ΙΠΠΟΣ ΠΥΡΡΟΣ THE RED HORSE. OR THE Bloodiness of War, Represented in a Sermon (To persuade to PEACE) Preached at PAUL'S, July 16. 1648, at five of the clock in the afternoon. By Jo: Geree, M.A. and Pastor of St Faiths under PAUL'S. And now published to clear the Preacher from Malignancy imputed to him by some left-eared Auditors. Am I therefore become your enemy because I tell you the truth, Gal. 4.16. Oculis aegris odiosa est lux, quae puris est amabilis. August. LONDON, Printed for George Latham, and are to be sold at his Shop at the Sign of the Bishops-head in St. Paul's Churchyard 1648. To the Worshipful, the Master, the Wardens, the Assistants, and the rest of the worthy Company of Stationers, Grace, and Peace. Gentlemen, BEing put upon it to Print this Sermon (as you may see in the Appendix thereof) I began to cast in my mind to find out, according to the custom, some fit Person to whom I might dedicate it: And remembering a courtesy lately done (at my motion) by your Company, I resolved to testify my respect, and thankfulness for that deserving act, by this usual expression of gratitude. The Society of that famous and useful College at Dublin being like to be dissolved for want of bread, to the great prejudice of Religion, and grief of the truly religious; I was entreated by one of the * The Right Reverend Dr Usher. A. A. prime ornaments of that Society to endeavour to promote some Charitable contribution, for some small support to keep that Society together till this Nation might be in a circumstance to make such provision for it as such a work did require; In which good work while I was acting, I was by a Citizen (a great lover of Learning) directed to make my address to the Companies of London, as the likeliest way to get some speedy, and considerable supply: which advice of his I presently began to put in prastice, in procuring the Master of your company (wherein I had most acquaintance and interest) to move this charitable work with you, which he did with that success, that he obtained suddenly a considerable gratuity (the low ebb of your Company at that time being weighed) towards it, your Society concluding that it was suitable to them to go before others in the relief of a College, rather than expect others to be precedents to them. To express my sense of your worth in this freeness, and forwardness, in so choice an Act of Charity, I have presumed on this Dedication: And I was yet further incited to this, by the intent of Printing this Sermon, for it is a vindication of my innocency against ungrounded Calumny; and in whose opinion should I rather desire to stand right than in yours? To a considerable part of whom God hath made me Pastor, and Preacher to you all, the peculiar Sermons to your Company being to be Preached by me so long as providence continues my interest in the Church of St. Faiths, where they are to be Preached; And Sermons find acceptance much according to the esteem of the Preacher, on their acceptance depend their efficacy, and therefore it behoved me, that no sinister conceit of me should by any means be bred and rest in your breasts; So hoping that this office of love will neither be strange, nor unwelcome, with my Prayers for you, I take my leave, and remain From my Study in Ivy Lane, August 3. 1648. Your engaged Friend and Servant in the Lords work, JOHN GEREE. THE RED HORSE: OR, THE BLOODINESS OF WAR, Represented in a Sermon to persuade to PEACE. Rev. 6.4. And there went out another horse that was red, and power was given him that sat thereon to take peace from the earth, and that they should kill one another, and there was given unto him a great Sword. Sect. 1. The Introduction to the Text. THe dearest of God's Children are not exempt from sufferings: for if they themselves should not need them for refining, yet the truth needs them for sealing, and they must suffer to seal the truth which they teach, and profess. And yet God ceases not to be good to them; for when their troubles abound for Christ, their consolations abound in Christ. 2 Cor. 1.4. Nay, they never have more inlargements of the inward man by grace, then when most restrained in the outward man by unjust violence; was not David inspired with the sweetest Psalms in his bitterest sorrows? And here you see Saint john under banishment in the Isle Patmos for the testimony of jesus, Rev. 1.9, 10. was blest and graced with this excellent Prophecy touching the state of the Christian Church. Of which Prophesy you have a general Preface, Chap. 1, 2. Seven excellent divine Epistles to the seven famous Churches of Asia, wherein is not only contained most useful instructions, but (as some think) a Type of the State of the Christian Church to the end of the world. Afterward there is a particular Preface to the Vision in hand, Chap. 4. Then the vision of a Book sealed with seven Seals, with great sorrow for want of one to open it, which sorrow was allayed by the Lion of the Tribe of judah, who was found worthy and able to open the Book, and lose the seven Seals of it: for which the four Beasts, and the twenty four Elders sung unto him a new Song of praise and thanksgiving, Cham 5. Thirdly, there is the opening of the Seals, with the several events following, Chap. 6. The first Seal being opened, A white horse was seen, and he that sat on him had a bow, and a Crown was given unto him, and he went forth conquering to conquer. A lively type of truth prevailing, and the settling of the Gospel with power notwithstanding all the bandying of the world against the Lord, and against his Christ, Psal. 2.1, 2, 3, 6. But not long after another Seal is opened, and Saint john being awakened to attention, beheld as you have heard in the Text read, And there went out another horse that was red, etc. which words I shall first endeavour to open, and then gather and handle some observations, as God shall enable, and the time permit. Sect. 2. The opening of the Text. For the opening the sense of these words which are plainly allegorical, we must first remember a rule in Divinity, that in Allegorical Texts, the meaning of the allegory is the literal sense of the place. Now that we may find out the meaning of this Allegory, it will be needful that we inquire; First, what is imported by the horse. Secondly, what by his colour, a red horse. Thirdly, who is meant by his rider? Fourthly, what is meant by his work? Fifthly, and what by his qualification. 1. What is imported by the vision of an horse? An Horse is a swift and warlike creature, fitted to break through opposition, and speedily to execute designs, and therefore (I believe) horses are not only wittily, but solidly conceived to be used in these Types to hint, that maugre the opposition that men or devils can make, God's designs shall be speedily, and irresistably executed. 