THE PROLOCVTOVR, OR, A Preparative for PEACE.  
Printed in the year. 1648.   

THE PROLOCVTOVR, OR, A Preparative for Peace.  
SHall the Sword devour for ever? 2 Sam. 2.26. no; Oh thou Sword of the Lord, how long will it be ere thou cease? turn again into thy scabbard, rest, and be still. jer. 47.6. For many which never saw a man wounded, much less slain, now in the midst of wounds, and death, how can they but stand appalled? To behold a particular man kill himself, would daunt a tender heart; who can then but faint to see a whole Nation draw upon itself? Whence are Warres and Contentions? are they not hence, even from the lusts that fight in your Members? 4 james. 1. Are there not some distempered affections amongst us? is there not a popular frenzy? Yes, Quis furor oh cives? The kingdom is like to give herself the deadly stab, and to prove felo de se. It is an act of charity then, and natural compassion, to hold your hands, nay to endeavour to take the weapons out of your hands, for quae tanta licentia ferri? But how shall we compose this difference, pacify this rage? Nature( me thinks) might do much to appease this quarrel, policy more, religion most of all.  
Nature, for Nature which is a conserver of her self, and hath taken upon her to be the Squire of the body to defend a being, will that suffer you to commit such outrages? No, if ye would consult with Nature, that would shane you, confounded you in this truculent design. Nature likes not to have any such mortal prizes played upon her stage, Nature loves not the cut-throat: Hath she then bread you, and fed you, skinned you smooth, and nou●●ed you gentle, seated courtesy in your brows, and humanity in your hearts, put you to school where you might learn so many principles of nature, and grounds of meekness, and mildness, now to prove so savage? There is a poor relic in such of Nature, yea little left of the man; No, the same creature is gone, and a wild beast is stepped up in the stead, man is become a Leopard or tiger, for whilst ye are thus implacable, are ye not unnatural? But the plea of Nature is yet stronger against you, when she hath bound you to Amity, and unity with firmer links, even of the same Country, and the same acquaintance, and the same kindred. All of you being of the same Country, most of you of the same acquaintance, many of you of the same kindred. And shall the thoughts of Country, acquaintance, kindred, now be laid aside, that ye may have the freet liberty to work mutual mischiefs? No, Country should prevail with you for a countryman is precious in Turkey, in the Indies; they which have traveled all parts, find that they will leave all to embrace a Country-man, to endear themselves to a Country-man. And shall a Country-man be acceptable abroad, contemptible at home? have we forgotten the common soil we tread upon, the common air we breath in? what pollute this soil with our own blood, corrupt this air with the dying gaspes of Natives? shall we foster a countryman else-where, and brain him here? no, the name of Country should put more tender affections into us, into you. And for acquaintance, how doth it knit and combine? friends seem to incorporate, yea to inanimate one another, as if they had but the same flesh in several pieces, yea the same soul to quicken many individuals; for friends, what are they but so many multiplied selves? deere and entire is the●ty of friendship, for a friend that is unto thee as thine own soul. 13 Deutr. 6. Friendship is ferrumen animarum, 
Naz.  the folder of spirits, the cement of familiarity; acquaintance is the loadstone of the feet to draw them together, and the chiming of tongues to make one hammer,( as it were) to strike after another, for friends are never well till they be pacing, and parlying together; their breasts are open, for no secrets amongst friends; their hearts spring, or faint at the presence or absence of one another, 
Bern.  for sine quo vivere mori, without whom to live is to die. A man will search the world through for a friend, a friend is the gem of price in this earthly cabinet. And shall not the thought of friends keep the age peaceable? what hold thy poll-axe over that head that hath devised so much good to thee! bend thy spear against that breast where liveth an heart that hath wished thee all true happiness! shall thy plundering horse neigh at that threshold, or thy keen sword glitter under that roof, where all manner of ki●dness hath been expressed! what, rifle the coffers, or cut the heart-strings of thy dearest friends? Oh that all courteous passages, and sweet interchanges of favour can be so soon forgotten! Nature here hath a strong accusation against thee for the neglect of acquaintance, that the friend should be made such a stranger. And what shall we say to kindred? The remembrance of kindred? The remembrance of kindred is a kind of enchantment unto Peace, for let there be no strife between thee and me, for we are brethren, 13 Gen. 8. If the consideration of pedigrees, that the same nest hath hatched them, or the same stock hath branched them forth will not keep men quiet, what can? Nature can do no more then carry you home to the same cradle that rocked you, or to the same breasts that nourced you. Have your fathers sent you out of the same loins, and your Mothers brought you forth out of the same womb, to cleave and quarter one another, to prove such a Cadmus race? Oh if many of you could leave the forced titles of Voluntieres, Troopers, &c. and call yourselves your Fathers children, to think that ye are derived from the same family, that that good old man that now lies mouldering under a gravestone, and consuming into jelly, left you all his own name, that he gave you many a kiss in his life-time, that ye might be the loving children of the same Father; yea and gave you a dying charge, that for all the cost he had bestowed upon you, the care he had taken for you, the tears he had  shed for you, the arms and jewels he left you, that ye would for the honor of his blood, and out of reverence to his dying requests live in peace together, doubtless this would take down your haughty resolutions, and quench your fiery expressions. For oh that ye should undermine the foundations of your own families, pull down the crefts of your own Scutcheons, that where there hath be●n the infusion of the same blood, there should be now the effusion of the same blood; that kindred should be sundered; that Pedigree should hue down her own fair spreading three, and not to leave her issue a branch to spring out of the old stock, that consanguinity should be turned into exanguinity! Oh ponder upon these