The Soldiers Commission Charge and Reward, To the reader

The Soldiers Commission Charge and Reward · To the reader

TO THE IMPARTIALL READER.

Courteous Reader,

BE pleaſed not to conclude raſhly that this ſubject, The Souldiers Commiſſion, Charge, and Reward is therefore like an Almanack out of date?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 Preſſe till now, even in the height of war there, when (I ſuppoſe) few or none of our Engliſh Divines had handled this Theame; by reaſon of our long continued Peace formerly in theſe Nations.

3. It is wiſdome to keep in ſtore by you a Soveraign Receipt; though there be no preſent need of it, that it may be in readineſſe, when need ſhall require.

4. As long as we have wars elſe-where by Sea and land, directions are neceſſary for all ſuch as are or ſhall be employed therein, how to demeane 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 proceedings from the firſt to the laſt, with the rules which God hath preſcribed them to walk by; that they may have comfort in their weldoings, or repent of their failings.

6. Although the Souldiers Commiſſion and Charge were terminated; yet the Reward of ſuch as have been faithfull 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.

p. 1A SERMON preached at the Funeral of Sir CHARLES COOTE ſenior, who Deceaſed the 7^th 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 foreign 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 lawfull war, is a work that God will own.Doctrine.

This truth is further ratified by thoſe titles wherewith the Lord ſtileth himſelf elſwhere, Jer. 10.16. The Lord of hoſts is his name; and Exod. 15.3. the Lord is called a Man of war; as alſo p. 2the battels that David fought, are termed the Lords battels, 1 Sam. 1.17. and he is ſaid to go forth againſt the Churches 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 conſcion. l. 5. c. 33. ſect. 4.Argument 1. God cannot but allow of that which is done by vertue of his own command, provided alwaies that it be performed in a right manner. Now God hath commanded, that whoſo ſheddeth mans 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 battel from the gate, Iſa. 28.6. as well as for judgement to him that ſitteth in judgement; where he ſheweth that a ſouldier 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 Davids, 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 finde him highly commending thoſe who have behaved themſelves excellently in this His work, in 1 Chron. 11.11—26, &c. where we have a catalogue of Davids Worthies reckoned up, according to their ſeveral ranks and degrees of proweſs, and they are called more Honourable then others, who were more valiant, and ſlew more then others, v. 20, 21, 23.

5. We finde 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 battels of the Lord, 1 Sam. 25.28. Loe here, Davids houſe was ſurely founded in the blood of the enemies of the Lord.

6. He diſpoſeth (as he pleaſeth) of the events of warre, 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 p. 3would rather have confeſſed themſelves to have been guilty of hainous ſins, as of cruelty and murther in obtaining them, if ſo be warfar in it ſelf had been unlawfull. 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 imployments of their own, either about husbandry or Merchandize, 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 foreign, as the Septuagint render it, negligently, or careleſly.

To theſe ſeven grounds others might be added, but it may ſufficiently appear by theſe, that it is not only lawfull ſometimes to go to war; but very ſinfull 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 remiſly, and not with their beſt skill and utmoſt vigor.

Ʋſe 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 unlawfull: and thus of old did the Photinians, whoſe opinion is alſo revived by ſome in our daies. I ſhall inſtance only in one of our ſouldiers, who p. 4in his ſickneſſe was much troubled for killing (as he ſaid) one of the Rebels in battel, all his ſins were not ſo grievous to his conſcience, as that fact (as he complained to the by-ſtanders) 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 ſhew 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, &c. Can it be lawfull 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 ſixt Commandment, Thou ſhalt not kill, there ought to be no exception made, Quin occidere hominem ſit ſemper nefas; but that it is unlawfull in any caſe whatſoever to kill a man.

l. 2. contra Celſum, Hom. 15. in Joſ.I ſhall adde to theſe Origen, who pleadeth that Chriſt hath taken away all warres 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, unleſſe thoſe carnal wars bore the figure of ſpiritual wars.