2. Why was this horsered, what doth this colour import? By this colour Interpreters generally agree Blood is meant; for Blood is red, and it dies red that which it toucheth or lights on, and so it is used in other places to represent blood. Who is this that cometh with died garments from Bozrah, etc. Wherefore art thou redinthine apparel, etc. I have trodden the winepress alone, and of the people there was none with me, for I will tread them in mine anger, and trample them in my fury, and their blood shall be sprinkled on my garments, and I will stain all my raiment. Isa. 63.1, 2, 3. Here red doth evidently import Blood, but the greatest difficulty is what blood is here meant; Paraeus by blood here understands the blood of Saints shed in Martyrdom; Equus rufus est Ecclesia rubens martyriis: The red horse (saith he) is the Church died red with martyrdom; which Lyra seems to restrain to that Christian blood which was drawn by Nero, but this Paraces dislikes as too narrow, and therefore extends it to the blood of the ten persecutions, and concludes, Haec est communis interpretatio minimè incommoda; This is the common interpretation no ways inconvenient. But our learned Countryman Brightman is of another opinion, interpreting this red colour to import blood, but the blood of war; Igneus iste color bellum, pugnas, cades, sanguinem designat, etc. That fiery colour doth import War, Conflicts, Slaughters, Blood; and he is seconded by another learned and godly Countryman of ours, Gyffard: This representeth (saith he) the bloody wars, tumults, and cruel slaughters of the earth; and to the opinion of these do I incline, for the reasons of Brightman seem to me cogent: For first, this blood that was to be shed, was to be by taking away peace from the earth. Earth we know is opposed to heaven, and in this book saith Brightman; Coelum veram sanctanique Ecclesiam denotat, Terra contra significat impium mundum. Heaven notes out the true and holy Church, but the earth signifies the wicked world. Now the blood being to be shed by taking peace from the earth, which denotes the world, he gathers, the slaughter is by War, not by persecution, which takes away peace from the Church, not the world. He adds that this is further manifested by the declaration of the power given, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that they should kill one another mutually or reciprocally, but the Church revengeth not herself on her enemies, much less is she transported with rage of slaughtering her own; no, that is the stain, guilt, and madness of our times, to be bewailed with tears of blood; he therefore rationally concludes, that this blood that dies red is not to be understood Depersecutione, sed de bellorum tempestate, not of a tempest of persecution falling on the Church, but of war on the world. And this is last confirmed by events, for in the days of Antoninus Verus, after the Roman Empire had been long quiet from any remarkable war: for their rejecting and persecuting the Gospel of peace, Pax aufertur hominibus illico, and omnia ardent bellis, peace is taken from men, and all are on fire with war. First, the Persian, and next the Marcomannian war, which was one of the forest the Romans had met with; compared by Eutropius to the Carthaginian war, which brought Rome to her lowest ebb. 3. But who is meant by the Rider? Paraus thinks it probable to be Christ, whose Gospel not of itself, but accidentally through the corruption of men takes away peace; Think not that I am come to send peace on the earth: I came not to send peace but a sword. Mat. 10.34. Others understand it of Nero, others extend to all the authors of the ten persecutions, but these understand the blood to be the blood of Martyrs, not of war; Others interpret this Rider to be the Devil himself; So Gyfford in his Paraphrastical Sermons on the place, The Rider upon this horse is the devil himself: for he is most fit for such a turn, he is a cruel murderer from the beginning etc. And no doubt but he is the prime stickler or instigator in all such bloody designs, and therefore we must understand it of him, or of the Persians and Marcomanni instigated by him. 4. What is meant by his work? This is twofold: Power was given him to take away peace from the earth; that is, to throw a ball of contention among men, to interrupt their tranquillity, and hurry them into a bloody war; but mark, power was given him for this, quia non rem gereret suo arbitrio, sed alieno imperio, to show that he did not manage the matter after his own arbitrement, but at the command of another; he had had no power, had it not been given him from above, but then he could set all on a flame; And that they should kill one another, this is plain: peace is taken away by war, and in war men's work is mutual slaughter. 5. But what is lastly meant by the great sword? Paraeus understands it of the sword of the Spirit, the Word of God, which doth accidentally by separation made in converting some, not others, and by sharp reproofs irritate men against the Church; but this supposeth the blood here to be the blood of persecution which being above manifested to be the blood of war. This great sword must needs import that power that was given by confederacies, and all requisites of slaughter, by the providence of God to those that should be Actors in this Tragedy. And so you have the meaning of the words. Sect. 3. The division of the Text, with the several observations arising from it. In the words thus opened you have represented 1. an Horse; 2. His colour red; 3. His Rider; 4. His work, to take away peace from the earth, amplified with the consequent of it, that men might kill one another; 5. His commission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power was given him; 6. His furniture, there was given unto him a great sword. Many useful observations are held forth to us in these words, I will only name some of them, and insist on two with reference to the time. Obs. 1 First, then in that you have here a red horse following a white, as afterward a black one going out after this red, we may observe, That the Church continues not long in any condition, but is subject to variety of changes; That she may not surfeit on any administration, that she may have opportunity to exercise every grace, and learn to bear every condition. Strange not then at changes, but rather still expect vicissitudes of peace and trouble, prosperity and adversity; that in the one you may not be proud for fear of a fall, and that in the other you may be kept from fainting, by hope of raising, for changes are not long away. Obs. 2 Secondly, in that power was given him to take away peace, without which he could do nothing, observe, That Peace never is nor can be taken away without special commission from God. Obs. 3 Thirdly, In that a great sword was given to the Rider who was to do these feats, we may observe, That when God intends any work he usually raiseth up means answerable. Obs. 4 Fourthly, And again, All the power that men have to act or accomplish designs, they are furnished with it by the providence of God: it is he that endues with power to hurt or help, but on none of these shall I insist, but on two others; the one gathered from the thing represented, an Horse, another from that part of his work, that by taking away peace from the earth, he should engage men in mutual slaughter. First, from that God revealing what judgement he would bring on the world for the contempt of the Gospel doth typify this; by a red horse we learn, Sect. 4. The first Doctrine handled. That the judgements that are designed of God against any people, will (when Gods time is come) rush in upon them speedily, and irresistably, notwithstanding all the opposition that can be made. The frequent use of this type by the holy Ghost may be a full proof of this point. So Psalm. 