THE Soldier's Commission, CHARGE, & REWARD, Both of the DECEITFUL and NEGLIGENT, And the FAITHFUL & DILIGENT in the LORDS Work. Opened in A SERMON Preached in Christ-Church Dublin, May 14. 1642. Before the State and Chief of the ARMY, upon occasion of the Interring of Sir CHARLES COOTE Knight, and one of the Honourable Privy Council in IRELAND. By Faithful Teat D. D. then Lecturer there, now Preacher of the Gospel in East-Greenwich in KENT. Cyprian. Epist. 2. l. 2. Homicidium cum admittunt singuli crimen est, virtus vocatur cum publicè geritur. 1 Pet. 4.17. The time is come, that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God? 2 Tim. 2.5. If a man strive for masteries, yet is he not crowned, except he strive lawfully. London, Printed by J. H. for T. Underhill, at the Anchor and Bible in Paul's Churchyard. 1658. TO THE RIGHT HONOURABLE Sir CHARLES COOTE Lord Precedent of the Province of Connaght in IRELAND. SIR, THis small Treatise properly belongeth to Your Honour, who are Son and Heir (tam corporis, quam heroicae virtutis) to this eminent and Honourable Person, whose decease gave occasion to the preaching of this Sermon at as great and solemn a Meeting, as I have seen in Ireland. It was at the first intended for the Press, as well as the Pulpit, but till this day hath lain dormant, not in observance of the learned * Hor. Arte Poeticâ. Nonum prematur in annum, siquid olim scripseris. Poet's advice, who counselleth that a Poem should be kept in under nine years private correction, before it be admitted to public view; but here was something spoken against the cessation, which was then so vigorously prosecuted, that it might not be further contradicted, whereof I have written more in another † In the Epistle Dedicatory of my True Israelite. Treatise formerly published. And indeed had not Your Honour revived it, by giving an invitation to the publication of it now at last, it had never appeared in this dress; but being called, it readily obeyed, upon these following accounts. First, That the righteousness and truth of the Lord might be manifested to the world, in accomplishing the predictions here ensuing, both against our open enemies, as also against such as secretly opposed, and subtly retarded this work of God, which they then pretended to manage and maintain; who, of all others, have been reputed among wise men in all ages, the worst enemies: For 1. Their sin is double, hypocrisy being joined unto their hatred, and herein they are egregious fools, as Solomon termeth them, Prov. 10.18. He that hideth hatred with lying lips, is a fool. 2. Of all others they do the most mischief, having more opportunities than enemies without, and being for a time least suspected, as * Boet. l. 3. de consol. Nulla pestis est efficacior ad nocendum, quàm familiar●s inimicus. Boetius rightly observeth. 3. But in the end, God hath threatened to discover them, Prov. 26.26. Whose hatred is covered by deceit, his wickedness shall be showed before the whole Congregation; and then shall they be punished answerably to their demerits, as Judas was, who perfidiously betrayed his Master with a kiss. This have many in our days experimented, and we have seen the issue: as wave followeth wave, so one curse hath pursued them after another. Secondly, That the tender mercies and great kindness of our God towards us may be magnified, in fulfilling the desires of his servants, when we called upon him in our distress. For though he deprived us of this great, magnanimous and successful Commander, and divers others, upon whom, our eyes (it may be) were too much fixed; to teach us, not to trust in the arm of flesh, but in him, who alone doth all: yet hath he answered our prayers, in raising up continually in times of need, other valiant, vigilant, and victorious Leaders to carry on his own work to a blessed period, which seemed sometimes to cease, like the building of the Temple in Ezra's days. Ezra 4.13. Time was when these Moabites insultingly cried out unto us, Where is your English God? But now may we triumphantly answer, You may see, if you shut not your eyes wilfully against the light, that our God is in the heavens, and hath done whatsoever he pleased in the earth. Now may we truly say, by our own experience, Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God, which made heaven and earth, and keepeth truth for ever, which executeth judgement for the oppressed; but the way of the wicked he turneth upside down. And now may we demand of you, Shall not the righteous God avenge his elect, which cry unto him night and day? Surely he will avenge them speedily, though he seem to forbear long. What say you? we have found it so, Can you deny it? Thirdly, That the outgoings of our God in the dawning of our deiverances may not be forgotten in the midst of our daily Trophies for victories since acquired; but the whole series of his wonderful preservations of a small remnant of us, may be thankfully recorded by us, and our children after us; for this doth the Lord expect from us, as may appear by his straight charge given to the children of Israel, when he had brought them into the land of Canaan, not to forget, how he had wrought for them in the land of Egypt, Deut. 6.10, 11. Lastly, That hereby (as much as lieth in a paper Monument) the blessed memory of this renowned Patriot, after his death, may be preserved, who, under God, was instrumental to preserve many lives, by the hazard and loss of his own. Prov. 22.1. Ovid. l. 2. Fastorum. Memorem famam qui bene gessit, habet. A good Name (saith Solomon) is rather to be chosen then great riches; for this followeth a worthy person, when riches forsake him. And this is one of the rewards which God hath promised to confer upon his faithful servants, Psal. 112.6. The righteous shall be had in everlasting remembrance. Besides this, it affordeth lasting comfort to surviving friends, and is profitable to others, who thereby are taught to imitate their good examples, whose Praises are celebrated long after their Funerals are finished; whereupon holy * De bono viduitatis. Nobis necessaria est vita nostra, aliis fama nostra. Augustin said, As a good life is necessary for ourselves, so our good name is necessary for others. These (Right Honourable) be the reasons of this late publication of these ensuing lines; Now humbly desiring Your favourable acceptance of my endeavours therein, I commit Your Honour to the protection and direction of him who is styled a Man of War, and the God of Peace, in whom, I remain▪ Your Honour's humble servant at command, FAITHFUL TEATE. From my Study in East-Greenwich. 1657. TO THE IMPARTIAL READER. Courteous Reader, BE pleased not to conclude rashly that this subject, The Soldier's Commission, Charge, and Reward is therefore like an Almanac out of date? because wars in Ireland are (blessed be God) for the present at an end: but well weigh with me these following Considerations 1. These truths are all grounded upon, and extracted from the holy Scriptures, which are always profitable for very good ends and uses, as the Apostle declareth Rom. 15.4. 1 Tim. 3.16. 2. They were preached when they were most seasonable; although they passed not the Press till now, even in the height of war there, when (I suppose) few or none of our English Divines had handled this Theme; by reason of our long continued Peace formerly in these Nations. 3. It is wisdom to keep in store by you a Sovereign Receipt; though there be no present need of it, that it may be in readiness, when need shall require. 4. As long as we have wars elsewhere by Sea and land, directions are necessary for all such as are or shall be employed therein, how to demean themselves in this work of the Lord aright. 5. Such as have been actors in these precedent wars now past, have yet need to look back, and compare all their proceed from the first to the last, with the rules which God hath prescribed them to walk by; that they may have comfort in their welldoings, or repent of their failings. 6. Although the Soldier's Commission and Charge were terminated; yet the Reward of such as have been faithful and diligent in this service of the Lord, observing his will, and aiming at his glory, shall never have end. To God alone through Jesus Christ be all Glory world without end. Amen. A SERMON preached at the Funeral of Sir CHARLES COOTE signior, who Deceased the 7th of May, 1642. JEREM. 