anticavalierism, OR, TRUTH PLEADING As well the Necessity, as the Lawfulness of this present war, for the suppressing of that Butcherly brood of Cavaliering Incendiaries, who are now hammering ENGLAND, to make an IRELAND OF IT: WHEREIN All the material objections against the lawfulness of this undertaking, are fully cleared and answered, AND ALL MEN THAT EITHER LOVE God, Themselves, or Good men, Exhorted to Contribute all manner of assistance hereunto. BY JO: GOODWIN.  Be not afraid of them: Remember the great Lord and fearful, and fight for your Brethren, your Sons, and your Daughters, your Wives, and your Houses. Nehem. 4. 14. All that take the Sword, shall perish with the Sword. Mat. 26. 52. Det Rex Legi, quod Lex Regi, i Imperium ac potestatem. 
London Printed by G. B. and R. W. for Henry Overton, At his Shop in Popes-Head-Alley.   

anticavalierism, OR, TRUTH Pleading as well the lawfulness, as the Necessity of this present War.  
THAT which some in the gospel spoke in great amazement, by way of glorifying God, upon occasion of an unexpected breaking out of his goodness and power, in a miraculous cure, It was never seen after such a fashion (Mar. 2. 12.) may now be uttered by the Inhabitants of this kingdom, with astonishment, to the everlasting shame and infamy of men; upon occasion of the late breaking out of that fire of rage and cruelty, which yet burneth in the midst of the bowels of it, and threatens to consume the very foundations thereof, except it be seasonably quenched by a gracious rain from on High. And as all that saw that inhuman butchering and quartering out into pieces of the Levites wife by her own husband, cried out, and said, There was no such thing done or seen, since the time that the Children of Israel came up out of the Land of Egypt, until that day, Judg. 19 30. So doubtless whosoever shall consider what bloody and horrid intendments and attempts against this Nation, have passed the hearts and hands of some of her own Children, may truly say, There hath no such thing been done or seen in the Land, since God first caused men to dwell on the face of it▪  
What shall we think of that Legion of Devils (I had almost called them) who now possess the Land, and after the manner of Devils indeed, seek all to rent and tear it in pieces; I mean that Colluvies, that heap, or gathering together of the scum, and dross, and garbage of the Land, that most accursed confederacy, made up of Gebal, and Ammon, and Amaleck, Philistines with the Inhabitants of Tyre, of Jesuits and Papists, and Atheists, of stigmatical and infamous persons in all kinds, with that bloody and butcherly Generation, commonly known by the name of Cavaliers? Have they not through some black art or other gotten the chief treasure of the Land, the King, into their possession, setting him still in the Front of all their desperate designs; which are these, and their fellows: 1. To pull those Stars out of the Firmament of the Land, to dissolve and ruin that Assembly▪ which is by interpretation, or representation (which you will) the whole Nation. 2. When they have opened this door of hope unto themselves, to turn the laws, and present frame of Government upside down. 3. To make havoc and desolation, to root out the Generation of the Saints rush and branch, men and women, young and old fearing God, out of the Land. 4. To make rapine and spoil of all the goods and possessions, at least of all those that withstand them, and are not brethren in iniquity with them. 5. To build up the Walls of Jericho, to put Lucifer again into heaven, I mean, to advance the tyrannical Thrones of the hierarchy to their former height, or higher, if they know how. 6. By their authority and power to excommunicate and cast out all the pure and precious Ordinances of God out of his House, and to supply this defect with Antichristian, and spurious institutions. 7. To spread that veil, or covering of Antichristian darkness again over the face of the Land, which God by a most gracious hand of providence had rent and taken off many years since; to leaven the whole lump of the Land, the second time, with the sour leaven of Romish error and superstition. 8. And lastly, as is much to be feared, when they have served their tunrnes with, and upon the King, and used him as an Engine to get all the stones together for their building, then to make rubbish of him, as if they had honoured him sufficiently, to cause such sacred designs as these to pass through his hands, and made him instrumental, or any ways accessary in such angelical achievements. Do we think that the light of the knowledge of God shines in the hearts and consciences of these men? Have these men the mind of Christ amongst them? Do they know who is the Lord? Or do they not think rather, that Baal, or Belial is he? Have all the workers of iniquity (saith David) no knowledge▪ that they eat up my people as they eat bread? Psal. 14. 4. i. e. That they injure, vex, and consume them with no more remorse, regret, or touch of conscience, than they eat and drink to preserve their natural lives: as if such men as these, the people of God, were made for the same end and purpose to them that bread is, viz. to be eaten up and devoured by them. Have they no knowledge (saith the Prophet) that they dare attempt such a thing as this? Implying (as it should seem) that to vex, molest, persecute, and destroy the people of God, argues the most profound ignorance, and thickest darkness in the minds and understandings of men, that can likely be found there; and that the weakest impressions or glimmerings of any true light of knowledge, would keep men from dashing their foot against this stone howsoever. If men had but as much knowledge of God, as Pilate's wife had in a dream, they would take heed of having any thing to do with just men. And these things (saith our Saviour to his Disciples concerning those that should kill them, and think they did God service therein) these things (saith he) they shall do unto you, because they have not known the Father, nor me, John 16. 3. If men had the least degree of the true knowledge of God in Christ, they must needs have some knowledge of his People and Children also: and if they know these, this knowledge would be as a hook in their Nose, or a bridle in their Lips, to keep them from falling foul upon them, as the knowledge of Christ the Lord of glory, would have kept the Princes of this world from crucifying him, had it been in them.  
And since we are fallen upon the mention of those men who are ready in a posture of hatred, and malice, and revenge, with other preparations answerable hereunto, to fall upon us, and our lives and liberties, both spiritual and civil, upon our estates, our gospel and Religion, and all that is, or aught to be dear and precious unto us; and in our miseries and ruins, to render our posterities more miserable than we, and have advanced their design this way to that maturity and height, which we all know and tremble to think of: Give me leave in that which remains, to excite and stir you up, from the greatest to the least, both young and old, rich and poor, men and women, to quit yourselves like men, yea, and (if it be possible) above the line of men, in this great exigency and stress of imminent danger that hangs over your heads, and threatens you every hour, Oh let it be as abomination unto us, as the very shadow of death, to every man, woman, and child of us, not to be active, not to lie out and strain ourselves to the utmost of our strength and power in every kind, as far as the Law of God and nature will suffer us, to resist that high hand of iniquity and blood that is stretched out against us; to make our lives, and our liberties, and our Religion good against that accursed Generation that now magnifieth themselves, to make a prey and spoil of them, to make havoc and desolation of them all at once, if the Lord shall yet please to deliver us out of their hands. Let not our Lives, our Liberties, our Estates, be at all precious or dear unto us in this behalf, to expose them, be it unto the greatest danger, to prevent the certain and most unquestionable ruin of them otherwise: Let us resolve to put all into the hands of God, to prevent the falling of all, or any thing, into the hands of these men. There is neither man nor woman of us, neither young nor old, but hath somewhat or other, more or less, a Mite or two at least to cast into the Treasury of the public safety. Men that have strength of body for the War, and fingers that know how to fight, let them to the battle, and not fear to look the enemy in the face. Men and women that have only Purses and Estates, let them turn them into men and swords for the battle. Men that have heads, but want arms and hands for outward execution, let these study and contrive methods and ways of proceedings: head-work is every whit as necessary in such a time and exigent, as handwork is. They that have neither hands, nor heads, nor estates, let them find hearts to keep the Mountain of God, to pray the enemies down, and the Armies of the Lord up: Let them find tongues to whet up the courage and resolutions of others. This is a service wherein women also may quit themselves like men, whose prayers commonly are as masculine, and do as great and severe execution, as the prayers of men. As for little Children that know not the right hand from the left, and so are uncapable of exhortation, or putting on this way, by their weakness and innocency (innocency I mean, as concerning the enemies, and giving them the least cause or colour of their bloody intendments, as likewise in respect of the crying sins, and horrid provocations of other men) they do every whit as much towards the furtherance of the service, as men do by their strength, by their wisdom, by their estates, or otherwise; as we see in 
Jon. 4. 11.  the case of God's sparing Niniveh. The sixscore thousand Children that knew not their right hand from the left, were the great intercessors, and chief mediators in the behalf of the City with him. Yea, the bruit beasts themselves▪ the cattle, their case and condition working upon the goodness and graciousness of God, were contributors too in their nature towards this service: As is to be seen in the last clause of the place cited from 
Jon▪ 4 11.  the Prophet Jonah. And should not I spare Niniveh▪ &c.— and also much cattle. Therefore now I beseech you that are capable of the great evils and dangers that threaten you, and are even at your door, be not you wanting and backward in any thing that is in your hand to do, if it be possible, and as far as in you lieth, redeem your lives with your lives, your estates with your estates, your Religion with your Religion, out of the hands of those men, set them all to work for their own maintenance and preservation: yea, if you know how to create more strength than you have, or to improve yourselves seventy times seven fold above the proportion of any your present abilities, I beseech you do it; at least be willing (as the Apostle bears the Corinthians witness they were, in a case not altogether unlike) above that you are able, that so you may be sure to give out yourselves to the utmost of your ability, the more freely.  
Give me leave to set an edge upon you, to quicken and encourage you, to strengthen your hand to the work, by the tender only of two motives, or considerations unto you.  
1. Consider that the cause, wherein you are desired and exhorted to appear, and to engage yourselves to the utmost, is like unto the Law of God itself in those excellent qualifications of it: it is just, and holy, and good: there is nothing in it that should make you ashamed either before God, or justly-judging men, nothing that needs make you tender, or holding off in point of conscience. You are to stand up in the defence of your Lives, your Liberties, your Estates, your Houses, your Wives, your Children, your Brethren, and that not of this Nation only, but of those two other Nations likewise united under the same government with this, in the defence of those Religious and faithful governors, that Honourable Assembly of Parliament, whose power and privileges you stand bound by your solemn Vow and Protestation unto God, (besides many bands of conscience otherwise) to defend and maintain with your lives, power, and estates. Yea, in defence of his majesty's royal person, honour, and estate; all which are now in eminent danger to suffer by that accursed retinue of vile persons that are gathered about him, as ivy about an oak, which never suffers it to thrive or prosper, till it be torn off from it. This, men that have their eyes open, may easily see and discern; though others make a mock and a scorn of such an assertion, as ridiculous: But so did Lot's sons in Sodom, by that saying of his unto them, That the Lord would destroy the place and City where they were, Gen. 19 14. which yet was a serious and solemn truth: Yea, and further, you are exhorted to stand up in defence of the true Protestant Religion▪ for the name and honour of your God, your Ordinances, and (which ought to be of very dear and precious consideration to you) for the safe conveyance of that great treasure of the Gospel over unto your posterities that are yet unborn. Here is nothing in all this but what the manifest Law of God, and the common light of nature, not only warranteth and alloweth in all men▪ but even leadeth, persuadeth, yea, urgeth and presseth them unto. Now how should not the goodness, equity, and righteousness of the cause be as precious seed, out of which a generation of sons and daughters shall be raised up unto it? Yea, and be spirit and life to the undertakers thereof? And encouragement unto them, to plead it with the highest hand of means and endeavours they are able to lift up? When there is a cause that hath the image and superscription of God upon it▪ so full and lively as this hath, is it not pity it should want Orators to plead it, that it should suffer and fall to the ground, and none be found to take it up?  
Indeed if there were any occasion to make a stand in matter of conscience, if there were any thing doubtful in the cause recommended to you, any thing to detain your judgements and consciences in suspense, whether it were lawful for you or no, to appear in it, there were just cause to spare and to forbear you, at least for a time, till you should be fully satisfied. But now the righteousness hereof being as clear as the light, or as the sun at noon day, why tarry you? why are you not up in your might before this, to maintain it to the uttermost?  
Yea, but say the rabbis and great Disputers that stand by your enemies and strengthen their hand that they can not depart from their wickedness, that cover, but it is with the covering of the flesh, and of the spirit of the world, not with the covering of the Spirit of the Lord: It is not lawful (say these men) for you to oppose them, nor to contend any ways by force against them, because by opposing them, you resist the King the Lord's anointed, whom God commands should be obeyed and submitted unto. If you conceive him to be your adversary, yet you ought to oppose him, (or rather that adverse disposition of his against you) only with prayers and tears, and supplications unto God for him, and with petitory and humble addresments unto himself, but to make no outward resistance at all.  