106.29. Thus they provoked him to anger with their inventions, and the plague broke in upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The plague made an irruption upon them like the waters upon a se abanke, or a troop of Horse upon a band of Foot. So on Senacharib, when the Angel of the Lord went forth and smote in one night an hundred fourscore and five thousand. Isa. 38.36. So on Pharaoh, when God with an high hand brought out his people out of Egypt that very day of his designment, Exod. 12.14. notwithstanding the hardness of Pharaohs heart, and the might of his hand; for in what they dealt proudly, God was above them. Exod. 18.11. Rea. Further to convince this, this one reason may be sufficient, because the judgements that are designed by God are also effected by him; he hath an oar in the boat, an hand in the execution, and he is an Agent of that power that he can neither be resisted, nor delayed, longer than he pleaseth, for he can work immediately, and he that can work without means, there is no possibility of resisting or delaying him: humane resistance is by opposing means to means, no resistan●● then against an immediate hand, nor delay neither; for he that needs no means, whose willing is effecting, he is ready to work every moment, and in what moment he will can make the plague begin: thus dealt he with Naball, 1 Sam 25.38. The Lord smote Nabal that he died. So with Nabuchadnezzar, while the word was in his mouth, though he were the only Potentate on earth, the word was spoken from heaven, and the same hour the design was executed: Dan. 4.31, 33. Secondly, God can work by Angels that come upon us invisibly, and with greater might than we have to oppose; It is true in a spiritual sense, we may resist the devil a cursed spirit, so as he will be put to flight. james 4.7. But in a corporal way if God let them lose, we can neither make resistance against good or evil Angels. What way or means was there for that huge host of Senacharib to make resistance against the Angel that slew them? what are Swords, or Guns, or Armour of proof, to a spirit that cannot be annoyed by the one, but can come within the other, and destroy? 3. He can work by the heavens to make them as brass, that the earth may become as Iron, or open the windows of heaven to corrupt the creatures on the ground, and what resistance then? Who can bind the moist influence of the Pleyades? etc. see job 38.31. jer. 14.22. 4. If he will work by means that are in their nature resistable, yet he can them with such power, and put such spirits into them, that all shall bow before them, as he did first raise up Nabuchadnezzar and strengthen him, Ezek. 30.24, 25. and after him Cyrus, Isa. 45.1, etc. 5. If he will use weak means he can make them bear down the strongest resistance; He can make a barley cake overthrow a Tent, and Gideon, and 300. with lamps and trumpets, discomfit an Army, judg. 7. And deliver a great Army into the hands of a small company of men, 2 Chron. 24.24. that so they may execute his judgements. 6. If there be rubs in the way, and those as great in man's eye, and as as mountains, yet God can, and will make them plains, Zech. 4.7. God rules in and over all those that should make opposition; They live move and have their being in him, and he can take them away; he can strike them with sickness, as he did that politic Nephew of the Popes, Caesar Borgia, and frustrate their strongest contrivances: * Mihi dixit (saith Machiavelli) se ad omnem rerum eventum, quem a patris morte futurum putaret, long in posterum prospexisse, atque remedia comparesse: illud uaum duntaxat se praeteriisse, quod scilicet nanquam putarat sub ejus morte, sibi etiam cum morte esse consligendum. Nich. Mach. prin. Cap. 7. Who would have thought (said he) that I should have been sick when my father died. He can strike them with terror that their hearts shall melt, and their hands be weak, as those Nations mightier than Israel, Iosh. 5.1. He can befool them, and make them hasten that ruin which they would avoid, by that means which they think to avoid it; Thus did he Absalon, 2 Sam. 17.14. yea, he can turn their own force upon themselves (as now upon England) if he purpose to make them miserable, See Psal. 37.14, 15. In a word, God hath not only such wisdom and power over all, that none is able to resist, but he hath that rule in all, that none shall have a will to resist what he designs shall come to pass further than he order the resistance to be made. Now put all these together, and may we not well conclude that his judgements are fitly represented as speedy, and ? This may be improved three ways. Sect. 5. The Uses of the Point. Use 1 First, this may be for the just terror and useful awakening of all such as carelessly rush into sin, to make themselves liable to God's judgements; see what their condition is, how quickly and surely their judgements will come when God appoints. God's judgements come on horseback, and so make speed, and are unavoidable. If I whet my glittering sword (saith God) and mine hand take hold of judgement, I will render vengeance to mine enemies, etc. Deut. 32.41, 42. It is true, God is long suffering, and not quick in designing judgements, and this men usually abuse, Eccl. 8.1. Because sentence is not executed speedily, the hearts of the sons of men are set in them to do evil; but when God once designs judgements, than they sleep not, than he sends out his horsemen, whose names may be Maher-shalal-hash-bas, Isa. 8.1. for they will speedily do their work, and spoil us of our comforts; And should wilful Sinners than be secure? Is not he afraid that is under the displeasure of one that hath a great Army, especially of horse, that can come on him suddenly, and trample him down? Such is the case of men with God, that live in ways of provocation; Oh consider this ye that forget God, and provoke him to indignation with