The Red Horse, Sermon
THE RED HORSE: OR, THE BLOODINES OF WAR, Repreſented in a Sermon to perſwade to PEACE.
Rev. 6.4. And there went out another horſe that was red, and power was given him that ſate thereon to take peace from the earth, and that they ſhould kill one another, and there was given unto him a great Sword.
Sect. 1. The Introduction to the Text.
THe deareſt of Gods Children are not exempt from ſufferings: for if they themſelves ſhould not need them for refining, yet the truth needs them for ſealing, and they muſt ſuffer to ſeale the truth which they teach, and profeſſe. And yet God ceaſes not to be good to them; for when their troubles abound for Chriſt, their conſolations abound in Chriſt. 2 Cor. 1.4. Nay, they never have more inlargements of the inward man by grace, then when moſt reſtrained in the outward man by unjuſt violence; was not David inſpired with the ſweeteſt Pſalmes in his bittereſt ſorrowes? And here you ſee Saint Iohn under baniſhment in the Iſle Patmos for the teſtimony of Ieſus, Rev. 1.9, 10. was bleſt and graced with this excellent Propheſie touching the ſtate of the Chriſtian Church.
Of which Propheſie you have a generall Preface, Chap. 1, 2. Seven excellent divine Epiſtles to the ſeven famous Churches of Aſia, wherein is not only contained moſt uſefull inſtructions, but (as ſome thinke) a Type of the State of the Chriſtian Church to the end of the world. Afterward there is a particular Preface to the Viſion in hand, Chap. 4. Then the viſion of a Book ſealed with ſeven Seales, with great ſorrow for want of one to open it, which ſorrow was allayed by the Lyon of the Tribe of Iudah, who was found worthy and able to open the Booke, and looſe the ſeven Seales of it: for which the foure Beaſts, and the twenty foure Elders ſung unto him a new Song of praiſe and thankſgiving, Cha. 5. Thirdly, there is the opening of the Seales, with the ſeverall events following, Chap. 6. The firſt Seale being opened, A white horſe was ſeen, and he that ſate on him had a bow, and a Crowne was given unto him, and he went forth conquering to conquer. A lively type of truth prevailing, and the ſetling of the Goſpell with power notwithſtanding all the bandying of the world againſt the Lord, and againſt his Chriſt, Pſal. 2.1, 2, 3, 6. But not long after another Seale is opened, and Saint Iohn being awakened to attention, beheld as you have heard in the Text read, And there went out another horſe that was red, &c. which words I ſhall firſt endeavour to open, and then gather and handle ſome obſervations, as God ſhall inable, and the time permit.
Sect. 2. The opening of the Text.
For the opening the ſenſe of theſe words which are plainly allegoricall, we muſt firſt remember a rule in Divinity, that in Allegoricall Texts, the meaning of the allegory is the literall ſence of the place. Now that we may find out the meaning of this Allegory, it will be needfull that we enquire; Firſt, what is imported by the horſe. Secondly, what by his colour, a red horſe. Thirdly, who is meant by his rider? Fourthly, what is meant by his worke? Fifthly, and what by his qualification.
1. What is imported by the viſion of an horſe?
An Horſe is a ſwift and warlike creature, fitted to breake through oppoſition, and ſpeedily to execute deſignes, and therefore (I beleeve) horſes are not only wittily, but ſollidly conceived to be uſed in theſe Types to hint, that maugre the oppoſition that men or devills can make, Gods deſignes ſhall be ſpeedily, and irreſiſtably executed.
2. Why was this horſered, what doth this colour import?
By this colour Interpreters generally agree Bloud is meant; for Bloud is red, and it dyes red that which it toucheth or lights on, and ſo it is uſed in other places to repreſent bloud. Who is this that commeth with dyed garments from Bozrah, &c. Wherefore art thou redinthine apparell, &c. I have troden the winepreſſe alone, and of the people there was none with me, for I will tread them in mine anger, and trample them in my fury, and their bloud ſhall be ſprinkled on my garments, and I will ſtaine all my rayment. Iſa. 63.1, 2, 3. Here red doth evidently import Bloud, but the greateſt difficulty is what bloud is here meant; Paraeus by bloud here underſtands the bloud of Saints ſhed in Martyrdome; Equus rufus eſt Eccleſia rubens martyriis: The red horſe (ſaith he) is the Church dyed red with martyrdome; which Lyra ſeemes to reſtraine to that Christian bloud which was drawne by Nero, but this Paraces diſlikes as too narrow, and therefore extends it to the bloud of the ten perſecutions, and concludes, Haec eſt communis interpretatio minimè incommoda; This is the common interpretation no waies inconvenient. But our learned Countryman Brightman is of another opinion, interpreting this red colour to import bloud, but the bloud of war; Igneus iſte color bellum, pugnas, cades, ſanguinem deſignat, &c. That fiery colour doth import War, Conflicts, Slaughters, Bloud; and he is ſeconded by another learned and godly Countryman of ours, Gyffard: This repreſenteth (ſaith he) the bloudy wars, tumults, and cruell ſlaughters of the earth; and to the opinion of theſe do I incline, for the reaſons of Brightman ſeeme to me cogent: For firſt, this bloud that was to be ſhed, was to be by taking away peace from the earth. Earth we know is oppoſed to heaven, and in this booke ſaith Brightman; Coelum veram ſanctanique Eccleſiam denotat, Terra contra ſignificat impium mundum. Heaven notes out the true and holy Church, but the earth ſignifies the wicked world. Now the bloud being to be ſhed by taking peace from the earth, which denotes the world, he gathers, the ſlaughter is by War, not by perſecution, which takes away peace from the Church, not the world. He addes that this is further manifeſted by the declaration of the power given, which is foreign, and that they ſhould kill one another mutually or reciprocally, but the Church revengeth not her ſelfe on her enemies, much leſſe is ſhe tranſported with rage of ſlaughtering her own; no, that is the ſtain, guilt, and madneſſe of our times, to be bewailed with teares of bloud; he therefore rationally concludes, that this bloud that dies red is not to be underſtood Deperſecutione, ſed de bellorum tempestate, not of a tempeſt of perſecution falling on the Church, but of war on the world. And this is laſtly confirmed by events, for in the daies of Antoninus Verus, after the Roman Empire had been long quiet from any remarkeable war: for their rejecting and perſecuting the Goſpell of peace, Pax aufertur hominibus illico, and omnia ardent bellis, peace is taken from men, and all are on fire with warre. Firſt, the Perſian, and next the Marcomannian war, which was one of the foreſt the Romans had met with; compared by Eutropius to the Carthaginian war, which brought Rome to her loweſt ebbe.
