have said, the Lord knows there was no man could promise to himself any comfort at all, if he look no further then unto second causes, There was nothing but ill presaging clouds and gloominess in every good man's look, that walked the streets of that great City. The self denying vote was past, the army was not only new moulded, but now mouldered also, our soul was brought very low, and did even melt, yet God remembered us when we were in our low estate for his mercy, etc. Psal. 136.23.  
3. They were overthrown with an overthrow, 'twas the greatest foil they ever received, and we hope in the mercies of a good God, that shortly either their faces will be filled with shame that they may seek God's Name, v. 16. or else that they shall be utterly, irrecoverably subdued, as Midian was, as Sisera and Jabin were, so that they shall lift up their head no more, according to this prophetical imprecation.  Do unto them as unto the Midianites, etc. 
Use. If it be so that the enemies of God shall surely perish, then tell them of Babylon (and you may them of Basin too) it will certainly go ill with them, for the reward of their hands will be given them, Esay 3.11. Let this be terror and astonishment to them, more than either the roaring of our Cannon, or the terrible bur●ing asunder of the Granado, let their joints loosen for fear, and their knees smite together for horror, for as true as God is in Heaven they shall perish, I say unless they repent, they shall assuredly perish, and come to a fearful end.  
Tell them from the holy Ghost, from the word of truth, that their destruction shall be terrible, it shall be timely, it shall be total.  
1. A woeful day says Jeremy. Jer. 17.16. A day of wrath, a day of trouble and distress, a day of wastness and desolation, a day of thick darkness, clouds and gloomines, these are dreadful, (yet true) expressions, they shall be devoured, the fire of thine enemies, O Lord shall devour them. Ps. 7.12.13. He hath whet his sword he hath bend his bow and made it ready, he hath also prepared for him the instruments of death, and ordaineth his arrows against the persecutors. So Moses Deut. 32.41, 42. I will, saith God, Render vengeance to mine enemies, and will reward them that hate me, I will make mine arrows drunken with blood, Cruel judgements▪ So Psa. 11.6. upon the wicked he shall rain snares, fire and brimstone; and an horrible tempest, this shall be the portion of their cup.  
2. It shall come suddenly and unexpectedly. Deut. 32.35. To me, saith the Lord, belongeth vengeance and recompense, their foot shall slide in due time, (that is, their fall shall be sudden, as the fall of a man when his foot slideth, and down he comes at once) the day of their calamity is at hand, and the things that come upon them make haste, and so Psal. 64.7. It is said of them that bend their bow and aim at God's perfect ones, that the Lord shall shoot at them with a swift arrow suddenly: suddenly shall their stroke be. And the Prophet Esay tells us, that the multitude of the terrible ones shall be ●● the chasse which passeth away, and it, (that is there scattering) shall be at an instant, and because they are a rebellious people, and will not hear the Law of the Lord, Esay 30.9. but despise the preaching of the word, and trust in oppression, v. 12. therefore v. 15. Their fall and breach shall be suddenly as the swelling in a high wall, the breaking whereof cometh suddenly, at an instant.  
3. It will be a total ruin, every one of all sorts shall perish, these here all perished, there was not a man left, how long will ye imagine mischief against a man? ye shall be slain, all the sort of you, as a bowing wall shall ye be, and as a tottering fence, Psal. 62.3. Their Pastors are become brutish, saith Jeremy therefore they shall not prosper, and all their flocks shall be scattered behold the noise of the bruit is come, and a great commotion out of the North Country, to make the Cities of Juda desolate and 〈◊〉 Den of Dragons.  
Will ye have examples? they'll affright you, 2 Pet. 2.6. And turned the Cities of Sodom and Gomorah into ashes, condemned them with an overthrow, etc. and made them an example to them that afterwards should live ungodly, etc. When God is moved and incensed against a people, he commands an utter extirpation of them; Thus we have a precept, that when the children of belial had drawn any Town, or City or people to Idolatry, the people were commanded utterly to destroy that City, that people Deut. 13.15. Thou shalt surely smite the inhabitants of that City with the edge of the sword, destroying it utterly, and all that is therein, and the cattles thereof with the edge of the sword, here's a total destruction commanded.  
Will you see one or two executions? You shall find plundering Achan (the troubler of Israel) and his whole family executed, Is. 7.24. Corah and all the malignants with him in the same conspiracy were swallowed up. Num. 16. and of all Ahabs family and persecuting house, there was not a man left to make water against the wall. All Bails Priests fared alike, were all cut off, and of all the wicked court faction that conspired against jeremy, the Lord saith, cast them out of my sight, let them go forth, such as are for death to death: and such as are for the sword to the sword, and such as are for the famine to famine, and those for captivity to captivity, and though Moses and Samuel stood before me, saith God, my mind should not be towards them Jer. 15.1, 2.  
3. If it be so that the enemies of God shall surely perish, Use here is then matter of exceeding great comfort to the people of God in times of trouble, that yet a little while and there shall be no more speech of a pillaging Cavalier, they shall be all dispersed and destroyed, This David teacheth, they that hate mount Zion shall be ashamed and turned backward, Psal. 129.5. And God will arise and his enemies shall be scattered, they that hate him shall fly before him, Psal. 68.1. This cordial is to be applied to England in respect of the continual working of her restless adversaries the Papists. They brag in their talk, saith David, and swords are in their lips, Psal. 29.7. They imagine deceitful words against the quiet in the Land, Psa. 35.20. They encourage themselves in a wicked purpose, and commune together how they may lay snares privily, but the word of God shall be true when they are liars, they shall all speed as did the Midianites, as Sisera, and jabin, they may conceive mischief, but they shall bring forth a lie.  
