Christians to the end that their own designes may succeed the better at home they dare not doe any evill to others that good may come thereby unto themselves nor doe they in any sort allow of that distinction which one of M. Marshalls Auditory did make with the approbation doubtlesse of some fellow Members that though evill may not be done to further the private good of any man yet to further the publique Cause it may No the People of God dare not be so wise as to use any meanes but what they may with confidence from the word expect Gods blessing upon for Gods People rest chiefly upon God for helpe they live by saith accounting as M. Marshall saies the Battaile not theirs but Gods whose cause is united to the cause of his people when Asaph saies M. Marshall had laid downe the Churches sufferings Psal. 74. the pulling down of their Synagogues the wasting of their Country the reproach and scorne cast upon them by their enemies he doth v. 22. 23. interest God in all this From which quotation of M. Marshalls we may also note for our purpose by the way that the pullers downe of Churches the wasters of their Country the casters of reproach and scorne upon their betters are the Enemies of Gods Church and people and so also of himselfe indeed the Psalmist in plain words calls them Gods adversaries Thine Adversaries roare in the midst oâ— the Congregations they set up their Banners for tokens they breake downe the carved worke in thy Temples with Axes and Hammers they have set fire upon thine Holy places and have defiled by casting downe the dwelling place of thy Name yea they have said let us destroy kill slay and destroy them altogether thus have they burnt up the Synagogues of God in the Land Now from this place of Scripture so happily quoted by M. Marshall we learne that the Authors of such actions or expressions may be concluded to be the Enemieâ— of Gods Church and people yea M. Marshall helpes us in this Collection too Pag. 18. of his Sermon where he pronounceth this sentâ—nce They must needs be blessed that serve the Church and he must needs be cursed that deprives it of its dues And who these are that doe so I leave to every mans owne observation to determine 3. The Church and people of God as M. Marshall Pag. 16. inferres unto us are they that maintains the good cause and saies 〈◊〉 when Davids cause was good his adversaries must needs be evill and then he could foretell that they should be ashamed and brought to confusion cloathed with reproach and dishonour who opposed themselves against him which indeed fell out accordingly upon all that pack of Rebells and Traitors that conspired against the Lords Annoynted to pull him from that honour whereto God had advanced him Achitophell hang'd himselfe and a Tree hang'd Absolom and twenty thousand of their followers that did associate with them were slaine in a day And Sheba afterward who trod in their rebelliouâ— steppes against the King had his head severed from his shoulders and therefore M. Marshall was in the right also for that particular And then that we might the better know the good Cause he gives us two markes of it which also may be allowed of the good Cause saies he which is Gods Cause is a noble Cause and a successefull Cause and therein he speakes right for the King For The Kings cause is a noble cause not onely in respect of his Royall selfe whose cause it is and in respect of those Noble Personages that are agents in it but also because it is not for a trifle or a thing of no great Consequent but even for a Crowne which according to Master Marshall's judgement in that place doth enoble the cause the Kings cause sure is for no lesse then for a Crowne and for to keepe the Dominion of three Kingdomes which the Lord of Heaven and Earth hath intrusted him withall He would still hold his Soveraignty onely and immediately from the Lord but they would have him acknowledge his dependance upon themselves and if he would but so farre deny God and debase himselfe as in that manner to worship them they tell him as one did once our Saviour all theâ—e will we give thee or wee 'l make you the most glorious Prince in Christendome but the King like a good Tenant maintaines the right of his true and old Landlord the glorious Lord God therefore his cause is a noble cause 't is Gods Cause and saies Master Marshall 2. Gods cause is a successefull cause in the end or finall issue it will prove so for a while the malignant Church may prevaile against the good and an ill cause may have the better and then that shall be called good falix prosperum scelus virtus vocaâ—ur and the good cause failing in the execution will have the denomination of bad and therefore I beleeve their great Major Crommell was in the right when he said if we prevayle our opposers will be acounted the grandest Traitors to the state that ever were and be used accordingly but if the King prevaile our undertaking will be judged the most horrid and blacke Rebellion that ever the sunne saw If therefore we will judge by the event we must suspend our sentence till all be done the good cause like good men growes illustrious by degrees as the sunne shines more and more bright toward the perfect dayâ— as the waters of Siloe run so doth Gods helpe often come to his people slowly but surely and though successe of late hath in some places favoured the Kings Enemies for the sins sake of us his followers yet I thinke Master Marshall cannot deny if he doth but remember that the King hath thriven somewhat since himselfe went downe with the Army towards Nottingham with this opinion in his heart and these words in his mouth for the incouragement of his Companions that the King might fly from place to place for a little while but there is no remedy he must yeeld and come in at last he cannot possibly withstand our great forces And I doubt not through the the mercy of our stong our just and holy God but in the end Master Marshalls quotation in his 17 pag. from Esa. 44.17 will be evidenced to be true no weapon can prosper that is formed against it the Kings cause and every tongue that rises up in judgement against it shall be condemned Fourthly and lastly we gather from Master Marshall pag. 18. that those who be of the Dragons Army of the Church malignant that have as in pag. 20. their names in the Dragons muster booke are none of the Church or people of God And herein he speaks most truly also But how shall we know who they are Master Marshall like a freind helps us in this too in the same place viz. the later end of the 18 pag. by his quotation of a Scriptures The first is Prov. 30.17 the eye