3. But who is meant by the Rider?
Paraus thinks it probable to be Chriſt, whoſe Goſpell not of it ſelfe, but accidentally through the corruption of men takes away peace; Thinke not that I am come to ſend peace on the earth: I came not to ſend peace but a ſword. Mat. 10.34. Others underſtand it of Nero, others extend to all the authors of the ten perſecutions, but theſe underſtand the bloud to be the bloud of Martyrs, not of war; Others interpret this Rider to be the Devill himſelfe; So Gyfford in his Paraphraſticall Sermons on the place, The Rider upon this horſe is the devill himſelfe: for he is moſt fit for ſuch a turne, he is a cruell murtherer from the beginning &c. And no doubt but he is the prime ſtickler or inſtigator in all ſuch bloudy deſignes, and therefore we muſt underſtand it of him, or of the Perſians and Marcomanni inſtigated by him.
4. What is meant by his worke?
This is twofold: Power was given him to take away peace from the earth; that is, to throw a ball of contention among men, to interrupt their tranquillity, and hurry them into a bloudy war; but marke, power was given him for this, quia non rem gereret ſuo arbitrio, ſed alieno imperio, to ſhew that he did not mannage the matter after his owne arbitrement, but at the command of another; he had had no power, had it not been given him from above, but then he could ſet all on a flame; And that they ſhould kill one another, this is plaine: peace is taken away by war, and in war mens worke is mutuall ſlaughter.
5. But what is laſtly meant by the great ſword?
Paraeus underſtands it of the ſword of the Spirit, the Word of God, which doth accidentally by ſeparation made in converting ſome, not others, and by ſharpe reproofes irritate men againſt the Church; but this ſuppoſeth the bloud here to be the bloud of perſecution which being above manifeſted to be the bloud of war. This great ſword muſt needs import that power that was given by confederacies, and all requiſites of ſlaughter, by the providence of God to thoſe that ſhould be Actors in this Tragedy. And ſo you have the meaning of the words.
Sect. 3. The diviſion of the Text, with the ſeverall obſervations ariſing from it.
In the words thus opened you have repreſented 1. an Horſe; 2. His colour red; 3. His Rider; 4. His worke, to take away peace from the earth, amplified with the conſequent of it, that men might kill one another; 5. His commiſsion foreign, power was given him; 6. His furniture, there was given unto him a great ſword. Many uſefull obſervations are held forth to us in theſe words, I will only name ſome of them, and inſiſt on two with reference to the time.
Obſ. 1 Firſt, then in that you have here a red horſe following a white, as afterward a black one going out after this red, we may obſerve, That the Church continues not long in any condition, but is ſubject to variety of changes; That ſhe may not ſurfeit on any adminiſtration, that ſhe may have opportunity to exerciſe every grace, and learne to beare every condition. Strange not then at changes, but rather ſtill expect viciſſitudes of peace and trouble, proſperity and adverſity; that in the one you may not be proud for feare of a fall, and that in the other you may be kept from fainting, by hope of raiſing, for changes are not long away.
Obſ. 2 Secondly, in that power was given him to take away peace, without which he could do nothing, obſerve, That Peace never is nor can be taken away without ſpeciall commiſſion from God.
Obſ. 3 Thirdly, In that a great ſword was given to the Rider who was to do theſe feats, we may obſerve, That when God intends any worke he uſually raiſeth up meanes anſwerable.
Obſ. 4 Fourthly, And againe, All the power that men have to act or accompliſh deſignes, they are furniſhed with it by the providence of God: it is he that endues with power to hurt or help, but on none of theſe ſhall I inſiſt, but on two others; the one gathered from the thing repreſented, an Horſe, another from that part of his worke, that by taking away peace from the earth, he ſhould ingage men in mutuall ſlaughter. Firſt, from that God revealing what judgement he would bring on the world for the contempt of the Goſpell doth typifie this; by a red horſe we learne,
Sect. 4. The firſt Doctrine handled.