'Tis true, God hath suffered our enemies lately to take their pastime (like the Leviathan) in a Sea (of Protestant blood) here and in Ireland, and hath let them lose to woory this secure Nation for their baseness and beastliness, for their oppression and neglect of God's word, and hath given up many of our besotted brethren to be led away with strong dilusions, to believe lies, because they received not the love of the truth that they might be saved; But shall they escape for their wickedness, do they think? no God shall find them out, saith David. The blood they have drunk so greedily they shall be made to spew out again. But I hear an objection.  
Object. You preach of comfort that the people of God shall enjoy, and of great victories over their enemies, but where are these comforts, those victories? Is it not the fortune of the war to get here and lose there, to suppress the flames at this end of the Kingdoms, when they breack out as fierce in other Counties and Kingdom. And besides have it not always been, that the wicked have enjoyed many merry days while the Saints have been under hatches? & even now, do they not prosper, thrive, grow fat, plunder, and enrich themselves by others ruin?  
Ans. 'tis true, they far well and are well clad, and many have been their Haltion days. This very business so puzzled jeremy that he expostulates with God about the matter, but yet in very humble and submissive way Jer. 12.1.2. Righteous art thou, O Lord, saith he, when I plead, with thee, yet let me talk with thee of thy judgements, wherefore doth the way of the wicked prosper? and why are they blessed that deal teacherously? thou hast planted them, they have taken Boot, they grow, and bring forth fruit, thou art near in their mouth, but far from their Reins. The Prophet Habacuck useth greater boldness, Hab. 1.2, 3. O Lord how long shall I cry unto thee, and thou dost not hear? Even cry out of violence and thou dost not save? why dost thou show me iniquity, and cause me to behold grieveance? for spoiling and violence are before me, and there are that raise up strife and contention, therefore the law is slacked, and judgement doth never go forth, for the wicked doth encompass about the Righteous. Those in Malachy were more stout and peremptory, did even mutiny with God that they had no better pay. Mal. 3.14. It is in vain to serve God and what profit is it that we have kept his ordinance, and walked mornefully before the Lord of Hosts, and now we call the proud happy, and they that work wickedness are exalted, and even they that tempt God are delivered. This troubled David not a little, though he were a holy man, see his acknowledgement, Psalm 73.23. But as for me, my feet were almost gone, my steps had well nigh slipped, for I was envious at the foolish when I saw the prosperity of the wicked, for their strength is firm, they are not in trouble, pride compasseth them as a chain, violence covers them as with a garment, they speak wickedly concerning oppression, they set their mouths against Heaven, etc.  
But now this truth which I have here brought unto you, may serve as a remedy to cure this repining fit: The enemies of God, and his people shall perish, they shall fall, they shall surely fall. This David found out at last, after the vain expense of many a sad thought, Ver. 18, 19 He setteth them in slippery places, and casteth them down to destruction, How are they brought into desolation as in a moment? They are utterly consumed with terrors. When the wicked spring as the grass, and the workers of iniquity do flourish, it is that they shall perish for ever. And so confesseth his folly vers. 22. So foolish was I and ignorant, yea even as a beast before thee. And this may serve for answer, God to show the riches of his bounty towards his very enemies lets them feed well, but it is (as the Ox) for the slaughter, Prov. 7.22. The decree is past, Tell the wicked, Woe be to him, for the reward of his hands shall be given him, Esay 3.11. Let them not flatter themselves with hopes of immunities, Deus judex justus est, God will give no immunities for bloodshed. The holy Ghost to assure us of the certainty hereof, speaking of the ruin of Antichrists Kingdom, speaks as of a thing already past. Rev. 14.8. Babylon is fallen, is fallen, that great City, because she made all Nations drink of the Wine of the wrath of her fornications. And therefore tell the righteous it shall go well with them. Let this comfort them.  
4. Here is matter of caution and advertisement for all, Use. especially for our deluded Countrymen, to whom I desire this word of seasonable advice and council may come: beware, I pray you, of joining yourselves to the enemies of God, I speak unto such as are either already enroled, and so in a present posture to fight Antichrists battle, in either of the two Popish and rebellious Garrisons, or at least have any affection that way: Separate, separate yourselves, as you are commanded, Rev. 18.4. come out of Babylon, lest ye partake of her plagues, come out, I say, both in action and affection. Such as are against Reformation, and Religion, and good Laws, are Gods utter enemies, and his soul abhors them; such as are lovers of old profane sensual customs that feed the corrupt humours of sinful flesh, (the greatest and most prevailing enemy to the souls well being for ever) such as are lovers of pleasures more than lovers of God, 2 Tim. 3.14. such as deny the power of godliness, 2 Tim. 3.5. I tell them again, (for I cannot stay long upon this Use) the force of this curse touching the ruin of God's enemies, will fall upon them. 'Twill not serve the turn then, to say, you are not Papists, you are no Roundheads, for although ye have Lord, Lord, and The Temple of the Lord in your mouths, Jerem. 7.4. yet if you set yourselves against the government of Christ, the powerful and constant preaching of the Word, and thus obstinately hate to be reform, Psal. 50.17. The Lord will not be merciful to you, 
Deut. 29.20  saith Moses, but the wrath of the Lord, and his jealousy shall smoke against you, and he will cut off your name from under Heaven.  