48.10. Cursed be he that doth the work of the Lord deceitfully, and cursed be he that keepeth back his sword from blood. IN this Chapter is comprised Moabs' doom, which is the destruction of that Nation, v. 8. the spoiler shall come upon every City (saith the Lord) no City shall escape, but they shall all be desolate, without any inhabitant; v. 8, 9 for this end the Prophet enumerateth the sins wherewith the righteous Lord was incensed to pass this sentence upon them, and these were carnal confidence, in their riches, v. 7. and in their numbers, might and strength for war, v. 14. their idolatry, v. 13. contempt of God, v. 26. and derision of his people, v. 27. arrogancy, pride and haughtiness of heart, v. 29. This verse containeth the Chaldeans charge, who were to be the executioners of that judgement on the Moabites, to do their work throughly, without sparing one or other; Cursed be he (saith the Lord) that doth the work of the Lord deceitfully, or negligently, as it is in the margin; for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both: And that all may know what is here meant by the work of the Lord, he expoundeth himself in the next words, Cursed is he that keepeth back his sword from blood; that is, from the slaughter of the Moabites. Hence we clearly gather, That the right waging of a lawful war, is a work that God will own. Doctrine. This truth is further ratified by those titles wherewith the Lord styleth himself elsewhere, Jer. 10.16. The Lord of hosts is his name; and Exod. 15.3. the Lord is called a Man of war; as also the battles that David fought, are termed the Lords battles, 1 Sam. 1.17. and he is said to go forth against the Church's enemies in the Name of the Lord of hosts, the God of the Armies of Israel, 1 Sam. 17.45. This might suffice for proof, but because this truth hath been of old, and is at this day by some much controverted, I shall briefly annex some other grounds for it. Vide Ames. de constion. l. 5. c. 33. sect. 4. Argument 1. God cannot but allow of that which is done by virtue of his own command, provided always that it be performed in a right manner. Now God hath commanded, that whoso sheddeth man's blood, by man shall his blood be shed; for in the Image of God made he man, Gen. 9.6. Thus he commanded Gideon to go against the Midianites to smite them, and promised to go with him, Judg. 6.14, 16. saying to him, Go in this thy might, and save Israel from them, have not I sent thee? and again, Prov. 20.18. With good advice (saith the Lord by the mouth of Solomon) make war. 2. As he giveth a Commission, so he giveth his Spirit to some for strength to turn the battle from the gate, Isa. 28.6. as well as for judgement to him that sitteth in judgement; where he showeth that a soldier is as necessary in time of war, as a Judge in time of peace. 3. He furnisheth those whom he calleth forth for his service, not only with strength, but likewise with singular dexterity and skill: he teacheth their hands to war, and their fingers to fight, as he did david's, for which he blesseth the Lord, who fitted him for the work, and then employed and blessed him in it, Psal. 144.1. 4. We find him highly commending those who have behaved themselves excellently in this His work, in 1 Chron. 11.11— 26, etc. where we have a catalogue of David's Worthies reckoned up, according to their several ranks and degrees of prowess, and they are called more Honourable than others, who were more valiant, and slew more than others, v. 20, 21, 23. 5. We find him also distributing large and ample rewards to men eminently serviceable in this kind; for he made David a sure house, because he fought the battles of the Lord, 1 Sam. 25.28. Lo here, David's house was surely founded in the blood of the enemies of the Lord. 6. He disposeth (as he pleaseth) of the events of war, and the Saints have ever ascribed their victories unto him alone, 1 Chron. 29.11. and have accounted them exceeding great mercies, and blessed him for the same, which they would not have done, but would rather have confessed themselves to have been guilty of heinous sins, as of cruelty and murder in obtaining them, if so be warfar in itself had been unlawful. Our fathers (saith the Church) got not the land in possession by their own sword, neither did their own arm save them, but thy right hand (O Lord) and thine arm, and the light of thy countenance, because thou hadst a favour to them. Through thee will we push down our enemies; through thy Name will we tread them under that rise up against us, Psal. 44.3, & 5. 7. Lastly, The Lord hath sharply taxed such as have been called to this work, and have refused to come, either through divisions, or employments of their own, either about husbandry or Merchandise, as you may see in Judg. 5.14, 16, 17. where we have those tribes recorded to their everlasting honour, that came readily to Barak against Amalek; as Ephraim, Zebulun, the Princes of Issachar, and Naphtali: and on the other side, those are for ever branded with ignominy that withdrew themselves. For the divisions of Reuben (saith he) were great thoughts of heart, who abode among the sheepfolds. Gilead abode beyond Jordan, and Dan remained in ships. Asher continued on the sea shore, in his crooks, when they should have been all as one man in the Army, in the field against the enemy. And here in my Text he curseth them bitterly who came to the work, but performed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septuagint render it, negligently, or carelessly. To these seven grounds others might be added, but it may sufficiently appear by these, that it is not only lawful sometimes to go to war; but very sinful in some cases not to do it, and they that do it, may bring a curse upon themselves, not for doing it, but for doing it remissly, and not with their best skill and utmost vigour. Use 1 Is it so then, that God oft gives Commission to men, and sends them to the wars, and promiseth to go with them; and for that end he furnisheth them with strength and skill, and condemneth those that refuse to go; or that going, do his work deceitfully: but highly commendeth all such as behave themselves diligently and valiantly, and rewards them with victory, renown, and many other blessings? This serves, in the first place, to confute all those that hold all war under the Gospel utterly unlawful: and thus of old did the Photinians, whose opinion is also revived by some in our days. I shall instance only in one of our soldiers, who in his sickness was much troubled for killing (as he said) one of the Rebels in battle, all his sins were not so grievous to his conscience, as that fact (as he complained to the bystanders) his reason was, because Christ said unto Peter, Put up thy sword into the sheath; he that taketh the sword, shall perish by the sword. But you will say, perhaps this might be some temptation, whereby Satan endeavoured to perplex a dying man: I shall therefore show you, * Vide Gerhard. loc. Theologie. how that the judgements of sundry ancient and learned Fathers have been leavened with this error, who have endeavoured to hold it forth to others as an orthodox truth. Tertullian demandeth thus, Tertul. de coronâ militis. Licebit in gladio versari, etc. Can it be lawful to use the sword, since the Lord pronounceth that he shall perish by the sword, that taketh it? anne praelio operabitur filius pacis, cui nec litigare conveniet? How can he fight, who is not allowed to contend? l. 6. Divin. Institut. c. 20. In like manner Lactantius affirmeth, that in the sixth Commandment, Thou shalt not kill, there ought to be no exception made, Quin occidere hominem sit semper nefas; but that it is unlawful in any case whatsoever to kill a man. l. 2. contra Celsum, Hom. 15. in Jos. I shall add to these Origen, who pleadeth that Christ hath taken away all wars in the new Testament, and he supposeth that the Apostles would never have delivered the books of the Jewish Histories to the Disciples of Christ, who came to bring peace, to be read in Churches, Nisi bella ista carnalia figuram spiritualium bellorum gererent, unless those carnal wars bore the figure of spiritual wars. All which well considered, it is very requisite that all men, especially soldiers, should be well informed in this point: for without knowledge the heart is not good; and without faith it is impossible to please God; to the unbelieving all things are unclean, even their minds and consciences are defiled. And for your establishing in this truth, first weigh well the former grounds, and then you shall confess that 'tis a work very acceptable to God, to fight against the enemies of God's Church, and by how much the more difficult and dangerous it is, by so much the more meritorious is it, Aquin. 2. 2ae q. 40. artic. 2. not in respect of God (as Aquinas holdeth) but in respect of them for whose sake it is undertaken. How do Deborah and Barak extol Zebulun and Naphtali in their song, for jeoparding their lives unto death in the high places of the field? Object. 1 And in the next place, mark well the invalidity of such Objections as are raised against this doctrine: The first is in Mat. 5.39. I say unto you, saith our Saviour, Resist not evil. Ans. Answ. Here is forbidden self-revenge, but not just self-defence, which the very law of nature teacheth every living creature; as the heathen Orator shows, Ut se, vitam, corpusque tueatur: Cic. 1. l. offic. and Christ in the Gospel, Luke 12.39. proclaims to all Christians, what he would have them to do in case of unjust assault, with a Noverint universi; This know (saith he) that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Yet I have known some, whose consciences for the want of the knowledge of Christ's mind herein, have suffered thiefs to break into their houses once and again, to wound themselves, and to take away their goods, without resistance, when they might have hindered them, if they hide pleased; who alleged for their so doing that prohibition, Resist not evil. But how forcible the law of nature is, the Apostle declareth, when e he argueth from it against a man's wearing long hair, 1 Cor. 11.14. * Hieron. in locum. à naturâ deciderunt, etc. Doth not even nature itself teach you, that if a man have long hair, it is a shame to him? Object. 2 Obj. 2. But Christ goes on in the foresaid place, saying, Whosoever shall smite thee on thy right cheek, turn to him the other also. How then can it be lawful to go to war? Ans. Answ. These words are not to be taken simply, as Julian the Apostate perverted them in a scornful manner, but comparatively; as if our Lord had said, When an injury is offered, be ye so far from personal revenge, that ye be rather ready to take as much more wrong in word or deed, than to recompense evil for evil. For St. Paul being commanded to be smitten on the mouth by Ananias the Highpriest, Act. 23.2, 3. was so far from turning his cheek to the smiter, that he called Ananias a whited wall, and told him, that God should smite him for his injustice: Neither did he sing a palinodia, as if he had offended in so saying (as some would have it) when he replied to those that stood by, and demanded of him by way of objurgation, Revilest thou God's Highpriest? v. 4. I witted not that he is the Highpriest, for so it is in the Greek, Joseph. l. 20. c. 6, & 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning thereby, as Beza proves out of Josephus, that he was no lawful Highpriest, but an Usurper. Object. 