things, and see how Nature intercedes for Peace, she beseecheth you by all those deere Remembrancers of hers ye carry about you, that ye would not renew these fatal stroke, for so long as ye continue these Warres, ye war against Nature; Nature suffers in these things, and by these things ye will scarce at last leave any mention of Nature amongst you. She desireth you once more to hear her Solicitors; Ye are all Country-men, and shall Country-men be so fell and furious against one another? or shall the Country fall by the hands of her own Champions, and Protectors? Ye are most of the same acquaintance, and shall acquaintance wax unkest and unkent? shall juratissimi amici prove juratissimi inimici? sworn friends turn vaved enemies? And to conclude, ye are many of you of the same kindred, and will ye march to the confusion of one another, through the bowels of your own lineage, through a deluge of blood gushing out of the warm springs of your own kindred? No, Country, acquaintance, kindred, forbid these things; Oh then that so long as ye feel Nature stirring in you, that ye can give the check to the impulsions of Nature! No, the Warres must cease, Nature hath adjudged them unlawful.  
Secondly Policy. For how can Policy approve of these Warres? no, true Policy is Secretary of State to that great Empresse of the whole world, called Politcy. Policy then will never like of those things that she seeth work to the destruction of commonweals. Policy holds her self to her grounds, and these Warres, and her grounds are incompatible.  
For first, a ground of Policy it is to maintain Order. Let Order be destroyed, and the nerve of Policy is weakened, yea the Arch of it shattered, and demolished. What doth Policy more aim at, then to keep men within their just measures, to retain every one in their due degrees. If the Head once lose the empery, and command, all the members turn malcontents, and are but like a company of unruly Generalls; Government is then confusion, and Order Faction; like the temper of Nature, let loose to the distemper of every several humour, or a ship well guided, after the Master is over-mastered, left to the steering of every unexperienced Boat-swaine. Take away Order, and take away the security of the Common-wealth, for this is the hinge of community, the public Buttresse. If the principal may not be obeied, what Superiority will there be submitted to? no it is to extirpate, exregnate all authority, even for servants to rise up against their Masters, for children to pluck their Parents by the throat, for the Wife to destroy her Husband that lay by her sides, for the Peasant to kill the yeoman, the yeoman to murder the Gentleman, the Gentleman to  shed the blood of the Knight, the Knight to stab the Nobleman, Societies to slaughter their super-Intendents. Incorporations to butcher their Magistrates, and in fine for the Commons to massacre Parliaments. For that which is denied to the Highest, will never be granted to men of inferior degree; no this spark is ready to set al in combustion, even to kindle a general flamme; for when Order is taken away, Anarchy succeeds, and what can we look for out of Anarchy, but for a clew of mischiefs? Oh therefore what are ye doing? even undoing the goodliest frame of Government under heaven; for whereas superiors formerly lived no where with more obeisance, now no where they shall live with more disdaigne; for the hind will scorn to be subject to the chief man in the Parish, and every despicable person with a sword by his side, and a pistol in his hand, will brave upon men worth hundreds, thousands. It is not the painted portal, nor the fitted gown that will any longer beget awe; No, where the Prince is not reverenced, a general disobedience runs through the whole Nation. If this were Policy therefore, Policy should have forgotten one of her chief State-Maximes, for how can she preserve States without Order? no, It is Gods mercy( even for want of this) that we are not all before this time, through some popular rage, butted in a common grave. Policy then even for this disclaimeth the war.  
Secondly, It is a ground of Policy to work her ends by fair means. If she hath the best things in the world to undertake, she likes no acerbity in the carriage; no, Policy is the true Benefactor of the Common-Wealth, the great Statist, therefore she contrives all her public welfare by welfare, that is, by placid and gentle passages. If there be any harmful accidents here, the crafty Agent is suspected, not the true Politician, because true policy never doth any grievous, damnifying things; No, Be wise as Serpents, but innocent as Doves. 10. mat. 16. To bring in an Innovation then by violence, what is this but to contest with Policy? especially such a violence as makes the Nobles to deplume the Commons, and the Commons to eviscerate the Nobles, for men in gener●ll to fire Cities, and forage fields, to make ships ly at anchor in the haven, and the wears to moath-cat in the shop, to melt all the plate of the Land into a Campe-fee, and that which the Providence of many Ages hath gathered together, to consume in a few yeers. Policy liketh not of Innovations with such weakening and wasting of commonweals. Innovations she ever counts dangerous, but when they come to be compelled, mischievous; for if a fabric be out of frame, it must be new-settled with tenderness, or else a man may have the house on his head instead of repairing it; if the body be valetudinary, the Malignancy must be fetched away by degrees, lest in stead of purging out the evil humours, thou drawest out the vital spirits. I will drive softly,( said jacob) according to the place of the cattle. 33 Gen. 14. lest in getting the driven home too fast, he might leave part of it dead by the way. He that wringeth the nose, forceth out blood. 30 Prov. 33. Fetch out the filth, but do not force out blood; better leave some filth till another time, then to strain so hard, till thou openest the Orifices. Changes then must be wrought by the sweetness of counsel, and the equity of things presented to the understanding, for if our judgement cannot apprehended the conveniency of a request, our great hearts will never yield to compulsion. The sword can never satisfy us, for the very shaking of that makes us rather obstinate, then tractable. If we be to do all as our Prudence shall direct us, will we ever be taught wisdom by the battle-ax? No, the State allows no such engine of Policy for Princes. Policy, if she intend any Innovation, she will either incline it, or decline it; if she cannot viam invenire, she will not facere; no, she works all by faire means.  