Use. 5. Is it so, that all the enemies of God shall surely perish, and come to nothing, as these did? Then let us all show our zeal and forwardness to help on the purpose and determination of God. But you will say, help forward God's purpose; why, hath not God power in himself to do it? O yes, saith one, speak Lord, speak to the fire, and with flashes it shall consume them. To the air, and with pestilent vapours it shall choke them. To the waters, and with deluges it shall overwhelm them. To the earth, and with yawning chaps it shall devour them. God will have his enemies destroyed, but it shall be by means, his people shall sweat for it. The Philistims shall be destroyed, but Samson must work hip and thigh for it. Goliath shall sink, but little David must have his sling, Sisera must fall at Joels feet, but the woman must drive a nail through the temples of his head first. It is determined that Midian shall receive an irrecoverable overthrow, but yet Gideon must advance and encounter him, though he muster but 300 men. In this sense that is true, He that made thee without thee, will not save thee without thee, he that made England without England, will not save England without England, our utmost endeavours must seasonably accompany outward deliverances.  
Rouse up therefore brave England, be thou 〈◊〉 at last recovered of thy sleepy Lethargy, for s●●●e, and thine o●●e safety too, arise all are up but thee I mean, all are up for themselves but poor England. France for France, Spain for Spain, Barbary for Barbary, Ireland for Ireland, Hell for Hell. England's up, 'tis true, that's our misery, but for what? can you tell? yes, for the Protestant Religion, and both parties for that; Nonsense absurdity! Ireland now at last for Protestants? are they converted and grown pitiful? believe it who's will: Ah poor England! thou art stained with folly, thou art branded by all Nations of madness, and art thou yet yawning? dost hear? the night of thy destruction, if thou slumberest, comes on speedily; if thou awakest now, thy happy days will be perpetuated Not yet? I prithee rise: I tell thee news; Thy sister Germany is dead, and Ireland newly in her gore; thine own children are not, and many a Rachel makes bitter lamentation, they lie dead all about thee, I pray thee be stirring, Rome hath got a new trick worth all, all her former treacheries, conspiracies, and powderplots are but love-tricks in comparison of this: The beast hath dismembered and disjointed us, miserably divided head from body, and lamentably lacerated and torn one member from another. O remember England, thou wast christened, and call to mind how thou hast engaged thyself to be on Christ's party against all his enemies. Dost thou hear how thy dear Lord Christ hath been dis-throaned? his Messengers abused? Dost not thou hear his Drums sound for a party? who is on my side, (as sometime Jehu,) who stands for Reformation, Religion, Liberty, and good Laws, who? Dost thou not hear those many murdered souls, crying under the Altar, How long, Lord, how long holy and true, wilt thou not judge and be revenged of our blood, etc. Art thou in a dead sleep that thou hearest not the screeches of man, woman, & child massacred and murdered? the pitiful crying out of gasping Ireland? O mother England, help, brother Juda, why, brother Levi, brother Zebulon, brother Nepthali, all, or some pity us, etc.  
Brethren how can you hear the name of Ireland, and not be filled with indignation; of England, and not be moved to compassion?  
I, but 'tis pity there should be any more blood shed, Object. there hath been too much already.  
'tis true indeed, too much innocent blood; Ans. but speak in good earnest, wilt thou agree unto it, that these shall escape away with our blood? shall it digest with these Cannibals? wilt thou have God's Law of none effect? wilt thou have the Statute repealed, Whosoever sheds man's blood, by man shall his blood be shed? or wilt thou have this prophesy frustrate? or if man should prove accessary to his own ruin, will God put it up, thinkest thou?  
And ah poor Hampshire? deceived people! deluded Countrymen! for whom my spirit is in bitterness, and my bowels yearn (for that first breathing of air I had amongst you,) and once happy Hampshire, Bona si sua norint Agricolae, if they knew their happiness; and how canst thou endure a snake in thy bowels, a limb of that cruel beast of Rome, and be silent? and sleep? nay, two Garrisons of Countrey-destroyers, and not resolve against them, and not contribute your clubs towards the rooting of them out? But you will say:  
Object. Alas poor men, they serpents? surely we see no such venomous quality in them, no such hurt by them; besides, are they not (some of them) of our kindred? of our Country? nay, of our Religion?  
Answ. True indeed, there are some of our own there, unhappy wretches! for whom my soul shall mourn in secret.  
And is this your spite, O ye Tigers of Rome? first to blind them, then to butcher them? first to destroy their souls, than their bodies? monstrous cruelty! And because you could not undo us by your Spanish Armadoes, nor your Powderplots, nor yet presently root us out by your Irish rebellions, thus to divide us, then to destroy us; so to enchant a poor people, that they should direct their Swords against their own breasts, to further your bloody designs; to make way for your tyranny, and another Mary-martyrdome? Well, God knows what may be the upshot, yet this we are certain of, that when God hath sufficiently scourged this Nation by your serpentine rod, (as he did of old his own Israel by the Assyrians) he will cast away that rod in indignation, and burn it, and receive his people graciously. (This is a Riddle to you) and when we have drunk the top of this bitter cup, the lees and dregs shall be for your share; and we shall be all made friends for your utter ruin and destruction.  
How truly may England say of this your conveyance and hidden treachery, as Jacob did sometimes of the fact of Simeon and Levi, Gen. 49.7. Cursed be their wrath, for it was fierce, and their rage for it was cruel. Cursed be this device of all inventions, cursed be this cruelty of all butcheries. How much cause have this Island out of bitterness of soul, to take up the speech of those Jews that were held long in Babylonish captivity, Psal. 137.9. Blessed shall he be that taketh thy children and dasheth them against the stones. No Nation hath more cause to perform this duty than this, and I would have it inferior to no Nation in acts of mercy.  