All which well conſidered, it is very requiſite that all men, eſpecially ſouldiers, 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 unbeleeving all things are unclean, even their mindes and conſciences are defiled. And for your eſtabliſhing in this truth, firſt weigh well the former grounds, and then you ſhall confeſſe that 'tis a work very acceptable to God, to fight againſt the enemies of Gods Church, and by how much the more difficult and dangerous it is, by ſo much the more meritorious is it,Aquin. 2. 2 ae 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 extoll Zebulun and Naphtali in their ſong, for jeoparding their lives unto death in the high places of the field?

p. 5Object. 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 ſhews, Ut ſe, vitam, corpuſ que 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 Chriſts minde herein, have ſuffered thieves to break into their houſes once and again, to wound themſelves, and to take away their goods, without reſiſtance, when they might have hindred them, if they hid pleaſed; who alledged for their ſo doing that prohibition, Reſiſt not evil. But how forcible the law of nature is, the Apoſtle declareth, whe e he argueth from it againſt a mans wearing long hair, 1 Cor. 11.14.**Hieron. in locum. à naturâ deciderunt, &c. Doth not even nature it ſelf 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 lawfull to go to war?

Anſ. Anſw. Theſe words are not to be taken ſimply, as Julian the Apoſtate perverted them in a ſcornfull 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 recompence evil for evil. For St. Paul being commanded to be ſmitten on the mouth by Ananias the High-prieſt,Act. 23.2, 3.Acts 23:2Acts 23:3 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 Gods High-prieſt? v. 4.I wiſt not that he is the High-prieſt, for ſo it is in the Greek,Joſeph. l. 20. c. 6, & 7. foreign, meaning thereby, as Beza proves out of Joſephus, that he was no lawfull High-prieſt, 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. p. 626.52. 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, vet 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 reade 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 mans 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 ought 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 ſouldiers, fighting and prevailing againſt the Dragon, in the perſecuting Emperors, Maxentius, Maximinus, and Licinius, his inſtruments. Again, Revel. 17.14. we finde the Lamb Chriſt Jeſus, making war with, and overcoming the Beaſt; and the Saints on the Lambs ſide, are ſaid to be called, and choſen, and faithfull. 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 dipt in blood, to ſhew 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 joyn in battel 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, aliàs the Pope, then to perſwade p. 7Chriſtians 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 mortall blow.

Ʋſe 2 Souldiers being thus informed of the lawfulneſſe of a juſt war, muſt learn in the next place, that Gods 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 at que 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 Solomons prayer, in 2 Chron. 6.34, 35. it is not enough to be of the number of Gods people, nor to go out to war againſt Gods 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 Auguſtines 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 wickedneſſe, Pſal. 5.4. 2. How can they that take an evil cauſe in hand, pray to God with confidence for good ſucceſſe, or expect a bleſſing upon their enterprizes, 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, conſciouſneſſe of an evil cauſe, emaſculates the ſpirits, and rendreth death extreamly dreadfull. 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 unlawfull wars know that they are**J Lipſius. Multae bodiè ſunt bellorum faces utinam vel aquis Stygiis resting uendae. de Militia Rom. l. 2. dial. 7. guilty of all the ſlaughters, rapes, rapines, burnings, 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. p. 823.34, 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 righteouſneſſe ſake, Revel. 18.24. becauſe modern perſecutors juſtifie all that their forefathers,Mat. 23.31.Matt 23:31 (as our Saviour calleth precedent murtherers of Saints and Prophets) have done, by the like facts.