3 Obj. 3. But the New Testament is so far from allowing of war as the Old Testament doth, that Christ flatly forbids it, Matth. 26.52. where he bids Peter, Put up thy sword, and renders this reason, for all they that take the sword, shall perish by the sword. Ans. Ans. Though in this case our Saviour forbids Peter to make use of the sword, and in him all others, without a due calling thereto; yet * Aug. contra Faust. Nulla ergo inconstantia praecipientis, sed ratione dispensantis temporum diversitate praecepta, yet consitia vel perm ssa mutantur. elsewhere this Prince of peace doth allow his Apostles, and in them all others upon just occasions to buy, and consequently to use the sword; as you may read in the Gospel of Luke 22.36. He that hath no sword, let him (saith he) sell his garment, and buy one: Which cannot be understood of any spiritual sword, as some would fain pretend, being otherwise unable to evade this clear Text: For what spiritual sword can the price of a man's garment purchase? and what got Simon Magus but a curse, for offering the Apostles money for the gift of conferring the holy Ghost? in Acts 8.19, 20. when Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Another Gospel proof we have in Rom. 13.4. where the Magistrate is said not to bear the sword in vain, and therefore evil doers should be afraid; for he is the minister of God, a revenger to execute wrath upon malefactors: and for that end, if they become numerous, * Ames. l. 5. De consci. c. 33. Sect. 9 he may and aught to levy and prosecute war against them, till they be subdued. Take a third, that so by the mouth of two or three witnesses, this truth may be so confirmed, that none that have understanding may scruple at it any more. In Revel. 12.7, 8. we have war in heaven, that is, the Church, Michael and his Angels, Constantine with his soldiers, fight and prevailing against the Dragon, in the persecuting Emperors, Maxentius, Maximinus, and Licinius, his instruments. Again, Revel. 17.14. we find the Lamb Christ Jesus, making war with, and overcoming the Beast; and the Saints on the Lamb's side, are said to be called, and chosen, and faithful. 3. Lastly, in Rev. 19.11, 12, 14. the Lord Christ, there termed, the Word of God, is brought in upon a white horse, having his vesture dipped in blood, to show the exceeding great slaughter of his foes, both past and future, with his Armies following him, who are said to be in heaven, because the people of God have their conversation there; and these join in battle with Antichrist, and the Kings of the earth and their Armies, and vanquish them. Now what better service can the devil possibly devise to do his eldest son Antichrist, alias the Pope, then to persuade Christians that they ought not to fight, or at least not for Religion; since he full well knows that these are they that must give him his mortal blow. Use 2 Soldiers being thus informed of the lawfulness of a just war, must learn in the next place, that God's work must be performed in a * Dionys. Carthus. q. d. Maledicetur exercitus Chaldaeorum, si punitionem Moabitarum juxta Dei voluntatem non adimpleverit, nec tamen id faciendo benedicti fuerunt, quia non recta id intentione egerunt, sed animo cupido atque crud●li. right manner; or else suppose the work be Gods, yet the party shall be accursed that doth it negligently or deceitfully, as my Text affirms. Would you then be partakers of the benefit of Solomon's prayer, in 2 Chron. 6.34, 35. it is not enough to be of the number of God's people, nor to go out to war against God's enemies, but you must also go by the way which God shall send you, and then you may be certain that he will hear from the heavens your prayer, and maintain your cause. Would you be crowned? then must you strive lawfully, 2 Tim. 2.5. Aquinas extracteth out of divers parts of Augustine's works, some Rules for direction in this way: But I shall acquaint you with what the great General of all Armies requireth of you, as you may readily find with me, if you consult with his holy Word. Direct. 1 1. He that goeth to war, must be sure that the cause which he undertaketh, is just: For 1. Otherwise it cannot be the Lords work, who is a God that takes no pleasure in wickedness, Psal. 5.4. 2. How can they that take an evil cause in hand, pray to God with confidence for good success, or expect a blessing upon their erterprises, since they fight against God? Acts 5.39. 3. He that knows he is upon good ground, fights manfully, and embraceth even death undauntedly; whereas on the other side, consciousness of an evil cause, emasculates the spirits, and rendereth death extremely dreadful. Prov. 28.1. The wicked flee when none pursue, Propert. l. 4. c. 6. but the righteous are bold as a lion. Frangit & attollit vires in mili●e causa. 4. If the parties, who either raise or endeavour to maintain an unjust war, be therein slain, their blood shall be on their own heads; or if they kill others, they become murderers in the sight of God: Yea, let all Incendiaries, Ringleaders, ☜ and fomenters of unlawful wars know that they are * I Lipsius. Multae bodiè sunt bellorum faces utinam vel aquis Stygiis resting vendae. de Militia Rom. l. 2. dial. 7. guilty of all the slaughters, rapes, rapines, burn, and outrages, which be committed ab ovo ad malum, in such combustions, and one day shall answer for them; and yet more, if ye will believe the Judge himself, upon such shall come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the last believers blood, whose death was procured or occasioned by them, Mat. 23.34, 35. For which cause it is truly affirmed, that in spiritual Babylon will be found the blood of Prophets, and of Saints, and of all that were slain upon the earth for righteousness sake, Revel. 18.24. because modern persecutors justify all that their forefathers, Mat. 23.31. (as our Saviour calleth precedent murderers of Saints and Prophets) have done, by the like facts. Direct. 2 2. A soldier being a minister employed by authority for the execution of justice upon malefactors, Aug in Psa. 50. Ille Justus punitor qui non habet quod in ipso puniatur. that cannot otherwise be restrained, aught to repent of his own sins, before he be fit to punish others for their offences. For want of this the children of Israel, though their cause were just, fell twice before the Benjamites, Judg. 20.21. For, he that judgeth another, and doth the same things, condemneth himself, Theophyl. Videtur hic sermonem dirigere ad magistratus praecipue Romanos, ut qui orbi terrarum praesiderent. Magistratuum enim est judicare. and shall no ways escape the judgement of God, Rom. 2.1, 3. On which place Theophylact conceiveth that the Apostle chief intends Magistrates: For if it be a reprovable thing in Ministers of the Word, to reprove their hearers for such faults as themselves are guilty of, before they themselves have repent of them; much more heinous is it in the Ministers of Justice to execute punishments upon delinquents, while they remain guilty of the same, or such like crimes. Direct. 3 3. Before men go forth to war, Let God be sought to, by public fasting and prayer: So began Jehoshaphat, 2 Chron. 20.3. when multitudes of Moabites and Ammonites, and others came against Judah, who had no might against them, neither knew they what to do, v. 12. and received a gracious answer and aid from above. Be not afraid, said God, nor dismayed, neither shall ye need to fight: q. d. You have done enough already, in engaging me in the battle, now only stand ye still, and see the salvation of the Lord, v. 17. Behold here the wonderful efficacy of fasting and prayer, whereof we in this City have had very happy and remarkable experience. I shall relate but one memorable passage for the manifestation of this to all impartial hearers: After the breaking out of this horrid Rebellion, which began Octob. 23. 1641. presently the State had information that the enemy's design was to besiege Drogheda, and therefore they sent all the forces which then possibly could be raised, to the fortification of that Garrison; after whose departure we had no considerable strength left behind for defence of this City, and some of those we had were persons little to be confided in. The numerous and subtle enemies perceiving this, drew together and begirt us round. In this forlorn condition, some Preachers pressed the Council daily for a public fast, as the only remedy left; but it could not be obtained (through the averseness of some who should have been most forward in such a work) till the 12 of November ensuing; and now mark, on that very evening after our general humiliation, the Lord gave a gracious return, and taught us that our best weapons were (as Ambrose speaks) prayers and tears. For as the Spirit of God came upon Othn●el, and raised him up to deliver Israel in their distress, Judg. 3.9, 10. when they cried unto him; so did the spirit of magnanimity and strength fall suddenly upon this deceased Senator, and ancient expert soldier, who had been long before this day, by age and sickness, almost decrepit, hardly able to set his foot to the ground, who comes to the Council Table, and tendereth his service to go forth against the enemy, accounting it (he said) more eligible to die in the field, than to be slain within doors. This motion was no less acceptable than seasonable; but some thought it would prove