That the judgements that are deſigned of God against any people, will (when Gods time is come) ruſh in upon them ſpeedily, and irreſiſtably, notwithstanding all the oppoſition that can be made.
The frequent uſe of this type by the holy Ghoſt may be a full proofe of this point. So Pſalm. 106.29. Thus they provoked him to anger with their inventions, and the plague broke in upon them, foreign The plague made an irruption upon them like the waters upon a ſe a-banke, or a troupe of Horſe upon a band of Foot. So on Senacharib, when the Angell of the Lord went forth and ſmote in one night an hundred foureſcore and five thouſand. Iſa. 38.36. So on Pharaoh, when God with an high hand brought out his people out of Aegypt that very day of his deſignment, Exod. 12.14. notwithſtanding the hardneſſe of Pharaohs heart, and the might of his hand; for in what they dealt proudly, God was above them. Exod. 18.11.
Rea. Further to convince this, this one reaſon may be ſufficient, becauſe the judgements that are deſigned by God are alſo effected by him; he hath an oare in the boate, an hand in the execution, and he is an Agent of that power that he can neither be reſiſted, nor delayed, longer then he pleaſeth, for he can worke immediately, and he that can worke without meanes, there is no poſſibility of reſiſting or delaying him: humane reſiſtance is by oppoſing meanes to meanes, no reſiſtan… then againſt an immediate hand, nor delay neither; for he that needs no meanes, whoſe willing is effecting, he is ready to worke every moment, and in what moment he will can make the plague begin: thus dealt he with Naball, 1 Sam 25.38. The Lord ſmote Nabal that he dyed. So with Nebuchadnezzar, while the word was in his mouth, though he were the only Potentate on earth, the word was ſpoken from heaven, and the ſame houre the deſigne was executed: Dan. 4.31, 33.
Secondly, God can worke by Angels that come upon us inviſibly, and with greater might then we have to oppoſe; It is true in a ſpirituall ſence, we may reſiſt the devill a curſed ſpirit, ſo as he will be put to flight. Iames 4.7. But in a corporall way if God let them looſe, we can neither make reſiſtance againſt good or evill Angels. What way or meanes was there for that huge hoſt of Senacharib to make reſiſtance againſt the Angell that ſlew them? what are Swords, or Guns, or Armour of proof, to a ſpirit that cannot be annoyed by the one, but can come within the other, and deſtroy?
3. He can worke by the heavens to make them as braſſe, that the earth may become as Iron, or open the windows of heaven to corrupt the creatures on the ground, and what reſiſtance then? Who can bind the moiſt influence of the Pleyades? &c. ſee Iob 38.31. Ier. 14.22.
4. If he will worke by meanes that are in their nature reſiſtable, yet he can cloath them with ſuch power, and put ſuch ſpirits into them, that all ſhall bow before them, as he did firſt raiſe up Nebuchadnezzar and ſtrengthen him, Ezek. 30.24, 25. and after him Cyrus, Iſa. 45.1, &c.
5. If he will uſe weake meanes he can make them beare downe the ſtrongeſt reſiſtance; He can make a barly cake overthrow a Tent, and Gideon, and 300. with lamps and trumpets, diſcomfit an Army, Iudg. 7. And deliver a great Army into the hands of a ſmall company of men, 2 Chron. 24.24. that ſo they may execute his judgements.
6. If there be rubs in the way, and thoſe as great in mans eye, and as immoveable as mountaines, yet God can, and will make them plaines, Zech. 4.7. God rules in and over all thoſe that ſhould make oppoſition; They live move and have their being in him, and he can take them away; he can ſtrike them with ſickneſſe, as he did that politique Nephew of the Popes, Caeſar Borgias, and fruſtrate their ſtrongeſt contrivances: * Mihi dixit (ſaith Machiavell) ſe ad omnem rerum eventum, quem a patris morte futurum putaret, longe in poſterum proſpexiſſe, at que remedia compareſſe: illud uaum duntaxat ſe praeteriiſſe, quod ſcilicet nanquā putarat ſub ejus morte, ſibi etiam cum morte eſſe conſligendum. Nich. Mach. prin. Cap. 7.Who would have thought (ſaid he) that I ſhould have been ſicke when my father dyed. He can ſtrike them with terrour that their hearts ſhall melt, and their hands be weake, as thoſe Nations mightier than Iſrael, Ioſh. 5.1. He can befoole them, and make them haſten that ruine which they would avoyd, by that meanes which they thinke to avoid it; Thus did he Abſalom, 2 Sam. 17.14. yea, he can turne their owne force upon themſelves (as now upon England) if he purpoſe to make them miſerable, See Pſal. 37.14, 15. In a word, God hath not only ſuch wiſdome and power over all, that none is able to reſiſt, but he hath that rule in all, that none ſhall have a will to reſiſt what he deſignes ſhall come to paſſe further than he orders the reſiſtance to be made. Now put all theſe together, and may we not well conclude that his judgments are fitly repreſented as ſpeedy, and irreſiſtable? This may be improved three waies.
Sect. 5. The Uſes of the Point.