But I was almost swallowed up between compassion and indignation, I return again to the Objection: They have no sting, they do no harm, are of our own people. Why, what a besotted generation have we? Is it not true, the nearer the worse? What said David in the like case, Had it been an open enemy, that had done me this dishonour, peradventure I might have hid myself from him, but it was thou my companion, and my guide, we took sweet council together, and walked to the house of God as friends. Church-Papists, Church-Friends, are the deadliest Enemies, when Enemies; their wounds are secret, and sure; did not Judas betray his Master with a kiss? And what course took Joab with Amasa? Estnè pax, mi frater? and than murders him. And are not these two Garrisons Members of Rome? Is not Basin a limb of Babylon? And have they not to friend the Monsters of cruelty? I need not name them. They are the Roman Catholic Subjects in Ireland: May it not be truly said of them, they have jacob's voice, but Esau's hands? The words of Saints, but the works of Satan? And are we so senseless to expect Grapes of thorns, or figs of thistles? The simple credulity, and foolish pity of that Countryman (in the Fables) comes to mind, and falls pat to our purpose. This well-meaning poor man, seeing an Adder in the field (Frigore prope enecatum) almost dead with cold (as ours with fear) alas poor creature, quoth he, and brings it home in his bosom, applies it to the fire, fosters it with the warmth thereof: The subtle creature no sooner recollects his spirits again, but with all his venomous activity, annoys the whole house, affrights the family, and so unpeoples the place; De te narratur fabula, England! Hampshire! Thou hast a long time fostered a serpentine Generation, in thy bosom, thou hast given thy daughters to them, and hast taken theirs to thee: And all this while they have been visibly quiet, (though every moment since the last plot, visibly, under-ground-workers) because they have been frozen with some fears; The Laws made against Papists, had somewhat abated the open activity of their spirits, especially in this land, but you should have seen what a few more warming victories would have done, did you not observe to what height they were ascended? Did not a few long wasted Protestants in the Oxford Junto, make it a mongrel Parliament? Yes, it did (for all the Apology) and so it was kindly accepted at France. Do ye not think these tame harmless friends of ours would not for your warming contributions have lovingly contributed each man his number of faggots to make Smithfield hisse again, with the flesh of those who would not be so base, as to prostitute their pure Religion to be defiled, nor yet subjugate their freeborn necks to slavery?  
Object. I, but it seems the streams of learning run that way, the Doctors and great Scholars are of another opinion: And for our parts, say others, we are not Booke-learned; And by whom should we be taught, if not by these? I hope they be understanding men, etc.  
Answ. Ye err, not knowing the Scriptures. Observe the current of Scripture, and you shall find that Christ was little beholding to the high Priests, and read the Chronicles of England, and you will see how little Reformation hath been furthered by the fatter sort of the Clergy. There are enough to harp upon this string, I forbear, I will only mind you of David's saying; Had it been an open Enemy, etc. but it was thou my guide: I pray God forgive these guides, and for further satisfaction, I shall refer you to a Doctrine and two Reasons; The Doctrine is raised by Hosea, Chap. 4. Vers. 5. speaking there of false Prophets, and people misled by them, The point is,  
Wicked men shall all fall, the people by day and the Prophets by night.  
The Reasons are twofold, and rendered by the Apostle Paul: The first out of 2 Thes. 2.11, 12. Because they received not the love of the truth, that they might be saved, therefore God shall send them strong dilusions, that they should believe lies; that all they might be damned which believe not the truth, but had pleasure in unrighteousness. That's the first reason, because they would not receive the truth. The second reason is, Because they would not make known the truth, Rom. 1.18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. They did hold it, that is, they did not communicate it to the simple: for so some interpret the words, or at least, gloss them.  
2 Ans. Or secondly, I might answer, and speak modestly, that learning is not confined within the walls of Oxford, blessed be God there are such lights this day in London, and elsewhere, in obedience to the Parliament, not to be compared with in the whole Christian world besides.  
Object. Can you give us any soule-satisfying grounds, why we should use our clubs against our own Countrymen, and not come within the guilt of blood?  
Ans. You may ground the equity of such an undertaking by the practice of the Israelites against their own Countrymen, and near friends, nay, their brethren the Benjamites; because they rescued and kept from justice the sons of Belial, that had ravished the Levites wife, Judges 20.  
Here Religion was not so much the matter in question, as Common Justice, which the Benjamites peremptorily denied to the Israelites: hence the difference, Israel takes up arms, and encamps against Gibeah of Benjamin; and albeit the Israelites were foiled at the first (and shamefully too) to the loss of forty thousand, because they sought not the Lord as they ought to do, yet as soon as they took the right course, Phinehas the son of Eleaz●r moves the question, whether they might go against their brethren the Benjamites, or no, vers. 28. Shall I go out to battle against the children of Benjamin my brother? or shall I cease? and the Lord said go up, for to morrow I will deliver them up into thy hands. Where we see the Lord doth both own, and bless the enterprise, even against Benjamin their brother.  
But the quarrel we have in hand, dear Countrymen, is of a different nature; here Religion, and Laws, and Liberties, and the very being of our English Nation lie at stake; and our posterity, yet unborn, lie a bleeding; and, I speak it from a sad heart, if we do not now quit ourselves like freeborn English men, for our Kingdom, and for our Religion; within less than a few ages, the name of an English man will sound as bad here in England, as the name of a jew in Christendom, or of a Christian in Barbary. I make no question, (unless you have stopped your ears (as they say) with wool, or corrupted reason with will) you have heard of their mottoes in the North, Now, or never; Now, if ever: You may ken their meaning, they cannot, they must not speak plainer.  