Direct. 2 2. A ſouldier being a miniſter imployed by authority for the execution of juſtice upon malefactors,Aug in Pſa. 50. Ille Justus punitor qui non habet quod in ipſo puniatur.Ps 50 that cannot otherwiſe be reſtrained, ought 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 waies eſcape the judgement of God, Rom. 2.1, 3. On which place Theophylact conceiveth that the Apoſtle chiefly intends Magiſtrates: For if it be a reproveable thing in Miniſters of the Word, to reprove their hearers for ſuch faults as themſelves are guilty of, before they themſelves have repented of them; much more hainous 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 publick 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 diſmaied, neither ſhall ye need to fight: q. d. You have done enough already, in ingaging me in the battel, now only ſtand ye ſtill, and ſee the ſalvation of the Lord, v. 17. Behold here the wonderfull 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 enemies 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 ſubtil enemies perceiving this, drew together and begirt us round. In this forlorn condition, p. 9ſome Preachers preſſed the Council daily for a publique faſt, as the only remedy left; but it could not be obtained (through the averſneſſe 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 ſouldier, who had been long before this day, by age and ſickneſſe, 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 leſſe acceptable then ſeaſonable; but ſome thought it would prove abortive, ſaying, The good mans 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 fals 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 loſſe 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 leſſe than a Reſurrection from the dead: What matter of joyfull thankfulneſſe did it afford us? How were we animated to continue our weekly daies of humiliation, with exceeding great concourſe of our Engliſh into our Congregations; and as Joſhua and Iſrael prevailed againſt Amalek, Exod. 17.11.Exod 17:11while Moſes held up his hand, and when he let down his hand Amalek prevailed; ſo as long as we here continued in publique 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 p. 10ſore 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, alledging that our enemies were well brought under, our ſtraits and fears removed, and we become their ſuperiors, and therefore that a monethly faſt might well ſuffice. And at length their daily importunity prevailed, and we were inforced to draw up our nets, before the fiſh was caught. Now no ſooner had we intermitted one faſt day, but diſmall news was brought from our Army the very next day, that Sir Charles Coote, Gods viſible inſtrument of our preſervation from the beginning of theſe direfull 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 wilderneſſe again. Oh! what an incomparable loſſe have we all ſuſtained in the fall of this great man? I cannot expreſſe it, but a ſhort time ſhall diſcover it.Pſal. 66.5.Ps 66:5 How terrible, O God, are thy doings 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 depart from us, but to go forth with our Hoſts? you muſt continue wreſtling with him, with prayers and tears,Gen. 32.28.Gen 32:28 and then if you prevail Jacob-like with God, you ſhall alſo prevail with men.

Direct. 4 4. Adde to prayer, faith. We muſt all live by faith, and pray in faith; but above all it is primely neceſſary in a Chriſtian ſouldier; 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 leſſe ſhall the ſerpents 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 weakneſſe 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 p. 11his multitudes, or skill or power; but becauſe he relied upon the Lord, 2 Chron. 16.8. Therefore although others truſt in their owne preparations, numbers, policy, ſtrength, skill, or former ſucceſſe; let your onelyonly confidence be placed in the promiſe, power, and preſence of God, as Davids was, Pſal. 20.7, 8.

Direct. 5 5. Heathens require proweſſe and valour in martial men, and certainly God cannot abide cowardlineſſe in ſuch as fight his battels; Cic pro Mar. Certè in armis, militum virtus multum juvat.for ſaith he to Iſrael, Deut. 20.1. When thou goeſt out to battel againſt thine enemies, and ſeeſt horſes and chariots, and a people more than thou, be not afraid of them. And when they approach to battel, he commandeth the Officers to ſpeak to the people, ſaying, What man is fearful and faint-hearted? let him goe and return unto his houſe, leſt his brethrens 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 Gods Commandement, 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 fortifie the Spirit, that if ten thouſand ſhould hemme 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. Adde 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 doe that which ſeemeth good in his eyes. Loe, here a triple coard 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 ſuperiours may well challenge the next place among theſe Directions. Mat. 8.9. I am a man, ſaith the Centurion, under authority, having Souldiers under me: and I ſay to this man goe, 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.

p. 12Direct. 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 ſouldiers pretend to come, ſhould be defended, and not wronged by them. See John Baptiſts charge, Luk. 3.14. when the ſouldiers demanded of him, ſaying, What ſhall we do? he anſwered, Do violence to no man, neither accuſe any falſly, 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 Kingdome for this indulgence. Fooliſh pitty to**Plutarch. Lenitas erga ſceleratos eſt in bonos crudelitas. one malefactor is cruelty to your ſelves, 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 ought to be a diſtributive Juſtice among your ſelves. I beſeech you be not offended with me, for ſhewing 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.Prov 3:6and he ſhall direct your paths. The ſpoils taken from the enemy ſhould not be ingroſſed by ſome; but by an equall diſtribution imparted to all: See Davids 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 battel, wherefore after they returned back with great ſpoiles, 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 ſtuffe, as well as they that went down to the battel: 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 ought ever to be regarded, and theſe ought to be Gods glory, the preſervation of good men, the puniſhment of hainous offenders, and the ſetling of peace in the Common-wealth: not covetuouſneſſe, p. 13deſire of revenge, or affectation of dominion, or vain-glory; 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.