To this I answer,  
1. By way of concession, that the King is to be obeyed, and that by the express commandment of God. Submit yourselves to every Ordinance of man for the Lord's sake, whether it be unto the King, as supreme, or unto Governors, as unto them that are sent by him for the punishment of evil doers, &c. 1 Pet. 2 13. Here is submission to the King required in express terms, and they that yield not the submission here required, resist the Ordinance of God (as the Apostle Paul speaks, Rom. 13.) and by such resistance shall receive to themselves (viz. without repentance) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} judgement, or condemnation: God will severely judge or punish them for this resistance. And for my part, I from my soul could wish and desire that the sad distractions and cont●stations between the two opposing parties in the land, might come to a compromise, and be issued and ended upon this point: that party that makes most conscience of keeping that commandment of God which requires submission and obedience unto Kings, to be submitted unto by the other; and that to yield, and sit down, which is most defective this way, and in whom less conscience of such obedience appeareth. Only two things I desire may be taken notice of from this Scripture where submission to Kings is commanded: First, that a King or Kingly Government, is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an ordinance of man, or an human creation (as the original properly signifieth) which yet we know is no less generally then impudently, and in the face of express Scripture to the contrary, denied by the Divinity and learning of the malignant faction, who by swelling the Prerogative of Kings to a monstrous and most unnatural proportion, as if they had a mind to make it crack before they had done, have consulted all manner of miseries and calamities to the world, as well to Kings themselves, as to their People. Submit to every Ordinance of man (saith Peter) for the Lord's sake, whether it be unto the King, &c. Therefore he supposeth the King or Kingly Government to be the Ordinance, or creation, or creature of man▪ And it is evident that so he is; for there were Kings over the Heathen Nations, with the form of whose government God did no ways intermeddle by way of any command or appointment concerning it, long before there was any King over 
* See Gen. 14. 12. &c.  Israel. Nor was it the order or command of God, that there should be any King over Israel, but he was highly offended with the People for desiring it. Is it not now Wheat harvest? (saith Samuel to the People) I will call upon the Lord, and he shall send thunder, and rain, that you may perceive and see, how that your wickedness is great, which ye have done in the sight of the Lord in asking you a King. And though he condescended in a passive way, that they should have a King as they desired, yet as he tells them by the Prophet Hosea, He gave them a King in his wrath, and bid them in effect take him at their perils, if they would needs have him, he should deal but hardly by them. He would take their sons and daughters, and make them servile to him, as you have it. 1 Sam. 8. 11. It is true, in this sense a King, or Kingly power and government may be said to be from God. 1. In a general or indefinite consideration, as it is a government, not simply, or in itself unlawful: For it is the will and appointment of God, that there should be some government or other in every society of men, yet not any government neither, not any that is unjust, unreasonable, or tyrannical: And in this sense all forms of government that are lawful and just, whether they be simple, as the three commonly known by the names of Monarchy, Aristocracy, Democracy; or whether they be mixed, having somewhat of two, or all of these simples in them, are equally and indifferently from God: not any one of them determinately, or with exclusion of the rest. For suppose all Nations and Societies of men in the world, from the foundations thereof until now, should have set up and exercised only one and the same form of government amongst them, as viz. That which we call aristocratical (like that in the Low-countries, by some chosen amongst them, whom they call States) so that neither the monarchical, or Kingly government, nor yet the democratical, nor any other government whatsoever had been ever practised in the world until this day, we must not think that the world had herein sinned, in not using any other, no nor yet neglected any Ordinance of God. Because it is no ordinance or appointment of God that any particular Nation or society of men, should have either this or that special form of government amongst them, but only that they should have some kind of government which is just and lawful. Therefore Kingly Government is no Ordinance of God in this sense, viz. as imposed upon any Nation or People by way of duty or precept to use and set up amongst them. But being set up in any people, it is warranted, and countenanced by God as lawful, and obedience & subjection straightly enjoined thereunto. And therefore the Apostles expression, Rom. 13. 1. is very express and punctual this way. Let every soul be subject unto the higher powers, for there is no power (.i. no just and lawful form of government) but is from God, the powers that are, are ordained (or rather ordered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) of God. The powers that are: Why doth he say the powers that are, are ordained, or ordered by God? Doubtless to show, that there are some powers or forms of government, in actu signato, (as the schoolmen speak) that is, in respect of their species or kind, which are not in actu exercito, actually exercised or taken up, nor need they be taken up by any State or People in the world. But for those that are, .i. that are de facto established, and set up by any People among themselves, (speaking only of those that are lawful) these (saith he) are ordained, or rather ordered by God: i God by special instinct and work of providence (q) inclines the hearts of several Nations, some to embrace and fall upon one, and some upon another, some upon that which is monarchical, or Kingly, others upon that which is aristocratical, some upon that which is democratical, &c. and withal commands, that that which every Nation or People chooseth for itself, should be obeyed and submitted unto by those that have chosen it, and live under it, so long as it continueth: For the time is coming, when Christ will put down all rule, and all authority, and power. And this is 
1 Cor. 15.  another sense wherein Kings or Kingly Government may be said to be from God, or to be the Ordinance of God, viz. because where it is established and set up, he had a special hand in ordering and guiding the hearts of the People to choose it, before others, and withal commands it to be obeyed, as a Government that is lawful and authorized by him, not as commanded and enjoined by him.  
Thus you have the first thing made plain to you, which was observed from the place in Peter, which was, that Kingly power or authority is directly and properly the creation or ordinance of man, though there be that in it also, which in a sense may give it the denomination of an Ordinance of God; viz. 1. As warranted or countenanced by him. 2. As ordered and taken up by those Nations, who have subjected themselves unto it, by the special disposal and work of his providence.  
The second thing I desire you would take notice of from the same Scripture, is this, that subordinate Authority, and inferior Magistracy and power is as much the Ordinance of God, as sovereignty and supreme Authority itself is: and that God by one and the same command, requires us to submit ourselves to inferior Magistrates or governors, as well as he doth to Kings themselves. Read the passage again. Therefore submit yourselves to all manner of Ordinances of man, whether, &c. So that it is a sin of the same nature, and renders a man obnoxious to the same danger or displeasure from God, to be found in disobedience to subordinate Rulers under the King, as to the King himself▪ But this for answer to the Objection in the first place, by way of concession or grant, That the King doubtless is to be obeyed.  
But secondly by way of exception I answer further, that though the King be to be obeyed and submitted unto, yet this obedience was never intended by God to be universal, but with limitatation, viz. In such commands wherein a man's obedience to the King should not be found disobedience against God: for in these cases, That of the Apostles Peter and John to the Rulers▪ Elders, and chief Priests, must take place. Acts 4. 19 Whether it be right in the sight of God to obey you, rather than God, Judge ye. The debt of obedience to God must always be paid, whosoever loseth by the hand: Though the truth is, that there is no creature, King nor other, that can lose any thing due to him, by any man's obedience unto God. The Apostles were so confident of the righteousness of their cause in disobeying their Rulers in that, wherein they obeyed God, that they feared not to make their Adversaries themselves their Judges therein: Judge ye. If a King should command me not to pray for the general good, or peace of the Church or State where I live, or to forbear the doing of any thing, which I conceive I am bound in conscience unto God to do for the public good, I am not in this case any whit more bound to obey the King's command, than the Apostle Peter and John were to obey the command of the Rulers and Elders who charged them to give over preaching the gospel, or then Shadrack, Meshach, and Abednego were, to worship the Golden Image, because Nabuchadnezzar commanded it. This limitation is plainly enough expressed in that very Scripture, wherein we heard obedience unto Kings commanded. 1 Pet. 2. 13. Submit yourselves (saith the Apostle) to every Ordinance of man, for the Lord's sake. If we ought to submit for the Lord's sake: i Either for that love we bear to him, or out of conscience of that obedience which we owe unto him, we ought not to submit in any thing whereby God may be dishonoured or disobeyed. It is senseless to think, that any thing can, or aught to be done for the Lord's sake, which cannot be done but to his dishonour, or (which is the same) with disobedience to him.  
Yea, but it will still be objected, though it be true, that Kings are not to be obeyed in any of those commands that are unlawful, in an active way, we are not always to do what they would have us do, nor to cease or forbear the doing, of what they would have us forbear; yet are they even in such cases to be obeyed passively: Men are to suffer patiently any punishment they desire to inflict upon them, for refusing any such obedience; or however, they are not forcibly to resist.  
To these things likewise I answer: 1. That the unlawful command of a King, may possibly be of that nature and condition, that a Subject cannot disobey it, but by a strong hand, and taking up of arms, though not properly or directly against the King, yet against the command of a King. In such a case, disobedience to Kings by a strong hand, and with forcible resistance, is not only lawful, but even matter of duty and obedience unto God. For instance, A Christian hath solemnly vowed and protested before God, to defend the lives of his godly and faithful governors to the utmost of his power: or whether he hath made such a Vow and Protestation or no, it is not much material in this respect, because he stands bound in conscience otherwise, and by the Law of God, to do it. Now suppose such a man cannot perform this Vow, or do that which is his duty to do otherwise therein, but by a strong hand, and taking up arms; In this case, if a King commands such a man not to take up arms in relation to such a defence, it is evident that this unlawful command of a King cannot be disobeyed, but by taking up arms against it. There are many other cases of the same consideration and rule with this.  
2. I answer further, That it is one thing to offer violence to the person of a King, or Ruler, or to attempt the taking away of his life; another to secure a man's own life, or the life of another, whom we know to be innocent, and much more the public safety, by strengthening a man's self to withstand the violent execution of any unjust command from a King, by those that have no right or lawful authority at all, to do any such execution upon us. As for offering violence to the person of a King, or attempting to take away his life, we leave the proof of the lawfulness of this, to those profound disputers the Jesuits, who stand engaged by the tenor of their professed Doctrine and practice, either to make good the lawfulness thereof, or else to leave themselves and their Religion, an abhorring and hissing unto the world. As for us who never traveled with any desires or thoughts that way, but abhor both mother and daughter, doctrine and practice together, we conceive it to be a just Prerogative of the Persons of Kings in what case soever, to be secure from the violence of men; and their lives to be as consecrated corn, meet to be reaped and gathered only by the hand of God himself. David's conscience smote him, when he came but so near the life of a King, as the cutting off of the lap of his garment.  
But as concerning a forcible withstanding, or resistance making, against a violent execution of any unjust command from a King, attempted by those that have no rightful or lawful authority to do such execution either upon us or others, yea though the King himself be at hand to second his instruments in the execution of such commands, we have sufficient warrant for the lawfulness hereof in the Scriptures themselves. When Ahab sent a cavalier (you may call him) a man of blood, to take away the Prophet Elisha's head, as he sat in his house amongst the Elders, 2 King. 6. 32. did Elisha set open his door for him, and sit still till he took off his head, in obedience to the King? No, he bestirred himself for the safeguard of his life, and called upon others to stand by him, and assist him against that outrage and violence intended against him: yea and this without any brand or blemish of any rebellion or disobedience to the King; yea though he spoke somewhat roundly and freely of the King himself. See ye not (saith he to the Elders that were with him) how this son of a murderer (meaning no beggars, no less than Ahab himself, the King) hath sent to take away mine head? Take heed when the Messenger cometh, and shut the door, and handle him 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  roughly* at the door: Is not the sound of his Master's feet behind him? Surely 
Et opprimetis, vel opprimite. Arias Mont. Comprimite. Jun. & Trem.  he that went thus far, for the safety of his life, when he was but in danger of being assaulted, would have gone further if occasion or necessity had been; and in case the King's Butcher had got in to him before the door had been shut, if he had been able, and had had no other means to have saved his own head, but by taking away the others, there is little question to be made, but he would rather have taken, then given a head, in this case. So when Saul the King would needs have had Jonathan put to death, yea, and had bound himself with an oath or curse to h●ve it so (yea and that twice over for failing) the people knowing that Jonathan had committed nothing worthy of death (though the King thought he had) but that contrarily, he had deserved well of the State, and had mightily delivered Israel, (as the words of the Text are) delivered him by a strong hand out of the hand of Saul. 1 Sam. 14. 45. Neither is there the least aspersion or imputation cast upon this People for this fact of theirs, as if they had been any ways injurious or disobedient to their King. Nay it appears by the sequel of the Story. that Saul himself, though a man not of the best disposition, when the turbidum intervallum, the fit of passion was over, took it no ways amiss at the hands of the people, that they had resisted him, in that unreasonable and inconsiderate design of his against Jonathan: but went on, and reigned peaceably over them. David in like manner, being unjustly persecuted by Saul, and those graceless and base flatterers that assisted him in that ungracious design, and being in danger of his life by them, did he either sit still, to see whether God would in an extraordinary and miraculous way protect him or no? Or did he submit himself to Saul's mercy, and lay down his life at his feet? No, but on the contrary, he provided himself with weapons, the best that were to be had. 1 Sam. 21. 89. And willingly entertained for the safeguard of life, and to make resistance against Saul and his party, all the help of men he could come by, making himself an head or captain over them. 1 Sam. 22. 2. And yet all this while David was but one single man, and that of a private and mean condition in comparison.  
And this (my Brethren) is the very case that is now before you, or if there be any difference in respect of a justifiableness in the one above the other, all the advantage which certainly is very much, lies on your side; your scale is much the better weight. The●e are sons of Belial that are risen up against you, full of a spirit of hatred and revenge against you▪ who partly in plain words, and without Parables▪ partly by their insolent carriages and behaviours towards others of the same spirit and cause with you, threaten you with the utmost insolences they can execute upon you, and (in effect) to stretch the line of miserable and woeful Ireland over you and your City, and whole Nation. These either have, or pre●end to have a Warrant or Commission from the King to do what they do, to make prey and spoil of you, your lives, and liberties, and all that you have; just as the Messenger had from Ahab, that was sent to take away the prophet's head (as you heard) or as those had from Saul, that went to lay hold of Jonathan to put him to death. Now than the question is, whether it be lawful for you to stand upon your guard in this case, and to seek the preservation of your lives, and of those that belong unto you, wives, and little ones, &c. and if there be no other likely means for your safety, to destroy the lives of those that seek to destroy yours; whether the command of the King (suppose such a thing were, which yet I much question) to wicked instruments to take away your lives, or the lives of those whom you are bound, by oath or otherwise to protect; whether (I say) such a command aught more to prevail with you to sit still and suffer the destroyer to execute his Commission upon you, to take away your lives, or the command of God and nature which lies upon you to defend your lives, and the lives of such others, as we spoke of, when they are assaulted, or in danger of assault? This fairly and unpartially is the State of the present question. The great Prophet Elisha (as we heard) and the people of Israel under Saul, and the man according to God's own heart, resolved the question clearly enough by their practice.  