with the names of Malignants Devills and Doggs would undertake with the hazard of their lives to prove that cause which they maintaine suffer in and are persecuted for by them who ingrosse to themselves the name onely of Gods people to be that cause which Scripture warranteth But neither the Arrians nor Papists nor any other the Enemies of Gâ—ds truth when they had once got the Militia or power into their hands would ever referre themselves or cause to Scripture No more now will these men the Arme of flesh indeed now they are possessours of it is more suteable to their purpose to defend them And truly to all them who are not extreamly blinded this is a most convincing Argument that the cause which M. Marshall and his Faction call good is starke naught because it shuns the light they dare not bring it to a publick disputation good Gold would endure the fire and a good Cause would loose nothing by a tryall And indeed for M. Marshall since his whole endeavours are to promote that cause I wonder knowing his ancient ingenuity that he should â—ot bring so much as one Argument to evidence the goodnesse of it can he thinke the matter so unquestionable that it needs no proving or that all men looke with his Eyes and have captivated their faith and judgements to the censure of the Parliament as himselfe hath done must a thing of necessity be true or false as the Parliament judgeth because they say their owne cause is good and the Kings bad themselves are in the right and he in the wrong must it therefore by all men without Haesitation be so taken must all men build upon M. Marshalls foundation and walke by that unwarrantable rule which he hath chosen to walke by there is no reason he should expect it And now least any should thinke that I mistake M. Marshall I will Evidence that he doth fancy his Parliament to be infallible and that he hath submitted his owne faith and judgement to its determination I will to this purpose give you his owne words in a certaine Letter of his to a namelesse Friend it was written in vindication of himselfe from the imputation of madnesse and published to the world in Midsommer moone last yeare 1643. In which after he had handled his case of Divinity as he calls it and proved as himselfe fancieth the lawfulnesse of resisting the Supreame Magistrate though most poorly indeed and most unlike his former selfe as all who knew him may easily judge He comes Pag. 22. to a second case which he calls matter of fact and therein forgetfull of himselfe and of that Scripture Thou shalt not speake evill of the Ruler of the People he falls foule upon the King and like a mad man indeed layes load upon his Soveraigne saying that His Majesty being seduced by wicked Councell did levy Warre against his Parliament He meanes at that time for of then he speaketh when the Parliament raised their first Army which he sayes was onely in their owne defence and it was at that present when the King had neither Men nor Armes nor Ships left him nor scarce mony to buy himselfe and Children bread for they had robbed and cheated him of all And therefore well may the question be asked M. Marshall what Evidence there was of the Kings leavying Warre and I beleeve his Conscience expected the same and thereupon provided his Answer ready in the same place which sure himselfe thinkes abundantly full and able to give all men satisfaction my great Evidence sayes he is the Parliament judgeth so 'T is worth our observation no evidence he had of any word or Act of Hostility on the Kings part for this he sayes was his great Evidence a greater then which he could not shew nor needs he as himselfe supposeth for he proceeds further and sayes the Iudgement of a Parliament of England was never till now questioned by a people of England And yet we read of a Parliament in England called the mad Parliament and of another called the wicked Parliament and Posterity will find mention of a Bloudy and deceitfull Parliament the Iudgement of the first of these was surely questioned by some people of England when they intitled it an Assembly of Rebells and so was the wisedome of the second when all the Lawes made therein were afterward annihilated therefore I may much more truly affirme that a King of England never received so much prejudice and unchristian usage as now by any Parliament in England But the man goeâ— on still to amplifie the Supremacy and infallibility of his present Parliament and addeâ— wisemen say and so doth he that a Parliament of England 't is this he means is like Saint Pauls spirituall man as Satan is to an Angell of light who iudgeth all himselfe is iudged of none O I would to God it were not onely like but endued with the same spirit that St Pauls spirituall man is endued withall for then I am sure it would be lesse bloudy and more obedient But here by the way we may conjecture that M. Marshall will never hence forth finde fault with the Popish Collyer for blindly beleeving as the Church beleeves who thinkes it his owne duty to beleeve as the Parliament Iudgeth And here also let 's note the reason which too few observe why he and others of that side doe conceive as appeares by their practice that telling of untruths breaking of Oathes resisting and defaming the King shedding of innocent bloud and such like things are in these dayes if some men commit them no sinnes this doubtlesse is their great Evidence The Parliament judgeth so But seeing we have heard M. Marshall thus farre let 's listen to him a little further The Iudgement of his Parliament is not onely a sufficient ground for his Faith but for his practice also For he proceeds in his discourse and from the supposed infallibility and Supremacy of his Parliament makes this Collary And therefore if I should give none other account of mine entring upon my office in the Army which was not to fight or to meddle in the Councell of Warre but onely to teach them how to behave themselves according to the word that God might be with them should I I say give no other account but the determination of that wise Assembly I should be acquitted by indifferent men Indeed they must be very indifferent men that will acquit him indifferent for honesty and discretion indifferent whether thâ—y â—peake truly or falsely rightly or wrongfully indifferent whether they speake like wisemen or like fooles such kind of indifferent men will likely enough indeed acquit M. Marshall but for other kind of men I beleeve they would have acquitted him better if when he entred upon his office in the Army he had been preaching Peace and obedience to his Parish and Charge at Finchingfield But that passage of M. Marshall is worthy our further observance that he sayes His entring upon his Office