Ʋſe 3 Are wars thus waged, the work of the Lord? here is matter of terror to the enemies of Gods 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 ſubdu'd, 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 ſucceſſe now and then attending their enterprizes: but let us weigh their cauſe with our own in the ballance 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, quā domum Aquin. 22. q. 64.Exod 22:2 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 queſtionleſſe they would have therewith purſued them; if they had not given them good ſatisfaction, for innovation in Religion and Gods Worſhip, Joſh. 22.11, 12.

p. 143. God approves of the puniſhing of Capital offenders, and ſuch as protect them by force of Armes, Judg. 20.13.

4. David purſued the Amalekites by the Lords appointment, and ſmote them for**Concil. Lateran. Seſſ. 4. Publicas injurias, uſurpationes injuſtas, princeps aequo animo ferre nō debet: ſed totis viribus, quae ſua ſunt ſervare, arrepta armis recipere. plundring 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 irreconcileable 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 Inditement, 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 Villany of Hanun in taking Davids 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 tooke 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 murthering his honeſt Subject, which accordingly came to paſſe; for after he was ſlain in battel, 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 groſſe 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 entred into a Covenant written with their own blood to extirpate all the Engliſh with their memorial: herein p. 15imitating that notorious conſpirator of old, curſed Cataline, who firſt bound all his fellow-traytors with a curſe, and for confirmation gave them mans blood mingled with wine to drinke; as Saluſt 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 Brittiſh man alive, either Engliſh, Scotch or Welſh, no ſo much as any footſteps of them, but would utterly deſtroy all, both Houſes, Cattel, Orchards, Hedg-rowes, &c. 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 ferity, they grew more and more outragious daily, and ſcornfully**See Sr. John Temple of the Iriſh rebellion. rejected all terms of peace at any time tendred 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 oft-times from Heaven his great abhorrency of their moſt ſavage cruelties, and hath ſhortned their hornes; 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 numberleſſe wicked practiſes, 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 ſoules of poore 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 Hereticks (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 oathes, becauſe they would have the world to believe them.

8. What was Hanuns villany to theirs? he cut off the garments of two or three men by the middle, and ſo ſent them away; theſe hell-bred monſters ripped up the bowels of men and women and hung them up like ſlaughtered beeves, ſearching their guts for p. 16gold, compelled children to execute their parents, and parents their children, ſlew husbands, and raviſhed the wives, inticed 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 inhumane than ſalvages: 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 expreſſe 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 leſſe 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 Forreſt: It hath been their holy-day 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 righteouſneſſe, 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 murthered 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, 10.2 Chr 28:92 Chr 28:10 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 p. 17of 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, judgment 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 wickedneſſe, and pray God, if it be poſſible, that you may be forgiven, for you are in the gall of bitterneſſe, 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 Pſalme) 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.

Ʋſe. 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 arme of fleſh, Riches, humane force, Policy, Idols, Contempt of God, and Scorning of true Godlineſſe, Pride and Haughtineſſe; and if we be guilty of any of them, as indeed the inhabitants of theſe Lands are generally moſt hainouſly 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 injoyned 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 queſtionleſſe we and they are guilty of the forementioned ſins of the Moabites, and many worſe. Return, Return, why will you die without remedy.

Ʋſe. 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 excogitandū 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-guiltineſſe, unleſſe you be content that your owne 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 countreys ſake, or for gain or pleaſure of friends, or any other reſpect, it ſhall avail them but for a ſhort time, and diſadvantage your ſelves for ever: for God ſhall deſtroy you with them either immediatly, or by others, whom he ſhall ſend to accompliſh this his work with vigor in your ſteads: and then ſhall you know, there hath been a Prophet among you. If any ſhall pretend that pity is to be ſhewed, 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 leſſe than our iniquities deſerve, and hath given us ſuch deliverance as this, ſhould we again break his Commandements, and joyn 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 ſhew 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, unleſſe you be veiled Papiſts, you muſt confeſſe 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.

p. 193. The Goſpel no waies protecteth wilfull murtherers, 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 Murtherers 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 murtherers, and condemn us for crying out for juſtice to the righteous Judge, and his ſubſtitutes?

2. Do we pray any otherwiſe than the ſoules under the Altar even of them that were ſlain for the word of God, did, who cryed 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 owne 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 expreſly nominated whom God enjoyneth Iſrael to deſtroy, Deut. 7.2. You have no ſuch particular rule.