If it be here objected and said, it is true, such acts as you have related were indeed done by these men: but, Quo jure, whether they did well, or lawfully in so doing, is yet in question: An act done by a good man, fearing God, is not therefore good, or lawfully done, because such a man doth it: The ancient Fathers were generally Polygamists: yet the plenty of their practice is but a defective proof of the lawfulness of Polygamy. In like manner, the actions mentioned, having no testimony of approbation from the Scriptures, may very possibly be works of darkness, though done by children of light; yea, though there be no express brand of unlawfulness set upon them by God: for Polygamy itself hath this negative testimony of its innocency.  
To this I answer, first in general: That though the goodness and holiness of the person be not sufficient to authorise an act for lawful, yet whilst the unlawfulness of it be clearly evicted by a contrariety in it to some command of God, it is a strong presumption, that an act performed by such a person, is lawful: To the instance of Polygamy in the Fathers: I answer, that it was apparently a breach of the seventh commandment, and contrary to the first institution of marriage by God; the tenor whereof, according to our saviour's own extract out of the ancient Record, runs thus, Mat. 19 5. And they twain (not they three, or they four, or more) shall be one flesh. And besides, it is plainly branded and condemned by the Spirit of God, as sinful, Mal. 2. 14▪ 15. as the general vote of Interpreters upon this place carrieth it. But there is not the least intimation given throughout the whole Scriptures, of any thing sinful or displeasing unto God, in what either Elisha, or the people, or David did, in the particulars mentioned.  
Those acts of Solomon, commanding Joab and Shimei to be put to death, without any trial or due process of Law against them, 1 King 2. and so that of David, giving away Mephibosheth's estate to Ziba, only upon a displeasure conceived against him, with some others of other Kings of Judah, of like consideration, smelling too rank of prerogative oil, are much more questionable in point of lawfulness, and of far more difficult reconciliation with principles of reason and equity, and with the Law of God itself then those other. But,  
2. To the particular I answer. First, for the fact of the Prophet Elisha, calling out to those that were with him, to lay hands upon him that came armed with the King's authority and command, to take away his head, and to shut the door against him; that in this he did nothing but what was pleasing unto God, appears from the circumstance of time, and that posture of spirit, wherein the Prophet thus contended for his head against him that would needs have had it from him. He was now full of the Spirit of God, and of prophecy: and was in that very instant, wherein his head should have been taken from him, ready to cry out as a woman in travail, and to be delivered of that gracious message, which immediately follows in the beginning of the succeeding Chapter. Now that so holy a man, and so great a Prophet, should in that very point and instant of time, wherein he was full of the Spirit of God, and ready to deliver a message from him of that high importance and unexpected grace to his people, fall into the soul sin of rebellion against his lawful King, is doubtless an incredibility of the first magnitude.  
Secondly, the Elders or Statesmen of the kingdom, who were present, complied with him in his motion, and assisted him in his opposition against the King's messenger, who came for his head; laid hands upon him, and suffered him not to enter: which appears from hence, because the prophet's head stood still upon his shoulders. And this is yet a further confirmation of the lawfulness of that resistance, which he made, because it is unreasonable to think, that persons of that quality, and who cannot be conceived but to have understood themselves sufficiently in a business of that nature, being the peers or chief officers of the kingdom, should have involved themselves in the danger and guilt of rebellion against the King: which (Doubtless) they had done, had that act of the Prophet, whereof they were abettors, had any strain or touch of Rebellion in it.  
Thirdly, and lastly, the King himself (it seems) coming very shortly after into the place where the Prophet and Elders were, finding the execution, which in hot blood he had commanded, not done, the heat of his passion being somewhat over and abated, sat down amongst them, and never so much as reproved either Prophet or Elders, for making the resistance they did to his messenger: which it is like he would have done, and that upon high terms, had he conceived either the one or the other to have been within the verge of a Rebellion; or any other injury or indignity offered either to his person, or to his crown and dignity.  
Again secondly for the people who delivered Jonathan out of the hand of Saul, there is no colour to conceive any thing unlawful or unjustifiable therein. Evident it is that themselves looked upon this fact before it was done, not only as a thing lawful for them to do, but as matter of duty, and that which in conscience they were bound to do. That expression of theirs implies as much: Shall Jonathan die, who hath so mightily delivered Israel? God forbid. (1 Sam. 14. 45.) As the Lord liveth there shall not one hair of his head fall to the ground. They conceived, that it had been a sin of a very high nature in them, if they should not have appeared for his rescue and deliverance, whom they not only knew to be innocent, and to have done nothing worthy of death, but also to have wrought with God for their deliverance. Nor is it easy to conceive what other ground or motive should have induced this people to run the hazard of the King's displeasure in Jonathan's protection, than conscience only: though its true, there is no intimation given of my complaint made, nor of any offence conceived by Saul against the people for this fact of theirs, which is another argument of the lawfulness thereof, yea and of the unprejudicialness or in-offensiveness of it to Saul's kingly throne and dignity, considering how tender and jealous Saul was of these, and how impatient of the least touch (yea though but imaginary only) in them, as appears in the sequel of his history, especially by his violent persecution of David, upon very light and loose grounds of suspicion this way.  
Lastly, concerning David's gathering a strength of men and arms to him, whereby to make resistance against Saul, or rather against that bloody association which conspired with him in a most unjust way, to take away his life; evident it is,  
1. That David, all the time of this his unjust persecution by Saul and his complices, being still in eminent danger of his life, was more soft and tender conscienced then ordinary, and more afraid of sinning against God; yea and prayed both more frequently and more fervently unto God to be preserved from sin, then at other times; as appears by many psalms composed by him, during this his trial. Now it is a thing altogether incredible, that a man otherwise according to God's own heart, under the best and softest frame of spirit and conscience, that ever he lived in, and whilst he made it his earnest prayer unto God daily to be kept from sin, should so foully miscarry, as to live in the sin of Rebellion against his lawful King without repentance.  
2. That he respected and honoured Saul very highly, and was very tender of doing him the least harm. It is said, that his heart smote him, because he had cut off but the lap or skirt of his garment, 1 Sam. 24. 5. using moreover these words to his servents, whose fingers itched to have made sure work with Saul; The Lord forbid that I should do this thing to my master the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord,, vers 6. Therefore certainly David in defending himself against Saul's Cavaliers with arms and men, neither offended God, nor wronged Saul himself in the least measure. Yea,  
3. Saul himself overcome with this expression of David's love and faithfulness unto him, acknowledged his innocency, and the uprightness of his heart towards him, vers. 16. Is this thy voice, my son David (saith Saul) and lift up his voice and wept. And said to David, thou art more righteous than I: for thou hast rendered me good, and I have rendered thee evil. And thou hast showed this day that thou hast dealt well with me, &c. Saul did not only acquit him from those high crimes, of treason, rebellion, sedition, &c. but from all manner of injury or injustice at all done to him. And if Saul against whom the offence (if any) had been committed, justifieth him, who shall with any colour of or equity condemn him?  
Lastly (for this particular) the holy Ghost himself gives this express testimony concerning David; That he did that which was right in the sight of the Lord, and turned from nothing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite, 1 King. 15. 5. whereas, if that fact of his, defending himself by force of arms, against Saul and his confederates in blood against him, had been of any such interpretation as some would make it, (by making other cases like unto it) as either treason, rebellion, or the like; doubtless this had been an higher and greater matter of exception against him, than the matter of Uriah itself. But yet further that their practice in the particular mentioned respectively, and so yours, being only conformable thereunto, was, and is every ways justifiable; and of perfect consistence with the rules of reason, equity and all good conscience, and no ways derogatory to Kingly power and authority, I remonstrate and prove by this one consideration.  
Men that have no lawful authority or power to take away the lives or goods of men, may very lawfully be resisted in any attempt they shall make, to do either; and if their lives miscarry in such attempts, they have their means in their own hands, (as we say) their blood is upon their own heads. This I suppose is a pregnant and known principle both in reason and religion. If a man assaults another upon the high way, and seeks to take away his money or life from him; if the person assaulted slays the other se defendendo (as the Law speaks) there is neither Law nor conscience will take hold on, or reprove him for it. This proposition is manifest. I go on therefore and add,  
But men can have no lawful authority or power, by any warrant or commission from a King to take away the lives, or goods, of those that are innocent and have not transgressed the Law, no not of those that are not in a lawful way convicted for transgressors of the Law.  
Therefore such men as these may lawfully be resisted in any attempts they shall make either upon our lives, or our goods, notwithstanding any Warrant, Commission, or command they have, or pretend to have, from a King to do it. And take that along with you which apparently follows from hence: If such persons so assaulted may lawfully resist such assailants, then may they every whit as lawfully provide themselves before hand of such means, where with they may be able to make the resistance when time comes. As, if it be lawful for a Traveller to kill a thief upon the way in the defence of his life, or money; certainly it is lawful for him to ride with a Sword, pistol, or the like, wherewith he may be able to do it; It is ridiculous to grant the lawfulness of an end, and to deny a lawfulness of means necessary and sufficient to attain that end.  
But some (it may be) will deny that proposition, which affirmeth, that those men have no lawful power or Authority to seize upon men's lives or goods who are innocent, and as yet so reputed by the Law, having the authority and command of the King to do it. That therefore no unjust, or unrighteous command of a King, can enable any man with any lawful power to put in execution any such command, I thus demonstrate (though indeed it be a thing evident enough in itself without any demonstration) no King can derive any power or authority to another, to any minister, officer, or the like, but only that wherewith himself is invested, and possessed of, either formally, or by way of eminency and surplusage. But no King is himself invested with any authority or power to do any thing which is unjust, or unrighteous therefore he can not impart or give any such power to another: and consequently those that attempt or do any thing by virtue of any unjust command from a King, had every whit as good do the thing upon their own heads and authority, without any warrant or commission from the King at all● the fact as touching the lawfulness of it, is but of one and the same consideration in both cases. Now that a King himself hath no power or authority at all▪ to do any thing that is unjust or unequal, is yet more evident than the former, thus: All power that a King hath in point of government, is derived upon him, either by God, or by men, or both: but it is a truth of the clearest evidence that neither the one, nor the other, neither God, nor man conferreth any power upon him to do unjustly. Concerning God, there is not the least question to be made: he gives no man Authority to sin; but lays his Authority and command upon all the world to do righteously: and as for men, supposing they be but reasonable men that have conferred the power upon a King, it cannot be thought, or once imagined, that they should give a power out of themselves, against themselves; a power to injure, or to wrong either them or their posterity. And though they should be conceived to do a thing so inconsistent with reason and even common sense, yet such an act of theirs, were a mere nullity: the King was never the more possessed of any such power, because they that are supposed to have conferred it upon him, had it not in themselves, nor the least right or power to derive it upon any other.  
Yea, but (will the malignant Doctors) still object and reply, who shall be Judge in this case, Whether the command or commission of a King, given to an Officer, or other subject, to be put in execution, be unjust, or no? Is it not fit, that rather the King himself should be judge in this case, than every private man? Is it fit to give way or allow, that every private man should scan, examine, judge, and determine either the righteousness or unrighteousness of the King's command? Doth not such a liberty as this tend to dissolve the bands of obedience to superiors? To pour contempt upon Kings and Rulers, and to fill the world with confusion?  
To this I answer, First, that for many things that are commanded by Kings and superiors, there needs little or no examination or sitting, whether they be lawful, or no. Their unlawfulness is written (as it were) in their foreheads, with such capital Letters, that he that runs may read it. A man needs no skill either in arithmetic or geometry, nor the use of any rule or square, to try either whether the bow be straight, or the string bent and crooked. Half an eye is sufficient provision for this decision. The command of that Idolatrous King Nabuchadnezzar with his Nobles, that men should worship his golden Image, was so notoriously wicked, that those three servants of God, Shadrack, Meshack, and Abednego, were not careful to answer the King concerning it. Dan. 3. 16. that is, they would never take time to study or consider whether they should obey it, or no. Such was the command of the Elders and Rulers to Peter and John, When they commanded them that in no wise they should speak or teach in the name of Jesus. Act. 3. 18. 19 Besides many others both upon Sacred, ecclesiastic, and civil Record, of like condition and importance.  
2. If it be not lawful for inferiors to examine and inquire into the commands of Kings, and other their superiors, whether they be lawful or no; then is there a necessity lying upon men by way of duty, to make men equal with God, and to judge them as unerringly, as universally righteous and holy, as he; which a man of conscience will hardly forbear to call blasphemy. The sequel is evident: Because men can rise no higher in their thoughts and apprehensions of God himself in this kind, then to judge him absolutely and unquestionably righteous, worthy to be obeyed, in whatsoever he shall command, without examination.  
3. If men were either bound to, or lawfully might obey their Superiors without all examination, there would be no place left for that command of our Saviour, wherein he prohibits his friends and servants, to fear those that could only kill the body; meaning by such, either only, or principally Kings and Rulers, who are commonly said to have potestatem vitae & ●ccis, power of life and death. There is no reason to think, that either Kings or Rulers should take away the lives of those that will comply with them in all their desires▪ and commands: and as little reason is there for any man to think, that men should run the hazard of being killed, by disobeying the commands and will of Kings, if they might safely, and with the peace of a good conscience obey and comply with them.  