Uſe 1 Firſt, this may be for the juſt terrour and uſefull awakening of all ſuch as careleſly ruſh into ſin, to make themſelves lyable to Gods judgements; ſee what their condition is, how quickly and ſurely their judgements will come when God appoints. Gods judgements come on horſebacke, and ſo make ſpeed, and are unavoidable. If I whet my glittering ſword (ſaith God) and mine hand take hold of judgement, I will render vengeance to mine enemies, &c. Deut. 32.41, 42. It is true, God is long ſuffering, and not quick in deſigning judgments, and this men uſually abuſe, Eccl. 8.1. Becauſe ſentence is not executed ſpeedily, the hearts of the ſons of men are ſet in them to do evill; but when God once deſigns judgements, then they ſleepe not, then he ſends out his horſemen, whoſe names may be Maher-ſhalal-haſh-bas, Iſa. 8.1.for they will ſpeedily do their worke, and ſpoile us of our comforts; And ſhould wilfull Sinners then be ſecure? Is not he afraid that is under the diſpleaſure of one that hath a great Army, eſpecially of horſe, that can come on him ſuddenly, and trample him down? Such is the caſe of men with God, that live in waies of provocation; Oh conſider this ye that forget God, and provoke him to indignation with Oaths, Blaſphemies, Whoredomes, Drunkeneſſe, Oppreſſion, Profaneneſſe, &c. How can you be ſecure, and have to deale with ſuch a God? Or put far from you the evill day, when Gods judgements come one horſebacke? Therefore learne to feare.
Uſe 2 Secondly, This may be a warning to all to take heed of provoking God to anger, who appoints his judgements to come in ſuch a manner that we can neither avoid them, nor delay them; Why ſhould we ſin againſt ſuch an one? Is not that to ſin againſt our owne peace and weale? Ier. 7.19. A prudent man foreſeeth the evill and hideth himſelfe, fooles paſſe on and are puniſhed, Prov. 22.3. There is a foreſight of faith, as well as of Sagacity; and may not faith in theſe Types ſee the danger that is in ſin, that maketh liable to ſwift, and unavoydable judgements, that we may hide our ſelves by withdrawing from ſin? Why hath God revealed this manner of his judgements breaking in upon us, but for our warning? And what will this warning do but make inexcuſable if not made uſe of? God hath Iuſtice and Mercy mixt with his Greatneſſe. He will not oppreſſe us when innocent; Nor reject us when ſupplyant: But if we go on ſtubborne in ſin theſe will make us inexcuſable, and more pitileſly miſerable; be wiſe now therefore and depart from evill.
Uſe 3 Thirdly, This may yeeld wholeſome counſell to thoſe that have already ſinned. It is their beſt way to make their peace, and that ſpeedily: this is the counſell of Jeſus Chriſt, Mat. 5.25. Agree with thine adverſary quickly, &c. that is, with God whom thou haſt made an adverſary by thy ſin; you cannot meet him with ten thouſand, nor ten thouſand times ten thouſand; he can ſend out an Angell that can deſtroy in a night. Therefore agree and that quickly leſt it be too late, for his judgements come on horſebacke, and a little delay may make it to late. God may forbeare, to wait for amendment, becauſe he is long-ſuffering, and would have men come to repentance, but when the time of patience is out, his Agents horſe and away; therefore deferre not making thy peace with God. Yea, this may further informe us of the way to ſecure our ſelves from the wrath of God, not by force, but ſubmiſsion; his judgements come on horſebacke fiercely, and irreſiſtably, no ſafety therefore in oppoſition but in ſubmiſsion; There is no Wiſdome, Counſell, nor Strength againſt God. There hath been diſpute by ſome, whether his grace were reſiſtable, but none have been ſo hardy as to diſpute the reſiſtability of his power; yet there is a way to overcome God, but it is not the vvay of the Gyants, but of Iacob; it is not by oppoſition, but ſubmiſsion, by Prayers and teares of repentance, Hoſ. 12.4. You cannot overcome the hands of God by might, but you may overcome the heart of God by melting; if you be froward like briers and thornes you will find God as fire to burne; but if you fall downe and lay hold on him to make peace, you ſhall find peace with him, Iſa. 27.4, 5. Humble therefore, and ſubmit to God to make your peace, and the rather, becauſe as the judgements of God are irreſiſtable, ſo are they many times unſufferable and deſtructive, as you ſee it followes, Commiſsion was given to this Rider to take away peace from the earth, and that they ſhould kill one another.
Sect. 6. The ſecond Doctrine handled.
That they ſhould kill one another, this is the effect of the loſſe of peace; whence,
Doct. When Peace is taken away, mutuall ſlaughter followes.
You may read this in the Story of the Bible. Iudges 20.21, 25, 35, 48. When peace was interrupted in Iſrael by the wickedneſſe of the men of Gibeah, and the frowardneſſe of the Benjamites to protect them, there were ſlaughtered in a few daies twenty and two thouſand, ver. 21. and eighteen thouſand, ver. 25. and twenty and five thouſand men, ver. 35. beſides, all the men, women, and children of Benjamin that went not forth to war, ver. 48. So upon a breach between Pekah the Son of Remaliah, and Ahaz King of Iudah, Pekah ſlew in Iuda an hundred and twenty thouſand in one day which were all valiant men, 2 Chro. 28.6. 1 King. 20.29. upon a quarrell betweene Iſrael and Syria, the children of Iſrael ſlew an hundred thouſand foot-men in one day; but above all, upon a cir ill breach between Abiah King of Iudah, and Iereboam King of Iſrael there fell downe ſlaine of Iſrael five hundred thouſand choſen men. 2 Chron. 13.17. But we read this in our own Hiſtories too, for in that one quarrell, when peace was taken from England by the depoſition (or rather forced reſignation) of Richard the Second, what ſlaughter folowed of one another? Our Historians reckon 12. ſet battles fought, foureſcore Princes of the Bloud ſlain, and above foureſcore thouſand of all degrees, by Engliſhmen in our owne Kingdome, beſides thoſe that fell in France and Ireland by this occaſion. But what need we go to Story for proofe? Since peace hath been taken from England in our daies, what ſuperabundant ſlaughters of one another have wee ſeen or heard of?