Thirdly, it is a ground of Policy to Remunerate; for that is not Policy that waxes unkind upon courtesies received, or bicker so soon as she is pleasured: No, t is were rather to be Tetricall than politic; for what discreet person will quarrel upon a good turn received? Such a one should be like a Guest, that challenges his Feast-maker, when he hath fed him with all his costly dainties. But the part of Policy is to cherish good Natures, and to honour Worth, even to stoop and cringe to Beneficence; yea the highest stretch of her devices, and the achme of her inventions, is to procure a remainder of Favours, by instiling her good opinion of those she hath received; for the Bark will come no more at that Port where it hath been arrested for bringing in commodities. Cessat gratiarum cursus ubi recursus non fuerit, Favours cease where thankfulness failes. Oh then! when a Prince hath honoured a Nation with more acts of Grace then any of his Predecessors, eased many Grievances, partend with most of his Rights, complied with his people in such high Demands; Is this a time to denounce war against Him? No, a man would think some Monument should be set up to His honour, or Pyramid of Gratitude erected, to immortalize His Name: These a man would expect, rather than a new Present of Iron-Bullets; this may seem State-greatnesse, but is is no Policy, because Policy loves to Remunerate.  
Fourthly, it is a ground of Policy to live answerably to her own prescript Rules; for Policy is a heedy observer of her own Principles, and carries a sacred reverence to her own laws, or else she should seem to put a mock upon the world, in commending the justness of them, or commanding obedience towards them: for it is the height of Iniquity to prescribe that to another, which we will not practise ourselves. Oh then, when a kingdom is secured by a Petition of Right, so that nothing should be taken of the Subject but by his own consent, to involve a State into such a War as cannot be maintained without forcing the estate, and constreine the consents, as if men would compel both Goods and Conscience to serve their ends( whereby the Nation that is ready to be called the kingdom of privileges, is now ready to be called the kingdom of Manacles) how inconsiderate should this be? for what worse than to bring in a War to batter down a peoples Immunities, or to vanquish their Liberties, whereby many free Subjects are so fast locked-up in Prison, that neither Magna Charta, nor the Petition of Right can get a Iayle-delivery for them? Oh what is now the benefit of laws? How are we freed from Arbitrary Government, even when the high-Court of Iustice is open? doubtless all the old Patriots stand aghast, and the wisest Iudges are confounded, how to settle the Subject upon his ancient Basis, the Law. If a Prince hereafter mind to tyramnize, here is little restraint for him; he may easily enter upon our common Rights, for the gap is broken for him; he may sand pursuivants, and Serjeants at arms, imprison, plunder, take the twentieth part, set an Excise upon our meat, yea beget a breed of Taxes every New-Moon, and all this by a Parliament-license: unhappy war therefore, that would still ensl●ve all our freedoms, and lay all our laws and Liberties a bleeding. Valour may like this War, and sunk faced Indigency, that knows not how to support herself but under the miseries of a decayed State, may magnify it, but true Policy will never approve of it, for this makes her live contrary to her prescript Rules.  
Fiftly, it is a ground of Policy to preserve her own Forces against a common Enemy, for as nature doth not enfeeble( as nigh as she can) her own strength, but keep that entire to resist the Enemies of Nature, so Policy doth not wreck upon her Worthies, and wast her Combatants in Civill dissensions, but lays up these as the State-store to oppugn the public Adversary. But by entering the Lists with a King, to levy Armies, and sand out numerous Hosts Cogere in ordinem to bring him to his knees; What is this but to unpeople a Country, and disarm a Kingdom against a National danger? For who may not defy us at our own doors, and put the yoke upon our necks, when we have scarce left men enough to fill our Garrisons, and means enough ●o tigge out a Navy? Any daring Invader may then have his advantage: Oh, is this to make a Nation formidable? No, to rob a Nation of her courage, and prowess, and leave nothing but cowardice to lift up her trembling undisciplined hands to repel an enemy. If we must needs have Wars, we might employ our strength in doing honourable things to the Nation, and in filleting the brows of the State with a wreathe of foreign Victories.  