4. It is no more disparagement or dishonour to Kings or Rulers to have their commands examined by those to whom they are directed and given, than it was for Paul and the rest of the Apostles to have their Preachings and doctrines examined by the inferior sort of Christians that heard them. These were every whit as great (if not far greater) in spiritual authority and dignity, as Kings themselves are in politic and civil. Now the Holy Ghost is so far from reproving those, who examined the things which they heard from Paul himself, that he hath left it upon Record as matter of especial commendation to them, That they daily searched the Scriptures, whether things were so or no, as he had taught them, Act. 17. 11. Yea, the Apostles themselves were so far from looking upon it, as any matter of prejudice to them or their reputations, that what they delivered and taught, should be brought to the touchstone by those that heard them, that they required this at their hands by way of duty, and exhorted them unto it. See 1 Cor. 10. 14. 1 Thes. 5. 21. &c. And yet far greater reason is there, why the teaching of the Apostles should have been {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, i privileged from account, than the commands of Kings: because they had a promise of such a presence of the Spirit of truth with them, that he should lead them into the way of all truth; whereas Kings, both in the framing and publishing of their Commands, are left to an arbitrary assistance from heaven, after the manner of other men.  
5. The wrath of God hath been revealed from heaven, i hath been showed in very remarkable and exemplary manner, upon those who have swallowed the commands of Kings, and submitted unto them in things unlawful. Those Officers that obeyed King Nebuchadnezar's command in casting those three innocent servants of God into the fiery furnace, were suddenly consumed by the flame that came out of the furnace; whereas those that strained at the King's command, & exchanged it (as the Scripture phrase is) meaning (I conceive) for the commandment of God, obeying this in the stead, remained untouched of the fire in the midst of the furnace, Dan. 3. 22. So the men of Israel that had obeyed the commandment of Saul in giving their assistance to him for the persecuting of David, were punished together with Saul, fleeing and falling down wounded before the Philistines, as Peter Martyr hath well observed upon 1 Sam. 31. 1. So of that great Host of Assyrians, that joined with their King in an unlawful war against the Church and People of God, there were 185000. slain in one night by an Angel, 2 King. 19 35. To pass by all other examples of the severity of God in this kind, that is most worthy consideration, which is recorded, 2 Chron. 24. It is said, ver. 17. That after the death of Jehoiada, the Princes of Juda came and did reverence unto the King, and that the King harkened to them. Not long after, They conspired together against Zachariah, a faithful Prophet of the Lord, for dealing faithfully with them, and at the King's commandment, stoned him with stones, in the Court of the house of the Lord, ver. 21. But (saith the Story, ver. 23.) it came to pass at the end of the year, that the host of Syria came up against him: and they came to Juda and Jerusalem and destroyed all the Princes of the People from among the People, &c. The just revenging hand of God, singling out from amongst many thousands, those persons by name, who had obeyed the King in a way of unrighteousness, though they were the chiefest and greatest of them, and in that respect (in all likelihood) kept furthest off from the danger, and had more outward provision for their safety, than others.  
6. (And lastly for this) If this liberty we speak of, of examining the commands of Kings and other superiors, were granted unto, and used by those that are in subjection, it would not divest or bereave Kings or Rulers of any obedience at all, that were worth the having or receiving from men, or that were truly honourable or safe for them to receive. All that in reason it could be conceived to do in this kind, is to prevent and cut off all such obedience from Kings, which would endanger their cutting off, and their States and kingdoms with them. If this liberty, or duty rather, of examining the Commands of superiors, had been preached and pressed upon the consciences of men with that authority and power, which the truth and high concernment of it will bear, or rather (indeed) required, those crowns might have flourished upon the heads of Kings, which now begin to droop and languish; and those Nations enjoyed abundance of peace under them, the foundations of whose safety are now shaken. Ephraim is oppressed and broken in judgement, because he willingly followed the commandment, viz. of King Jeroboam, who commanded the worshipping of the golden calf. Hos. 5. 11. Here is the fruit of the forwardness of a Nation to obey and comply with an Idolatrous King, even to be oppressed and broken in judgement▪ i Not only to be sorely afflicted, but utterly ruined and destroyed, and that in a course of justice, and of the righteous proceedings of God against them. In this cup of trembling and astonishment which they were compelled to drink from the hand of God, there was none other ingredient, but their own ways; and that which it seems was predominant in the mixture, was their forwardness to side with their King, in that false Religion and worship which he maintained. And for the ruin and destruction of Jeroboam himself and his house, that is much considerable from the pen of the H. Ghost, that it is not ascribed so much to his sin & wickedness in comm●nding Idolatry, as to the sin & wickedness of the people in obeying. And this thing (saith the history, speaking of Jeroboam's calf, and command given to the people to worship them. 1 King. 12. 30) turned to sin, meaning to a provocation of a very high nature, to such a sin, which even rooted out and destroyed the house of Jeroboam from the face of the earth. Cap. 13. 34. But how, or by what means did jeroboam's Calves and Idolatrous commands concerning them, turn to such a sin or provocation, as was his ruin? The Holy Ghost ascribes this to the obedience of the People in this behalf: And this thing turned to sin: for the people went to worship before the one, even unto Dan. clearly implying, that that sin which was the ruin and rooting out of Jeroboam and his house, was not so much his wicked and Idolatrous command, considered simply and in itself, but as it found obedience and subjection in the people. The people in true account, who magnified Jeroboam in his commands, above God in his, were they that ruined both Jeroboam and his house. And generelly, all that Kings and Prince's gain, by an unlawful subjection and obedience from their People, is little else but the kindling of the fire of God's jealousy against them. I am the Lord (saith God, Esa. 42. 8.) this is my Name: and my glory will not I give to another, i I will not suffer it to be given to, nor to be received by another; I will sell it dear to him that shall own it, and will recover it out of his ruin. We know Herod was smitten by an angel from heaven, and soon cast up that morsel of divine honour which he had swallowed, by a miserable, shameful, and loathsome death. As those that make Images of wood, stone, silver, go●d, or the like, to be adored and worshipped, do the greatest injury that may be to those poor innocent creatures; they expose them to the fury and jealousy of God, whereby they commonly suffer a dissolution of their being before their time, as the brass whereof the brazen Serpent was made, did, being broken all to pieces, when incense was once offered unto it, 2 Kin. 18. 4. and the gold whereof Aaron's calf was made, being burnt in the fire, and stamped and ground small, even to very dust, and this also cast into the river, Deut. 9 21. So they that will divest the great God of heaven and earth, to clothe Kings and Princes, or whomsoever, with the spoils of his Name, as all those do, who obey them with disobedience unto God, as in one sense they make them gods, so in another, by making them gods, they make them indeed more men than they were, more obnoxions to his displeasure, who hath the command of their life and breath. Consider that passage (to omit many others of like importance) which you shall find, Esa. 1. 31. And the strong, i the idol, either because in the Idolaters conceit, it is strong like a god, or rather strong, in respect of the firmness and durableness of the matter of it, Shall be as Tow, and the maker thereof, as a Spark: they shall both burn together, and none shall quench them. mark well: How strong and durable soever the matter is, whereof the idol is made, whether it be the best heart of oak that can be gotten, or the hardest and firmest stone, silver, gold, or the like, or if there be any thing more durable, and more resisting corruption, than these, yet being made an idol, it becomes as Tow, i. of a very weak and perishable nature: and the maker of it (saith he) shall be as a spark, viz. to set this Tow on fire; meaning that he is the cause both why that good substance, which was made into an idol, perisheth so suddenly, and likewise of his own perishing by the hand and judgement of God. In like manner, when men or women shall make Idols of Kings and Princes, and great men, and fall down before them, and worship them with divine worship, as all they in effect do, who yield obedience unto them against God, what do they else but shake the very foundations of their lives, and present beings in the world, and call for the fire of God's jealousy from heaven to consume them: Whereas on the contrary, those that soberly, and out of conscience refuse to obey them upon such terms, I mean, against God, they do them as good service, if they would please so to apprehend and interpret it, as Mordecai did to King Ahashuerosh, when he revealed the Treason of the two Eunuchs against him. He that refuseth to obey a superior in an unlawful command, giveth notice to him, that his foot is in a snare of death, and that his preservation stands in his desisting and repenting.  
I shall mention only one objection more wherewith that unhappy learning of the contrary side, useth to be very importune, and to triumph much in it. The Christians in the primitive times submitted themselves with patience to those most unjust and cruel commands of the heathen Emperors, when they sent their officers to put them in execution, and to take their lives from them: they never resisted, nor stood upon their guard, but took even death itself, yea, and many times torments worse than death, patiently. And whereas this might otherwise be sufficiently answered, that they made no resistance, because they were not able, they had no considerable strength to make good any resistance; to take away this answer; They usually cite a place out of one of the Fathers, Tertullian by name, wherein he 
Si enim & hostes exertos, non tantum vindices occultos, agere vellemus, deesset nobis vis numerorum & copiarum?— Externi sumus, & vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castra ipsa, &c.— Cui bello non idonei, non prompti fuissemus, &c. Tertul. Apolog. Cap. 37.  disclaims this ground of their patience in suffering, writing unto the States, or Senators of the Empire, affirming, that they had a considerable party of Christians in their Dominions, whereby they were able to have made resistance against them.  
Because this objection is matter of so much confidence and triumph to the adversary, I shall desire leave to examine it the more thoroughly, and to search the bottom and foundations of it in my answer to it, I shall first speak to the testimony propounded, and consider the validity or likelihood of the truth thereof; and secondly, (for argument sake) the truth of it being granted or supposed, we shall endeavour to show of how little force or concernment it is, any ways to disable the truth of that position we have in hand, which justifieth a resistance against the violent execution of any unjust command from Kings, in those that are assaulted under pretence thereof; therefore as concerning the testimony of Tertullian, touching the sufficiency of strength the Christians in his time should have to resist the Emperor and all his power. I answer.  
First, that this Father might easily be mistaken in taking the proportion, and making the estimate of the strength and power of Christians within the compass of the Roman Empire, in comparison of the strength of those that were ready to oppose them. This was no point of faith, nor of Christian Religion; and therefore a devout father might easily fall under a misprision herein. The common saying indeed is, that unicuique in arte sua credendum, i. e. every man is to be believed in his own art or profession, but no rule of charity or reason binds us to believe another in any thing which belongs to the art or profession of another, and wherein himself is little versed or exercised. Now to weigh the strength of a kingdom, State, or Empire, (as it were) in a balance, and to make an estimate of, and compare together the power of several parties or divisions of people in it with so much exactness, as to determine which is the stronger, and which the weaker, belongs to the profession and employment of a statesman, not of a Divine, orminister of the gospel, of one that sits at the stern of the empire, not of one whose heart, and time, and strength are taken up with the study of the mysteries of heaven, yea for a statesman himself to be able upon sufficient grounds, precisely to determine such differences as we speak of, I mean between the strength and strength of different parties in a State, where there is any nearness or appearance of an equality, will require both double diligence and treble sufficiency in him otherwise.  
2. How easily might he mistake and miscarry in a matter quite beside his profession and course, who not long after miscarried so grievously in his own, as to turn Montanist, who called himself the Holy Ghost, and to approve of the dreams and furious fancies of those two vile women, Maximilla and Prisca (Montanus his wicked associates) for true prophecies. Yea stayed not here neither, but joined himself with those heretics called Cataphryges, who condemned second marriages as adulterous and prohibited by God: besides divers other misprisions in his own profession, which would take up too much time to insist particularly upon: a memorable example and warning (as it were) from heaven, how unsafe and dangerous it is to build upon the authority of men.  
3. It is well observed by one, that there is an aptness and proneness of inclination in much devotion, in persons devoutly given, to overvalue the works and piety of other men. Now this Father out of such a principle or inclination as this is, desirous to extol and magnify the patience of Christians, might easily draw in such a circumstance as this for such a purpose, upon very weak and slender grounds for it.  
4. It is generally observed and known by the writings and records of these times, that even in the pious and Orthodox Fathers themselves there were some touches and st●eines, some fibrae of that root of bitterness which afterwards grew rank, and flourished above measure in the times of Popery, yea and brought forth fruit abundantly unto death. I mean, an inclination to credit and countenance their Religion in the sight of the heathen and the world about them, by very slender reports and relations of things, as of Miracles, Visions strange accidents, &c. which are generally rejected, as fabulous and false, by the sounder and more considerate knowledge of these latter days.  
5. Suppose there might be considerable numbers of men of the Christian party in the Empire (though to me it is one of the things I least believe) to withstand the heathen party therein, yet doubtless these were kept under, as the Israelites were in Egypt, when they began to multiply. It is no ways likely, that if they were any ways formidable for their numbers, that they should be suffered to have any proportion of arms or means, either of offence or defence, in case they were assaulted. It being contrary to all reason and rule of State, to suffer a party of an opposite Religion to the State, and worshipping another God than the State allowed, growing to any considerable numbers within them, to have farther any such proportion or quantity of weapons, arms, or means in any kind, whereby they might endanger and become formidable to the State. Now then granting that which this Father spoke concerning the numbers of Christians amongst the heathens, that they had number for number, man for man, and in this respect might seem to balance them, and be able enough to resist them; yet wanting arms and other means of defence, wherewith it cannot be conceived but that the adverse party abounded, it had been in vain for them to have made resistance when violence was offered unto them. And thus much for the first part of my Answer, to show the questionableness, or rather indeed the great unlikelihood of the truth of that testimony, which is brought to support the objection propounded, which otherwise would fall to the ground of itself.  
I go on to the second part of my Answer, which is to prove and to show, that though the testimony be admitted for truth, yet the objection will not reach the question, or case in hand.  
Therefore suppose we the Father that spoke as we have heard, viz. That the Christians under the Heathen Emperors should be able enough to have defended themselves, yea to have opposed the Emperor himself with his party, spoke nothing herein but the truth; yet it doth not follow, that all those of his profession, I mean all the Christians that were scattered up and down the face of the Empire should have the same apprehensions with him herein, should think themselves strong enough to resist their adversaries, in case they were opposed. Those particular persons that were called out here and there, some after others, to suffer, might very probably, yea, could not lightly but conceive and think, that if they should have made any resistance against them that came to lay violent hands upon them, and to put them to death, they should have but enraged their malice against them the more, and so have increased their own torments: yea, and happily have provoked the Heathen party, to rage so much the more against their Christian Brethren, who yet remained amongst them. So that in those that were called to suffer, it had been both want of wisdom, in respect of themselves, and of charity in respect of others, if they should have made the least resistance against those unjust and bloody officers, that were sent against them to take away their lives.  