Reaſon 1 Peace is taken away by war, and in war it is mens worke to kill one another; as every particular trade hath its particular worke, ſo the particular worke of Souldiers is to kill others, and he is the moſt famous in that Profeſſion that is moſt dexterous in ſlaughter. It is counted but a ſport in war to kill one another; 2 Sam. 2.14, 15, 16. And Abner ſaid to Joab, let the young men now ariſe and play before us; and Joab ſaid, let them ariſe; Then there aroſe and went over by number twelve of Benjamin which pertained to Iſhboſheth the Son of Saul, and twelve of the Servants of David. And they caught every one his fellow by the head, and thruſt his ſword in his fellowes ſide, ſo they fell downe together. This is the ſport of War; And hence it may be the phraſe is borrowed of having the great or ſmall ſhot play upon oppoſites to ſlaughter them.
Reaſ. 2 In war there are prepared ſlaughtering inſtruments; and as inſtruments are more deſtructive, ſo are they more ſet by, Swords, Pole-axes, Speares, Piſtols, Carbines, Muskets, Murthering-pieces, Canons, Mortarpieces, Granadoes, and what not that is deſtructive; Eze. 9.1, 2. There ſee this in a Type, cauſe them that have the charge over the City to draw neere, even every man with his deſtroying weapon in his hand; And where ſuch inſtruments are on both ſides ſubſervient to intentions of deſtruction, what mutuall ſlaughter is like to follow?
Reaſ. 3 In times of War men of fierce natures and diſpoſitions are moſt imployed, and custome is a ſecond nature. Men count it wiſdome in all deſignes to chuſe Inſtruments fit to execute them. Now War being to deſtroy, thoſe of rougheſt natures, that will not relent at cries and bloud, are fitteſt timber for the harſh worke of ſlaughter; as Ex quo libet ligno non fit Mercurius, So nor Mars, all tempers are not fit to make Souldiers of; Even God himſelfe when he would have execution done on Babylon, ſtirred up the Medes againſt them, a flinty people, that would not be withheld from ſlaughter by price, nor pitty, Iſa. 13.17, 18. Where Nature is wanting, Custome makes ſupply, therefore no Souldier to the old Souldier, not only becauſe experience makes him prudent and hardy, but hardned in heart too, that he makes light of the ſlaughter of friend or foe; What is cuſtomary affects little. Nay, generally thoſe that are made uſe of in War are ſuch as are looſe and deboiſt, that have put off humanity in regard of morality, and civility, and ſo cannot have much pitty, for men given up to vile affections become without naturall affection, Rom. 1.26, 31. Now when ſuch men have the uſe of ſuch weapons, and that of purpoſe to deſtroy, what ſlaughter is like to follow?
Reaſ. 4 In time of War men have advantage by killing, which in times of Peace doth indammage them. In War killing is their ſafety; A man ſaves his owne, by taking away the life of others that ſeeke his ruine: but in Peace he that takes away the life of another (unleſſe in judicature) forfeits his own. In Peace men by killing forfeit their owne goods, but in War they take the ſpoile of thoſe whom they have ſlaine. In War they have honour by killing, but in Peace a ſtaine and blot. And ſo it is moſt plaine, where Peace is taken away men do and will kill one another.
Sect. 7.
Uſe 1 We may improve this holy truth, firſt for Information, to evidence unto us what an heavy judgement War is in a Nation, eſpecially a Civill War, becauſe in it men kill one another. The heavineſſe of the judgement may hence appeare in two reſpects: in reſpect of the guilt of it, and the burthen of it.
1. In reſpect of the guilt of it; War gives Commiſſion to ſlaughter, and man-killing is a grievous ſin; Bloud is crying, Gen. 4.10. God was irreconcileable for this, 2 Kings 24.4. It is true that there is a juſt War, wherein to kill is not to murther, but to do execution; as in Iehues War upon the houſe of Ahab at Gods appointment; and the Wars of Ioſhuah and David, which were the Lords Battels; yet in ſuch caſes a lawfull Act may be done unlawfully, as in that of Iehu, whence that threatning, Heſ. 1.4. I will viſit the bloud of Ieſreel upon the houſe of Jehu. It is an hard and rare thing to do execution in War without corrupt aimes which will contract guilt: But further in a Civill War there muſt needs be injuſtice on one ſide, and ſo innocent bloud muſt needs be ſhed; Nay, ſometimes both ſides may be faulty, in not doing what is poſsible, and as much as in them lies to have peace, which is their duty, Rom. 12.18. which charge of the Apoſtle being given of private peace, where the breach is not attended with ſo ſad a conſequence as bloud, muſt needs be more ingaging in publique peace to prevent War, which ſets men on killing one another; and where both ſides are guilty, how is a Land defiled? Beſides, in a Civill War there is not only homicide, but parricide and fratricide; Sometimes the Father kils the Son, and the Son the Father, and one brother another, which propinquity makes more haynous; So this makes a Civill War grievous, becauſe it multiplies that mighty ſin of Bloud; while other croſſes make white and refine, Dan. 11.35. This of a Civill War doth defile.