abortive, saying, The good man's spirit is willing, but his body is weak: Others demanded where he would have men for the service? but our pressing exigencies would admit of no long consultations; the State knew his pristine valour, commended his present resolution, and promised him their best assistance. He goes forth, and with all speed taketh up such men as first came to hand, mostly such as had been stripped, and were half starved, and had never been trained; these he led forth, to the number of seven hundred (at most) into the County of Wicklow, where the strength of the enemy was concentred; he falls on, at the first our men were disranked, he skilfully rallies them on a sudden, and in fine, routeth the enemy, and returneth without the loss of any one man, excepting one only, whom he shot himself as he was running away to the Rebels. This mercy seemed to us no less than a Resurrection from the dead: What matter of joyful thankfulness did it afford us? How were we animated to continue our weekly days of humiliation, with exceeding great concourse of our English into our Congregations; and as Joshua and Israel prevailed against Amalek, Exod. 17.11. while Moses held up his hand, and when he let down his hand Amalek prevailed; so as long as we here continued in public prayer and supplication, our party prevailed in the field, till they became masters of the field during the space of a whole year and half. But now, mark again, I pray, some of the City Ministers being sore pressed with this so long continued burden of keeping two weekly Sabbaths, as they said, made their addresses to the Lords of the Council for mitigation, alleging that our enemies were well brought under, our straits and fears removed, and we become their superiors, and therefore that a monthly fast might well suffice. And at length their daily importunity prevailed, and we were enforced to draw up our nets, before the fish was caught. Now no sooner had we intermitted one fast day, but dismal news was brought from our Army the very next day, that Sir Charles Coote, God's visible instrument of our preservation from the beginning of these direful wars, was shot at Trim, in his pursuit of the enemy, by treachery (as some strongly conceive) but that I leave to the plenary decision of the last day. And now may any easily presage which way we are going, even back into the wilderness again. Oh! what an incomparable loss have we all sustained in the fall of this great man? I cannot express it, but a short time shall discover it. Psal. 66.5. How terrible, O God, are thy do toward the children of men? Return, O Lord, for thy servants sake, that a small remnant of thy people in this Land of ire become not like Sodom and Gomorrah, for the Lords sake. Right Honourable Peers, worthy Commanders, and all dear Christians, would you have the Lord not to departed from us, but to go forth with our Hosts? you must continue wrestling with him, with prayers and tears, Gen. 32.28. and then if you prevail Jacob-like with God, you shall also prevail with men. Direct. 4 4. Add to prayer, faith. We must all live by faith, and pray in faith; but above all it is primely necessary in a Christian soldier; for he is not only to fight against flesh and blood, but against principalities and powers, Eph. 6.12. and suppose you vanquish the former, and be subdued by the latter through unbelief, it will not be so much as a semi victory. But if you build upon the Rock Christ by faith, the gates of hell shall not prevail against you, much less shall the serpent's seed, wicked men overcome you. How victorious a grace faith is, even in wars with men, may be seen in Gedeon, and Barak, Jephtha, David, and others, who through faith subdued Kingdoms, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens, Heb. 11.33, 34. Wherefore did the Lord deliver the Ethiopians and the Lubims a huge host, with very many Chariots and Horsemen into the hands of Asa? not for his multitudes, or skill or power; but because he relied upon the Lord, 2 Chron. 16.8. Therefore although others trust in their own preparations, numbers, policy, strength, skill, or former success; let your only confidence be placed in the promise, power, and presence of God, as david's was, Psal. 20.7, 8. Direct. 5 5. Heathens require prowess and valour in martial men, and certainly God cannot abide cowardliness in such as fight his battles; Cic pro Mar. Certè in armis, militum virtus multum juvat. for saith he to Israel, Deut. 20.1. When thou goest out to battle against thine enemies, and seest horses and chariots, and a people more than thou, be not afraid of them. And when they approach to battle, he commandeth the Officers to speak to the people, saying, What man is fearful and faint-hearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart, v. 8. But what heathen Authors can afford you such encouragements and valid incentives to true valour, as the word of God doth? Be strong, and of a good Courage, saith the Lord to Joshua, have not I commanded thee? Ch. 1.9. Again, Be not afraid nor dismayed, for the Lord thy God is with thee, whithersoever thou goest. The first argument here is taken from God's Commandment, and that doth not only require, but also infuse courage into the hearts of all obedient hearers. 2. Mark his promise, I will be with thee whithersoever thou goest, this if it be rightly laid hold on, will so fortify the Spirit, that if ten thousand should hem you in, you could not be afraid: it will also defend you, and repel your stoutest foes, even then when they are most confident, and all outward helps seem to fail you. Add to these a third, which Joab useth to Abishai, 2 Sam. 10.12. Be of good courage, let us play the men for our people, and for the cities of our God: and let the Lord do that which seemeth good in his eyes. Lo, here a triple cord never to be broken, let us put them together. God sets you a work, God will be with you in the work, and for God and * Bern Epist. 129 Ecclesiae inimicos expugnare decet. his Church you fight: Who would desire to die better, than in such service as this? Direct. 6 6. Obedience to superiors may well challenge the next place among these Directions. Mat. 8.9. I am a man, saith the Centurion, under authority, having Soldiers under me: and I say to this man go, and he goeth: and to another come, and he cometh. The want of this drove David to greater straits than all his adversaries could do, 1 Sam. 30.6. Direct. 7 7. What a glorious ornament would it be to Christian profession; if Justice both Commutative and Distributive might be found in Camps? when as it hath been of old, and still is reported of such places, that there lust ruleth in stead of law, Jurisque locum sibi vendicat ensis. 1. Justice requires that * Concil. Lateran. Sess. 6. Bellum cum hostibus & arma inf●ramus: cum nostris beneficiis certemus, & de recuperandis quae nostra sunt contendamus. innocent persons, especially such as for whose help soldiers pretend to come, should be defended, and not wronged by them. See John Baptists charge, Luk. 3.14. when the soldiers demanded of him, saying, What shall we do? he answered, Do violence to no man, neither accuse any falsely, and be content with your wages. 2. Justice commandeth that notorious offenders in no case be spared; Agag was worthy of death, Saul saved his life, and lost his Kingdom for this indulgence. Foolish pity to * Plutarch. Lenitas erga sceleratos est in bonos crudelitas. one malefactor is cruelty to yourselves, and many others. Ahab let Benhadad escape, hereat the Lord was displeased, and sent him a tart message by the Prophet, 1 King. 20.42. Because thou hast let go out of thy hand, a man whom I appointed to destruction, therefore (saith the Lord) shall thy life go for his life, and thy people for his people. 3. There aught to be a distributive Justice among yourselves. I beseech you be not offended with me, for showing you the way of God to your own temporal and eternal prosperity; and though carnal reason will perhaps suggest other counsel to you, yet acknowledge you him in all your ways, Pro. 3.6. and he shall direct your paths. The spoils taken from the enemy should not be engrossed by some; but by an equal distribution imparted to all: See David's order in this case, 1 Sam. 30.22, 24. Some of his men were faint, and so were cast behind, when the rest followed him to battle, wherefore after they returned back with great spoils, some of them would not allow any share of the prey taken, unto their fellows so cast behind, for which cause they are termed wicked men and men of Belial, and David told them, they should not do so, but they should all share alike, even they that tarried by the stuff, as well as they that went down to the battle: and he made it (saith the text) a statute and an ordinance for Israel unto this day. Direct. 