If it be here replied and said; yea but the whole body and party of Christians throughout the Empire, having sufficient strength might have agreed to have risen up at once, and have suppressed their adversaries, if they had Judged it lawful.  
To this, Answer hath in part been made already: as first, that it is no ways probable that they had any sufficiency of strength, no not of men, to have made good such an attempt, much less that they had any competent provision of means otherwise, which had been requisite thereunto.  
Secondly, that though it should be granted, that they had a sufficiency of strength both ways, yet is it no ways necessary that therefore they should all be of the same mind and judgement touching this sufficiency; that they should all be persuaded that their party were strong enough to deal with their adversaries. We know that many attempts, projects, and undertakings which have been in treaty and agitation, have been deserted and laid aside, only through the different judgements and apprehensions of those that were concerned, and to have been engaged therein, touching the expedience or feasibleness of them. As that project of Achitophel for the immediate and close following of David, was deserted by Absalon, and his 
2 Sam. 17. ●4.  party, and not put in execution, because of the different advice which Hushai the Archit gave. A late instance hereof we had likewise amongst ourselves: that dangerous design of bringing up the Army out of the North against the Parliament, proved abortive, the execution of it never seeing the light of the Sun, through the different opinions of those that were, & were to have been in special manner concerned therein; some conceiving it to have been a project deserving the name of none such; others no ways daring to adventure themselves, their lives, and fortunes, nor some (perhaps) their consciences, upon it. In like manner for the Christians living within the Roman Empire, to have made head and risen up ageinst the main body and State of the Empire to suppress them, had been an enterprise of that dangerous and grievous consequence, in case it had miscarried: especially the grounds of the success of it being so uncertain and weak as they were, that it hath not the least appearance or show of likelihood, that ever it should be generally consented unto by the whole society of the Christians; without which there was no attempting the putting of it into execution.  
To this may be added.  
3. That suppose the Christians we spoke of had been generally confident of their strength and had made little question but that they might have carried it against the Emperor and his; yet having no invitation, countenance or command from any authority, rule, or lawful power in the Empire to attempt any such thing, their case was far differing from ours who are invited, countenanced, encouraged, and some ways commanded by as great and as lawful an Authority as this state hath any, to do what you have been exhorted to do in opposing the rage and violence of that malignant and bloodthirsty generation, who having stolen away the heart of the King, make use of his name to make havoc and spoil of your laws, Liberties, Estates, Lives, Religion, yea of the Peace, Honour, and safety of the whole kingdom. It is the express command and ordinance of God that inferior Magistrates, and Rulers should be obeyed as well as Kings, as we observed formerly out of that of Peter, 2 Pet. 2. 13, 14. Therefore submit yourselves unto every, or all manner of ordinance of man, for the Lord's sake, whether it be unto the King as unto the superior, or unto governors, as those that are sent of him, for the punishment of evil-doers, &c. So that inferior governors are by the express commandment of God to be obeyed, as well as the superior. Now then put the case that the inferior governor requires that which is only honest, agreeable to the Laws of God and of Nature, as, viz. that we should do our best to defend ourselves against those that contrary to all Law and conscience assault us; the superior, that which is contrary to both, viz. to sit still whilst our laws, Liberties, Estates, Lives, friends, godly Magistrates, and Religion itself, are endangered, and ready to be taken from us; the question in this case, whether we are to obey the inferior or superior Authority; (the command of God indifferently extending it for obedience unto either, in things that are lawful) is easily resolved, except men will complain and say it is dark at noon day. When it shall be substantially proved unto us, that an unlawful command from a superior Magistrate, dissolves and makes void that commandment of God, whereby we stand bound to obey the inferior, in that which is lawful; We may then have cause to make a demur touching the goodness of the cause; but till than we may be bold to say, it is day, when the Sun shineth. This then is a difference very considerable, between the case of primitive Christians, and ours, in the point in hand, supposing they had power to defend themselves against the persecuting agents and instruments of the Emperor, yet had they not any countenance or command from any Authority in that State to do it, which we have in ours.  
4. Still supposing (that which yet is never to be granted, till it be better proved) that the Primitive Christians we spoke of▪ had a sufficiency of power, to have defended themselves against the persecuting Emperors, and did it not, yet there may be this reason given, why they should rather patiently suffer, than make resistance, because whilst they were yet heathen and unconverted to the Christian Faith, they consented to that power or authority in the Emperor, whereby he made those bloody Edicts for the persecuting and murdering of poor Christians. Now it had been a very unreasonable thing and justly offensive, both in the eyes of God and men, if the same persons who had established a power or authority in the hand of a Ruler, should have resisted or opposed him, or his Agents and Ministers in the execution of it. A servant of God, though he swears or bargains to his own hurt, yet must he not change, as you have it, Psal. 15. 4. But we are under no such engagements, or bands, and therefore have a liberty which they had not: For though a man's consent to an unlawful power, be in absolute and simple consideration a mere nullity, and such a power never the more lawfullized thereby; yet by all rules of reason and equity, such a consent ought to be a bar against him that hath given it, that he shall not, for any carnal benefit or advantage, break out against him that exerciseth this power by virtue of such consent, merely for such exercise sake.  
5. Be it granted that the Christian party in the Roman Empire was very great (as is pretended) yet could it in no sense be called or looked upon as the whole State or body of the Empire, as the peril mentary Assembly is amongst us. This in a representative and legal consideration, is the whole body of the Nation, and of all the persons in it, having the same power and authority by Law, and in conscience too, to do every whit as much in every respect, as the whole Nation, and all the particular persons therein could have, if they were met together. Now that may be lawful for an entire body or society of persons to do, which may not be lawful for a part, or some few of the society, save only in conjunction with the whole. The Parliament (we know) being interpretatively, and in consideration of Law, the whole body of the kingdom, hath a lawful power, both to do and command many things, which a far greater part or number of men in the kingdom, have not; no, all the kingdom besides hath no such power, as they: and many things may be done very lawfully, and with a good conscience, by virtue of their appointment and command, which could not be done upon any such terms without it, though a thousand times more men or persons than they are should command them.  
6. Supposing they had such a power as we have oft supposed (but never granted positively) and that it was lawful for them to have made resistance accordingly, yet may God by way of special dispensation▪ and for very great and considerable ends of his, hide this liberty we speak of from their eyes; that they should not see it to make use of. We know there were many in the Apostles time, who eat herbs, when as yet it was as lawful for them, in respect of any command of God to the contrary, to have eaten flesh; but yet they did better to content themselves with herbs, when God had not revealed and cleared up this liberty unto them. And yet they did as well as they too, who seeing their liberty in this kind by the clear light of the gospel, did take it, and eat flesh. Consider that passage of the Apostle, Rom. 14. 6. He that observeth a day, observeth it unto the Lord: and he that observeth not a day▪ observeth it not unto the Lord. He that eateth, eateth unto the Lord▪ for he giveth God thanks: and he that eateth not, eateth not unto the Lord, and giveth God thanks. Whereby it is evident that the forbearance of some actions by some men, wherein they approve themselves unto God, doth not at all prejudice or gainsay the like acceptation of others in their doing them: yea that some men may be bound in conscience to forbear that, which another with a good conscience may do. And this doubtless is (if the testimony of Tertullian mentioned be true) the case between those Primitive Christians, and Christians in these days. They might out of tenderness of conscience, and out of an apprehension of some unlawfulness in it, forbear to vindicate themselves against those bloody bucthers, that were set on work by the Emperors to destroy them: and yet Christians in these days, seeing their liberty in this kind, may as lawfully resist those that shall come against them in the like manner, as the other forbore it.  
If it be here objected and said that it is no ways like that the Church of God should generally be ignorant of such a liberty as we speak of and challenge, if there were any such liberty indeed; is it credible that God should hide such a point of truth as this from them all?  
I answer first, It is not necessary to suppose that it should be hid from them all without exception: it is sufficient for our purpose if it were hid from their teachers, and those that were leaders to the rest, upon whose judgement (in things of this nature) the generality of people then much depended. But secondly, if there were many ministers of the gospel and teachers▪ even in the Apostles times themselves, that were ignorant of that liberty which the gospel brought with it to the world, for the eating of flesh, the non-observation of days and of circumcision, &c. or at least were so fair ignorant, that they were not able to inform and satisfy the general sort of Christians therein, it may very well be conceived, that some hundreds of years after, when the light began to darken and wax dim (in comparison) they might now be generally ignorant of such a point of liberty as this we now speak of, at least so far ignorant, as not to be able to satisfy the generality of their people therein. Especially if we consider,  
Thirdly, that from the days of the Apostles, until their numbers and strength were raised and increased to the supposed pitch of a sufficiency to resist (which was not less than near 200. years) there was no occasion, of studying, or looking into the point: they had been in never the better case, whether they had had that liberty we speak of or no; and therefore it is no marvel if they neglected the searching after it. And when cases of conscience (as this was) lie unstudied and uninquired into, neither is it any marvel if the resolution or state of the truth in them, be not generally known.  
Fourthly, that Spirit of courage, patience and constancy, which God poured out abundantly upon his Church & servants in those times, whereby they were so strengthened and encouraged to suffer, that martyrdom seemed a desirable thing unto them, might be a special reason and means to take them off from inquiring into, or so much as thinking what their lawful liberty might be in the case we speak of. Men that have a full estate in fair rents, as much as they can well spend, and as their heart desireth▪ are not like, have no occasion to busy themselves in studying the case of usury, as whether it be lawful to take increase for the lone of money, or no; which he that hath his estate in money, hath. Whilst the Israelites were fed by God in an extraordinary way by Manna from heaven, there was no necessity or occasion for them to plough and sow. So whilst Christians were furnished with an extraordinary strength from heaven, to offer themselves up in martyrdom, their edge must needs be taken off hereby, as from seeking means to escape it, so from studying cases and questions about the lawfulness of escaping.  
Fiftly, whilst there lay a confessed necessity of suffering upon Christians, i. e. till the supposed strength of resistance came to them (which as was noted before, could not be much less than 200. years) martyrdom was so extolled and magnified by the general acclamations of the ministers, and continual panegyrics, and orations made in praise thereof, that it is like no man would for a long time be endured, that should teach any doctrine that might any ways seem to take men off from the desire thereof. As there are many doctrines and points of Religion amongst ourselves that have been a long time taught with so high an hand, and generally received with so full an applause, that it is not safe for any man to appear so much as in a seeming opposition to them, (though with never so much modesty and tenderness.) But,  
Sixtly (and lastly for this) whether God was pleased to make use of one or both of their particulars last mentioned, or any other like unto them, as a means to hide that liberty of resistance we speak of from the eyes of the primitive Christians, or no; certain it is, that the frame and tenor of his after dispensations, did require, that such a liberty should be hid from them; or at least that they should not make use of it; as on the contrary, the nature and purport of those dispensations which God hath now in hand, requires that this liberty should be manifested and made known unto Christians. We know that according to the counsel and foreknowledge of God, Antichrist was then to come into the world: as now we know that he is about to be destroyed and cast out of the world. Now this is a general rule, look what truths were necessary to be shut up and concealed from the Churches of Christ, that Antichrist might pass by, and get up into his throne; the discovery and letting out of the same into the world, are necessary for his pulling down. For certain it is, that Antichrist could never have gotten up into that throne, whereon he yet sits and shows himself in his sacrilegious glory, had not God by special dispensation suffered him to make many truths his footstool. If all truths had been clearly taught in the Church of Christ, and accordingly received and believed, it had been impossible that ever such a monster should have gotten into the temple of God, that should exalt himself above all that which is called God. But God causing a dead sleep (as it were) to fall upon those truths, which should in special manner have opposed him, he had the opportunity without much contradiction or noise to steal and convey himself into that Cathedram pestilentiae, that chair of papal state, which yet he possesseth. Now amongst many other truths that were of necessity to be laid asleep, for the passing of this beast unto his great power and authority, and for the maintaining and safeguarding of him in the possession hereof, this is one of special consideration; that Christians may lawfully in a lawful way, stand up to defend themselves, in case they be able, against any unlawful assaults; by what assailants, or by what pretended authority soever made upon them. For had this opinion been timeously enough, and substantially taught in the Church, it would certainly have caused an abortion in Antichrists birth, and so have disappointed the devil of his firstborn. Had not the spirits, and judgements, and consciences of men been as it were cowed and marvellously embased and kept under, (and so prepared for Antichrists lure) by doctrines and tenants, excessively advancing the power of superiors, over inferiors, and binding Iron yokes and heavy burdens upon those that were in subjection, doubtless they would never have bowed down their backs so low as to let such a beast go over them, they would never resigned up their judgements and consciences into the hand of such a spiritual tyrant as he. So that you see, there was a special necessity for the letting of Antichrist into the world, yea and for the continuance of him in his Throne, that no such opinion as this which we speak of, whether truth or untruth should be taught and believed; I mean, which vindicateth and maintaineth, the just rights, and liberties, and privileges of those that under authority, and subjection unto others.  