of the Cavileeres that he can see none of these miscarriages in his owne party or are they no miscarriages because they do them surely M. Marshall hath not discharged himselfe in that particular for which he entred his Office if by the word he meanes Gods word or else he is lesse perswasive and powerfull in his teaching then he was wont to be indeed being so farre out of Christs way no marvaile if God refuse to smile upon his labours with a blessing as heretofore But how mildely and mercifully M. Marshall doth teach those of his Faction and how according to the word to behave themselves we shall see hereafter in this his Sermon and perhaps shall thinke from what we shall therein finde that to behave themselves according to the word in his sense is to justifie themselves in their wicked waies by perverting and abusing the word for that is the thing which by his example he teacheth in the same and herein I confesse he hath been too unhappily successefull upon the weake spirits of the vulgar people But I returne from his selfe to his Sermon Now by this digression we have seene from M. Marshalls own writeings what is the foundation of that good opinion which himselfe and these of his side have of themselves and of their cause tâ—e Parliament judgeth so which is also the reason why the King and all his friends who are eminent in Wisedome Strength Authority or Riches must be beleived to mannage the ill Cause against the Lord and against his Church the Parliament iudgeth so And therefore 't is every mans duty to speak evill of them to reproach them to call them Papists and doggs yea and to do any mischiefe to them in deed that can be wished in word to seize upon their estates and to slaughter their bodies for the Parliament judgeth so Nor must any one doubt but in so doing he helpeth the Lord against the mighty for the Parliament judgeth so And if the Ministers on that side shall please to say that they doe not enter upon their Office in the Army to fight or to meddle in the Councell of Warre and notwithstanding shall manibus pedibusque with tooth and naile and tongue too stir as much and more then any against Law it selfe yet it must be apprehended that they doe all things well and as they should doe for the Parliament judgeth so And if in stead of teaching men to behave themselves according to the word they shall teach them to pervert the word for the justification of themselves in wayes of wrong and blood why this also is well done if the Parliament judgeth so In a word telling of untruths breaking of oathes resisting and defaming the King shedding of innocent blood and such like things if these 〈◊〉 whom the Parliament judgeth Gods people do commit them to promote that which they call the Lords cause are no transgressions but acts of Religion and zeale for the Parliament judgeth so This is the great and undeniable evidence the Parliament judgeth so But let me tell all men that the judgement of God is greater then that of the Parliament and he knoweth all things and will judge all men with righteouâ— judgement even these Parliament men themselves whom ere long he shall fetch before his Barre of Iustice their Militia shall not hinder him therein as it doth at this present his vicegerent and to that great and dreadfull Lord God I leave them and returne to Mr Marshall whose Misinterpretation of his Text we have in part seen and the ground thereof to be a false opinion of the infallibility of judgement in the Parliament I shall still follow him When he had in his sence expounded his Text he doth note by the way some observations before he concludes upon his main doctrine all which he should have done well to have quite omitted or else in more full and cleare tearmes to have propounded them they are these in their order Although Gods people {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must blesse and not curse yet in some cases they may forsake mount Gerazim and ascend mount Eball and there curse and cursâ— bitterly Mr Marshall should have done well in a few wordes to have noted what cases those are for people being naturally inclined rather to curse then blesse are apt to be mistaken in thinking that to be a case which is not beside many true Godly people doe think that in no case they ought to curse in these daies because the Spirit of the Gospell is no cursing spirit nor are the times of the Gospell cursing times and the doctrine of the Gospell is blesse and curse not which they interpret in no case therefore I say M. Marshall should have done well to have set downe his cases which he would have excepted Although the Curse causelesse shall not come yet when Gods people according to Gods direction clave non errante doe curse their curse is like the flying rowle Zack 5.3 4. a consuming curse In this also Mr Marshall should have done well to have given some infallible Rules that people might know when they should curse according to Gods direction clave non errante for every man is ready to think himselfe a Pope and when ever he hath a provocation to curse to think that he hath that clavem non errantem in his possession though some Protestants question whether there be any such unerring Key committed to any upon earth or no The mighty doe frequently oppose the Lord it is no new thing to finde the mighty in strength the mighty in Authority the mighty in wealth the mighty in parts in Learning and Councell to ingage all against the Lord his Church and cause Here also M. Marshall might have done well to have distinguished upon the Mighty for those ignorant people that take M. Marshalls words for Scripture may perhaps misapply his meaning and from what they may learne in the next observation when they see any one of their own side grow mighty above others in â—uthority and wealth by meanes of those estates of other men which they hope shortly to enjoy they may take upon them to murder them and so some of the Worthy Members may chance to have their throats cut because in regard of their mightinesse they may be apprehended likely to oppose the Lord his Church and Cause for the mighty doe frequently do so saies M. Marshall Therefore had he said some of the mighty some of the wealthy do so it had been more safe and more advisedly spoken or had he used St Pauls modesty and saiâ—not many Noble not many Mighty not many Learned doe assist the Lord and his cause he had been lesse liable to misconstruction for not many doth not â—xclude all nor suggest a â—uspition of all but yeeldeth to Gods praise that some of eminent ranke in all Ages have been friends and defenders of the Church of God Indeed to that observation M. Marshall in some