8 8. The ends for which war is undertaken and maintained aught ever to be regarded, and these aught to be God's glory, the preservation of good men, the punishment of heinous offenders, and the settling of peace in the Commonwealth: not covetousness, desire of revenge, or affectation of dominion, or vainglory; for which Jehoash King of Israel thus reproved Amaziah, Thou hast indeed smitten Edom, and thine heart hath lifted thee up: glory of this, and tarry at home, for why shouldest thou meddle to thy hurt, that thou shouldest fall, and Judah with thee, 2 King. 14.10. But Amaziah refused to hear, and therefore he and Judah were worsted before Israel, v. 11. The end of wars is peace, Aug. de civitate Dei l 19 c. 12. Pacem constat belli esse finem optabilem. saith August. and in Serm. de verbis Domini, Apud veros Dei cultores ipsa bella pacata sunt, quae non cupiditate, aut crudelitate, sed pacis studio geruntur, ut mali coerceantur, & boni subleventur. Among the true worshippers of God their very wars are peaceable, being waged not for lust or cruelty, but with desire of peace, that bad men may be suppressed, and good men aided. These be the chief directions, to which more might be added, but I proceed. Use 3 Are wars thus waged, the work of the Lord? here is matter of terror to the enemies of God's Church; and comfort to such as go forth against them in this way of God; for although the former may seem for a time to prevail, yet in due time they shall be subdued, and God will be sure to arise at last, to maintain his own cause. This is assigned the reason why the Hagarites and many others fell down slain before two tribes and an half, because the war was of God, 1 Chon. 5.18,— 22. Let us not then be troubled with the multitude of the Rebels, nor their bloody threats and intentions if they prevail; nor yet with the success now and then attending their erterprises: but let us weigh their cause with our own in the balance of the Sanctuary, and then all may see whom God in fine will side with, when he hath truly humbled and fitted his people for deliverance. The just Causes of war in Scripture are such as these. 1. Men may lawfully defend themselves and friends being unjustly assaulted, having a Calling from God so to do. Thus Abraham fought for his Nephew Lot, and rescued him and his Allies, having slain the invaders, and is highly commended for it, Gen. 14.14, 18, 19 and * Exod. 22.2. Multò magis licitum est defendere propriam vitam, quam domum Aquin. 22. q. 64. he that defendeth not himself, when he may, is guilty of his own wrongs. 2. The Children of Israel took up Arms against the Children of Reuben, the Gadites, and half Tribe of Manasseh, and questionless they would have therewith pursued them; if they had not given them good satisfaction, for innovation in Religion and God's Worship, Josh. 22.11, 12. 3. God approves of the punishing of Capital offenders, and such as protect them by force of Arms, Judg. 20.13. 4. David pursued the Amalekites by the Lord's appointment, and smote them for * Concil. Lateran. Sess. 4. Publicas injurias, usurpationes injustas, princeps aequo animo ferre non debet: sed totis viribus, quae sua sunt servare, arrepta armis recipere. plundering Ziglag, and so recovered the goods and persons whom in a hostile manner they had taken away, 1 Sam. 30.8, 16. 5. God proclaimed an irreconcilable war between Israel and Amalek till they should blot out the remembrance of Amalek from under heaven. Here is an extirpation of Nation and name commanded; if you demand for what fault? The Lord giveth in their Indictment, Deut. 25.17, 18. Remember what Amalek did to thee by the way, saith God to Israel, how he met thee coming from Egypt, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God. Thou shalt never forget it, v. 19 6. Wherefore did David destroy the children of Ammon and besiege Rabbah? but for the Villainy of Hanun in taking David's servants, and shaving off one half of their beards, and cutting off their garments in the middle, even to their Buttocks, and sending them away in this guise? 1 Sam. 10.4. and 11.1. Did the Irish let the English of either sex escape so? 7. King Ahab slew Naboth for his Vineyard, and after his death took possession: for which reason the Prophet Elijah told him from the Lord that in the place where dogs licked Naboths blood, the dogs should also lick his blood, even the Kings, for murdering his honest Subject, which accordingly came to pass; for after he was slain in battle, he was brought to Samaria, where one washed his chariot in the pool, and the dogs licked his blood, according to the word of the Lord, 1 King. 21.19. Now all these grounds, and other apparent causes have we of the English Nation to proceed in like sort against our Antichristian and bloody adversaries in Ireland, who 1. Have been long mancipated to gross Idolatry. 2. Against the Law of the Land they took the sword. 3. Committed at the first unheard of and prodigious massacres of men women and children without respect, even of one hundred and fifty thousand Christians (according to their own reckoning) living inoffensively and securely among them. 4. Having first entered into a Covenant written with their own blood to extirpate all the English with their memorial: herein imitating that notorious conspirator of old, cursed Catiline, who first bond all his fellow-traytors with a curse, and for confirmation gave them man's blood mingled with wine to drink; as Sallust records, Conjurat. Catilinae. But these miscreants surpassed them; for the confirmation of this their covenant was the receiving of the Eucharist or Sacrament. Some of their Articles were these, That they would not leave in this Island one British man alive, either English, Scotch or Welsh, no so much as any footsteps of them, but would utterly destroy all, both Houses, , Orchards, Hedg-rowes, etc. Item, if any English man should be found who had married an Irish woman, and had children of her, both he and his children, because they bore his name, should perish: but if an Irish man had married an English woman, both she and her children should live. 5. After all this blood-devouring freity, they grew more and more outrageous daily, and scornfully * See Sr. John Temple of the Irish rebellion. rejected all terms of peace at any time tendered unto them, while they had power to do mischief: and therefore cannot expect any favour when the Lord shall deliver them into your hands, see Deut. 20.10,— 13. 6. Since the righteous God hath evidently manifested ofttimes from Heaven his great abhorrency of their most savage cruelties, and hath shortened their horns; that they can do no more mischief (as formerly) they still continue Amalek-like to cut off such as they meet by the way, sick, faint, weak and wounded persons that are cast behind our Camps. 7. In stead of manifesting repentance for all their blasphemies and numberless wicked practices, though they have made the land an Aceldama from one end thereof to another, and in their skirts have been found the blood of the souls of poor innocents', (as the Prophet speaks, Jer. 2.34.) yet are they so far from repenting, that they boast much till this day, of what pranks they have committed, and what tortures they inflicted on the Heretics (as they call us:) and repent themselves of nothing, but for letting any at all escape alive from among them, ratifying these and such like assertions with hideous oaths, because they would have the world to believe them. 8. What was Hanuns villainy to theirs? he cut off the garments of two or three men by the middle, and so sent them away; these hellbred monsters ripped up the bowels of men and women and hung them up like slaughtered beefs, searching their guts for gold, compelled children to execute their parents, and parents their children, slew husbands, and ravished the wives, enticed some ignorant and unstable souls to go with them to their abominable Masses, and then forthwith hanged them, while they were (as they said) in a good mind, and thus they endeavoured to destroy both their bodies and souls at once. Obj. But they were not all alike: will you condemn all for some? Ans. No indeed, The men were more inhuman than savages: the women were far worse than the men, and their children surpassed them both. But what have I called them? men and women? they may fitly be compared to that beast which John saw in the Revelation, c. 13.2. Like to a Leopard with the feet of a Bear, and the mouth of a lion, for no one wild beast can half express their malice and cruelty. The Leopard exceedeth all bruit creatures in hatred to man, so that in his rage he will tear his very picture in pieces, wheresoever he sees it, if he can possibly come near it: no less have these children of Belial hated the Image of God in his people, endeavouring to quench the Light of his Gospel in the blood of the sincerest Professors of it; for against such have they been most furious, and herein resembled fell Lions, and have been more ravenous after prey than any wild Bears in the Forest: It hath been their holiday work to hunt Boys and Girls with dogs and spaniels like ducks in the water, till they have drowned them; and it hath been their great delight all the week after to discourse of their Sundays disports. O ye enemies of all righteousness, shall not the Lord visit for these things? shall not his soul be avenged on such a Nation as you? if Cain were so accursed for killing one righteous Abel, Gen. 4.11. whose blood yet cries against him and you; how accursed shall you be for ever, who have murdered in a rage reaching up to heaven, so many thousand souls, innocent quoad vos, howsoever otherwise they were sinners before the Lord? 2 Chron. 