Oaths, Blasphemies, Whoredoms, Drunkenness, Oppression, Profaneness, etc. How can you be secure, and have to deal with such a God? Or put far from you the evil day, when God's judgements come one horseback? Therefore learn to fear. Use 2 Secondly, This may be a warning to all to take heed of provoking God to anger, who appoints his judgements to come in such a manner that we can neither avoid them, nor delay them; Why should we sin against such an one? Is not that to sin against our own peace and weal? jer. 7.19. A prudent man forseeth the evil and hideth himself, fools pass on and are punished, Prov. 22.3. There is a foresight of faith, as well as of Sagacity; and may not faith in these Types see the danger that is in sin, that maketh liable to swift, and unavoidable judgements, that we may hid ourselves by withdrawing from sin? Why hath God revealed this manner of his judgements breaking in upon us, but for our warning? And what will this warning do but make inexcusable if not made use of? God hath justice and Mercy mixed with his Greatness. He will not oppress us when innocent; Nor reject us when suppliant: But if we go on stubborn in sin these will make us inexcusable, and more pitilesly miserable; be wise now therefore and departed from evil. Use 3 Thirdly, This may yield wholesome counsel to those that have already sinned. It is their best way to make their peace, and that speedily: this is the counsel of Jesus Christ, Mat. 5.25. Agree with thine adversary quickly, etc. that is, with God whom thou hast made an adversary by thy sin; you cannot meet him with ten thousand, nor ten thousand times ten thousand; he can send out an Angel that can destroy in a night. Therefore agree and that quickly lest it be too late, for his judgements come on horseback, and a little delay may make it to late. God may forbear, to wait for amendment, because he is long-suffering, and would have men come to repentance, but when the time of patience is out, his Agents horse and away; therefore defer not making thy peace with God. Yea, this may further inform us of the way to secure ourselves from the wrath of God, not by force, but submission; his judgements come on horseback fiercely, and irresistably, no safety therefore in opposition but in submission; There is no Wisdom, Counsel, nor Strength against God. There hath been dispute by some, whether his grace were resistable, but none have been so hardy as to dispute the resistability of his power; yet there is a way to overcome God, but it is not the way of the Giants, but of jacob; it is not by opposition, but submission, by Prayers and tears of repentance, Hos. 12.4. You cannot overcome the hands of God by might, but you may overcome the heart of God by melting; if you be froward like briers and thorns you will find God as fire to burn; but if you fall down and lay hold on him to make peace, you shall find peace with him, Isa. 27.4, 5. Humble therefore, and submit to God to make your peace, and the rather, because as the judgements of God are , so are they many times unsufferable and destructive, as you see it follows, Commission was given to this Rider to take away peace from the earth, and that they should kill one another. Sect. 6. The second Doctrine handled. That they should kill one another, this is the effect of the loss of peace; whence, Doct. When Peace is taken away, mutual slaughter follows. You may read this in the Story of the Bible. judges 20.21, 25, 35, 48. When peace was interrupted in Israel by the wickedness of the men of Gibeah, and the frowardness of the Benjamites to protect them, there were slaughtered in a few days twenty and two thousand, ver. 21. and eighteen thousand, ver. 25. and twenty and five thousand men, ver. 35. besides, all the men, women, and children of Benjamin that went not forth to war, ver. 48. So upon a breach between Pekah the Son of Remaliah, and Ahaz King of judah, Pekah slew in juda an hundred and twenty thousand in one day which were all valiant men, 2 Chro. 28.6. 1 King. 20.29. upon a quarrel between Israel and Syria, the children of Israel slew an hundred thousand footmen in one day; but above all, upon a cir ill breach between Abiah King of judah, and jereboam King of Israel there fell down slain of Israel five hundred thousand chosen men. 2 Chron. 13.17. But we read this in our own Histories too, for in that one quarrel, when peace was taken from England by the deposition (or rather forced resignation) of Richard the Second, what slaughter followed of one another? Our Historians reckon 12. set battles fought, fourscore Princes of the Blood slain, and above fourscore thousand of all degrees, by Englishmen in our own Kingdom, besides those that fell in France and Ireland by this occasion. But what need we go to Story for proof? Since peace hath been taken from England in our days, what superabundant slaughters of one another have we seen or heard of? Reason 1 Peace is taken away by war, and in war it is men's work to kill one another; as every particular trade hath its particular work, so the particular work of Soldiers is to kill others, and he is the most famous in that Profession that is most dexterous in slaughter. It is counted but a sport in war to kill one another; 2 Sam. 2.14, 15, 16. And Abner said to Joab, let the young men now arise and play before us; and Joab said, let them arise; Then there arose and went over by number twelve of Benjamin which pertained to Ishbosheth the Son of Saul, and twelve of the Servants of David. And they caught every one his fellow by the head, and thrust his sword in his fellow's side, so they fell down together. This is the sport of War; And hence it may be the phrase is borrowed of having the great or small shot play upon opposites to slaughter them. Reas. 2 In war there are prepared slaughtering instruments; and as instruments are more destructive, so are they more set by, Swords, Pole-axes, Spears, Pistols, Carbines, Muskets, Murthering-pieces, Canons, Mortar-pieces, Granades, and what not that is destructive; Eze. 9.1, 2. There see this in a Type, cause them that have the charge over the City to draw near, even every man with his destroying weapon in his hand; And where such instruments are on both sides subservient to intentions of destruction, what mutual slaughter is like to follow? Reas. 3 In times of War men of fierce natures and dispositions are most employed, and custom is a second nature. Men count it wisdom in all designs to choose Instruments fit to execute them. Now War being to destroy, those of roughest natures, that will not relent at cries and blood, are fittest timber for the harsh work of slaughter; as Ex quo libet ligno non fit Mercurius, So nor Mars, all tempers are not fit to make Soldiers of; Even God himself when he would have execution done on Babylon, stirred up the Medes against them, a flinty