beginning of his Epistle Dedicatory before his Sermon doth prove it It is fit saies he my obedience should last as long as your Commands which therefore are supposed to be never errant for so I have alwayes interpreted your requests and desires to be we can say no otherwise to God himselfe and no question but M. Marshall would have all men of his mind ergo 2. That all men should beleeve and take their cause to be Gods c. is evident in that he saies they are all called to be Leaders and Captaines of the Lords Host called that is immediately by the Lord himselfe as Deborah Barack and the Iudges of old were by some speciall instinct and inspiration no other kind of call can he challenge for them for the King by whom God ordinarily calls and makes Captaines and Leaders of his Host I am sure M. Marshall himselfe will not say did call them together to doe as they doe to set his Kingdomes in a Combustion but rather to confirme and establish them in a further Peace not to raise Armies against his owne Person and expresse Commands but to consult together for the tranquillity and safety of his people Now if they be such as M. Marshall intitles them and so called as he without any proofe supposeth them then it must needs follow that they who helpe them helpe the Lord and their cause must be the cause of the Lord 3. That all who doe not helpe them and their cause are to be accursed accounted of and dealt withall as was expressed the tenour of M. Marshalls discourse upon his Text in the proofe of his doctrine doth sufficiâ—ntly declare as I shall shew when I come to note his Misapplications But further that M. Marshalls meaning is the same as was expressed I doe appeale to the people whose Evidence is as sufficient in this case as M. Marshalls owne They will witnesse with me that they doe thus interpret and understand him as was apparent not onely by the Prisoners that were taken at Brampton-Bryan Castle of whom is mention in the Preface to this discourse but also by that extract of them those miserable wretches that were slaine at Hopton Castle for they while they maintained the same against the Kings Souldiers amongst other revileing and blasphemous expressions some of them would cry out O you Rogues you doggs will you fight against the Lord against your redeemer which plainly infers that 't is a generall position infused into them all by their teachers that their cause is the cause of God and they that oppose them oppose the Lord which blasphemous expression occasioned others as vile from some of the prophaner sort of our men which indeed I tremble to expresse and afterward when that Castle was taken that blasphemy of theirs together with other opprobrious and reviling speeches did stir up that rage in the mercilesse Souldiers which occasioned that barbarous and inhumane slaughter of those miserable men for which my heart hath often bled in secret as God knowes it being an Act however deserved on the sufferers part yet too too cruelly inflicted by the Kings men most contradicting His Majesties meeke and gratious Spirit of much disparage among vulgar people to His righteous Cause and most unbeseeming Christian Souldiers insomuch that my prayer is and shall ever be good Lord smite the hearts of the Actors in and Consenters unto that bloody Tragoedy with true remorse for that their barbarous cruelty But here by the way I would have all men note the originall cause of that and such like deeds of barbarousnesse and inhumanity the Preachers of that side infuse by their doctrines such blasphemous and bloody Principles into their men who being of the common sort doe think it part of their zeale to discover the same in words as well as when they have power to performe it in deeds and thereby doe exasperate the opposite party to pay them home in their own Coyne for they think they have as good grounds to reckon themselves to be for the Lord as the others have and if to be bloody and cruell be the way to shew it they can be as bloody as they though I am sure our men have not so learned Christ from their teachers but alas the examples of others though deadly Enemies will prevaile more in matters of evill then the precepts of any though of neerest friends in matters of good And thus have we seen M. Marshalls mistakes in the seasonablenesse of his Text insomuch that I suppose it may be concluded contrary to what he fancyeth that his Text was most unseasonable 1. In respect of the times being times of the Gospell and so times of Blessing and not of Cursing of returning good for evill and not on the contrary of overcoming both ours and Gods Enemies with our benefits and Prayers 2. In respect of the temper of most People who in these last and worst dayes do generally mind their own things and not the things of Iesus Christ to please their own humours their own corruptions which are rather to curse and wish hurt to others then to dislike of such curses the things of Christ his precepts his commands are contrary to our selfish inclinations 3. In respect to the occasion of the dayes meeting which was being a Fast day to humble themselves for their former uncharitablenesse towards their Brethren to get their spirits meekned by Gods word and so fitted to serve the Lord in their callings and to be assistant to his cause and people by their Prayers which must proceed from hearts and mouths seasoned with Charity and not with Cursing 4. But specially it seems to be a Text most unseasonable to the Honourable Assembly of Parliament who all should be as the Lord dealing out blessings to this Nation as the Lord doth and the rather because they were call'd together for that purpose and not to be a Curse unto us they are called saies M. Marshall to be Captains and Leaders of the Lords Host I suppose he means or should meane under the Captain Generall Christ Iesus and therefore 't is fit they should be conformable to his Orders and to his Example in all their wayes and Carriages He was mercifull peaceable and indulgent to his inferiors and so should these have been provoked by him to be whereas to Preach of Cursing to them and so to imbittor their spirits must needs be most improper and unseasonable and the only way to make them unlike the Lord whose Leaders and Captains over us they ought to be I am sure it hath been a meane to breed extreame disorders and confusions And thus I have discovered M. Marshalls Misapprehensions in the Choice of his Text and so I end the first Section SECTION II. Wherein are discovered Mr Marshall's Misinterpretations I Shall now take a view also of his Interpretation of his Text which followes after his division of it which is this In this Text saies he which I call the doom of