28.9, 10. are there not with you sins, even worse sins also? If they be deservedly pronounced accursed in my Text that should keep their sword from the blood of the Moabites, whose iniquities were every way far short of yours; how accursed must you needs be, for whose sake others shall be accursed; if they spare you? were you but sensible what masses of wrath are coming upon you for your butcherings of so many both Saints, Prophets, and Infants, as well as others, as one day will appear, before your Judge and theirs; would you but take to heart what terrors and torments shall there arrest you, and for ever abide upon you in the lowest Hell; it were sufficient to drive you and all your abettors, (as it hath done some of you already) to distraction and desperation. True it is, judgement began at the house of God, you have beheld it, yea, and executed it on them: but have the righteous scarcely been saved, what shall be the end of such impious blasphemers, cursed Idolaters, and desperare infringers of all Laws both humane and divine, both of nature and Religion, as you? Repent therefore of all your wickedness, and pray God, if it be possible, that you may be forgiven, for you are in the gall of bitterness, and fast bound in the chains of your iniquities, which have begun already to find you out: and if ye continue to stop your ears at the voice of the charmer, (with the deaf adder in the Psalm) charm he never so wisely, as ever hitherto you have done, since I knew you, the wrath of God shall fall upon you to the uttermost in this world and in the world to come. The worst I wish you is this, that ye may return, that your souls may live. Use. 4 This may serve for a warning to us and all other people of all Nations to beware of Moabs' sins mentioned in this Chapter, namely, Confidence in the arm of flesh, Riches, humane force, Policy, Idols, Contempt of God, and Scorning of true Godliness, Pride and Haughtiness; and if we be guilty of any of them, as indeed the inhabitants of these Lands are generally most heinously guilty, let us repent of them with speed; for the bloody revenging sword is drawn, and hath begun here in Ireland to eat our flesh and drink our blood, as long before it hath done in the Palatinate, and in Germany, but we would not take warning by them; and now except England and Scotland take warning by them and us, and prevent it in time, the Lord is about to raise up against them also their worst enemies, with this charge in the Text enjoined under the same penalty of the curse more dreadful than that in the Poet, Occupet extremum scabies, Horat. de arte Poetica. Cursed be he that withholdeth his sword from blood; for questionless we and they are guilty of the forementioned sins of the Moabites, and many worse. Return, Return, why will you die without remedy. Use. 5 Exhortation to all you that are, and all that shall be called to this work of the Lord against this rebellious Nation, or any other Antichristian forces, hereafter to be sincere and * Leo Imperator in Tacticis. c. 1. n. 3. 6. Ante omnes res, maximè bellicas consultores adhibe ad excogitandun solertes & fideles: rem verò de quâ deliberasti omni studio ac diligentiâ contendas ad exitum perducere. diligent in executing this divine commission, as you and they would desire to escape his reiterated malediction here denounced against all that shall be negligent and deceitful in pursuance thereof: How can you spare such as the Lord hath designed to destruction for blood-guiltiness, unless you be content that your own lives go for their lives? 1 King. 20.42. If you spare them, the curse shall not spare you; whether it be for favour or affection, or old acquaintance, for kindreds or countries' sake, or for gain or pleasure of friends, or any other respect, it shall avail them but for a short time, and disadvantage yourselves for ever: for God shall destroy you with them either immediately, or by others, whom he shall send to accomplish this his work with vigour in your steads: and then shall you know, there hath been a Prophet among you. If any shall pretend that pity is to be showed, where God requires justice to be executed: or that there is a necessity of making a cessation with them, when God and the world know the contrary; that person whosoever he be, shall bring upon himself and upon his posterity all the innocent blood that they have spilt. Now after all that is come upon us for our evil deeds, and for our great trespasses, seeing that our God hath punished us less than our iniquities deserve, and hath given us such deliverance as this, should we again break his Commandments, and join in league with the people of these abominations? would not our God be angry with us, till he had consumed us, so that there should be no remnant nor escaping? Ezra 9.13.14. Deut. 7.2. Thou shalt make no covenant with these people, nor show mercy to them. and Judg. 2.2. Make no league with them. Obj. But those were Canaanites, these are Christians that you now speak against. Ans. It is too good a name to call them Canaanites, they may more fitly be termed Cannibals. Secondly, unless you be veiled Papists, you must confess they are as vile Idolaters as ever breathed. Obj. 2. Your allegations are fetched out of the old Testament: but we live under the new, which is a better Covenant. Ans. This makes nothing for them, but much against them: for Gospel vengeance will be the sorest vengeance of all other, Heb. 12.25. 2. The New Testament condemneth making leagues with Idolaters, as much as the old. Read, 2 Cor. 6.14, 15, 16. 3. The Gospel no ways protecteth wilful murderers, but calleth for justice upon them as the Law requireth, Mat. 26.52. and Revel. 13.10. They that take the sword (saith our Saviour) shall perish by the sword; he that killeth with the sword (saith his Apostle John) must be killed with the sword: and yet the worst is behind; for after this life ended both Murderers and Idolaters shall have their part in the lake which burneth with fire and brimstone: which is the second death, Rev. 21.8. And is not all this new Testament? Obj. But you are Ministers of the Gospel of peace, you should preach peace: bloody preaching and bloody praying should be far from you. Ans. Parcius ista viris. Shall you plead for rebels and murderers, and condemn us for crying out for justice to the righteous Judge, and his substitutes? 2. Do we pray any otherwise than the souls under the Altar even of them that were slain for the word of God, did, who cried with a loud voice, saying, How long, O Lord, holy and true dost thou not judge and avenge our blood on them that dwell on the earth? Rev. 6.10. And although you condemn these our prayers, our Lord Jesus assureth us that his father will hear them, Luk. 18.6. Where he is pleased to demand both of you and us, Shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Obj. 4. But the seven Nations are expressly nominated whom God enjoineth Israel to destroy, Deut. 7.2. You have no such particular rule. Ans. You have heard Christ's express Command that all that take the sword shall perish by the sword: and a particular rule is given how Antichrist is to be dealt with, in Rev. 18.6. Reward her as she rewarded you, and double unto her double according to her works. See then what these Popish conspirators, Anti-christs' limbs, have done to the Protestants, being instigated thereunto by Rome's Emissaries, Priests, Friars, and Jesuits, you may do the like to them, yea it is just to render to them double; for God hath so commanded it should be. Obj. But what if they had the King's Commission for what they did. Ans. So they pretended * Sr Phelim Oneale at his execution confessed that they gave out at their first rising, they had the King's commission for what they did; but took it upon his death it was false. for their own excuse. But were it so indeed, Had not Doeg I pray you, the King's command to smite Ahimelech with the City of the Priests? 1 Sam. 22.18. The King said to Doeg turn thou and fall upon the Priests. And Doeg the Edomite fell on the Priests, and slew on that day fourscore and five persons that did wear a linen Ephod; yet because this was unjustly done, the Kings warrant would not excuse him: but the Prophet threateneth him in the name of the Lord, Psal. 52.5. saying, God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah. Obj. But Doeg exceeded his Commission; for he smote not the Priests alone with the edge of the sword, but men and women also, children, and sucklings, and Oxen, and asses, and sheep; and therefore was he thus punished. Ans. Did Doeg exceed his Commission? therein also have these Irish Edomites exceeded him: their little finger hath been heavier than his loins, and therefore must expect a fare heavier punishment. 2. He destroyed only the City Nob, they left but few undestroyed in the whole Land: and their intent was, if their design had proceeded in surprising this City of Dublin and the Castle, to have left in this land not one man, woman or child of our Religion alive. Remember O Lord these children of Edom, who cried in the day of our Jerusalem, raze it, raze it even to the ground. Aug. de civet. Dei l. 1. c. 7. Quòd innsitatâ rerumfacie immanitas barbara mitior apparuit, ut quidam parcetentur, hoc Christi nomini tribuendum. Absit, ☞ Ut prudens quis quam hoc feritati imputet ●arb●●orum. Obj. 7. If they had been so savage and merciless, as you would render them; they might have destroyed many more, when they had them in their hands, who yet survive. Ans. Blessed be the Lord whose hook was in their nostrils to preserve a remnant alive, as it is this day: but sure we are, the tender mercies of the wicked were cruel; for when some being stripped in frost and snow, others being wounded also thought it impossible to travel 40 or 50 miles in that case, and so chose death rather than life, these Hamans' usual answer was, no, they would not show them so much favour as to kill them, for than they should put them too soon out of their pain: whereas on the other side; if they perceived any to be fearful of death, and to beg for life, such they cut off incontinently, no entreaties would prevail. Call you this pity, in requital whereof a Cessation should be granted them upon their first demand? My Lords, till mere necessity enforced them, they never sought it: when any advantage shall be given them, they will never keep it. Sad experiments of their former perfidiousness from every quarter can witness this. Say unto them therefore as Jehu did to Jehoram, what have you to do with peace, so long as your wilful murders and execrable blasphemies remain? blood defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it, Numb. 