Object. O but the King is engaged in the quarrel, and shall we fight against the King? shall we touch the Lords Anointed? I hope he is none of God's enemies.  
Answ. The Lord be judge between him and us, and the Lord judge where the fault lies in respect of duty. There is a reciprocal answer of duty between Prince and People: as the people by the laws of God and Nature are bound to render lawful obedience to their Prince, so ought the Prince reciprocally, to be, not only the Defender of the Faith, but a Protector of his Subjects: every Schoolboy hath learned so much of State matters, and of his Prince's duty, that it is, Parcere subjectis, & debellare superbos; to be indulgent to his own people, and to suppress proud Rebels; we feel the contrary. Homer calls him the Shepherd of his people: we know the duty of a Shepherd is to keep off the wolf, and other vermin from his flock, and not to set them on, and not to make way for the destruction of his sheep. I'll say nothing of the sending for the Irish vermin, etc. A good Prince is called Pater patriae, a Father of his Country and Kingdom: A father will love his children better than strangers, will protect his children, and provide for the future well-being of them; sure he will not murder them, nor reward them that do so. Have his children been undutiful? No: Was ever Parliament of England treacherous to the Crown of England? No: Were ever children more observant and dutiful to their parents, than they have been to their Prince? No: Have they not besought? have they not humbly petitioned? have they not wept? have they not fasted, and prayed, to have him again? could more be done? have they not undergone many brunts? escaped many treacheries? received many unspeakable discouragements? and yet do they not still long for his return? do they not yet contend with God by prayer for him?  
Brethren, may not despised and castoff England say of him, Est mihi namque Romae Pater, est injusta noverca. Rome hath captivated his natural affections, and turned the stream from hence thitherward; have we not a cruel stepmother, who hath taken him off from us, and calls us Rebels, and endeared him to her children, Ireland, France, etc. in aeternum, eternally? Nay, have not all the Confederacy, these many years, kept England's womb barren? And no sooner was there a man child, the heir, the renowned Parliament borne, but they sought to kill it, that the inheritance might be theirs.  
How truly may England say of Rome, as it is in the Comedy, Meretrix meum herum miserum intulit in pauperiem, spoliavit bonis, etc. The Whore Rome hath rob me of my Husband, my Father, widowed my sisters Ireland and Germany, murdered my children, and have laid all the ignominious loads of treason and disloyalty upon me?  
Well then, let not that trouble thee; We honour our King, we fight for him, we are resolved (by God's blessing) it shall cost us our lives, but we will have his love, his presence again. We have covenanted with God to preserve him, with his lawful Rights, and to rescue him, if possible, from their bloody hands, who have the dexterity to murder Protestant Princes, and to make way for the happiness of him and his posterity, that he may be, not Rex Asinorum, a King of slaves, but Rex Hominum, a happy King of a happy people. Let us therefore bravely and stoutly take Joabs' counsel in the like case, 2 Sam. 10.12. For our Religion and our Laws, Let us be of good courage, and let us play the men, for our people, and the Cities of our God, and the Lord do that which seemeth him good.  
Have you any thing else to satisfy us, and we are ready? We must have better ground before we do any thing, before we fight.  
Will Scripture satisfy you? then note, you have  
1 A Precept: God commands Moses, Moses again the Israelites, to execute vengeance upon the Midianites, because they drew the people of God to fin, and alured them to whoredom, and enticed them to Idolatry: this Idolatry drew down the judgements of God upon the Israelites, whereby thousands were destroyed; therefore God commands Israel to vex the Midianites, Numb. 25.17. Vex the Midianites, and smite them, for they vex you with their wiles, wherewith they have beguiled you in the matter of Peor. So then, we have a command to vex those that seek to draw us to whoredom and Idolatry. The like precept they had touching Amalek, the first of Nations that fought against Israel after they came out of the Land of Egypt; they fought with Israel in Riphidim: God notes the very place, and therefore saith Moses to joshua, his Commander in chief, Choose us out men, and go fight with Amalek, Exod. 17.9.  
2 We have a Pattern to warrant us: God himself is said to have war with a Nation, and to fight with them; and he is therefore called a Man of War; The Lord is a Man of War, saith Moses, His name is jehova, Exod. 15.3. This is the condition that Saul made with David, when he promised to give him his eldest daughter, 1 Sam. 18. Only be a valiant son unto me, and fight the Lords battles. And so 1 Chron. 5.22. it is said, that many of the enemies of God and his people fell down wounded, because the war was of God. So then, if God be called a Man of War, and the battle be the Lords battle, and the war be of God, we have a pattern to follow, we are on a safe ground.  
3 We have a promise of good success too, in our just and honest quarrels. When joshua was to go up against Jericho, which was shut up, and closed, because of the Children of Israel, the Lord said. Behold, I have given into thine hand jericho and the King thereof, and the strong men of war. And afterwards, when sundry Kings gathered themselves together against the Gibeonites that had subjected themselves to the Israelites, the Lord said unto joshua, jos. 10.8. Fear them not, for I have delivered them into thine hands, none of them shall stand against thee: We have a promise too to warrant us.  