Meroz are two things 1. The Author of the doom or Sentence The Angell of the Lord 2. The sentence given against them in the other words wherein M. Marshall considers their fault They came not to help the Lord considers their punishment a Curse and a bitter one Curse ye bitterly or in cursing continue to curse them vehemently curse them never leave Cursing them thus M. Marshall now for the Interpretation 1. The Author of the doome or sentence against Meroz it was the Angell of the Lord M. Marshall doth not determine whether thereby is meant Deborah the Prophetesse or Barack the Generall or all that have divine inspiration as he speakes only this he saies that the Curse came not from any private spirit as of Deborah and Barack singly but was by Divine Authority and herein he speaks the truth And I wish that all who are prodigall of their Curses in these daies would be sure before they scatter or shoot them that they had also a divine Authority But the things which M. Marshall hereby would hint unto us are these 1. That a like divine Authority or inspiration to Curse is have able in these daies as in ancient times for else this Text could not in his owne conceit be seasonable 2. That many have or are indued with divine inspiration for his phrase all that have doth inferre that many have 3. That though the Curse that comes from the Prophet alone or the Generall alone may be liable to be suspected as the fruit of a private spirit yet if the same also proceed from the many from the people specially in their abstract or representative body the House of Commons or the prevalent part there who are vox populi then it must be accounted vox Dei and of divine Authority what ever they breath forth though the same that Saul did when he persecuted the Church of God must be believed to be by divine inspiration This we shall further evidence anon from Mr Marshalls own words upon another occasion 2. Meroz or the people cursed M. Marshall concludes they were Iewes of the same Country and Religion with Deborah and Baracke by whom they were saies he probably called to lend their assistance being as neere the enemies danger as the rest and because they were such ill neighbours and would not afford their assistance they had an Heavier doome layd upon them then any othâ—r and indeed I adde deservedly for should any City or Towne or County upon a like call from him that is supreme Iudge or Governor under God as Deborah and Barack at that time were refuse to lend their cheerfull and Loyall assistance they deserve an heavy censure and to have an heavy mulct layd upon them but M. Marshall hath a further insinuation which we shall discover by and by 3. Curse them The word signifies saies he maledicere verbo malefaceâ—â— re to speak evill of them to revile them to reproach them to wish mischiefe to them to doe any evill against them to execute indeed what they would wish in words so to order them that they may be barren and desolate as a wildernesse that they may wither away and be as houses and walls without foundations 4. By the mighty he â—aies first and that truly is meant literally King Iabin and his Generall Sisera but then he strâ—tches coming neerer to his purpose and saies But in Gods intent the mighty are all of what ranke or quality soever who are Eminent in wisdome strength Authority or Riches and mannage an ill cause against the Lord or against his Church which may haply be true in thesi though not in M. Marshalls Hypothesi for he supposeth that to be an ill cause without dispute which his side opposeth and those who oppose that or them to be the opposers of the Lord and of his Châ—rch so that in briefe M. Marshall would have the words to be understood thus All Englishmen and Common people that will not ayde the Parliament or the House of Commons when they call against all men whom they are pleased to account Gods Enemies and managers of an ill cause who are first the King with the Generall of his Armies then all his Nobles Gentry and others of what rank or quality soever that are eminent in wisdome Strength Authority or Riches that doe assist and ayde him us their duty is to doe being his sworne subjects against them are to be ill spoken of reviled reproached and have all the mischiefe done them which men whose mouths are full of cursings and ill speeches are able to wish them yea to be so handled that they may wither away and never thrive more they must like briars and thornes be pluckt up by the rootes they and their children that their names might be had no more in remembrance even because they came not to help the Lord that is the House of Commons or the prevailing party there who are all as the Lord as wise and as infallible as he being all call'd to be Leaders and Captains of the Lords Host but doe rather chuse to mannage that which they the Parliament judge to be evill and against God his Church and People This is that which M. Marshall would insinuate to be the meaning of Gods spirit in this his Text and thus doe the vulgar sort of his Faction understand the same as appeares by their calling themselves Gods owne people and their cause Gods cause and the opposers of themselves and it fighters against the Lord and his Church Their Armies they call Gods Host. And as M. Marshall doth the House of Commons the Captaines and Leaders of it and all that side not with them they account and call Malignants and thinke they doe but their duty according to M. Marshalls doctrine to reproach and revile them to rob them and to shed their bloud But I affirme 't is possible that both M. Marshall and they too may erre in the ground of their Hypothesis in the foundation of that good opinion which they have of themselves and of their cause which is onely the judgement of their owne side or of their infallible Parliament for men have alwayes been wont to be too partiall to themselves when they have been their owne Iudges The Arrians were once the onely Orthodox Christians if their owne words might be taken and those that joyned not to them were Gods Enemies and as such to be used the Donatists another while cryed out in their owne behalfe that themselves were onely Gods people and those who opposed them opposed Christ And the Papists have a long time said the same thing concerning their owne cause and Church and such hath been the fancy of all Hereticks and Schismatickâ— in the world in their owne behalfes But if Gods Holy word might be admitted Iudge in this case I dare boldly affirme that some of them who by Mr Marshall and his Faction are accounted Managers of the ill cause and according to his doctrine are reproached