2. War is agrievous judgement in regard of the burthen of it, which hence appeares, becauſe it brings ſlaughter with it. Thoſe judgements are heavieſt that are moſt deſtructive to thoſe on whom they light, and that War is, for it brings ſlaughter; It weakens and diſhonours a Nation, for what folly is it for a Nation to weaken it ſelfe? And whom doth War deſtroy? Doth it make any diſtinction, unleſſe in ſparing thoſe that are leaſt conſiderable? But the Captaine of the guard left of the poore of the people, &c. 2 Kings 25.12. The Sword makes no diſtinction of good or bad, Prince or Counſellour; the Sword devours one as well as another, ſaith David, 2 Sam. 11.25. The precious Sons of Sion comparable to fine gold, how are they eſteemed as earthen pitchers, to wit, in the prevailing of VVar, Lam. 4.2. A Bullet will kill a Prince as ſoon as a Peaſant: Nay, uſually in War thoſe are moſt attempted that are greateſt, as the moſt conſiderable oppoſites, the Captaines and Commanders are moſt aymed at, and there is moſt glorying in the ſlaughter of ſuch, as moſt uſefull ſervice; when Ioab had diſpatcht Abſalom, he ſounded a retreat, and let the reſt eſcape. Now in a Civill War the publique weale loſeth on both ſides, the Land is wounded and dyes in both Armies, and is deprived of ſome of thoſe that are her ſtrength, beauty, and glory; The mighty man, and the man of VVar, the Iudge, and the Prophet, and the Prudent, and the Ancient, the Captaine of fifty, and the Honourable, &c. Iſa. 3.2, 3. Oh then how proper and ſignificant is that expreſſion of the Prophet? Ier. 16.5. I have taken away my peace from my people, even my mercy and loving kindneſſe. When peace goes, ſlaughter comes, God doth not ſpare or pitty; and ſo mercy and loving kindneſſe goes when peace goes. How ſhould we then carry our ſelves under ſuch a ſtroke as this? Should we not walke as they uſe the Phraſe foreign Mal. 3.14. mournfully before the Lord of Hoaſts, walke in black, neglecting ornaments and jollity? ſhould we not carry our ſelves as filii ſub ira, as Children under their Fathers diſpleaſure, ſad and reſtleſſe, ſo long as ſuch a cloud of indignation hangs over us? Is not this the day wherein God cals for faſting and ſackcloath? And ſhall we now brave it? Shall we now be as joviall as ever? A Sword is ſharpened to make ſore ſlaughter, it is furbiſhed that it may glitter, and ſhall we now make m…rth? Ezek. 21.16. Certainly, if we humble not under ſuch an hand, it is a ſigne of blinded minds and hardened hearts to uſher in deſolation.
Uſe 2 Secondly, for reprehenſion of thoſe that kindle the fire of VVar in a Nation, or blow it up, or adde fewell to it, or hinder, or at leaſt further not the extinguiſhing of it, eſpecially if it be a Civill VVar: VVar brings ſlaughter, which they are acceſſary to that any way promote it, or hinder it not; Quod eſt cauſa cauſae eſt cauſa cauſa cauſati. Now men may further and be acceſſary to VVar morally, or Phyſically.
1. Morally: So ſuch as are guilty of thoſe ſins that make God an enemy, and provoke him to grant out a Commiſſion (as here) for the taking away of peace. Sin is the firſt moving cauſe of VVar: The Maſter wheele that ſets all other on worke, and tampering with other things are uſually fruſtrate till this be rectified; And that is the apparant reaſon why ſo many attempts for accommodation among us have been uſeleſſe; whatever were the next cauſe, ſin unreformed was the remote and meritorious cauſe; VVhat peace (ſaith Iehu to Ioram) ſo long as the whoredomes of thy mother Jezabell, and her witchcrafts are ſo many? 2 Kings 9.22. And therefore the VVars that have waſted the people of God have been uſually charged on their ſins; that oppreſſion by Iabin, Iudges 4. is charged on their Idolatry; Iudg. 5.8. They choſe new Gods, then was VVar in their Gates, &c. That Civill VVar made by Abſalom, 2 Sam. 15. was but the ſcourge of Davids ſcandall occaſioning Blaſphemy, as the threatning ſhewes, 2 Sam. 12.11. with 2 Sam. 16.22. Thoſe Adverſaries that moleſted Salomons peace, 1 Kings 11.14, 23. and Shiſhakes drawing the ſword upon Rehoboam were but the puniſhment of their Apoſtacy, as was that alſo by the Aſſyrians on Ioaſh, 2 Chron. 12.1, 2, 3. & 2 Chro. 24.24. VVhy was the latter end of Aſaes raign moleſted with VVars, but for his confiding in man, and not reſting on God? 2 Chro. 16.7, 9. VVhy were the Aſſyrians let in on the Iſraelites but for their hypocriſie, and formality? Iſa. 10.6, 7. VVhy was that great deſolation brought upon Iſrael by the Babylonians but for their ſins, chiefly for that of Oppreſſion and Bloud? Lam. 4.12, 13. The Kings of the earth, and all the Inhabitants of the world would not have thought that the adverſary and enemy ſhould have entered into the Gates of Jeruſalem; For the ſins of her Prophets, and the iniquities of her Prieſts that have ſhed the bloud of the juſt in the midſt of her. And what was the cauſe of this red Horſe following the white, but the contempt of the Goſpell, and perſecution of it by the heathen Emperours, and their Agents, and Followers? And therefore thoſe that are guilty of theſe and the like ſins, we may ſay of them as Ieremiah to Zedekiah in caſe he followed not his counſell, Ier. 38.23. And thou ſhalt cauſe this City to be burnt with fire; So they by their ſins, and impenitency have miniſtred fuell to begin and prolong our civill flame which will be no ſmall aggravation of their ſin, that this might awaken the ſinners in Sion, and help to breake them for, and from their ſins, that have ſuch an influence on this deſolating ſtroake on their deare Country, and Brethren.