4 We have an answer of prayers to encourage us: Sun stand thou still (saith joshua) and thou Moon in the valley of Ajalon, Josh. 10.12. And there was no day like that day before it, nor after it, that the Lord heard the voice of a man, for the Lord fought for Israel. When the Philistines were assembled against Israel, the Children of Israel said to Samuel, 1 Sam. 7.8, 9, 10. Cease not to cry unto the Lord our God for us, that he may save us out of the hands of the Philistines: Samuel cried unto the Lord, who heard him, and thundered with a great thunder that day, and scattered the Philistines; so they were slain before Israel. So then, if God hear us when we go about such matters, surely the action is very warrantable. The blind man could say, joh. 9.31. We know that God heareth not sinners, but if a man be a worshipper of God, him he heareth. And surely England hath just cause to say, God hath heard her prayers, hath granted her requests, hath given her deliverances: If God hear, and grant, surely the Petition is warrantable.  
5 The Spirit of God sets down the duty of such as manage matters of the field, as of the Captain, and common Soldier, which it would never do, if the course were not good: hence it is, that God instructs joshua, that he should be strong, and of a good courage; that he would be with him, and never leave him, nor forsake him. So when the common Soldiers come to john for instructions what they should do, he tells them briefly what they ought to do: Master, and w●●● shall we do? Do violence to no man, said John. And what else? Accuse none falsely, said he: what more? Do not mutiny, Be content with your pay. Our men may do well to observe these Orders, it would bring a good report upon themselves, and those that employ them.  
But to give you more particular satisfaction; that saying is true, Causa non poena facit martyrem; A lawful cause makes the action lawful and warrantable.  
1 It is lawful for us to defend true Religion against the oppugners thereof: that this is a matter of equity, may be gathered from the words of Ahijah to Jeroboam, and all Israel, 2 Chron. 13.8. And now ye think to withstand the Kingdom of the Lord in the hands of the Son of David, and ye be a great multitude, and there be with you golden Calves, have ye not cast out the Priests of the Lord? but as for us, the Lord is our God, and we have not forsaken him; and behold God himself is with us for our Captain. O ye children of Israel, Fight not against the Lord God of your Fathers, for ye shall not prosper. This very business of corrupting the worship of God, and making Calves, was the ground of this godly King's quarrel more than any thing else.  
2 Such as are oppressed for true Religion may seek, this way, to be freed, as we see in the history of the Judges, who always raised wars to defend the people of God out of the hands of cruel oppressors.  
3 A third cause that carrieth equity with it, is when men fight for the necessary defence of the Commonwealth, we may beat off wrongs and injuries offered to us, as appears by that charge of the Ammonites against Israel, and Jephthahs' Apology, Jud. 11.13. The Ammonites allege that to be the cause of their quarrel with Israel, Because (saith he) the Israelites took away my land when they came out of Egypt: now therefore (saith he) restore those lands peaceably: now Jephthahs' answer necessarily implies the equity of taking up arms for the defence of such a propriety, and so clears the matter to them, Ver. 14, 15. He shows them how Israel did Ammon no wrong at all, but that those lands fell to them by Ammon's attainder: And so we may rescue and recover things lost, whether they be our wives, our sons, our daughters, our goods, our lands, our cities, our possessions, Gen. 14.16. You shall find when Abraham heard that his brother's son was taken prisoner by the Kings of Sodom and Gomorrah, etc. that he armed the Trained Bands of his own household, rescues his nephew, and recovers all the rich plunder they had gotten, and so procured enlargement for the women and other people that were captivated. And thus you shall find that we have good Commission to lay siege to any house, city, town, or hold that is possessed by enemies and rebels, and to take them too. 1 Chron. 18.1. David took Gath and her towns out of the hands of the Philistines, who then held them, to the annoyance of the Children of Israel.  
If then the causes of our quarrel be just, surely the action must be just too, we may lawfully oppose the opposers of our Religion, and the enemies of our Nation, and we may then seek relief by arms when we are oppressed by violence. If the Commonwealth fail, farewell Religion; and if Religion be corrupted, cursed is the Commonwealth: Experience tells us, that the decay or flourishing estate of the Church depends upon the well or ill being of a Commonwealth: the Church and State (like Hypocrates Twins) live and die together: And therefore if the Heathen could say, Pro patria mori pulchrum, To die for the Republic were honourable, shall they herein go beyond us? Have we greater light, and ampler right, God and Reason, beyond their reach? and shall we do less? have we a word of promise, nay a certain word of Prophecy, that the enemies of God shall be destroyed? And shall not we that are called by God's name help forward their ruin? Must Babylon down, and shall any of us seek to keep her up? Must Basin (a limb of Babylon) be demolished? and will you not now, as well, contribute your axes, and other instruments to raze it down, as you did your shovels to make up her fortifications? Shall England be made a desolation, a place for the wild beasts? wild Irish? and can we look upon her flames without an outcry of help, help? Saevis inter se convenit ursis.  
Shall Bears and Woolves agree together to preserve their kind? And is there an agreement in Hell to propagate and enlarge the Kingdom of Satan? and shall not we strive to keep up England from sinking? Shall every creature strive to preserve its issue from hurt, and shall we basely betray our wretched posterity to perpetual slavery? What will they then (yet unborn) say of us? will they not out of bitterness of their spirits cry out against us? Who were our Ancestors? and what kind of shape did they bear? were they men or beasts? If men, were they Turks or jews? If beasts, were they Wolves or Tigers, that could find in their hearts to let our liberties, and our happiness die before them? And could they bequeath no better legacy unto us, than shame and obloquy? And for their King Idolatry, give away our happiness, our all, but misery? and thus to expose us to be a byword, and a proverb of reproach? Will they not say, Cursed be their memory, and cursed be their covetousness, cursed be their negligence, cursed be their unnaturalness, that might and would not save us? that had clubs, and would not use them to preserve us?  