worke of the Lord negligently or fraudulently or deceitfully as the word signifies Cursed is he that withholds his hand from bloud which notwithstanding I rather take to be a generall Declaration by way of Caveat of that displeasure which they shall feele from God who shall either not at all or in a carelesse and unfaithfull manner performe that worke or businesse which God shall imploy them about Or if it must be applyed in particulaâ— to the Chaldeans I should take it to be a prediction of that punishment which they should afterward tast for their ayming at themselves in their dealings with the Moabites as they weâ—e like the forementioned Assyrians in pursuing their owne purposes so should they be like them in reaping the fruit of their selfeish endeavours in the conclusion though unawares to themselves they had done the worke of the Lord too against the people of Moab in the meane while the words are in the present tense Cursed is He to note the certainty of it a forme of speaking most usuall in Scripture predictions But because M. Marshall will have it a charge let it so be but then we must suppose this charge was sent from the Lord by some Prophet to the Chaldeans who thereby were made to unsterstand as Saul was by Samuell in the businesse against Amaleck that the worke to punish Moab was Gods worke and that they the Chaldeans were inabled and sent of God as his instruments to performe the same and to revenge his quarrell for their churlishnesse in not relieving Gods people in distress and that if they shall either not doe the worke at all or whereas Gods will is that execution shall be done upon the Moabites if they shall onely make slaves of them as they had done of some other Nations or shall doe the worke carelesly without respect to God or his Church and cause or shall doe it deceitfully to by ends and purposes why they themselves shall come under the same condition and beare that curse or punishment which they were charged to inflict on others Thus it must be supposed if it be as M. Marshall will have it a charge and what then can be concluded from it but onely this 1. That they who know themselves to be particularly appoynted of God to put offenders to death if they shall neglect to performe their office in that way or manner as they are Commanded shall suffer the like punishment themselves 2. That they who undertake to doe the work of God being lawfully called or appoynted thereunto and shall doe it negligently or fraudulently in a carelesse way or deceitfull manner are liable to the Curse and displeasure of God For example Thâ—sâ— men whom God calls by their oath of Allegiance or by the Kings mandate oh Otheers or Souldiers in His Majesties Cause which I shall shew aâ—on is the right cause and the cauâ—e of God if they shâ—ll be negligent anâ— carelesse as too many of them are and shall be drinking or sleeping when they should be watching and studying to prevent the Enemy these men deserve the high disâ—leasure of the King and are undoubtedly under the Curse and wrath of God Or to come nearer to M. Marshall The Commons House or any Members of the same whom God calls by the Kings writ to consult about the Peace of the Kingdome which is the worke of God who is the God of Peace and to reforme abuses in Church and Common-wealth which also is the Lords worke if they or any of them shall deale deceitfully betraying the trust which the King hath imposed in them and pursue only their owne ends and sinister respects minde only their owne greatnesse and expose the King and Kingdome to Warre and ruine doe the divells worke for so is the work of strife these men deserve the Kings curse and are undoubtedly under the Curse of God this is all that can be inferred from the words and which they doe properly confirme unto us taking them in Mr Marshalls own apprehension as a Charge And now let us consider how this Scripture doth make for M. Marshalls turne His aimes are not as you may observe to shew that Moab was under this Curse for not helping and comforting the people of God in the day of their Calamity which indeed had been nearer to his purpose but to shew that the Chaldeans were liable to the Curse if they did not doe the work of the Lord against Moab for so himselfe saies He is a cursed man that with-holds his hands from powring out the blood of Men Women and Children like water in the streets when this is to done upon Moab the Enemy of Gods Church this being fore observed I doe conclude that if M. Marshall can evidence from Scripture these three particulars 1. That the Chaldeans or Babilonians were informed by some Prophet as Saul was by Samuell in the matter of Amalecke that they were to undertake the punishing of Moab as the Loâ—ds workâ— and to aime only at helping hâ—m and his Church thâ—reby 2. That those whom he would have now to act the Babilonians part have as good a warâ—ant from this place of Scripture to â—mbrew their hands in the blood of them that are not of their own faction as the Chaldeans had to shed the bloud of the Moabites 3. That the particular Charge for so he calls it which was here given against Heathenish Moab is applyâ—ble against a Christian people in these times and that those whom he would have to drink of Moabs cup are guilty of Moabs sinnes If M. Marshall I say can evidence these particulars then may this Scripture from Ier. 48.10 alleadged by him be in some sort suteable for his purpose But if he cannot prove all these nor perhaps any one of these particulars I wish my friend would take notice of this his impertinency and Misapplication of this Scripture And like a good Minister of Iesus Christ informe the seduced vulgar by way of a selfe-denying recantation that though the Chaldeans were charged under the penalty of a Curse to shed the blood of the Moabites yet 't is no good consequent to say that Gods people also have a like charge under a like penalty to shed the blood of their Christian Brethren and Countrey-men because they are not altogether of their opinion And the rather to induce M. Marshall to this let him by the way consider that if as the common people understand him the King and those that take part with him must needs be the Moabites and every of themselves liable to Gods curse if they forbeare to do the work of God upon them that is if they be not zealous to shed their blood why then those who think and call themselves Gods People must of necessity yeeld themselves to be Babilonians at least while they are in execution of this bloody businesse or else the Paralell neither is nor can be perfect I would have this particular remembred against we come to the next