2. Phyſically, as proper efficients or nouriſhing cauſes of it; So ſome that count it their trade, their harveſt, and therefore now others have begun it they will keep it up; They know not how to live or maintaine their humour and luſts without it. Others, that in another kind advance their intereſt by it; they know how to warme themſelves by that fire which burnes others: They have profitable offices, can command, and rule, keep off accounts, &c. Some well affected to peace in the generall, yet thinke this is not a fit time to endeavour peace by Treaty, till all oppoſite force be laid, whoſe objection we ſhall anſwer anon, what ever the cauſe be that make men averſe to Treaty, and ſo willing to prolong Civill VVar it wants not guilt: though the worſe the cauſe the worſe is the effect that flowes from it. Theſe will be acceſſar, to the ſlaughter of men, and judged cruell on whom the thought of deſtruction of their brethren hath no more working. Can any tell on which ſide the ſlaughter will moſt fall? On which ſide ſoever it fall, are not the ſlaine the ſlaine of the daughter of our people? And you know what a corraſive that was to Ieremiahs heart when the people of his time were as wicked as thoſe of our time be: O that my head were waters, and mine eyes a fountaine of teares, that I might weepe day and night for the ſlaine of the daughter of my people, Ier. 9.1. Surely ſuch a temper would never have produced an impediment to the cloſing of our breach by Treaty; I may therefore leave a blacke note on thoſe that retard the reſtoring of Peace, though with ſome diſtinction of bad or worſe, accordingly as there is weakeneſſe or pravity in the cauſe from which it flowes.
Uſe 3 Thirdly, And laſt may be to quicken us all to ſtudy the recovery of peace, becauſe without peace nothing is ſeen, or can be expected but mutuall ſlaughter, and this ſlaughter will not want bitterneſſe, nor guilt, while we move not every ſtone for a well grounded peace: All are for peace, but ſome would have it by the Sword; their word is Enſe pacem petimus — Others would have it by Treaty. Now here is an argument to encline to ſeeke Peace by Treaty, becauſe till Peace is recovered men will kill one another: And to this we may adde theſe following conſiderations.
Motive 1 1. We have had experience of conqueſt on one ſide already, and have found that the Sword prevailing on one ſide will not make laſting Peace, neither is this apparant in moderne experience only, but in ancient alſo. It was neither the vanquiſhing of Richard the Second, or Henry the Sixth: No nor the death of either that did, or could ſettle this Kingdome in a firme Peace, nor any thing elſe, but an accommodation in the union of the Roſes in Henry the Seventh, Heire of the Houſe of Lancaſter, matching with the Daughter and Heyreſſe of the Houſe of York. This was the only cure under God of our longeſt Civill VVars: it may be the Sword on the other ſide may make Peace, but with danger of that ſlavery, that (I beleeve) you are ſufficiently apprehenſive of; but on the other part, the Sword is not like to make a ſetled Peace without Treaty, and Accomodation.
2. Conſider our War is a Civill War, wherein the Land bleeds, and is weakened on both ſides, and loſeth thoſe many times that may ſtand her in ſtead both in Peace, and Forraign VVars; which conſideration would be the more weighty if we would remember that witty Obſervation of the Duke of Rohan, England is a great Animall, that cannot dye unleſſe it kill it ſelfe; being ſo warned, ſhall we hold up the only courſe for ſelfe deſtruction?
3. Conſider the dependance that one Church hath upon another; that in the ſtrength, or weakeneſſe of one, all other are weakened, or ſtrengthened: So that in Englands wounds all Proteſtant Churches ſuffer, and will eaſilier be a prey to any of the Limbes of Antichriſt; and what a ſad thing were it that England, that hath been a refuge to Proteſtants, ſhould now occaſion their weakening.
4. Conſider the little benefit that will accrew by bloudſhed now, (if it want guilt) In ſome waies and ſufferings the loſſe of bloud may yeeld ſweet fruit, and we may expect increaſe by it; Sanguinis Martyrum, ſemen Eccleſiae: Martyrs Bloud, is the Churches Seed. So in our Marian ſufferings, I am confident God hath bleſſed the Land with more faithfull Preachers and Profeſſors, by the Preaching of our Martyrs bloud (who being dead yet ſpeake) then their labours would have procured had they lived out that ordinary time, that in reaſon and nature they might; but no ſuch crop can be expected from the bloud now ſhed.