Countrymen, give me leave to speak, Have ye chosen the Worthies of your Country, and by free vote have ye elected them to speak your wrongs, to plead your liberties, proprieties, safeties, and to be a means by the blessing of God to remove your grievances, and to convey a blessing upon your posterity? And now they have already laboured for you these four years, and being, at present, about a principal branch of that work, do ye leave them? do ye not know them? have ye not heard where they are? about what they go? have they hazarded their persons? estates? have they undergone many losses to save you from damage? and do you requite them thus? have they toiled for you the whole night, and ought nothing? the night of fears, the night of treacheries and discomforts, the night of many discomfitures? And now the day is come, a day of comfort, a day of many victories and deliverances, and are you not yet stirring? Arise, arise in the name of God, let cursed neutrality go to Hell (if Hell will receive it) let it not stain your generation; but be ye resolute for God and your Country. Redeem (as others) your estates and credits together, and before we part too, take along with you Joabs' counsel to Israel against the Aramites, and the Ammonites, 2 Sam. 10.11, 12. Be strong, and let us be valiant for our people, and fo● the cities of our God, and the Lord do that which is good in his eyes.  
Brethren and Countrymen, I speak this, not that I apprehend you can be so wanting to your self, as to slight the service, but to persuade you rather to hearty alacrity, and a speedy resolution, in easing of yourselves, and the Kingdom too, of the oppression of the two Garrisons. I believe their over-awing power formerly hath somewhat made your freeborn spirits retire into some secret cell of your breast; and (me thinks) that saying of David may fitly be taken up by you, I held my tongue, and spoke nothing; but it was pain and grief to me: at last the fire kindled, and I spoke with my tongue, Psal. 39.3. And that other saying of his may as aptly be used to this very purpose, Psal. 50.21. These things hast thou done, and I kept silence, thou thoughtest I was altogether such an one as thyself; but I will reprove thee, and set them in order before thine eyes. I hope I need no more for motives, I doubt not but your zeal to God and your Country will move you, your loyalty (nay pity) to the person and posterity of your Prince will prevail with you, your piety to the flourishing estate of the Gospel will persuade you; your hatred to the massacres of those horrible Monsters of blood and rebellion, will animate you: All things all upon you to help forwards the ruin of God's enemies, and to suppress those inhumanities', murders, burn, spoilings; to quench those flames, to staunch those wounds; God calls, man calls, mercy calls, judgement calls, the Church calls, the Commonwealth calls, the wife calls, the child calls; this and future ages and generations, all call upon you, presently to set about the work.  
Take these Breviaries (for I post to a conclusion) by way of military instruction.  
Do not wink (I mean with both eyes) be not timorous, get Christian courage. This was Hezekiahs' principal charge, when Sennacherib came with a bloody purpose, to fight against him, saith he, to his Captains and Soldiers, 2 Chron. 32.7. Be strong, and of a good courage, fear not, nor be afraid of the King of Assur, neither for all the multitude that is with him, for there is more with us, then with him; with him is an arm of flesh, but with us is the Lord our God, for to help us, and fight our battles.  
There must be three ingredients in this courage, to make it useful and serviceable for a Christian to fight God's battles.  
1 Knowledge of the Cause and quarrel in hand: the conscience must be informed of the equity of it; as namely, that it is for God, and the Cities and People of God, and for our wives, our sons, and daughters, our houses, etc. and this will make men as bold as Lions, to trample death, etc.  
2 There must be a casting and a rolling of ourselves and our proceed of the business on God, with an assurance, that not a hair shall fall from our heads without his providence.  
3 A serious acknowledgement that the issues of War are from God, as the battle is his, so is the honour also his: he gives, and he takes, and it is all one with him to save with many, or with few.  
Now here stands one main difference between Moral and Theological Magnanimity and Courage, that must have some proportionable number; and strength of men to ground the enterprise or undertaking, but this puts men (you would think) upon strange hazards and absurdities, sets David upon Goliath, sets Luther upon Rome, sets weakness upon strength. And thus you shall find that in Religion, the work of God was never set forward with the greatest number, They are too many for me to deliver them into thy hands, saith God to Gideon, judges 7.2. The profession of godliness had always fewest in number, yet no enemy was able to stand against them: The Apostles of Christ were few in number, and the weapons of their warfare were not carnal, but mighty, through God, casting down imaginations, and every high thing, that is exalted above the knowledge of God, and bringing into captivity every thought to the obedience of Christ.  
And in this respect how truly may those worthy Champions, and Patriots of this County use Paul's words to Timothy, 2 Tim. 4.16, 17. At my first answering no man assisted me, but all forsook me: I pray God that it may not be laid to their charge, notwithstanding the Lord assisted me, & strengthened me. Well then, let their courage and constancy be for our imitation, and let us write after this copy of theirs. But before we pass to another instruction, will ye see the picture of a Dastard, it was faint-hearted Ahab, 1 Kin. 20.4. when Benhadad, King of Aram, sent Messengers to him, at the siege of Samaria, with this message, Thy silver and thy gold is mine, also thy women and thy fair children are mine, very poorly he yielded at the first Summons, would have given up all, my Lord the King, according to thy saying, I am thine, and all that I have. Labour for courage: that's the first Instruction.  