Scripture But before I leave this let me aske my friend M. Marshall a question How if it should be prov'd that his own faction have acted Moabs part and been ill neighbourâ— to People in distresse and these not strangers as Israell was to Moab but of their own Nation and the Israell of God beside who being unjustly cast out of their dwellings not for their sinnes but for their Conscience sake have come to some of them their old acquaintance for shelter hoping to be hidden and covered by their means from the face of the spoyler but they contrary to all humanity have used them as Moab used Israell scorn'd and derided them and made themselves sport at the notice of their miseriâ—s yea have been so farre from hideing or keeping them secret that they have bewrayed and delivered them up into the hand of the Hunters nay what if it should be evidenced that 't is preach'd amongst them as a matter of Religion to betray and discover those that being driven from their naturall possessions do seek for a secret covert against them Nay farther yet suppose it should be evidenced thaâ— themselves have been the outcasters the spoylers the Theeves the Hunters of their Brethren and the murderers of them and so have acted both the part of the Chaldeans and the Moabites too against Israell both of barbarous Enemies and of treacherous neighbours sure it cannot be denyed if Moab for her part alone was justly called by M. Marshall the Enemy of Gods Church but they who exceed Moab so farre must of necessity be yeelded none of Gods friends of what account soever they are in their owne conceits But whether this may not be evidenced of M. Marshalls Faction I referre to the many thousands of banished persecuted â—nd imprisoned Englishmen of all degrees Reverend Fathers of the Church faithfull Ministers Honourable Nobles Worshipfull Gentlemen and Conscientious Christians to determine who within these three yeares last have had experience of their dealings And if it be so then let M. Marshalls owne Conscience conclude in secret who they are that deserve to have the vengeance and curse of God to be powred upon them and thus much for the first of M. Marshalls three Scriptures I now proceed to a second of them which he also alleadgeth in Confirmation of his doctrine his words thereof to his Auditory are these Another place you shall find in Psal. 137.8 9. The daughter of Babilon was there to be destroyed observe now the Epethite which God gives to the Executioners of his wrath against Babilon Blessed is the man that rewardeth thee as thou hast served us Blessed is the man that makes Babilon drinke the same cup which Babilon hath made Gods people drinke now he that reads the booke of the Lamentations may find how Babilon had used the Church of God they had broken their bones as a Lion breakes the bones of a Lambe brought their necks under persecution made their skin black like an oven hang'd up their Princes by the hand and which is most of all cruell had dash't their Children against the stones now saith the Spirit of God Blessed is the man that thus rewardeth Babilon yea blessed is the man that takes their little ones and dashes them against the stones what Souldiers heart would not start at this not only when he is in hot blood to cut downe armed Enemies in the field but afterward deliberately to come into a subdued City and take the little ones upon the speares poynt or take them by the heeles and beat out their braines against the Walls what inhumanity and Barbarousnesse would this be thought yet if the work be to revenge God's Church against Babilon He is a blessed man that takes and dashes the little ones against the stones These are M. Marshalls own words concerning his 2d Scripture in which is offered to our considerations these particulars 1. The People to be destroyed 2. The Executioners of this destruction 3. The Epethite given unto them 4. The manner how the same is to be done Of all these briefly and then we will search out that Anguem in Herbâ that quoddam latens or misticall doctrine which is found in this example by those only of that faction and so we shall see how suteable this Scripture is thought not to the text yet to the purpose though not to the doctrine in hand yet to the cause in hand to that great designe which at this time shakes the whole Kingdome unto which Scripture it selfe must be forced to contribute and to afford at least some colourable assistance 1. The people to be destroyed was the daughter of Babilon the Chaldeans of whom we had mention before that ere while were the rod of God's Anger to punish others are now become the objects of his indignation and must themselves be cast into the fire and therefore in their right order M. Marshall did allâ—adge his two Scriptures Every sinner we see hath his time of night as well as of day in this World one after another the Sun did not alway shine upon the Chaldeans it went downe at last and rose no more and such will be the condition of those that have now got the strength and Militia of this Kingdome into their Hands and use it only to the undoing and destruction of their Brethren they will have their turne too when they have finished Gods will upon us who have been and are great sinners against the most High even as Israell of old were and have we confesse deserved more misery at his hand then we can feel from theirs but our deserts in this kind they doe no more ayme to repâ—y in their plagueing of us then their Paralell the Babilonians did in their dealings with Israell it is our conscionable obedience to Gods word and our Loyalty to our Soveraigne which they hâ—te us for if we are for God and the King then Reproach us Plunder us Kill us cannot doe mischiefe enough unto us but if we will be for them though for the Divell also then will they make much of us I will not deny but some of the seduced ignorant vulgar may haply think they doe God service in killing us for so M Marshall and other their Ministers teach them to believe by whose black mouths we also are made more black to their apprehensions then sin or Satan hath yet made us But as I â—aid there will come a time when God will remember them and as he here did Babilon set others to reward them as they have served us 2. The executioners of this destruction were not oppressed Israell who hath been thus dealt withall by the Babilonians no their work whereto they were appoynted by the Lord was to pray for the Babilonians Ier. 29.7 and to seek their prosperity not to dash their Childrens brains against the stones in requitall of the wrongs received by them nor indeed were they any people that had the denomination or took to themselves the name