Whereas, now on the contrary, that time of God's preordination and purpose, for the downfall of Antichrist, drawing near, there is a kind of necessity, that those truths, which have slept for many years, should now be awakened: and particularly that God should reveal and discover unto his faithful ministers, and other his servants the just bounds and limits of authority, and power, and consequently the just and full extent of the lawful liberties of those that live in subjection. Evident it is, that they are the commonalty of Christians, I mean Christians of ordinary rank and quality that shall be most active, and have the principal hand in executing the judgements of God upon the Whore▪ Consider that place, Revel. 18. 4, 5, 6. And I heard another voice from heaven say, go out of her my people, that ye be not partakers in her sins, and that ye receive not of her plagues. For her sins are come up unto heaven, and God hath remembered her iniquities. Reward her even as she hath rewarded you, and give her double according to her works, and in the cup that she hath filled to you, fill her the double. Now that this service shall be performed unto God by them (Christians I mean of under rank and quality) contrary to the will, desires, or commands of those Kings and Princes under whom they live, it appears by that which immediately follows, verse 9 And the Kings of the earth shall bewail her and lament for her, which have committed fornication and lived in pleasure with her, when they shall see the smoke of her burning. It is evident that the people of God spoken of before, were subjects to these Kings, that should bewail the whore in her ruin; for they are such as come out of Babylon; which could not be, except they had lived under those Kings that were Babylonish, and had given their kingdoms to the whore, and by whom babylonism had been countenanced and set up. And that these (or at least the greatest part of them) should no ways consent to the destruction of the whore by their subjects, it is evident by this; they should wail and lament over her, when she is destroyed. As for that which is found in the former Chapter concerning the 10. Kings (Rev. 17. 17.) Into whose heart God hath put it to give their kingdoms or power to the Beast, where it is said, that these should hate the whore and make her desolate, and naked, and eat her flesh, and burn her with fire; I conceive this is not meant of the persons of Kings, but of their States and kingdoms, i. e. of the generality of their people under them.  
1. The expression, will fairly, and with full consonancy to the Scripture language elsewhere, carry this sense and interpretation; the bodies of States or kingdoms indefinitely taken and considered, being usually signified by their heads, as dukedoms by Dukes, kingdoms by Kings, &c. as we have had occasion formerly to observe more at large when we produced several instances from the Scriptures of this kind of phrase. I shall (for the present) be your remembrancer only of that one, Dan. 7. 17. with verse 23. where verse the 17. the four great Beasts are said to be four Kings that shall arise out of the earth. Yet verse 23. it is said that the fourth Beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, i. e. all the other three kingdoms formerly expressed by three Kings. I could direct you to several other Texts of Scripture where the same manner of speaking is found; but that I hasten. 2. If we take the word, Kings, properly, i. e. precisely for the persons that are the heads and chief rulers of kingdoms, in that Scripture, and will say, that these shall hate the whore and make her desolate, &c. I apprehend no possibility (for the present) of reconciling this place, with that other mentioned, Rev. 18. 9 Where it is said, that the Kings of the earth who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning. certainly they that shall hate her, and help to make her desolate, and to burn her with fire, will not bewail her, nor lament over her, after such a manner, as is farther expressed in that which follows in this Chapter. As for that Exposition, which by the Kings of the earth that should bewail and lament over the Whore in her burning, understandeth Cardinals, archbishops, Bishops, &c. who in their port and pomp are as Kings, it seemeth not probable; I rather conceive these to be the Merchants of the earth that should weep and wail ever her, because no man buyeth their wares any more, vers. 11. and who are said to have waxen rich, by that long trade and traffic they had had with the world, in those Babylonish commodities. Therefore they are the ten kingdoms indefinitely considered. i. persons living within the ten kingdoms, not the ten Kings personally and properly taken, that shall hate the Whore and make her desolate, and burn her flesh with fire. Now this promise and prediction of God concerning the destruction of the Whore by Christians of inferior rank and quality, can hardly be conceived however it should be fulfilled or take place, except the judgements and consciences of men should be loosed and set at liberty from the bands and fetters of those enslaving Doctrines and apprehensions, wherewith they had been formerly oppressed and made servile above measure, to those that were in place and authority over them. Thus than we see a ground and reason fully satisfactory, both how and why the Christians in the Primitive times, whilst Antichrist was in coming, might well be ignorant of that liberty, the knowledge whereof would have kept him from his Throne; and also why that liberty should now be revealed by God and taught unto his people; the ignorance whereof would still keep and continue him upon his Throne, when God's Will and Pleasure is that he shall be thrown down. And this for Answer to the Objection last propounded; and for the sixt Particular, by way of Answer to the main Objection. But,  
7. (And lastly) whatsoever the credit or authority of Tertullian may be for the strength of Christians in Primitive times, to make resistance against their enemies▪ & how justifiable, or commendable soever the patience & subjection of these Christians in suffering as they did, may be by some conceived to be, supposing they had such a power to have defended themselves, as is supposed; yet most certain it is, that as well the authority of the one as the submission of the other, yea and both together, being both apocryphal, are too light to weigh against the authority of the practice of that great Prophet Elisha, who made resistance against the King's Messenger, that was sent against him to take away his head (as we instanced to you in the former part of this Discourse) as also against David, a man after God's own heart, who being but a private man, strengthened himself as well as he could, both with men and arms, yea and with Goliah's sword to boot, to defend himself against the unjust and bloody persecution of Saul; both which examples (besides others of like importance) are canonical. Elisha must not be censured as an evil-doer, nor David condemned for a traitor, or rebel, either because Tertullian saith, that there were Christians enough in the Roman Empire, to make their party good against the Emperor & his wicked instruments, nor yet because these Christians did not stand up in their own defence, having sufficiency of strength to have done it. Thus we see there is nothing at all in the patience or submission of the primitive Christians, so much urged and insisted upon, to discountenance that cause and service, wherein your best concurrence hath been desired, of any consideration or concernment that way. To rise up in your own defence, in the defence of your lives, your estates, your liberties, your wives, your children, your friends, your laws, your religion, against those, who without any lawful Authority or Warrant either of God or men, are risen up with all their might, and all their power to make havoc, and spoil, and ruin of all, is no ways offensive either in the sight of God, or reasonable men.  
And (to conclude) if any man be afraid that martyrdom should suffer by this, as either that the glory hereof should be eclipsed, or that all opportunities of expressing ourselves unto God and Jesus Christ in such a service, should be cut off, and taken away by such an opinion. I answer, No: The glory and praise of martyrdom will remain as entire, with this Doctrine, as without it, and the opportunities of showing ourselves in our love and faithfulness unto Christ in such a service, will no ways be diminished hereby.  
For first, the glory and praise of martyrdom or suffering for Christ, doth not consist in lying down, and suffering proud and wicked men to ride over our heads, in sitting still whilst our estates, liberties, wives, children, friends, are ruined and destroyed before our faces, when God puts an opportunity into our hand to defend them; the name and gospel of Jesus Christ would rather suffer loss by such a patience as this, than any ways gain; it were more infidel-like, than Christian, not to make the best provision we can, for the safety of those that are so near to us in such a case. But the grace and glory of martyrdom lieth in this; First, when a man is resolved to profess the name, and faith of Christ, what danger soever he incurs, what loss soever he sustains, or is like to sustain by it. Secondly, When it comes to the necessity of suffering, that he balks not, nor saulters with Christ: that he is not any ways ashamed of him, or any of his words, or ways. Thirdly, When a man disdeignes deliverance upon any base terms, or by unworthy means, that scorns to fly away for the enjoyment of any rest, except it be with the wings of a Dove (the Scripture emblem of innocency) which is covered with silver wings (as David speaks) and her feathers like yellow gold. It is ever honourable to fly with such wings as these.  
Fourthly (and lastly) when God doth not open a door of lawful escape unto him, either by flight or otherwise, but hedgeth him up (as it were) with thorns into the hand of the persecutor, that he patiently and with meekness and composedness of spirit, without any breakings out in one kind or other, without any expression of discontent either against God or man, submitteth himself unto the stroke, in what kind soever it falls upon him.  
And secodly, for opportunities of martyrdom, of suffering for Christ, and that in numbers more than we desire, they will not be wanting, though we shall not-suffer every base Cavalier, that saith he is for the King to cut our throats, or to plunder our Cities, towns, or Houses, to commit outrages and insolences upon Wives, Children, Friends, &c.  
1. It is a suffering for Christ (and so a degree or kind of martyrdom) to suffer those things which we do, in fears, in dangers, in distractions, in runings, or removings up and down, in disappointments of our affairs, in the loss, expense, or forbearance of our estates, by those men of Belial, that are as thorns in our eyes, and scourges in our sides, only or chiefly because we will be that in open and constant profession, which by the grace of God we are inwardly and in the truth of our souls; because we will not prostitute our consciences to the lusts of their Father the devil, we will not give the right hand of fellowship to them, in those desperate courses of wickedness and profaneness wherein they are engaged, and wherein (it seems) they mean to weary, yea and wear themselves out before they will give over.  
2. We lie open to the hatred and malice, to the mockings and scoffings, to the railing and revilings, to the slanders and lyings of the whole malignant party round about us; and that because we hold forth the Lord Jesus Christ in his holiness and purity, in his power and authority over the world, in his truth, and faithfulness, in his mercy, and goodness, in his glory, and Majesty, in our lives, and conversations. And this is a martyrdom too, or suffering for Christ.  
3. (And lastly) we know not how soon or suddenly we may be called out by God, to suffer even a perfect and complete martyrdom indeed, to lay down our lives for Christ; when God will hedge up every way of escape against us with thorns, and leave us in Peter's straits, To stretch forth our hands, and have another to gird us, and to lead us whither we would not. John 21. 18. So that we shall leave occasions, and opportunities enough, even as many as God himself ever made, for the expressing of our love and faithfulness unto Christ and his gospel in ways of suffering, though we stand up like men, and quit ourselves with all our might, and all our strength, against those assacinates, and sworn swordmen of the devil, who have conspired the death and ruin of all that feareth God in the Land.  
Only for a close of all that I have to say in this point, let me add this one thing by way of caution, that opportunities of suffering martyrdom will not always continue in the Church for the servants of God: yea, the time draweth near, when they shall cease and be no more. The sad retinue of the first things, (as they are called Rev. 20. 4) which hath been a long time in passing by, even for many Generations, is now almost quite passed; God is now bringing up the rear of this host of sorrows, and when this is passed, he will turn the wheel of his providence and dispensations, between his own Church, and the Synagogue of Satan. That side which hath been down hitherto, shall be upward, and that which hath been above, shall be below: Now the devils Saints, and the Children of the Whore, even all fearful and unbelieving ones, and abominable, and murderers, and Whoremongers, and Sorcerers; and all liars, they shall be called to their martyrdom, and the Saints of the most high shall give them double, of their own cup. 
* Revel. 13. 10.  They that led into captivity hitherto, shall now go into captivity themselves: and they that killed with the sword hitherto, shall now be killed with the sword themselves. And who they are that shall now lead into captivity, and slay with the sword, you may inform yourselves, Rev. 18. 6, 7. Reward her, even as she hath rewarded you: you, viz. in your Brethren, that have walked in the steps of the same faith and holiness with you: And give her double, &c. This is the honour which the Saints shall have, to execute the judgement that is written, upon the whore.  
Another motive to strengthen your hand the same way, may be to consider, that as the cause recommended to you is every ways justifiable, so is it a matter of the highest & deepest concernment unto you to stand by it & advance it to the utmost you are able, yea (if it were possible) above & beyond what you are able to do. All your interests, relations, & concernments in this world are bound up in it: yea, it narrowly concerns you in relation to the world which is to come, your everlasting estate and condition is not lightly concerned in it. First, what have you in this world amongst all that which you call yours, any ways dear or precious unto you, but that the line of this cause, whatsoever it proves, is like to be stretched upon it: the cause which is now depending and pleading between you and your adversaries, will certainly be either the rising or falling of it.  
1. For your Estates, these are already designed, by your enemies, for a reward and recompense of their labour and travel in procuring your ruin. Your silver, and gold, your houses, and lands, with all your precious and pleasant things besides, must call you Masters no more, if you fall into the hands of these devourers. If they prevail, they will be like a sweeping rain (as Solomon speaks) that will leave no food. You must look for no other mercies from them, but those that are cruel; you hear daily from divers parts of the Land, of what spirit they are in this kind▪ what spoil and rapine they make of the precious substance of your Brethren, where they have opportunity to fall; notwithstanding they are not yet in a posture to their minds, to follow this occupation of ruin and spoil, as they desire and hope to do. They have a bridle of some fear in the jaws of their fury, they cannot stay by their work, they cannot gather in their harvest so clean as they desire. But if they do these things being but yet in the valley, what will they do, if they should make good the mountain? if they commit such insolences as these in the day of their fears, what will they do in the day of their power, if ever this Sun should arise upon them? I beseech you consider this, you that have lived at ease, and in all fullness hitherto, and have wanted nothing of all that your hearts could desire, to make your lives comfortable unto you; that have had food, and raiment, and lodging, and harbour, upon such terms, that your flesh itself, though apt enough to murmur and complain, hath yet been ashamed to complain of any want or scarcity in any kind; tell me how, or what will you do in such a day, wherein your fair necks, that never had yoke upon them to this day, shall be wrung and galled, and torn with those Iron yokes, of poverty, nakedness, hunger, cold, contempt, want of all things? Will not the days and years of your former plenty and fullness be seen upon you in abundance of sorrow and extremity? And is it not in vain for you to think that this cup shall pass by you, that you drink not of it, if ever it be in the power of those enemies of yours we speak of, to make you to drink? Doubtless they must want of their will if you do not drink, yea and suck out the very dregs of it. Whereas on the contrary, if you shall only this one time make good your standings against them, and break this enterprise, as far as human reason is able to judge, and according to the ordinary course of God's admistration of things in the world, they are never like to rise up against you, nor to endanger the peace of your outward enjoyments the second time. If you will now be persuaded to give out yourselves like men, to advance the cause in hand, that which you do is like to be a bulwark, and an impregnable defence for the time to come, to your possessions, and estates, against all violence and oppression of men in this kind.  