people, that would not be withheld from slaughter by price, nor pity, Isa. 13.17, 18. Where Nature is wanting, Custom makes supply, therefore no Soldier to the old Soldier, not only because experience makes him prudent and hardy, but hardened in heart too, that he makes light of the slaughter of friend or foe; What is customary affects little. Nay, generally those that are made use of in War are such as are lose and deboist, that have put off humanity in regard of morality, and civility, and so cannot have much pity, for men given up to vile affections become without natural affection, Rom. 1.26, 31. Now when such men have the use of such weapons, and that of purpose to destroy, what slaughter is like to follow? Reas. 4 In time of War men have advantage by killing, which in times of Peace doth endamage them. In War killing is their safety; A man saves his own, by taking away the life of others that seek his ruin: but in Peace he that takes away the life of another (unless in judicature) forfeits his own. In Peace men by killing forfeit their own goods, but in War they take the spoil of those whom they have slain. In War they have honour by killing, but in Peace a stain and blot. And so it is most plain, where Peace is taken away men do and will kill one another. Sect. 7. Use 1 We may improve this holy truth, first for Information, to evidence unto us what an heavy judgement War is in a Nation, especially a Civil War, because in it men kill one another. The heaviness of the judgement may hence appear in two respects: in respect of the guilt of it, and the burden of it. 1. In respect of the guilt of it; War gives Commission to slaughter, and man-killing is a grievous sin; Blood is crying, Gen. 4.10. God was irreconcilable for this, 2 Kings 24.4. It is true that there is a just War, wherein to kill is not to murder, but to do execution; as in jehues' War upon the house of Ahab at God's appointment; and the Wars of joshuah and David, which were the Lords Battles; yet in such cases a lawful Act may be done unlawfully, as in that of jehu, whence that threatening, Hes. 1.4. I will visit the blood of jesreel upon the house of Jehu. It is an hard and rare thing to do execution in War without corrupt aims which will contract guilt: But further in a Civil War there must needs be injustice on one side, and so innocent blood must needs be shed; Nay, sometimes both sides may be faulty, in not doing what is possible, and as much as in them lies to have peace, which is their duty, Rom. 12.18. which charge of the Apostle being given of private peace, where the breach is not attended with so sad a consequence as blood, must needs be more engaging in public peace to prevent War, which sets men on killing one another; and where both sides are guilty, how is a Land defiled? Besides, in a Civil War there is not only homicide, but parricide and fratricide; Sometimes the Father kills the Son, and the Son the Father, and one brother another, which propinquity makes more heinous; So this makes a Civil War grievous, because it multiplies that mighty sin of Blood; while other crosses make white and refine, Dan. 11.35. This of a Civil War doth defile. 2. War is agrievous judgement in regard of the burden of it, which hence appears, because it brings slaughter with it. Those judgements are heaviest that are most destructive to those on whom they light, and that War is, for it brings slaughter; It weakens and dishonours a Nation, for what folly is it for a Nation to weaken itself? And whom doth War destroy? Doth it make any distinction, unless in sparing those that are least considerable? But the Captain of the guard left of the poor of the people, etc. 2 Kings 25.12. The Sword makes no distinction of good or bad, Prince or Counsellor; the Sword devours one as well as another, saith David, 2 Sam. 11.25. The precious Sons of Zion comparable to fine gold, how are they esteemed as earthen pitchers, to wit, in the prevailing of War, Lam. 4.2. A Bullet will kill a Prince as soon as a Peasant: Nay, usually in War those are most attempted that are greatest, as the most considerable opposites, the Captains and Commanders are most aimed at, and there is most glorying in the slaughter of such, as most useful service; when joab had dispatched Absalon, he sounded a retreat, and let the rest escape. Now in a Civil War the public weal loseth on both sides, the Land is wounded and dies in both Armies, and is deprived of some of those that are her strength, beauty, and glory; The mighty man, and the man of War, the judge, and the Prophet, and the Prudent, and the Ancient, the Captain of fifty, and the Honourable, etc. Isa. 3.2, 3. Oh then how proper and significant is that expression of the Prophet? jer. 16.5. I have taken away my peace from my people, even my mercy and loving kindness. When peace goes, slaughter comes, God doth not spare or pity; and so mercy and loving kindness goes when peace goes. How should we then carry ourselves under such a stroke as this? Should we not walk as they use the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.14. mournfully before the Lord of Hosts, walk in black, neglecting ornaments and jollity? should we not carry ourselves as filii sub ira, as Children under their Father's displeasure, sad and restless, so long as such a cloud of indignation hangs over us? Is not this the day wherein God calls for fasting and sackcloth? And shall we now brave it? Shall we now be as jovial as ever? A Sword is sharpened to make sore slaughter, it is furbished that it may glitter, and shall we now make m●rth? Ezek. 21.16. Certainly, if we humble not under such an hand, it is a sign of blinded minds and hardened hearts to usher in desolation. Use 2 Secondly, for reprehension of those that kindle the fire of War in a Nation, or blow it up, or add fuel to it, or hinder, or at least further not the extinguishing of it, especially if it be a Civil War: War brings slaughter, which they are accessary to that any way promote it, or hinder it not; Quod est causa causae est causa causa causati. Now men may further and be accessary to War morally, or Physically. 1. Morally: So such as are guilty of those sins that make God an enemy, and provoke him to grant out a Commission (as here) for the taking away of peace. Sin is the first moving cause of War: The Master wheel that sets all other on work, and tampering with other things are usually frustrate till this be rectified; And that is the apparent reason why so many attempts for accommodation among us have been useless; whatever were the next cause, sin unreformed was the remote and meritorious cause; What peace (saith jehu to joram) so long as the whoredoms of thy mother Jezabell, and her witchcrafts are so many? 2 Kings 9.22. And therefore the Wars that have wasted the people of God have been usually charged on their sins; that oppression by jabin, judges 4. is charged on their Idolatry; judg. 5.8. They chose new Gods, than was War in their Gates, etc. That Civil War made by Absalon, 2 Sam. 15. was but the scourge of David's scandal occasioning Blasphemy, as the threatening shows, 2 Sam. 12.11. with 2 Sam. 16.22. Those Adversaries that molested salomon's peace, 1 Kings 11.14, 23. and Shishakes drawing the sword upon Rehoboam were but the punishment of their Apostasy, as was that also by the Assyrians on joash, 2 Chron. 