2 Get and use honest craft, the Enemy is subtle, he serves a cunning master: Therefore out v●e him too, in point of policy; 'Tis commendable, Christ commands it, Be wise as Serpents. Yea, and he blames those of his own that are not so, The children of this world are wiser in their generation, than the children of light: And you shall find that anciently the most godly wars were managed with stratagems, subtlety, and policy; The Commanders of God's holiest Wars did lay snares and ambushments for the Enemy, to circumvent him. God commands this, Jos. 8.2. Thou shalt do unto As and her King, as thou didst unto jericho, and her King, etc. lay an ambushment for the City behind it.  
Will ye have examples for this too? Abraham intending to recover his nephew Lot out of their hands, that had taken him captive, did not fight with him in a pitched field, and display his Ensign in the open day, but politicly divided his company, and smote it by night. When David asked counsel of the Lord, whether he should go against the Philistines, Thou shalt not go up, but turn about behind thee, and come upon them over against the Mulberry trees, and when thou hearest the noise of one going in the Mulberry trees, then remove, for than shall the Lord go out before thee, to smite the Host of the Philistines; so that it is lawful, nay it is required of us, that we be wise and politic, to hid our purposes from our enemies; to make show of one thing, and do another. True it is, we must keep promise with our enemies, though they falter, and prove base and treacherous to us, we must not promise to save them, and then destroy them; we must not agree to receive them to protection, and afterwards work their confusion. That's the second Instruction, you must have martial craft and cunning.  
3 And chief, Be religious. Religion doth not make men cowards, but is rather very friendly and assistant unto true valour: Religion informs the conscience, that the cause undertaken is just and honourable: this puts life and vigour into men's spirits and resolutions. Religion takes us off from selfconfidence, and from leaning on the broken staff of the bruised reed of Egypt, Esa. 36.6. and to hang on God, for all we want; it will teach us to be Evangelicall enemies, to show mercy unto such as fall into our hands: and Blessed are the merciful, for they shall obtain mercy, Mat. 5. I say, it will make us depend on God; and the more dependent we are that way, the better still it is with us, and the better it fares with our Armies: but when we grow independent, and rely on the arm of flesh, that presently withers, and fails us; and therefore saith brave Jehosaphat, 2 Chron. 20.20. Hear ye O Judah, and ye inhabitants of jerusalem, put your trust in the Lord your God, and ye shall be established; believe his Prophets, and ye shall prosper; and so Ver. 12. see how he casts himself upon God, We have no might against this great multitude, but our eyes are upon thee. Thus Religion will teach us to pray well, and say well; and so it will teach us to do well too. The old saying is, Inter Arma silent Leges: when war is proclaimed, the Trumpet sounds, and the Drum beats, all Laws (for the most part) keep silence, and equity is buried, Religion (for aught we can discern) is the least of men's thoughts. The Soldier thinks he may do what he list; he thinks, rapine, uncleanness, drunkenness, swearing, and all that is bad, Law; but let him know, God gives better precepts, Deut. 23.10, 11. When thou goest forth with an host against an enemy, then keep thee from every wicked thing, (not commit every wicked thing, as it is with most) If any be unclean, etc. where Moses tells us plainly, that when we take up arms, we may not give ourselves over to a lawless liberty, to commit any sin. I pray do not think that you may live as you list, nor run into all outrage, more now then at other times: let that be the brand of the enemy, and of those that fight for Antichrist, liberty and lewdness; let it not be named in our camp: but seeing the quarrel we have undertaken is Gods, let us be as becometh God's soldiers. Take heed, I say once more, that by your lewdness and intolerable impieties you do not turn God, in the front of the enemy, against you; think then how terrible your overthrow must needs be! What shall I say Lord (saith joshua) when Israel turneth their back upon their enemy, Ios. 7.8, 10. Israel, hath sinned, saith God, neither will I be with you any more, except ye destroy the wicked from among you.  
Was it not the cursed miscarriage of Officers and Soldiers, that brought a curse upon our former Armies? I am sure it did help well on our miseries. Did not pillaging Achan bring a curse upon the whole Camp? Did not the ill example of these persons bring an odium upon the Cause? (especially in the ignorant, who knew not how to discern between the equity of a Cause, and the iniquity of the Instruments) did it not make them think ill of the just and honourable proceed of the Parliament? how justly may those honourable and grave Senators take up that complaint against some of you, as sometimes jacob did against the act of Simeon and Levi, Gen. 34.30. Ye have troubled me, to make me stink amongst the inhabitants of the Land, and I being few in number, they shall gather themselves together against me and slay me. And have not many of this Army too, done what they were able (for all their good pay) to destroy the Parliament, though their faces have been this way, and their hands haply have wrought for them? yet did not the works go backwards? and that now it goes forward, no thanks to many of them; so while those are weeping, these are laughing, whilst those are mourning, these are rejoicing, while those were fasting, these were feasting, and whilst many of them were fainting on their beds with tired out-spirits in the public, these were stretching themselves on beds of ivory, of Delights and Venery: and to this day, while the people of God are at Church (I speak it with grief) I would I could say but few of ours, were tippling and drunk in alehouses and other houses of disorder: Is this to help on the destruction of God's Enemies? or is it to bring ruin upon ourselves and the Kingdom? I will now here propound unto you two Patterns, for your imitation, worth your notice, and then I will hold you no longer, and it shall be to cross that old Proverbial Hexameter, Nulla fides pietasque viris, qui castra sequuntur.  
The one is Captain Cornelius, commended for his Religion, Act. 10.1, 2. and the other is the Centurion, commended for his Faith, Mat. 8.10. and so liberavi animam meam, I have commended unto you no other orders and instructions, but what you have in the pure word of God.  
FINIS.