2. For your liberties, this is another precious possession of yours in the world. I speak here only of your civil or politic liberty, which is of equal accommodation and desirableness (if not of superior) with your estates: and this likewise will certainly be oppressed and seized upon, and turned into a miserable slavery and bondage, if that bloody generation shall carry the day against you, and make themselves Lords over you. That of Peter, 2 Pet. 2. 19 is like to come upon you in this case: of whomsoever a man is overcome, of the same he is brought into bondage. It may be you are not generally so apprehensive and sensible of the preciousness and sweetness of your liberties, as of your estates; you do not place so much of your outward comfort and contentment in the one▪ as in the other. The reason whereof I conceive to be partly because we are generally borne free, and therefore take no care or pains to come by it, whereas many are borne poor, and to inherit little but what they can get by the sweat of their brows: partly because liberty is as plentiful amongst us as silver was in Solomon's days; which was therefore little esteemed because it was as plentiful as the stones in the street, and as the wild Figtrees that grew abundantly in the plain; there is none amongst us but is as free as another; but there is great difference in respect of estate; partly also, because we see few in any suffering or hard condition, we hear few cries or complaints for want of liberty, whereas we both hear and see daily what hardship and things grievous to flesh and blood, are endured by many, both men, women and children, for want of means, and an outward estate. Haply for these and other reasons that might be given, our liberties are not so high prised with us as matter of estate is; but if we did judge righteous judgement (as our Saviour speaks) or if we had but the sensible advantages and quickenings to raise our thoughts and apprehensions concerning our liberties, which we have in reference to our estates, and which many others in the world have, in reference to liberty itself; we would think our liberties every whit as worthy to be placed at our right hands, as our estates. I must not stand to discourse the benefit and sweetness of this blessing of liberty; concerning which, many great and excellent things might be spoken. I shall only say this, that if we lived but a while in those States, where the poor subject is yoked with an Iron yoke of bondage, and bows down the back, and groans under the heavy pressure of usurpation and tyranny, as under the great Turk, or in the State of Persia; yea or in France itself (which is near at hand) and did but observe the miserable and hard terms and conditions, that by reason of such slavery and bondage they live under, than a dram of that liberty which yet we enjoy, would be as precious to us, as a drop of could water would have been to the rich man in hell, when he was so grievously tormented in those flames. Now than this is that which I hold forth unto you in this motive to be considered of, that if ever you shall suffer the hand of the Malignant party, which is now up in rage, and great fury against you, to find their enterprise, if the day falls to be theirs, you must look to be dealt withal in your liberty, as in your estates; there will no partiality be shown by these men between them, they that will not spare you in your estates, neither will they favour you in your liberties: they have bands, and chains, and fetters already prepared for your hands and feet, and Irons that will enter into your souls. You must know that they are animated and acted against you, with the spirit of that fourth beast in Daniel, which was unlike unto all the others, very fearful, whose teeth was of Iron, and his nails of brass, which devoured, broke in pieces, and stamped the rest under his feet. They are of a Lordly, insolent, domineering and tyrannising spirit, sporting themselves in their cruelties, and delighting to ride over the heads of men, that they can get under them. Therefore now consider (I beseech you) how intolerable and grievous a thing it is like to be unto you to bear the yoke of that cruel bondage and slavery which these men have prepared for your necks; to live by the laws of their lusts and pleasures, to be at their arbitterments and wills in all things, to do and to suffer, to have and to possess as they shall appoint and think meet for you; how intolerable a condition (I say) this is like to prove unto you, who have been free men and women all your days, and have had the disposal of yourselves and of all your ways, and of the good things that the providence of God hath cast in unto you upon your labours or otherwise. Oh you will find the change very sharp and terrible, beyond what I am able to express, or yourselves for the present, able to apprehend. Whereas on the contrary, if you shall hold out this one impression and onset which they are now making upon you, and make good the ground you stand on against them; you shall break their cords in sunder, and cast their bands from you for ever; you shall make such an intaylement of this precious inheritance we speak of, your liberty, to your children, and children's children, that they shall never be able to cut off. If they be but now broken, they are not like ever to make themselves whole again: if you will be persuaded to be men of wisdom once, you may be men of comfort and peace ever after.  
3. For your wives and children, these (I make account) are another part of your precious enjoyments in this world: But as for these, neither are they like to find any better quarter in their kind from these bags of blood and baseness, than your liberties and estates in their kind. Nay as these are capable of the impressions of more of those vile affections which rage in these men, so are they like to suffer upon terms yet more grievous, even according to the utmost of their capacities in this kind: The rage of their lusts (I mean of many of them) is as barbarous and cruel, as the rage of their cruelty itself. And what measure you are to expect both in the one and in the other, in lust and cruelty towards these, your wives (I mean) and children; themselves have proclaimed in your ears aloud in those patterns and examples of this kind, which in several places of the land, they have set for themselves to follow in their future course. I presume you have heard of divers insolences and outrages of abomination committed by them with an high hand, such as have made both your ears to tingle in the hearing. Therefore consider and weigh it well with yourselves: put your hearts upon deep and sad, and serious apprehensions of it, how grievous and heart-breaking and soul-cutting a sight it would be unto you to see the honour and chastity of your wives, & daughters plundered by the barbarous lusts of those brutish men, who are ready to pour out their abominable filthiness and uncleanness where ever they become, and when they have done execution upon their honours, with the lusts of uncleanness in the Front, to bring up the lusts of cruelty in the rear, to do the like execution upon their lives and blood. Assure yourselves, that the devil hath the driving of them, and he will make them run and keep his pace, as far as ever the strength of any vileness and wickedness in them will hold out. And so for your little ones that are not for their lusts: it is much to be feared that in that respect, they will double their cruelties upon them, as you have heard (I presume) that their Brethren in Ireland, baptised into the same spirit of blood and abomination with them, have done. Oh, bow can you bear the thoughts of such a day likely to come upon you, wherein your young children shall be taken by the hand of an inhuman monster, and dashed in pieces against the stones, or torn one limb from another, or tossed upon the point of the Pike or spear. Assure yourselves that the day of all these astonishing things, and perhaps of things more intolerable and astonishing then these, is like to come upon you, except you will be persuaded to redeem it, and buy it off, at the rate of your utmost endeavours, and of all you are able to do to prevent it, if God will vouchsafe the grace and mercy to you, to let you have it at any rate.  
4. That honourable Senate of both Houses of Parliament, consisting of most of the worthies of the Land. (I mean for men of their rank and quality) to whose unwearied labours, and diligence, and faithfulness, and zeal, and expense, under God, you and your whole Nation owe your lives & liberties, both spiritual and temporal, yea estates and all your sweet enjoyments hitherto; and in whose peace and preservation all you yet enjoy, as far as reason is able to discern and judge, is bound up; (so that I may well reckon these amongst your temporal enjoyments) these are like to perish and to be cut off by the right hand of iniquity, if that generation of men whose bloody cruelties you both have been heretofore, and are now again exhorted with all your might to oppose, shall ever get the upper hand. We know it is this assembly, that have stood by you and stuck close to your liberties, and the truth and purity of that Religion you profess; that are the bulwark and defence against the furious impressions of those wicked ones, upon you, and all that is yours; And they know as much too, and look upon them accordingly: they are they that have robed these bears of their whelps, that have shaken the foundation of Popery, Prelacy, and profaneness in the Land; and that are at work upon it night and day, to make it a land of righteousness, which is an element that these kind of Creatures know not how to live in. And in this regard, these are the men of their rage and hatred above others; these are the mountains that stand in their way; and what will they not do, what will they not suffer to remove them, or cast them down, and make them into a plain? doubtless they are sick, and long for their blood, as much as ever David longed for the waters of the well of Bethleem. And if they shall ever be but able to dissolve the power and proceedings of this Parliament now sitting, the way will be open and ready for them, either to stave off all Parliaments for the future, or (which is of more dangerous consequence of the two) to make them themselves: and so the sun of the glory and peace of this Nation is like to set upon it for ever. Therefore now consider (I beseech you) of how lamentable and unsupportable a consequence it would be, if this Spring should be troubled (as Solomon's comparison is) if these righteous shall fall before these wicked ones; and Cavaliers Swords drink Senators blood: And how would it be a blot upon you, and make your memorial an infamy and reproach throughout all generations, if it should be said, that you sat still and did nothing, but keep up your money, while these men perished at your side, who had been a guard and safety to you and to all that you had: yea that laboured and travailed with the honours and safety of the whole Land, and were ready to cry out, and to have been delivered, but that in the very breaking forth of the children, your covetousness, and your unfaithfulness, and remissness betrayed them into the hands of their enemies, who cruelly destroyed both Parents and Children at once. Not to feed your enemy when he hungers, or when he is thirsty, not to give him drink, is by the Holy Ghost himself interpreted; to be a revenging yourselves on him; and withal to be a matter of high displeasure and offence unto God. I beseech you, if not to save the life of an enemy when it is in danger, nay if not to supply such necessities of his, which yet perhaps do not touch his life, be a sin of that provocation in the sight of God; What sin will that be, or by what name shall it be called, or what shall the measure of the provocation of it in the eyes of God be, when men shall suffer the greatest and faithfullest friends they have, that for a long time together have laboured for them in the very fire night and day, in the very midst of their sore conflicts and strivings with men, and that chiefly for their sakes, to perish by the hand of their enemies, when it was in their hand and power to relieve them? Surely men must create a New Name, and God will create a new punishment or hell for such a sin.  
5. (And lastly for matter of this world's concernment) what do you think of your lives themselves; if those men of blood shall carry the day, and ever come to set up their banners amongst you? Will they not be sold as cheap as Sparrows were among the Jews, five for two farthings? Nay, will they not be trodden down and trampled upon like clay and mire in the streets, by the foot of the pride, and rage, and insolency of these men? Would not your flesh be as a feast of fat things unto them, and your blood as new Wine? Or if they did spare your lives, would it not be only out of a desire and intent to add unto your miseries, to gain opportunity of inflicting many deaths upon you? Perhaps they have learned a deliberate cruelty, from that bloody Emperor Nero: who when any person that was accused, and under the stroke and dint of his power; desired of him that he might be dispatched, and put to death, was wont to make answer, Non ita tecum in gratiam redii: i He was not yet so far friends with him, as to give him leave to die: he meant to have more satisfaction out of them, then so. So if these men give you your lives for a time, you must not look to have them given you upon such terms, as God sometimes in common destructions gives his servants their lives: viz. For a prey, or booty: No, they will be given you only as means or engines wherewith to torment you. It may be they will desire to reserve and keep you alive, to make spectators of you, of all that bloody Tragedy they mean to act upon all that belongs to you, in setting your Houses, and Cities on fire, in taking away your goods, in offering villainy to your wives, and your daughters, and then mangling and massacring them when they have done. And then when they have throughly scourged you with such scorpions as these, it is like they will deliver you into the hand of death. Certain it is, that the spirit that works in these cursed children of disobedience which are now your adversaries, lusts not only to your temporal ruin and destruction, but to your everlasting ruin and destruction also, as far as it knows how to be active in it. Our Saviour himself seems to imply as much, Matth. 10. 28. where he commands us not to fear those which kill the body: but are not able to kill the soul: as far as they are able to go in hatred and malice against the Saints, they do go, they do kill the body (saith our Saviour) he doth not say, fear not those that can kill the body, but, which do, actually, frequently and from time to time, kill the body, but are not able to kill the soul; doubtless intimating, that if they were able, they would kill body and soul, and all. And somewhat more plainly (I conceive) Joh. 10. and I give unto them eternal life, and they shall never perish, neither shall any man pluck (or pull) them out of mine hand; clearly implying, that the devil and his instruments, wicked men, are ready to pull and tug hard to get even his elect themselves out of his hands, out of that hand of election and grace, which he hath laid upon them, and whereby he holds them fast. Thus the story of the martyrs report, that when the Popish Prelates, and Priests were ready to have execution done upon that faithful servant of God John Husse, they used these words, Now we commit thy soul unto the devil: And when Hierom of Prague, through long and grievous imprisonment grew very sick, and (as himself thought) near unto death, desired that he might have a confessor (being it seems, conscientious this way) the story saith, that very hardly, and with great importunity it could be obtained: which shows, that it was grief and torment to his enemies, that he should have any thing, that in their opinion might be a means to save his soul, after he was dead; besides many other like strains of the same spirit, which that story presents unto the diligent Reader. Now then, there being a spirit of this profound, deep, and devilish enmity against you, working in the bowels and inward parts of these men, to desire not only your temporal, but eternal death also, it is none other like, but if they suspect and doubt of the strength of their arm, for the sending of you by death into Hell (as I make little question but they do, they have no great hope of hunting your souls into the bottomless pit, which is reserved for their own) they will themselves create a Hell for you, as full of torment and cruel burnings as they can make it, and cast you into it themselves before you die, and so be gotten out of their reach. So that there is nothing to be looked for from these men but death, or that which is worse than death, a life to contribute towards the increase of the pains and sorrows of your death: and so indeed death howsoever. Therefore I beseech you consider the weight of this branch of the present motive also. Will you think of keeping or saving your estates, to the loss or imminent danger of your lives? Shall you not keep your money to make a goodly purchase, if you bring all these great evils and miseries upon you thereby? Though in many other cases you might make much gain and advantage by making the devil a liar, yet it will be your wisdom, to justify him in that his saying; skin for skin, (or rather skin after skin, or, skin upon skin) and all that he hath will a man give for his life, If you have so much of men in you, as Satan your enemy supposeth (it seems) that you have) to value your lives at any such rate above all your possessions whatsoever, show it this day, and make a fortification and bulwark of all that you have for their defence and safety; Solomon (we know) made some hundreds of Targets and Shields of Gold: it should not be grievous to any man to sacrifice his estate, his Gold and Silver upon the service of his life. There is a time to keep (saith Solomon) and a time to spend, or to cast away, Eccles. 3. 6. Certainly of all other, that is no time to keep, when a man's life lies at the stake, and is in all likelihood not to be redeemed but by casting away. Thus much for your temporal and outward enjoyments, they are all involved and concerned to the utmost, in the present occasion and service, which you have been exhorted, to promote and further with all your strength, and all your power.  