12.1, 2, 3. & 2 Chro. 24.24. Why was the latter end of Asaes' reign molested with Wars, but for his confiding in man, and not resting on God? 2 Chro. 16.7, 9 Why were the Assyrians let in on the Israelites but for their hypocrisy, and formality? Isa. 10.6, 7. Why was that great desolation brought upon Israel by the Babylonians but for their sins, chief for that of Oppression and Blood? Lam. 4.12, 13. The Kings of the earth, and all the Inhabitants of the world would not have thought that the adversary and enemy should have entered into the Gates of Jerusalem; For the sins of her Prophets, and the iniquities of her Priests that have shed the blood of the just in the midst of her. And what was the cause of this red Horse following the white, but the contempt of the Gospel, and persecution of it by the heathen Emperors, and their Agents, and Followers? And therefore those that are guilty of these and the like sins, we may say of them as jeremiah to Zedekiah in case he followed not his counsel, jer. 38.23. And thou shalt cause this City to be burnt with fire; So they by their sins, and impenitency have ministered fuel to begin and prolong our civil flame which will be no small aggravation of their sin, that this might awaken the sinners in Zion, and help to break them for, and from their sins, that have such an influence on this desolating stroke on their dear Country, and Brethren. 2. Physically, as proper efficients or nourishing causes of it; So some that count it their trade, their harvest, and therefore now others have begun it they will keep it up; They know not how to live or maintain their humour and lusts without it. Others, that in another kind advance their interest by it; they know how to warm themselves by that fire which burns others: They have profitable offices, can command, and rule, keep off accounts, etc. Some well affected to peace in the general, yet think this is not a fit time to endeavour peace by Treaty, till all opposite force be laid, whose objection we shall answer anon, what ever the cause be that make men averse to Treaty, and so willing to prolong Civil War it wants not guilt: though the worse the cause the worse is the effect that flows from it. These will be accessar, to the slaughter of men, and judged cruel on whom the thought of destruction of their brethren hath no more working. Can any tell on which side the slaughter will most fall? On which side soever it fall, are not the slain the slain of the daughter of our people? And you know what a corrasive that was to jeremiahs' heart when the people of his time were as wicked as those of our time be: O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people, jer. 9.1. Surely such a temper would never have produced an impediment to the closing of our breach by Treaty; I may therefore leave a black note on those that retard the restoring of Peace, though with some distinction of bad or worse, accordingly as there is weakness or pravity in the cause from which it flows. Use 3 Thirdly, And last may be to quicken us all to study the recovery of peace, because without peace nothing is seen, or can be expected but mutual slaughter, and this slaughter will not want bitterness, nor guilt, while we move not every stone for a well grounded peace: All are for peace, but some would have it by the Sword; their word is Ense pacem petimus— Others would have it by Treaty. Now here is an argument to incline to seek Peace by Treaty, because till Peace is recovered men will kill one another: And to this we may add these following considerations. Motive 1 1. We have had experience of conquest on one side already, and have found that the Sword prevailing on one side will not make lasting Peace, neither is this apparent in modern experience only, but in ancient also. It was neither the vanquishing of Richard the Second, or Henry the Sixth: No nor the death of either that did, or could settle this Kingdom in a firm Peace, nor any thing else, but an accommodation in the union of the Roses in Henry the Seventh, Heir of the House of Lancaster, matching with the Daughter and Heyresse of the House of York. This was the only cure under God of our longest Civil Wars: it may be the Sword on the other side may make Peace, but with danger of that slavery, that (I believe) you are sufficiently apprehensive of; but on the other part, the Sword is not like to make a settled Peace without Treaty, and Accommodation. 2. Consider our War is a Civil War, wherein the Land bleeds, and is weakened on both sides, and loseth those many times that may stand her in stead both in Peace, and Foreign Wars; which consideration would be the more weighty if we would remember that witty Observation of the Duke of Rohan, England is a great Animal, that cannot die unless it kill itself; being so warned, shall we hold up the only course for self destruction? 3. Consider the dependence that one Church hath upon another; that in the strength, or weakness of one, all other are weakened, or strengthened: So that in England's wounds all Protestant Churches suffer, and will easilier be a prey to any of the Limbs of Antichrist; and what a sad thing were it that England, that hath been a refuge to Protestants, should now occasion their weakening. 4. Consider the little benefit that will accrue by bloodshed now, (if it want guilt) In some ways and sufferings the loss of blood may yield sweet fruit, and we may expect increase by it; Sanguinis Martyrum, semen Ecclesiae: Martyrs Blood, is the Church's Seed. So in our Marian sufferings, I am confident God hath blessed the Land with more faithful Preachers and Professors, by the Preaching of our Martyr's blood (who being dead yet speak) than their labours would have procured had they lived out that ordinary time, that in reason and nature they might; but no such crop can be expected from the blood now shed. 5. The hazard that must be run: who knows where victory will light: and if it light on the side of those that are most averse to Peace by Treaty, in what case will that Liberty, and Religion, etc. be, that they most tender? It is not good to hazard all, when we may by Treaty obtain that which we would and might heretofore have rested contented with, and thankful for. 6. And what must become of poor Ireland? Must we still complain to God that it is called an out cast that no man seeketh after; and yet not take courses that may hasten her relief? which sure is likelier to be hastened by our closure by Treaty, than expecting an end by the Sword. 