Heu quantum terrae potuit, pelagique parari  
Hoc quem civiles hauserunt sanguine dextra!  
If our zeal bee so hot, and Conscience calleth us up to the Warres, we might go and pluck the Pope out of his porphyry chair, or the Grand signor out of his Saragli●, or Mount Pelion upon Ossa: Here are a company of such invincible Termagants lately arisen, that they fear neither centaurs nor Minotaures: Well, if their valour be so great, they might better make prooff of it any where, then in gashing the sides of their own Nation. For thus to lay all our magnanimous spirits gasping at home, whereby we are disabled to exercise pvissance abroad, either to defend, or increase the honour of the Nation; What is this but to pervert Valour, or( if we have wisdom to conceive it, and patience to hear it) insensibly to betray a State? Whatsoever stomach there may bee in it, there is little Policy; for Policy quiets all her home-bred Differences without a noise, and preserves her own Forces against a common Enemy.  
So that Policy was never called into this council of war, no, if she must fight, she likes not to fight at this weapon, called Selfe-bleed. She is put by all her ingenious Plots, and rare Artifices, when she is drawn into approve of this War; if you would have the Cause countenanced therefore you must get some other Patron then Policy, for with all her mercurial wit she cannot find out one justifying reason for it; this Cause then as it is none of the kindest, for Nature dislikes it, so it is none of the wisest, for Policy disallows it; as it wants something of the breast for Affection, so it wants something of the brain for Iudgement; guilty of much State-frowardnesse, and as much State-folly; all Policies grounds here fail her, for this course is neither tender of order, nor faire in managing, nor sensible of favours, nor careful to preserve her own rules, or her own Forces; whatsoever fancied Epithet therefore can be put upon the design, yet it cannot be called politic; No, the Warres must cease, if Policy may give sentence.  
But you will say the main satisfaction is still behind; for though Nature and Policy have condemned the Enterprise, yet if Scripture will authorize it it shall be held lawful. But if thou hast run with the Footmen and they have wearied thee, 
12 Jer. 5.  how then shalt thou run with the horsemen? If Nature and Policy outstrip this fond apprehension, then how shall it keep place with Scripture? Shall Scripture savour that course that Nature rejects, and Policy disclaims? No, it were a marvel, if men could bring God into the combination, and make him head of the Faction. A●tor or Abettor, Party or Patron to such a flagitious designment. But Scripture, which is the reflex of Gods wisdom, the character of his Will, the scale of his Iustice, and the shining drop of his goodness, doth neither afford Precept nor President to such a horrid practise. Not Precept; for My Son fear God and the King. Prov. 24 21. And I advertise thee to take heed to the mouth of the King. 8 Ecclesi. 2. Let every soul be subject to the higher Powers. Rom. 13.1. Not President; for neither Prophets, Apostles, nor Martyrs, ever gave Example of bearing Arms against their King, no not in the dayes of Ammon, Manasses, Tiberius, Nero, Dioclesian, Julian, Constantius, Constans, Valens, or any other Princes, tainted either with paganism or heresy. And it is very improbable that that Scripture which reproves Rebellion in Heaven, that it should approve of it upon earth; that which reprehended the act of Lucifer, and his train, for being so taken with their greatness, as that they would not endure a Superior, but for'd up in competition for a parity, yea sought for a Coordination; For I will ascend, and bee like the most High. 14. Isa. 14. That it should countenance the very semblance of the same act amongst men; No, if Lucifer for this was made Noctifer, then Scripture will never make such radiant stars sons of the mornning. 
Bern.   
Secondly, it is not credible that Scripture, which execrates Rebellion in nature( which is generally so styled, 
Rom. 7.  and stigmatised, because it is a bosom War, a heart-tumult, a mutiny of the affections) that it should tolerate a rebellion in manners, this open Rebellion that comes along with sound of Trumpet, and Banners displayed; if that bee Rebellion because it wants a rectitude, and is an incongruity( which notwithstanding is so privy, that the Eagles eye cannot oftentimes discern it, not the searching angel, nor observant Actor, but he that hath eyes ten thousand times brighter than the Sun, must be the close spy) then doubtless this practise that so faces God, and dares Scripture, must needs be Rebellion; for from what doth the one borrow the name but from the other?  
Thirdly, it were strange that Scripture which dislikes discord( for it cannot scarce endure that a man should have a frown in his brow, or a fret in his breast against his brother) that it should allow Sedition.  