But secondly, it were well (at least it were less to be laid to heart, it were a matter of far lighter moment and importance) if your outward concernments only, though it were even to life itself, were imported in that great occasion, which is now on foot, and hath been again and again recommended unto you; but behold greater things than these. Your spiritual concernments also, are like to suffer, and that in a very high degree, if Gog and Magog prevail, if ever you come to be at the allowance of Cavaliers, Papists, and atheists, that have taken the field against you, for the things of Heaven. You are like to have stones in stead of bread, and Scorpions in stead of Fish. Those golden Pipes, by which Heaven and Earth are (as it were) joined together, and have lively communion each with other; I mean your pure ordinances of worship, which have both the wisdom, and grace, and goodness of God abundantly in their frame, will be cut off, and others of Lead laid in their stead; ordinances I mean of an human constitution and frame, whose chief substance, or ingredients will be the wisdom and will, i. e. the folly and corrupt affections of men, by which, not Heaven, but Hell, and the world will be joined together, and the trade and traffic between both places, much quickened and advanced, ordinances which will be ready to be cast as dung into your faces by God, when you have been exercised in them. You must never look to see the goings of God in the Sanctuary, as you have done, to see any more visions of life and immortality let down from Heaven unto you, in these houses of vision: those excellent ravishments and raptures of spirit, those takings up into the third Heaven by seeing him that was greater than Solomon in all his glory, will cease from you. Those pure streams of the gospel will be all bemired and soiled, when they are given unto you to drink: Yea happily and poisoned too, by the influence of the corrupt minds and judgements of those that shall give them unto you. You must look to have the gospel turned upside down, and to be made to stand in perfect conjunction with Hell, with looseness, wickedness, and profaneness, and in opposition to Heaven, Grace and holiness; to be made a Savour of death to those that shall be saved; and a Savour of life to those that shall perish. It will be made to frown upon those that are godly, and to look cheerfully and comfortably upon loose men. So that if your soul shall lust for these summer fruits, if you shall desire to have communion with God in communion and fellowship with his Saints, If you shall desire at any time to be rained upon by a shower of life and peace from Heaven; you must repair again to the woods and mountains, or to the covert of some close and secret place, where you must eat the bread of your souls in peril of your lives; as your forefathers did in Queen Mary's days, on with danger of suffering whatever the malice and revengeful spirit of your enemies shall think good or can devise to inflict upon you.  
Therefore now consider, you that have had the liberty of your Sanctuaries, and of your public assemblies, that have been fed with honey out of the rock, and with the finest wheat of Heaven, you that have had an open and free trade to Heaven, and have had glorious returns from them day after day, to whom the ministry of the gospel, hath been as the wings of the morning, as Chariots of fire to carry you up and down as it were in spiritual state and triumph between Heaven and earth; Oh how will that day be as the shadow of death unto you, wherein you must exchange your quails and Manna from Heaven, for the garlic and onions of Egypt, when you shall hear the Pope and his hierarchy preached up to the Heavens, and Jesus Christ with his Saints preached down to the earth, and made to sit at their footstool, when your souls and consciences shall be compassed about with lies and errors and the commandments of men, in the ministry of the word, in stead of those spiritual and glorious truths, which were wont to be as so many Angels sent from the presence of God to comfort you; doubtless if ever you saw the heavens opened over your heads by an effectual and sound ministry, and Jesus Christ standing at the right hand of God in glory, as Stephen did, if ever you smell the savour of life by Jesus Christ preached; the day wherein such a ministry shall be taken from you, will be like the day wherein the sun shall be covered with sackcloth, and the moon turned into blood, and the stars in the Firmament of Heaven lose their light. The change will be every whit as sad unto you, as that was unto David, when he was driven from the Sanctuary and presence of God, and compelled to dwell in Mesech, and make his habitation in the Tents of Kedar. If this exchange made him cry out, woe is me: you must think it will be a double woe unto you, when the ark of God shall be taken from you, and Dagon set up in its stead, when the dispensations and administrations of Heaven, which were spirit and life, the light of God's countenance itself unto you, shall be exchanged for the statutes and ordinances of Rome, which are like tombs and sepulchers, having nothing in them but rottenness and dead men's bones. If such a day were now upon you, what would you give to buy it off? and is not the purchase of the prevention of it worth as much?  
It may be there are some amongst you whose souls and consciences were never yet engaged, either by the purity or power of any of the ordinances of God; who never yet knew what it was to be kindly touched from Heaven by any spiritual administration; to such as these it is like Dagon may be as good as the ark; the devices and inventions of men, as beautiful, as savoury, in the house and worship of God, as those ordinances themselves which have the perfect image and superscription of God upon them: a ministry that is low, and cold, and set in consort with the Earth, and the things thereof; as that which is calculated for the Meridian of Heaven, and breathes life and immortality in the faces of men's souls continually. If such as these lend but a dull or deaf ear to the motion, cannot find so much as two mites in their estates to cast into the treasury of God, it is not much to be marveiled at. But for you that know how little the chaff is to the wheat; I beseech you to have this sense of the business recommended to you, that when you have done the utmost of what you are able to do for the advancement of it, you would yet unfeignedly desire to do more.  
Thirdly, To engage you yet further to give out yourselves fully & freely as you have been exhorted, you may please to consider, that as all your precious interests, whether in the things of this life, or of that which is to come, are deeply concerned in it, so are all the like interests of all your brethren, the godly persons in the land concerned likewise. And if the cause should suffer or miscarry, it would be as a sword that would pass through all the righteous souls throughout the land; it would bring such a day of sorrow, lamentation, and woe upon the generation of the servants of God throughout the kingdom, as scarce hath been heard of in all ages: it will cause all their hands to hang down, and their knees to wax feeble, and their hearts to wither as the grass; it will fill all their eyes with tears, and their hearts with heaviness: there will be no end of those great evils and miseries which will come upon them in that day. The breach that will be made upon them will be like the great breaches of the Sea which cannot be repaired. It was a night of much sadness to the land of Egypt, when God slew in every house one throughout the whole Land: the Text saith, There was a grievous cry throughout the whole land of Egypt upon it: But this cup was given to the Egyptians to drink: And yet this stroke fell not so sore upon them neither, as the miscarriage of that great action we speak of, would do upon the Israel of God amongst us. That did but touch the Egyptians in the lives of one in every Family respectively: but the stroke which is now lifted up, and likely to be given in the land, wherever it light, should it fall upon the right hand, upon the people of God, it would wound them all, and that very sore, yea and that not in some, but in all their concernments and enjoyments whatsoever, as well in those which relate to this world present, as in those, whose accommodations are more peculiarly for that world which is yet to come (as hath been showed already) If ever that mountain of profaneness, which now you are exhorted to put to your shoulders to remove, shall be established, doubtless it will magnify itself against all that is called Holy in the Land; it will lie heavy and oppress, if not overwhelm and bury under it, all that have the mark of the living God upon them. Therefore I beseech you consider what you do: If this great evil shall come upon the Church and people of God amongst you, and you be found dull and heavy, negligent and remiss in the preventing of it, and not improve yourselves to the utmost that way, when as it hath been so fully and feelingly, and frequently both represented and recommended unto you, shall you not bring the guilt of it all upon your heads? Shall you not be looked upon both by God and men, as accessaries (if not principals) in all those sore afflictions and calamities, which in this case shall fall upon them? will not God require their sorrows, and their tears, and their troubles, and their afflictions, and all the extremity they shall endure at your hsnds? When I shall say unto the wicked (saith the Lord to his Prophet Ezekiel) Oh wicked man, thou shalt die the death, if thou dost not speak and admonish the wicked of his way, that wicked man shall die for his iniquity, but his blood will I require at thine hand, Ezek. 33. If God will require the blood of a wicked man at the hand of his Prophet in case he did not seek to prevent it by admonishing him: will he not much more require the sorrows, sighings, troubles, tears, extremities, blood of a whole nation of Saints, at the hand of those by whose unfaithfulness, coldness, covetousness, negligence in any kind, they shall come upon them. The son of man (saith our Saviour) goeth his way, as it is written of him: but woe be to that man, by whom the son of man is betrayed: it had been good for that man, 
Matth. 26. 24.  if he had never been borne: In like manner the Church and people of God amongst us may yet suffer grievous things, but woe be to those, whomsoever they be, be they fewer, be they more, be they rich, be they poor, by whom their peace and safety shall be betrayed.  
Fourthly (and lastly) All our own concernments and the concernments of all our dear brethren in the faith throughout the land, are bound up in the business, which hath been so frequently and affectionately recommended unto you; so are the like concernments of others of our brethren also, partakers of like precious faith with you, in other lands and Kingdoms, bound up likewise herein; though not all (perhaps) in the same degree. There is a common report of a strange sympathy between Hippocrate's twins, that they always cried together, and laughed together. And doubtless there is some such sympathy between all the Reformed Churches (as we call them) in these parts of the world: amongst which likewise I comprehend those plantations of our Brethren of this Land, in America, and other Western parts, at least between all that are truly faithful and sound in that profession which they make in these Churches. I do not speak here of that inward or spiritual sympathy, which in respect of reciprocal affections and mutual tenderness, intercedes between all the true and living members of the mystical body of Christ, though never so remote asunder, but of that mutual dependency which the outward affairs and condition of every one hath, upon the condition of the other, so that the prosperity and well established peace of any one, hath an influence into, and contributes more or less towards the like establishment of the other: As on the contrary, the shaking, trouble, ruin, or destruction of any one weakens the strength, and impairs more or less the security of all the other. So that they must needs all weep together, and all laugh together. Now then, this is that which I say and hold forth to your Christian and godly considerations in this motive; that the action wherein the Church and people of God in the Land are now engaged, and which is yet depending between them, and their adversaries, will in the issue, close, and fall of it, be of very remarkable concernment to all the Saints of God in all those other Churches mentioned; if it falls on the right hand, it will be the riches, strength, and increase of them; if on the left, it will be the diminishing, shaking, and impairing of them, therefore consider I beseech you, the great weight and importance of the opportunity that is before you, if through your zeal, and forwardness, and faithfulness to advance it, and the blessing of God upon it, your present service shall prosper, your light will be like the lightning which (as our Saviour saith) shineth from the East even unto the West: the heat and warmth and living influence thereof, shall pierce through many kingdom's great and large, as France, Germany, Bohemia, Hungaria, Polonia, Denmark, Sweden, with many others, and find out all the children of God, and all that are friends to the kingdom of Heaven, and will be a cheering and refreshing to them: Especially to your brethren in their several plantations in far countries; and most of all to those in these united and near kingdoms, Scotland and Ireland, it will be as a feast of fat things, and of wines well refined: and particularly to poor bleeding, dying Ireland, it will be as a resurrection from death unto life. Now then in-as-much as God hath set you this day, as the sun in the firmament of Heaven, from whence he hath an opportunity and advantage to send forth his beams, and to furnish and fill the world with his light and influence round about him; since you have the commodiousness of such a standing, that you may do good to all that is God's, I mean to all the Saints in all their dispertions and quarters throughout so many kingdoms, and such a considerable part of the world as hath been mentioned, so that you may cause them to rise up before you and call you blessed; I beseech you do not betray this firstborn opportunity of Heaven: look upon it as a great and solemn invitation from God himself unto you, to do greater things for the world, at least for the Christian world, than ever you did unto this day; or then ever you are like to do the second time, yea then any particular Christian State ever did, or is like to do while the world stands. God hath prepared and fitted a Table for you large enough, if you will but spread and furnish it with such provisions as are under your hand, that you may feast, and give royal entertainment, to the whole household of faith, almost throughout the whole world at once. And shall it now seem any great thing in our ages, or be in the least measure grievous unto any man or woman of you, even to lavish his gold out of bags, to bestow his whole substance to divest himself of all he possesseth in the world, even to his shoe Latchet, to furnish and set out such an occasion as this is, like itself? Shall not the very conscience and comfortable remembrance of such a thing as this done with uprightness and simplicity of heart by you, be a thousand times better than any superfluities of silver or of gold, or of meats, or of drinks, or of houses, or of or of jewels, or apparel whatsoever? Nay if we shall bring poverty and nakedness, and hunger and thirst upon ourselves, to purchase and procure it, will it not be better than an estate, than clothing, than meats and drinks unto us? will it not take out the burning, and allay the bitterness of all these? Doubtless the honour and conscience of the fact, will bear all the charges, and answer all the expense of it to the full. The opportunity and occasion is so rich and glorious, that it calls to remembrance (as sometimes the shadow doth the substance) the great opportunity that was before the Lord Jesus Christ, for the salvation of the world: We know that he being rich, became poor, that the world through his poverty might be made rich. You have the pattern in the mount before you: See that according to your line and measure, you make all things like to it.  
FINIS.