7. And me thinks it should somewhat move moderate spirits to consider who they have been that have been most averse to an end by Treaty. Were not Papists used to cry out on the one hand that they were undone when hopes of Accommodation appeared, while the most Heretical Sectaries looked black on the other hand? Are they not the most dangerous on both sides, that would have no peace with a King, or with a Parliament? Sure then all that fear the dangers of extremes should close in their desires, and endeavours for Peace by such a Treaty as might preserve both King and Parliament, with the Royalties of the one, and the Privileges of the other. 8. Nor should that be of least weight with us that is here hinted in the Text: The Rider (as our Gyffard saith) on this red horse is the Devil, his work it is to take Peace from the earth, that men might kill one another; so that they that lay any Remora in the way of Peace, they are but the devil's Agents, who doth either blow up their corruption as in those Persecutors who played the devil, Rev. 2.10. Some of you shall Satan cast into prison, not immediately, but by his Agents, or else he doth abuse their simplicity, as sometimes he did Peter to Christ, when he thus rebuked him, get thee behind me Satan, Mat. 16.23. But there is an Objection or two that needs solution. Obj. 1 Some may think that if we have Peace with Treaty, we shall not have all truth. Ans. 1 It is true, that Truth and Holiness are more precious than Peace, and we must not let go either for outward Peace, for that were to part with God for man: Heaven for earth: Inward for outward Peace; which were a sinful and foolish change; but yet, First, I say, by Treaty we may have publicly all the Peace that it is lawful for us to fight for, which we have protested to maintain; that is, all that is contained in the Doctrine of the Church of England, established by Law. Secondly, I say, If any error be left we shall not be accessary to it, having within our Sphere professed against it, and endeavoured the eradication of it. Thirdly, We may for our own particular hold all truth and purity, that is a Legacy that Christ hath purchased for us that none can take away: They may trouble and molest us for it, but cannot without our own consent despoil us of it. Fourthly, We may have publicly more truth settled by Treaty than we are like to have by Victory on either side; we have had experience on the one side already; And I believe few of you doubt of my Assertion, if Victory should fall on the other. Obj. 2 But some may think that this is not a fit time to Treat, till the Forces up against the Parliament be reduced, but than it will be seasonable. Ans. To omit other things that might be answered to this Objection, I answer briefly; Though the oppositions that be now raised against the Parliament make it somewhat inconvenient to Treat in some respects, yet in some other it makes it more necessary. A Treaty, I confess, is not so honourable when in any degree enforced, and it is convenient that it should be done with the greatest tranquillity and freedom; but that opportunity being lost, now the Force that is up doth necessitate it, if we will prevent grievous and hazardous slaughter. And therefore, for my part, I cannot but wonder that any wise men, though never so opposite to conjunction with other Forces risen, should not think them a just occasion though not to precipitate, yet to hasten a Treaty, seeing else so great slaughter is like to be, because now, as it follows in the Text there is given to them a great Sword, that may shed much precious blood. But something is requisite in us to promote Peace besides endeavouring Treaty, for we must study every one of us to be fit for the return of Peace; God gives it, and God takes it away, and God waits to be gracious, giving mercies to his people when they are fit for them. Now we are fit for Peace, first, when we rightly prise it, which want of it should, and may teach us: for Bona carendo, etc. Good things are best known in their value by our wanting them; when we prise a blessing we will be thankful for it. Secondly, when we are fitted to improve it, when we are broken for, and healed of all our abuses of it: when we can look upon it as a gracious opportunity to do more good, and resolve by way of thankfulness so to improve it. Thirdly, when God hath done his whole good work upon us by War, Isa. 10.7, 12. when we are refined, humbled, and brought to repent of all those sins which have brought the judgement of War upon us, 2 Chr. 12.6, 7, 8. 2. We must study to make our peace with God; his Controversy with us is the root of all Controversies among ourselves. 3. We must not only petition men but God, and that with such earnestness, sincerity, and importunity, as such a mercy should be sought, and then God will return our peace as a river; which the Lord vouchsafe. Soli Deo gloria. FINIS An Appendix holding forth the occasion of Preaching, and the cause of publishing, this plain Sermon. Christian Reader, THou mayest understand that on Friday in the afternoon, july 14. an earnest suit was moved to me from Dr. Gouge, and Dr. Burgess, to supply Dr. Burgesses place at Paul's the Lord's day following, and withal an offer made of sufficient supply for my charge that afternoon. This suit being so pressed, & being so small, for but the exchange of a Sermon, and by such Persons, I could not be so uncivil as to reject; Prov. 18.24. He that hath friends must show himself friendly. The next day when I was to make my preparation, I fell into a distemper with a cold affecting one side of my head and face, which unfitting me in a great degree for study, I was forced to make use of old store; And casting in my thoughts what subject to pitch upon, at length I determined on this Subject, Rev. 6.4. For though I have always thought it baseness below a Christian to serve the times, yet I have thought it wisdom requisite in a Minister to suit the times with a fit Subject; yea, part of that prudence whereby he is to show himself a workman that needs not to be ashamed, dividing the word of Truth aright. Now at that time the City was intent upon Peace to be procured by Treaty, which work, though generally well accepted, yet finding some discouragement, I thought by the mischief of War to take occasion to encourage them in the pursuit of Peace in that way that might soon end, and best prevent the sad consequences of our unnatural war; being thus called to this Pulpit, and inclined to this Subject, I preached this Sermon in a great and very attentive Auditory, and then thought that work had been at an end. But contrary to mine expectation, not long after I heard