Fourthly, that Scripture, which forbids private murder( even for one man to kill another) that it should suffer an whole Nation to appear in battle array against their King, and discharge their murdering shot at him: No, it is enough to gather out the sense of Scripture concerning this point, that it equals this sin with that heinous trespass that hath sold away all right in God, and covenanted with the devil, Witchcraft 1 Sam. 15.22. and that every where in Scripture, when it comes to aggravate sin, and to set the notorious mark upon it, that it stiles it Rebellion. 15. Num. 30.26 Num. 9. Deut. 9.2. job 24.13. Esai. 41.12. Yea Scripture sufficiently discovers itself, that though these attempers are accounted by the World ennobled Worthies, or grand asserters of Liberties, yet by Scripture they are esteemed, and name Traytors. 2 Tim. 3.4. Scripture will not allow men to despise Dignities, much less to destroy Dignities, not to curse the King in his Bed-chamber, much less to assault him in the open field; No, away with this wayward, wretched course, for no plausible shows, or glorious pretences can wash away the guilt of it; Ye may term it an heroic Disposition, a Pious Resolution, but Scripture saith it is to stand in an evil thing. 8 Eccles. 3. Let such therefore take home the sting of the evil to their Consciences, and without an high degree of Humiliation from such a bad Antecedent, expect an evil Consequent, for they shall perish in the gain-saying of Corah, 
Ep. Iude v, 11.  that is some prodigious end, or other, that they might carry the brand of State-troublers in their brows, is designed, and decreed against them; yea, well were it, if they could make a full reckoning with God upon earth, and that by Racks, and Gibbets, and Scaffolds, or some immediate punishment coming warm out of the hand of the Almighty, they could feel their last of an avenging judge, but they shall receive to themselves Damnation. 
Rom, 13 2.  Oh miserable spark o● Rebellion then that kindles Divine wrath; Yet a reward as certain as just, for flames to flames, State-flames to Hell-flames. Though they receive nothing upon earth, or they receive much, yet the worst Receipt is behind, they shall receive Damnation; that they which imitate the devil, and his Angels( as I  told you before) shall go into fire prepared for the devil and his Angels. And thus I might leave them, that have fetched inventions from Hell, at the mouth of Hell, but that they may shiver the more with the dread of the torment, I will show them more evidently out of Scripture the manifestnesse of the guilt; for if the sin be made apparent to them, they know Vengeance lies at the door. That the violent resisting of Princes then is an unquestionable sin, take these irrefragable Arguments.  
1. It is a sin, because it forsakes Christs State-rule, that unity must be preserved, or casualty is to be expected; For a Kingdom divided against itself cannot stand. Matth. 12.25. Oh then if it be a sin to overthrow a private Family, to oppress a man and his house, a man and his heritage, with broad Phylacteries and long Prayers to devour Widows and orphans, then what an offence is it to consume a Nation? doubtless this is a Piacle scarce to be purged with sacrifice, to be guilty of the Division of a kingdom in the first place, and the destruction of it in the second place.  

2 Cor. 10 4.  2. Because it fights not Christs Cause with Christs weapon; for be the design never so holy, yet the weapons of our Warfore are not carnal; If Doctrine be to be reformed, or discipline changed, yet these are to be done by godly Exhortations, not bloody wounds; by judicious conference, not furious combats; for Warres are not lawful▪ but to maintain, or recover Titles, and those not by Subjects against their Princes, but by Princes against usurpers: I scarce believe any moderate and intelligent Divine will justify that arms are to be taken against Papists, or Turks to propagate Faith. This is none of Christs war then, because his proper Engineer is not employed. Remember that our Saviour sent out his first Disciples without a staff. mat. 10.10. and they were to say, Peace be to this House. vers. 12. and remember that the blessed Apostles at their solemn Inauguration into that holy Function, had no double-edged weapons appearing upon them; No, There appeared unto them cloven Tongues. Acts 2.3. Then Ex cijsdem nutrimur ex quibus sumus, if this were Faiths nourishment in the womb, it may well be her succour at the breast.  
3. Because it assaults God in his Vicegerent, for as a man strikes at the judge, but meaneth the King; so a man strikes at the King, but he intends God; for a man cannot separate God from the King, because He is the Lords Anointed. Who then can lay his hand upon the Lords Anointed, and be guiltless? Sam. 26.9. Oh beware of sins that level directly at the Almighty; for if one man sin against another, the judge shall judge it, but if a man sin against the Lord, who shall pled for him. 1 Sam. 2.25.  
4. Because it fills a Nation full of all manner of sins, as  
First Jmpatience, for what are seditious Persons, but malcontents? men fitter to resist an Ordinance, then to resist a Temptation, to enter into a skirmish, then to endure a trial; for God must sand them such a governor as they like( and they are very curious in their liking, it is hard for God to provide a dish so delicious, that shall please all palates) or else they will ease their hearts at the swords point: if they cannot flee Gods judgement( in shunning such a Prince as they approve not) they will fl e to their weapon. But is this to obey the froward as well as the courteous. 1 Pet. 2.18. No, this is a very querulous obedience.  
Secondly scandal, for the rebel seldom goes without his complaint ready drawn, he cannot fight till he hath edged his weapons with invectives; Absalons Van-Curriours of his Army were slanders. The matters are good,( saith he) but here is no good King; No, a languishing Government, and lingering Iustice; we are born to Liberty, but oh under what a heavy bondage do we live● with these subtle insinuations, and bitter calumnies doth he make David at last to be censured here, and cursed there; all persons that were discontented either for want of Preferment, or for want of Liberty to set the crown upon what head they most affected, disgorge upon the Prince. Thus ye see how scandal troubles the State: Subjection speaks with reverence to the Prince, but Rebellion wants her mouth-water, that hath a furred tongue against Authority. And is not this an evil disease? Yes, whats●ev●r the imperfections of the governor be; yet we should be more mindful of our own gifts, 
Exod. 22.28.  then his frailties, for it is a sin to speak evil of the Ruler of the People.  