5. The hazzard that muſt be run: who knowes where victory will light: and if it light on the ſide of thoſe that are moſt averſe to Peace by Treaty, in what caſe will that Liberty, and Religion, &c. be, that they moſt tender? It is not good to hazzard all, when we may by Treaty obtaine that which we would and might heretofore have reſted contented with, and thankfull for.
6. And what muſt become of poore Ireland? Muſt we ſtill complaine to God that it is called an out caſt that no man ſeeketh after; and yet not take courſes that may haſten her reliefe? which ſure is likelier to be haſtened by our cloſure by Treaty, than expecting an end by the Sword.
7. And me thinkes it ſhould ſomewhat move moderate ſpirits to conſider who they have been that have been moſt averſe to an end by Treaty. VVere not Papiſts uſed to cry out on the one hand that they were undone when hopes of Accommodation appeared, while the moſt Hereticall Sectaries looked blacke on the other hand? Are they not the moſt dangerous on both ſides, that would have no peace with a King, or with a Parliament? Sure then all that feare the dangers of extreames ſhould cloſe in their deſires, and endeavours for Peace by ſuch a Treaty as might preſerve both King and Parliament, with the Royalties of the one, and the Priviledges of the other.
8. Nor ſhould that be of leaſt weight with us that is here hinted in the Text: The Rider (as our Gyffard ſaith) on this red horſe is the Devill, his worke it is to take Peace from the earth, that men might kill one another; ſo that they that lay any Remora in the way of Peace, they are but the devils Agents, who doth either blow up their corruption as in thoſe Perſecutors who played the devill, Rev. 2.10. Some of you ſhall Sathan caſt into priſon, not immediately, but by his Agents, or elſe he doth abuſe their ſimplicity, as ſometimes he did Peters to Chriſt, when he thus rebuked him, get thee behind me Sathan, Mat. 16.23. But there is an Objection or two that needs ſolution.
Obj. 1 Some may thinke that if we have Peace with Treaty, we ſhall not have all truth.
Anſ. 1 It is true, that Truth and Holineſſe are more precious than Peace, and we muſt not let go either for outward Peace, for that were to part with God for man: Heaven for earth: Inward for outward Peace; which were a ſinfull and fooliſh change; but yet,
Firſt, I ſay, by Treaty we may have publiquely all the Peace that it is lawfull for us to fight for, which we have proteſted to maintaine; that is, all that is contained in the Doctrine of the Church of England, eſtabliſhed by Law.
Secondly, I ſay, If any errour be left we ſhall not be acceſſary to it, having within our Spheare profeſt againſt it, and endeavoured the eradication of it.
Thirdly, We may for our owne particular hold all truth and purity, that is a Legacy that Chriſt hath purchaſed for us that none can take away: They may trouble and moleſt us for it, but cannot without our owne conſent diſpoyle us of it.
Fourthly, We may have publiquely more truth ſetled by Treaty than we are like to have by Victory on either ſide; we have had experience on the one ſide already; And I beleeve few of you doubt of my Aſſertion, if Victory ſhould fall on the other.
Obj. 2 But ſome may thinke that this is not a fit time to Treate, till the Forces up againſt the Parliament be reduced, but then it will be ſeaſonable.
Anſ. To omit other things that might be anſwered to this Objection, I anſwer briefly; Though the oppoſitions that be now raiſed againſt the Parliament make it ſomewhat inconvenient to Treat in ſome reſpects, yet in ſome other it makes it more neceſſary. A Treaty, I confeſſe, is not ſo honourable when in any degree enforced, and it is convenient that it ſhould be done with the greateſt tranquility and freedome; but that opportunity being loſt, now the Force that is up doth neceſſitate it, if we will prevent grievous and hazzardous ſlaughter. And therefore, for my part, I cannot but wonder that any wiſe men, though never ſo oppoſite to conjunction with other Forces riſen, ſhould not think them a juſt occaſion though not to precipitate, yet to haſten a Treaty, ſeeing elſe ſo great ſlaughter is like to be, becauſe now, as it followes in the Text there is given to them a great Sword, that may ſhed much precious bloud.
But ſomething is requiſite in us to promote Peace beſides endeavouring Treaty, for we muſt ſtudy every one of us to be fit for the returne of Peace; God gives it, and God takes it away, and God waites to be gratious, giving mercies to his people when they are fit for them. Now we are fit for Peace, firſt, when we rightly prize it, which want of it ſhould, and may teach us: for Bona carendo, &c. Good things are best knowne in their value by our wanting them; when we prize a bleſſing we will be thankefull for it. Secondly, when we are fitted to improve it, when we are broken for, and healed of all our abuſes of it: when we can looke upon it as a gracious opportunity to do more good, and reſolve by way of thankfulneſſe ſo to improve it. Thirdly, when God hath done his whole good worke upon us by War, Iſa. 10.7, 12. when we are refined, humbled, and brought to repent of all thoſe ſins which have brought the judgement of War upon us, 2 Chr. 12.6, 7, 8.
2. We muſt ſtudy to make our peace with God; his Controverſie with us is the root of all Controverſies among our ſelves.
3. We muſt not only petition men but God, and that with ſuch earneſtneſſe, ſincerity, and importunity, as ſuch a mercy ſhould be ſought, and then God will returne our peace as a river; which the Lord vouchſafe.
Soli Deo gloria.
FINIS