35.33. Now the Lord hath armed you with power, put on David's resolution, and say, we will early destroy all the wicked of the land, Psa. 101.8. He that should punish capital offenders, and doth not, when he may, * Corn. à Lapide in locum. is as guilty before the Lord, as if he himself had perpetrated all that they have done: * Plutarch. in Lacon. moral. Hoc est sceleratos ad malcsicia armare. Nazianzen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yea more, he shall be guilty of all the wickedness that ever afterwards they shall commit. I have read how a King of France complained that one man had been pardoned twice for murder, and yet he had slain a third man: his jester standing by said to the King, nay, my Liege, he killed but one, and you slew the other two; for if you had caused him to have been executed for the first fact, * Si primum non condonasses, reliqua non perpetresset. erat Ludovic. XI. rex Franciae. he had never lived to have committed the second and third. So may I say to you, some of these Rebels, and more of their ancestors have rebelled thrice within these 47 years' space, had they then received condign punishments according to their just demerits, these mischiefs had not now issued from them. No marvel then that the curse denounced against all partial indulgent and deceitful workers in this particular be doubled in my text, Cursed be he that doth the Lords work negligently, and again, Cursed be he that keepeth his sword from blood; where the ingemination denoteth four things, 1. The suddenness of the curse. 2. The certainty. 3. The greatness, and 4. the continuance of it. q. d. If you dally and delay in so weighty a business, God will not dally or delay with you; if you deal doubly with him, he will send a double curse upon you; if you slight his work of doing justice, heavy judgements shall light upon you; either deal truly with him this once, or he will never trust you more; if you favour his enemies, his fierce and durable plagues shall fall upon you and your friends, like fire, and there shall be none to quench it. My Lords, the interpretation be to your enemies, and let the Lords Council be acceptable to you, as you desire to prevent this curse, 1. It is threatened against the deceitful. 2. Against the slothful in the Lords work. Be you then, 1. Faithful therein. 2. Diligent. This was David's Encomium, who is so faithful as David? 1 Sam. 22.14. Though King Saul ill requited him for it; yet the Lord the God of truth commendeth him very highly for the Integrity of his heart. The faithful man shall abound with blessings, Pro. 28.20. On the contrary, Cursed be the deceiver either 1. In the things of God, Mal. 1.14. or 2. In transactions with men, Gen. 27.12. If I seem to my father (said Jacob to Rebekah) as a deceiver, I shall bring a curse upon me, and not a blessing. Or 3. In martial affairs, here in my Text. Shall any think that the Judge of heaven and earth will tolerate partiality in matters of life and death? will you hold with the hound, and run with the hare? shall your bodies be on this side, and your hearts on the other? Be not deceived, God is not mocked. Bloody and deceitful men shall not live out half their days, Psal. 55.23. I will set before you but one Precedent: Hophni and Phinehas deserved to be cut off, old Eli spared them (for they were his sons) but God neither spared him nor them, nor any of his race, because his sons made themselves vile and he restrained them not: for this iniquity will I judge his house for ever, saith the Lord, and further sweareth, it shall never be purged with sacrifice, 1 Sam. 3.13, 14. Must justice then be done upon sons? Judge's may not think, that they may put to death whom they will, and whom they will they may keep alive: They may not spare a guilty son or brother. The second word of your Charge is diligence. Motives 1. The work is the Lords. 2. His eye is upon you from one end of the year to the other; therefore eye-service is not here forbidden, as it is to masters according to the flesh, Col. 3.22. 3. He is the only Master, Mat. 23.10. therefore what we do for him, it must be done with all our might, Eccles. 9.10. 4. No service will be accepted of him without diligence, for it cannot be separated from his love, as the notation of the word in latin imports: and so much is intimated by the emblem of the firstling of an ass, which was not to be offered up in sacrifice, but to be redeemed with a lamb, or else the neck of it was to be broken, Exod. 34.20. showing that God abhorreth sloth and sluggishness in all undertake for him. Heb. 11.6. 5. He giveth the best wages, if men be diligent. 6. He punisheth the slothful here and everlastingly. Mat. 25.26. 7. Our enemies are vigilant, their feet are swift to shed blood, Isa. 59.7. 8. Our delays and negligence giveth them great advantage. By this only stratagem procrastination Q. Fabius Max. recovered the lost estate of the Romans; so averreth Ennius, Unus homo nobis cunctando restituit rem. Expedition as our case now stands will do us as much good. Lastly, As the treacherous person is accursed, so is * Sophoc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the slothful, being here included under the same word, and involved in the same twofold curse, to wit, 1. In the life to come; and 2. In this world. 1. He shall be accursed in soul, and 2. Body, 3. In his undertake, and 4. Posterity. This may make the ears of all such to tingle, as send relief to besieged places, but not till they have intimation they are taken: and of such as insinuate themselves into our counsels, I had almost said Councils purposely to inform the enemy, of such also that come to take up arms among us, that they may fly to the enemy when they meet with the first opportunity, and so use them against us: or that wilfully desert their fellows, when they have most need, that they may be surprised by such as they more affect, or that in stead of shooting at the Rebels, shoot into the air, or into their fellows or Commanders bodies. Shall not God find out these and all other deceitful workers? yes, and the curse too. He that is more true than they can be false, hath fore-spoken it, and he will make it good, when he gins, he will make an end, 1 Sam. 3.12. Here by the way, before I proceed to the last Use, let me hint unto my brethren of the Ministry a note of * Si jussu Dei sermo Propheticus hic subjicit eos maledictioni qui negligentèr occidunt, quantas nos poenas exolvemus, si munus spirituale parvi pependerimus? Theod. in locum. Theodoret's upon my Text to this effect, If Soldiers fall under a double curse through their negligence in sparing the temporal lives of them, whom God hath adjudged to the sword; how many and great curses shall fall upon such Ministers as through negligence destroy the souls of them whom God hath sent them to save, Ezek. 33.6. Use. 6 Consolation. And so I pass from mount ebal to mount Gerizzim to pronounce blessings in the name of the Lord upon all those that are, Deut. 27.12.13. or shall be active and faithful in this work of the Lord, according to the directions of his word formerly laid down. This war is just, be well assured that it is your duty to prosecute the same, and then before you go forth to battle, repent you of all your sins since you are now called to punish others for theirs, begin with prayer to him who giveth victory to whom he pleaseth; proceed in faith, confidently relying upon his mercy and faithful promises; Cast off all fear of men, and pusilanimity of spirit. Be of good courage, and fight valiantly for the cause of God and his people against these Antichristian enemies, and leave the success to God. Be obedient to the lawful commands of your superiors: and be just among yourselves, and towards all men, wrong no innocent person in the least matter. Let the ends which you propound to yourselves be the glory of God, the punishment of enormous offenders, the preservation of good men in their lives and estates, and the happy restauration of peace in the Church and Commonwealth. And as many as walk according to these Rules peace be upon them and upon the Israel of God. They shall be blessed in this life in their souls, bodies undertake, and posterities, and in the life to come. Christian, Soldiers, we seek not to bring you into a fools paradise, as * So Pope Nicolas the first in his rescripts. l. concilior. ton. 3. Quisquis in hoc belli certamine fideliter mortuus fuerit, illi regna coelestia minime negabuntur. some Popes have used to do their Proselytes, by promising them heaven who should wage their wars strenuously; as if heaven were at their disposing: but the Lord himself who hath all power in heaven and earth, whose servants you are, shall bless you. He hath cursed your enemies already (as you have heard) and as they have begun to fall, they shall fall before you, but you shall remain blessings even to others of your own Nation and Religion; yea all the congregations of the Saints shall bless you, and God for you. As Melchizedek Priest of the most high God met Abram when he returned from that famous service, the slaughter of the five Kings, who had before taken his Nephew Lot prisoner, and spoiled all the countries round about, Gen. 14, 19, 20. and blessed him, saying, blessed be Abram of the most high God, possessor of heaven and earth: and blessed be the most high God, which hath delivered thine enemies into thine hand. Thus Deborah and Barak having brought in the Angel of the Lord charging all the world to curse Meroz, yea and again to curse bitterly the inhabitants thereof; because they came not to the help of the Lord against the mighty. And justly they deserved this curse, this double curse; for if they be accursed in my Text, that do the