Thirdly Hypocrisy, For they seem commonwealths-men, but they are Private-Wealths-men; they pretend suppressing of abuses, but it is supplying of wants; and getting of Priv●ledges to the Subject, but they are pre-eminences to themselves; they love their King, but they mean his revenue; and they fight for him, when they discharge at him: Oh is not this delusion and learning of the State a complemental fiction, a gross sin? Yes, we that should speak the truth from our hearts, 15 Psal. 2. and wear sincerity as our Evangelicall girdle, 6 Ephes. 14. doubtless cannot be permitted to be thus versute, and artificial. No, these public Larves seem to be of the old race of the Athenians, who with smooth pretences put down one King, and set up Thirty Tyrants; or of some jewish progeny, who gave to their King an have, hail King of the Iewes, but withall crucified him.  
Fourthly Seducing, For the rebel cannot act all by his single strength; no, he must gather a Party, therefore all his wits are employed after he hath drawn men into discontents, how he may draw them under his banners; so many as follow the King, threaren his head, therefore he must seduce, or give over his projects. And is it not an horrible sin thus to separate King and People? The Scripture saith, Thou shalt not covet thy Neighbours servant, much less then thy Princes Subjects. Was not this the sin of Absalom, who stolen away the hearts of the People of Israel, 2 Sam. 15.6. stolen; Call it what you will, Engaging of the People in the common Cause, confederating them in the holy league, yet it is no other then abominable Theft, yea Felony in the highest degree; for if he that breaks open the exchequer, or robbs the mint, or steals away the Kings Robes, or jewels, commit an high offence, then what doth he that steals away the hearts of his people? they had as good cut off his right hand, or his left, by which he should defend himself.  
Fiftly Perjury, For whereas Subjects are the King ligati homines, his Liege men, they have promised to be loyal and feyall to him, yea they are bound to him by the greatest assurance upon earth, an Oath; these no sooner enter into Rebellion, but they cancel this assura●ce, and by Associations, and Vows, dejerate, unswear this Oath, as if they would swear away their God by a contradictory invocation, or renounce an old Oath by a new Covenant; a strange kind of dispensation, an heterogeneous Absolution; yet thus they abuse Gods Name, chevalrise Conscience, and that which is worst of all, ensnare a kingdom in a woeful curse; they have taken their hands from the Bible, where tactis Evangelijs, they did pronounce, all their comforts lay, and they have forfeited Gods help, which upon this condition they did insure to their souls, and they have untitled themselves 〈◇〉 all the privileges of Faith, and merits of a precious Redemption, which were to be conveyed unto them upon their fidelity; and indeed by this impious course they remain but as a botch to Profession, a selfe-soules-fret, and a daily object of divine vengeance. Perjury is so grievous a sin, that it is generally called by the name of Blasphemy( nay a vain Oath is so, much more then a false Oath) and commonly Divines hold it a species of the sins against the Holy-Ghost; for can there be almost a greater sin, than to set ones mouth against Heaven, and defy vengeance, to seem to have sworn to a deaf, impotent, or an imaginary God? surely they have a weak persuasion of a God, little feeling of a soul, or dread of doomsday, that make no Conscience of an Oath; therefore Salomon frights the Subject from the least act of Disloyalty, and that because of the Oath of God. 8. Eccl. 2.  
sixthly Cruelty, for when Rebellion comes, what comes, but for every one to rage upon his next neighbours, and to eat as it were the flesh of his own arm? The rebel is another Ishmael, his hand against every man, and every mans hand against him. 16. Gen. 12. he hath sworn the destruction of his Country, and he careth not by what outrages he doth effect it, he knows he cannot work his ends by high looks, or dry-blows, and therefore he breatheth nothing but slaughters, and lays on none but brayning-blowes; all his delight is to dazzle here, and cleave there, and to leave nothing behind him but scattered skulls, and shattered ribs; these are his pleasing spectacles, his glorious trophies: And can there be a wilder beast upon earth than the Blood-sucker? who envies every mans life, and fights for no other end, but to kill, and that every place might carry some prints of his terror, and marks of his fury; when there is no noise heard in the land but that no man spareth his Brother, and that he snatcheth at the right-hand and is hungry, and eate● on the left-hand and is not satisfied. 9. Es. 20. Or, Woe is me now, for my soul fainteth because of the Murtherers. Now if Blood-shed carry any guilt in it, what is here but a sin of the deepest dy? The rebel cannot subsist, but by filling all places full of dread, and death.  