of a rumour spread, not in the City only, but even in the Country, of a notorious malignant Sermon preached by me at Paul's; And this brought to me by, and from, persons not to be contemned. This, I confess, moved me, for true Malignancy is of that nature, and even reputed Malignancy of that evil consequence, that as Jerome saith of Heresy, it is an accusation that a man should not be patiented under; patiented in regard of murmuring, fretting, revenging, we should be under all crosses: but patiented in regard of neglecting just and vigorous vindication we should not be in such calumnies as this of Malignancy: For a Malignant notes out such an one, as hath evil will at, and doth set himself to hinder the public weal of Church or State. I know the term is usually cast by men in all times of difference on those that side not with any Party in those ways that they deem for public weal, though in themselves never so destructive. So Eliah was counted a Malignant by Ahab, 1 King. 18.17. And jeremy too in his time for persuading submission to the King of Babylon, as weakening the hands of the men of War, etc. jer. 38.4. But true Malignity is enmity to weal public, and by that imputation men intent to blast all those that dance not after their Pipe. And he that is guilty of such Malignity is a pest or viper in that Church or State which he maligns. Yet a while I contented myself with that brazen wall of a good conscience, Murus aheneus esto, nil conscire sibi. as thinking it sufficient defence against those arrows of the tongue; but they increasing, and considering that observation of the wise Historian, Periculosum est solâ innocentiâ vivere, Livy. In distempered times especially it is dangerous to have no other guard but innocency; I thought some necessity laid upon me to vindicate my reputatition from such a crime: And resolving upon defence, I knew no better, nor no other than a naked representation of that Sermon to the eyes of all, that was so severally relished by the ears in hearing. And to this I was the easilier induced, because, at the earnest desires of some that approved it, I had engaged myself to draw out a fair copy of it. I remember a Story of Sophocles. Who being accused by his Sons for dotage, that by the opinion of the judges they might enter on his Estate; in this hazard, having in his hands the Comedy Oedipus Colonaeus which he had last composed, is said to have recited that to the judges, and demanded of them whether they thought that those were the verses of a doter; Whereupon Sententiis judicium liberatus est, Cicero de senectute. The judges freed him from the accusation: In like manner my Sermon being accused for Malignancy, I knew no better way of defence than a publication of it as near as I could verbatim (especially in Points whereat exceptions were taken) with this appeal to the conscience of the Reader, Num verba haec maligni videantur, whether these seem to be the words of a Malignant. Is it Malignancy to charge sin as the greatest breaker of our peace, and sinners as the greatest troublers of Israel? To press them by repentance to deliver England out of the hand of the Lord? Is it Malignancy to set out the sin and danger of War, to incline the hearts of men to embrace, and to quicken the endeavours of men to pursue, Peace? Is it Malignancy, when God hath put into the hands of each side a great Sword, and the Land is daily wounding, dismembering, and so disgracing, weakening, endangering itself, to persuade to seek peace by Treaty, and that speedily, seeing we perish daily? If this be Malignancy, I confess there was store in the Sermon; but Scriptures must be made Apocrypha, and the nature of things inverted, before such lessons as these can be noxious to Church or State. All pretend to Peace, nor will many be seen to be against the way of Peace by Treaty. I have read an Expression in an Answer to a Petition of the Seamen, wherein the House of Commons is said to take notice of their approbation of the Votes touching a Treaty, for the matter being for Peace, no good man but desires it. If peace be the desire of all good men, and a Treaty be the readiest way to effect it, It is the most irrational thing in the world to traduce a Sermon for Malignancy, wherein that is chief aimed at that all good men desire. But when men are earnest for Peace, those whose guilt or interest draws them another way, to burden them with prejudice, cry out, they would have Peace on any terms; They would have Peace without Truth: But how untruly and irrationally is this objected against them that now plead for Peace by Treaty? Being so many and great things have been often offered by the King to draw on Treaty in other things, which the pressers for Peace do generally take for granted, that the King will still make good, if Treaty on those Offers be granted, but if it still be denied, and inconveniences follow, I am sure the pressers for Treaty would be most innocent of those evil consequences that the Land is like to be endangered with for want of it: And for truth or purity, I know not what cause any man hath to suspect the sincerity or measure of my respect to either; it being no great secret that I have for respect to them neglected my own private interest above this 20. years, being continually if not under a storm, yet under a cloud, for adherency to truth and purity. And (me thinks) any man may very well perceive now, that without Peace we are like to have neither truth, nor holiness; Nothing being a greater blasting to either than a continued Civil War. Who knows not that Religion hath ever gained by suffering, Sanguis Martyrum, semen Ecclesiae, Martyr's Blood, was the Church's Seed: But who can tell where it gained by warring? Our experience tells us that when Ministers in England were bound, the Word of God was not bound; never were more converted from nature to Grace, nor was there ever a more sensible increase of the power of Godliness, but since the Ministers have been at large, hath not the Word of God been bound? The complaint being generally of the barrenness of the Ministry, and but few converted in comparison of those who are scandalised & perverted? And therefore I speak the truth in Christ; The main ground that hath moved me to that earnestness for Accommodation, which I have expressed formerly, as well as of late, hath been my tender respect to the honour, power and truth of Religion which never suffered more by any accident than by this unnatural War: And if there be not the sooner an honourable Peace, I am afraid Conclamatum est, we may hang up our harps for the exile of Piety, and sit down and weep bitterly when we remember our Zion. Therefore if pursuit of Peace be deemed Malignancy, I shall not only die in it, but if need be (I hope) die for it: but other Malignancy (that is truly such) I renounce. Farewell. FINIS.