Lords work, when they perform it negligently; how much more cursed shall they be who will do nothing at all for God, or for his cause and people? Then they pronounce blessings upon Jael the wife of Heber the Kenite for her manful executing of Sisera, Judg. 5.23, 24. Saying, Blessed shall she be above women, and again, Blessed shall she be above women in the tent; where the Blessing is doubled as was the Curse before. And hence observe with me in the last place, that we read of two women in Scripture who are pronounced blessed above women, the one is in the New Testament, the Virgin Mary the mother of our Lord, for bringing forth a Saviour into the world: the other in the Old Testament, namely this Jael for smiting dead that cursed enemy of God's Church Sisera. And this brings me vice Coronidis to speak something of this deceased and blessed Knight, whose Obsequies we are met to solemnize at this time. The Testimony given to Sr CHARLES COOTE, who died Honourably in the Churches & his Country's service, and with exceeding great Lamentation was Interred in Christ-Church Dublin, the 14th day of May, 1642. Worthy and Christian Auditors, THe time being far spent, I shall utter but little of that which might be spoken of this renowned and blessed instrument of God's Glory, and his Nations good, who was well known to us all to be faithful till death in the Lords work, and in his life a true mirror of Piety, Prowess, and Prudence, and infatigable Industry both in times of peace and of war. Before these commotions in Ireland began, it pleased the Lord to visit him with sickness, and to convince him of his sins: after his recovery he sent for some spiritual Physicians to whom ingenuously he opened the estate of his soul, and took their counsel what he might do to procure pardon and reconciliation with God, heedfully observing what was said, and carefully making use of it afterwards (I doubt not) to his everlasting good. For ever since he hath been observed to be a very due resorter to public ordinances, and a large contributer towards their maintenance, having in high esteem the faithful messengers of Jesus Christ, and expressing singular affection to the generation of God's people. He was like Cornelius the Centurion frequent in prayer, abundant in alms-deeds. His prowess rendered him terrible to our enemies round about, and the Lord of Hosts made him successful; for as David said of Jonathan, 2 Sam. 1.22. From the blood of the slain, and from the fat of the mighty his sword returned not empty. His rare dexterity in animating the Soldier, his winning demeanour, affable and seasonable speeches, and his prudent ordering of his affairs, made him great among his people, Est. 10.3. and accepted (with Mordecai) of the multitude of his brethren, for they all saw he sought the welfare of his Nation, and put his life in his hand to procure their safety. Fines Morison He was a man of war from his youth. The Irish Chronicle relateth he came hither a Captain in Q. Elizabeth's wars, Anno 1601. Sept. 4. And did memorable exploits against Tirone and his complices. As the Lord made him instrumental to introduce peace, so he was vigilant to preserve it afterwards. Many combinations of thievish Crews, and traitorous conspiracies in the Province of Connaght and Confines of Ulster hath he dissipated, making some most notorious offenders exemplary to the terror of the rest. Job 29, 12.13, 14. On the other side, delivering the poor innocent from such as were too strong for them. He broke the jaws of the wicked, and plucked the spoil out of their teeth. The blessing of them that were ready to perish came upon him: and he caused the stranger's heart to sing for joy. He put on righteousness and it clothed him, and his judgement was as a robe and diadem. Many years together did he shine as an eminent Star in our Horizon: nothing daunted with false aspersions of some, Maximus Serm. 54. In sole ambulantes necessariò umbra sequitur, in honore & dignitate viventes invidia comitatur. or foolish credulity of others; for he knew that as the shadow follows the body walking in the Sun, so doth envy attend worth and virtue. Since this new eruption of war, he only was left of all the ancient worthies in the former wars of Ireland whom time either hath worn out, or disabled for this work, but the Lord renewed his strength as the Eagles; when hearing the rueful out-cries, and beholding the prodigious miseries of our stripped English, which surpass all expression, he was exceedingly moved in his spirit, and prayed the Lord to endue him with strength from above, that he might be able before he died to give three or four defeats to the authors of the great indignities and numberless sufferings of an helpless people. This prayer the Lord condescended to; for instantly, of weak he became strong, and to all men's admiration went forth in confidence of assistance of the most high, and by Faith put to flight those that risen up against him; and who saw not, that God was with him? First he discomfited the Rebels in Wicklow: he burned Clantarf, a place near this City filled with rapine and blood: he took in the Garrisons of the Naaz, and Trim: he expelled the enemies out of the Navan, and then he encountered with the whole body of the enemy at Kilrush in a pitched battle, and routed their vast multitudes, and would have pursued them, if he might have had his will, with such heat and vigour, that they should have had little leisure or opportunity to rally any more: but he was called back, and the number of his desired victories being made up with some overplus, in his last battle near Trim he was slain, being shot (as it is verily conjectured) by one of our side, into the body; having a little before with three or four Troops, chased three or four thousand almost two miles, and left about four hundred dead on the place; Thus died this honourable Patriot and Champion in the Lords work, and victorious, in the sixty fifth year of his age, Cic. de Senect. wherein (as Cato Major saith of Q. Maximus, Hic bella gerebat, ut adolescens, cum plane grandis esset.) he was like Caleb for strength, Jos. 14.11. as able for the war both to go out and to come in as he was the day when he was first sent over, having about a quarter of an hour before his fall, slain with his sword a Rebel of great stature hand to hand. But now as David said of Abner, may I say of him, A great man is fallen in our Israel; in whom the Lord hath bereft us at once of the mighty man, and the man of war, the prudent and valiant Captain, the honourable man, and the Counsellor; c. 3.2. as the Prophet Isaiah speaks. The greatness of our adversaries rejoicings at his fall, proclaimeth aloud the greatness of our loss: but nothing hath befallen him or us, but what hath befallen the dearest of God's Servants. Samson is reckoned in the Catalogue of Believers, Heb. 11. who slew more are his death than in all his life; yet he perished among the Philistines: by the Philistines sword gracious Jonathan afterwards fell upon Mount Gilboa, 2 Sam. 1.20. which occasioned much triumph to the daughters of the uncircumcised. Faithful Uriah was also betrayed by Joab at the King's Command, and cut off by the sword of the children of Ammon; Add to these, godly Josiah, to whom there was none like before or after among all the Kings of Judah; yet was he slain by the sword of Pharaoh Necho. The sword devoureth one as well as another: and all things befall all alike, him that feareth God, and him that feareth him not. Yea Aristotle calleth this kind of death the most beautiful of all other. Ethic. l. 3. Offic. l. 1. & de somnio Scipionis. c. 6. The Orator affirmeth, that no good man will doubt to die for the profit of his Country: This our deceased Champion accounted to be most eligible; for such as lay down their lives for the brethren eminently show forth their love to God and his Church, 1 Joh. 3.16. as God's love is apparently seen in his sons laying down his life for us. And wise men in all ages agree upon this maxim, Decet Imperatorem stantem mori: And God gave him his option, he was taken from us by this eligible, beautiful, honourable death; for he deceased on Horseback, being upheld by his Son riding behind him, till he had brought him to his quarters. The Lord convince and humble us all for all our sins, which have brought this judgement upon us. Not one but many Achans have thus troubled our Israel; for I know no kind of sins which are not predominant among us. It is the Lords mercy we are not all consumed. The Lord help us to look up to Jesus Christ, whom our sins have also pierced, Isa. 55.4. for him hath God given to be a leader and commander to his people; who once died, that by his death we may have life, and by his life salvation temporal and eternal; for now, though other Commanders die, he liveth for ever, and when other helpers may be far off, he is ever present with all his people who alone can help, when as without him all help of men is in vain; as when the Spirit departed ttom valiant Samson, he became weak like other men. This hath he commanded us to do, and promised salvation to all them that so do, Isa. 45.22. And then shall our sorrows be all turned into joy, and our enemies rejoicing shall vanish: then shall the Lord who hath the residue of the spirit in the room of this one Heroic Patriot now gone to his rest, raise up many deliverers endued with wisdom, counsel, and might, and the fear of the Lord, who may fight our Battles, tread down our enemies as mire in the Streets, restore poor outcasts to their rightful possessions again, and settle peace and truth in all the borders of this sinful and bloody Land, to the comfort of all true Israelites, and his own everlasting glory. Amen. FINIS.