Seventhly Malice; for canst thou love him that stretcheth out his hand to take thee Captive, or brandish his sword to  shed thy blood? That hath no other name for thee but Malignant, and is ready to execute thee( for thy duty to God and the King) as a Delinquent? Oh will not such griefs stick and fester within, especially when thy brother hath killed that mans son, or that mans Nephew hath killed thy Father? Yes, as the Duke of Savoy said of the Lord Crequi for sl●ying his noble Brother Anthony, that there was no atonement to be made, because the blood of Anthony was not yet dry upon Crequies sword. Blood will have a restless cry for revenge, insomuch that when the heat of the Wars are over, yet God knows when the spite of the cause, an● the malice of the Warres will end: Now Rebellion, that raises up s●ch unkind distastes, an● causes such a settled rancour in a Nation, must it not needs be a trespass of an high nature? Yes, they that sow discord●, and separate very friends, as Solomon saith, have ever been held deeply culpable. I say no more, but Offences may come, but woe bee to them by whom the Offence cometh.  
Thus then ye see how Scriptures accurse these Wars; for the Bible hath been opened before you, and ye have heard how God upon his own Throne hath pronounced sentence against them. What now then, hath God written unto you the great things of his Law, and sh●ll they be unto you as a strange thing? Will ye stop your ears at the voice of the Charmer, charm he never so wisely? Ye which have seemed these many yeares to have been Bible-circled, will ye now trample the Bibles under your feet? Shall Gods will revealed be as a Trumpet that gives an uncertain sound? Or shall the rule of Obedience now be cried down as a false square? Shall men presume above that which is written, and add to this full Revelation? Would you have the purity of the Ordinances restored, and leave another Ordinance( Rom. 13.2.) in her unclean blood? Did God know Christians should have supreme Governours, and hath he provided so for obedience to their calling, that there must be such trying of it out at the sh●r●, to resolve Subjects scruples about their necessary duty? No, God which is the God of Order, and not confusion, hath settled every thing to them that are willing to receive satisfaction. They which run to great Counsellors, or armed Souldiers, for a clearer interpretation, are as ill satisfied with their God, as their King. Oh then draw not a sword, lest ye fight against your received Principles, that the Word of God hath all things in it necessary for faith and manners; war not against Scripture, lest you war without book. It will bee hard for you to kick against the pricks; this ston upon whomsoever it shall fall, it will grinned him all to pieces; God hath set before you life and death; by these words ye must be judged at the last day. Oh therefore, I beseech you by all the reverence you bear to Scripture, by the souls check which you carry in your bosoms, that there is only to be found the infallible truth, by the infinite obligations it lays upon you for lowly, and loyal demeanour to superiors, that ye end all these troublesone, and pernicious courses. If the Scripture command you to fear your King, turn not his fear into a fray; if that command you to honour him, turn not his honour into horror; if ye must needs be subject for Conscience sake, then either yield subjection, or deny a Conscience; if ye must submit for the Lords sake, then for the Lords sake express no more turbulencies. Oh beautify Profession with the ancient Moderation, Patience, Fidelity, and Loyalty that belongs to Subjects; let those Primitive Professors tread out the way to you, rather than these post●nati, new seeds-men of Sedition. Come before your Prince therefore with bended knees, rather than with stiff hearts, with naked breasts than naked swords, with clear protestations of duty, rather than bright harness; know how a King is to be encountered, how to be conquered; remember your Christian discipline, your religious postures; let Scripture teach you your seats of arms, let the Bible be your Military direction, let this advice you how to hold a council of war, how to fetch home a King to Parliament. For Scriptures sake then, do not divide the kingdom any further, lest you un-Nation it; do not take up arms for Religion, when Religion requires no such Artillery, fight not against your King, lest you fight against your God; adorn your Country with the lustre of a Christian obedience, rather than blemish it with the skars of Impatience, scandal, hypocrisy, Seducing, Perjury, Cruelty, Malice. Oh therefore search Scripture, and submit to Scripture, and then ye cannot but submit to your King; ye must not increase your bands, when Scripture bids you disband, ye must not list more Forces, when Scripture bids you break up the Camp; if God will have you to be quiet, resist not; if he bid you lay down your Arms, renew not a stroke; be but as obedient as Scripture counsels you, and the insurrection ceases; let the Militia go where Scripture hath settled it, and the sword is restored to the right hand. Oh then if the Scripture have any power over you, the King shall not have a Subject to oppose him, no the Warres shall cease, for Scripture h●th decreed them unlawful.  