Anſ. You have heard Chriſts expreſſe Command that all that take the ſword ſhall periſh by the ſword: and a particular rule is given how Anti-Chriſt 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 Romes Emiſſaries, Prieſts, Friers, 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 Kings Commiſſion for what they did.

Anſ. So they pretended**S^r Phelim Oneale at his execution confeſſ'd that they gave out at their firſt riſing, they had the Kings cō miſſion for what they did; but took it upon his death it was falſe. for their owne excuſe. But were it p. 20ſo indeed, Had not Doeg I pray you, the Kings 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 linnen 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 farre 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 ſurprizing 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 cryed in the day of our Jeruſalem, raſe it, raſe it even to the ground.

Aug. de civit. 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 mercileſſe, 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 ſhew them ſo much favour as to kill them, for then 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 intreaties would prevail. Call you this pity, in requitall whereof a Ceſſation ſhould be granted them upon their firſt demand? My p. 21Lords, till meer neceſſity enforced them, they never ſought it: when any advantage ſhall be given them, they will never keep it. Sad experiments of their former perfidiouſneſſe from every quarter can witneſſe this. Say unto them therefore as Jehu did to Jehoram, what have you to do with peace, ſo long as your wilful murthers 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 Davids 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 himſelfe had perpetrated all that they have done:**Plutarch. in Lacon. moral. Hoc est ſceleratos ad malcſicia armare. Nazianzen. foreign. yea more, he ſhall be guilty of all the wickedneſſe that ever afterwards they ſhall commit. I have read how a King of France complained that one man had been pardoned twice for murther, and yet he had ſlain a third man: his jeſter ſtanding by ſayd 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 ſuddenneſſe of the curſe. 2. The certainty. 3. The greatneſſe, and 4. the continuance of it. q. d. If you dally and delay in ſo weighty a buſineſſe, God will not dally or delay with you; if you deal doubly with him, he will ſend a double curſe upon you; if you ſleight his work of doing juſtice, heavy judgments 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 Councel be acceptable to you, as you deſire to prevent this curſe, 1. It is threatned againſt the deceitful. p. 222. Againſt the ſlothfull in the Lords work. Bee you then, 1. Faithfull therein. 2. Diligent. This was Davids Encomium, who is ſo faithfull 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 Preſident: 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? Judges 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 latine imports: and ſo much is intimated by the embleme of the firſtling of an aſſe, 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. ſhewing that God abhorreth ſloth and ſluggiſhneſſe in all undertakings for him.

Heb. 11.6.Heb 11:65. He giveth the beſt wages, if men be diligent.

p. 236. He puniſheth the ſlothful here and everlaſtingly.Mat. 25.26.Matt 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 onelyonly 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 doe us as much good.

Laſtly, As the treacherous perſon is accurſed, ſo is**Sophoc. foreign. 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 undertakings, 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 ſurprized by ſuch as they more affect, or that in ſtead of ſhooting at the Rebels, ſhoot into the aire, 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 begins, 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. Theodorets upon my Text to this effect, If Souldiers 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.

Ʋſe. 6 Conſolation. And ſo I paſſe from mount Eball to mount Gerizzim to pronounce bleſſings in the name of the Lord upon all thoſe that are,Deut. 27.12.13.Deut 27:12Deut 27:13 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 battel, 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 faithfull 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 Anti-Chriſtian enemies, and leave the ſucceſſe to God. Be obedient to the lawfull commands of your ſuperiours: and be juſt among your ſelves, and towards all men, wrong no innocent perſon in the leaſt matter. Let the ends which you propound to your ſelves 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 Common-wealth. 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 undertakings, and poſterities, and in the life to come. Chriſtian, Souldiers, we ſeek not to bring you into a fools paradiſe, as**So Pope Nicolas the firſt in his reſcripts. l. concilior. tō. 3. Quiſquis in hoc belli certamine fideliter mortuus fuerit, illi regna coelestia minime negabuntur. ſome Popes have uſed to do their Proſelites, 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 bleſſe 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 bleſſe 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, poſſeſſour 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 Gods Church Siſera. And this brings me vice Coronidis to ſpeak ſomthing of this deceaſed and bleſſed Knight, whoſe Obſequies we are met to ſolemnize at this time.