Ye have now seen then how Nature, Policy and Scripture disavow the action, Nature trembles at it, Policy stands aghast at it, Scripture damnes it; Shall not this triple tie be able to knit a divided Nation in a firm union? yes, a threefold cord is not easily broken. Oh then consult with the tender natures in your own bosoms, consult with Policy the home-bred States-man in your own brayns, consult with Scripture, the oracle of your own souls, and lot these three powerful Monitors prevail with you to stint these dismal outrages. Consider when ye have harassed your Country, and massacred your brethren sufficiently; consider how many decayed men lament your discord, how many dismembered men detest your fury; consider how many ye have chased from their families, how many ye have mured up in loathsome prisons; consider how many broken walls, and dead bones ye have left behind you; consider what an inlet ye have caused to sin, what a stack ye have put to Iustice; consider what desperate Doctrines ye have suffered to be vented in the pulpit, and what dangerous schisms ye have permitted to spread in the Church, consider what foreign Protestants ye have left destitute of aid, nay how ye have given occasion to your Neighbour-Professors to lay open to the edge of the sword; consider how ye have animated discontented men of your own Religion to trouble their natural Princes, nay armed the Iesuites to raise tumults in Christian States; consider how the Country begins to want money to satisfy your wants, and blood to spill in your quarrel; consider how many souls ye have troubled, and how many consciences distressed about these garboils; consider what account ye will give to after-times for these proceedings, and what a heavy reckoning remains for you at Gods Iudgement seat. Consider what I have said, and the Lord give you understanding; And if there be any fear of the Divine majesty, any reverence to supreme Authority, any honour to Gods revealed will, any obedience to laws established, any remorse for sin, any dread of vengeance, any love to your Country that bread you, any respect to your brethren, who though they cannot yield a consent to you, yet challenge an equal right with you in all the privileges of the Nation, if any pitty, sympathy, bowels of compassion to the groans of the scattered multitude, or to the sorrowful sighing of prisoners, to the dismantled Walls, or dismembered lims, to the miseries of the tradesman, or the exigents of the husbandman, to the eruptions of sin, or interuptions of Iustice, to the eclipse of the light of the Gospel, or the distempering of Order, to the disadvantage of friends, or advantage of enemies, to the wounded hearts, or afflicted souls, to your fames, or to your posterities, to the preserving of your lives upon earth, or the saving of your souls in the day of the Lord Iesus, now in the midst of fears and frights, tears and curses, wants and wounds forragings & plunderings, weakening of goodness, and strengthening of sin, emptying of Hamlets, and filling of Garrisons, disturbing of Trade, and dispeopling of a Country, scorn of tribunals, and contempt of pulpit, mercilesnesse towards your brethren, and undutifulness towards your sovereign; at last recollect yourselves, make a faire pause, rebate your edge, pacify your rage, consider how the Critticall day of this violent fever is come upon us, behold how the surges rise, and the Ancho s come home, and the ship leaks, and many thousands are ready to give out their last scrike for pitty-digitis à morte remoti, quatuor aut septem.— Oh therefore kindle not more fires to consume the rest of the building, sacrifice not more mens lives to the Goddesse Fury, but if ye have any sight or foresight to discern approaching miseries, behold how the whole kingdom is ready to turn Bancrupt, and the vital spirits evaporating by too deep a cut in the Arteries: Oh do not the lean Kine eat up the fat? do not the servants ride on horseback, and the Masters at home of high birth, perhaps Noble extraction have scarce a Palfry to mount? Is not the power of the whole kingdom generally put into the hands of spend-rhrifts? Is not the Common safety in the hands of doubtful Keepers? Are ye not in as much fear of discontents, as of a set battle? Can a Parliament Vote, or the Absolution of a Synod f●●● you of all these hazards? Stand ye not in slippery places? do not the sides of the hou●e crack, and the splinters fly about, and the very Foundation give way, as if all would ere long fall into persuasive and ashes? Oh will ye never apprehended danger, till a Non putâram come in; I would never have thought there would have been such an accident? Are ye so dazzled with the brightness of your present design, that ye cannot, or will not see any thing but in an eclipse? There have been many hints already; warnings will not always be given. If ye do not respect yourselves, why do ye not tender those many thousands whom ye have brought into the compass of the net with you? Would it not grieve any ingenuous Nature to think that He, or He should be the cause of inthralling so many willing, u●willing Wretches, which do obey, because ye pronounce it Obedience, or do obey, because they must obey? Howsoever if they and you, and many thousands more should double and redouble your courages, that the Warres may go on, and the sword not be laid down so long as there be left a hilt to fight with, yet what are ye doing, but bringing misery to confusion? Our breach is great like the sea, make it a little wider, and there will be nothing but a Deluge to be seen: Destruction upon destruction is cried, our tents will be destroyed, and our curtains in a moment. 4 Jer. 20.  
Behold one evil is come, an evil is come, yea an end is come, an end is come. 7 Ezech. 6.  
The land begins to be empty, and voided, and waste, the heart melteth, the knees knock together, sorrow is in all loins, and all faces gather blackness. 
2 Nah. 10.  There is a little remnant of comfort yet left, deprive us not of this, lest ye deprive us of all; No, do with it, as with the wine found in the cluster, destroy it not for for a blessing is in it. 65. Es. 8. All the blessing that is left unto us after this great vintage of sorrows.  
Oh therefore make a speedy end, for fear of a speedy ruin; do that now, which ye cannot do always.  
Now, or never therefore, Let us be beholding to you for your passionate sight of our extremities, for your compassionate sense of our dangers, for your wise fore-sight of ensuing Ruth, for your grave counsel to prevent all mischiefs; Oh at last hear Nature, listen to Policy, and be advised by Scripture, that ye may clearly see, seriously lay to heart, and uprightly determine how Formidable and fatal, miserable and Execrable, unnatural and unlawful these Warres are.  
FINIS.