of Gods People as those do whom M. Marshall would have to be stirred up by this example to act the part of bloudy executioners in a word they were the Medes and Persians that were designed by the Almighty to be the executioners of his wrath upon Babilon raised up for that purpose to punish Babilon as Babilon had been before to punish others And indeed you shall seldome finde in Scripture God imploying his own people to be instruments of his wrath against the Heathen Nations unlesse only against such as were bound to live in obedience under them when they broke out into Rebellion for indeed those whom God intends to make vessells of mercye hereafter he imployes to be instruments of mercy before hand giving them hearts and spirits to delight only in the workes of mercy and so doth fit them for their future glory and these are call'd the men of Gods Heart for they lye there they are the men of his love of his bowels and being loved of him they come to be loving like him even to their Enemies mercifull as he is mercifull and kind to the unthankefull and to the Evill On the other side God doth imploy the wicked to be the Instruments of his wrath who are for this cause call'd Gods sword Psal. 17.13 as those Babilonians were while they were executioners of his judgements the men of his hand indeed he suffers them by this imployment to fit themselves to be vessells of wrath hereafter the Divell is Gods great Instrument in this kind and the wicked are his Members who delight to doe the work of their Father even as the Godly being Members of Christ that great Instrument and indeed fountain of mercy do delight to approve themselves like him And besides the work of Iudgement is calld in Scripture Gods strange worke not only because he and his true Children are not so naturally inclined to it as they are to Mercy but also because he imployes those in it who are strangers to him or rather suffers them to take the imployment for a season upon themselves 3. The Epethite here given unto them which as M. Marshall observes is the Title Blessed Blessed is the man that rewardeth thee as thou hast served us Blessed is the man that makes Babilon drink the same Cup which Babilon hath made Gods people to drinke But in that they are pronounced blessed t is not to be understood that by this fact they did declare themselves to be in the state of Blessednesse much lesse that thereby they should merit divine grace or life everlasting as those that kill us are promised to doe by some of the Ministers of M. Marshalls faction or that they should by this their doing the will of God in a speciall or peculiar manner please God for 't is well knowne that the Mâ—des and Persians had as little aime at Gods glory and as little respect or love to the people of God as such in the execution of this judgement upon their oppressors as the Babilonians had before in their punishing Moab they were driven to doe what they did only by their Ambition and desire of rule and greatnesse But because they did execute the punishment decreed of God they are promised a good successe and an happy event in their undertakings and many temporall blessings for the same which for a season they did enjoy Even as Iehu who by vocation extraordinary was imployed to punish the house of Ahab though he walked in the wayes of Ieroboam which were so abhominable in Gods eyes yet he enjoyed the Kingdom of Israell for a season and I doe not doubt but they who by an ordinary Providence for extraordinary vocations are out of date in these daies are appoynted to fulfill the will of God in this kind upon sinners may for a while enjoy the pleasures of sin and worldly greatnesse which in such undertakings is the only thing which they usually look after I call that an ordinary providence which doth not crosse a Morall precept as when a Nation or People by call and direction of their supreame Governour are stirred up to punish another Nation unto whom they are in no sort tied in subjection thus the Normans were stirred up to punish the sinnes of the former inhabitants of this land and had the Isle at their disposing for it so the Medes and Persians had the Empire of Babilon But 't is no lawfull Providence for Subjects without the command and expresse warrant of their Soveraign to take upon them to punish either their superiors or their fellow Subjects nor doe I know of any blessing so much as temporall that they have any warrant to promise to themselves for so doing yet I do not doubt but the Heads of this present bloudy faction inter nos do promise to themselves this kind of blessednesse by their undertaking if they can but kill slay and destroy the King with His Nobility and Gentâ—y they may make themselves possessors of their Land and Estates which like the Edomites of old they swallowed up long agoe in their expectations and of late as 't is reported have been so bold as to tender them to sale as if they were already at their sole disposing to the simple vulgar unto whom they may haply promise more then this too even the promises of the life to come also for a reward of this their bloudy cruelty which most blasphemously they nickname with the title of Godlinesse 4. The manner how this Execution is to be done with great severity even upon their very Children and sucking babes who should be dashed against the stones which M. Marshall himselfe confesseth to be so cruell an act as may make a very Souldiers heart to start yet doth he enlarge that cruelty further then the Scripture doth seeme to warrant for that neither commandeth nor declareth that the same should be done with deliberation nor yet approveth of the same if so done for in time of Warre and Battell what is done in heat may not be done deliberately without extremity of barbarousnesse and inhumanity which God did never allow of to be practiced by any upon the greatest Enemies of his Church and people Indeed the words are onely a Declaration of what Babilon did deserve for her cruelty against Israell whom God indeed had delivered into her hands to punish but with all expecting that in the execution she should have shewne some mercy as appeares Esay 47.6.7 I was wroth with my people saies the Lord and gave them into thine hand and thou didst shew them no mercy upon the Auntient thou didst very heavily lay the yoake yea 't is said 2. Chron. 37.17 when they tooke the City Ierusalem that they had no compassion on the young children on the maiden or on the old man on him that stooped for age Now the Lord for this had threatned by the Prophet Esay that Babilon should be repayed in her kind some others should doe unto her as she had done
also in themselves against God without consideration of the iniquity of their Fathers and therefore they deserve as much punishment as can be inflicted on them To tâ—is I answer 't is most true we are great sinners and we cry out with the Church in the Lamentations Woe unto us for we have sinned and for our sins sake our Crowne is fallen we have grievously transgressed against the Lord and therefore the breath of our nostrills the Annoynted of the Lord hath been taken in the pits or deceived by the fraudulent pretences of the crafty and we thereby hindred from enjoying the pleasing influence of his wonted protection for our sins against the most high it is that our Princes and Nobles are not honoured that many of those who did feed delicately are driven even to desolation and that those who were brought up in Scarlet embrace dunghills for our sinnes sake our Priests sigh and our Prophets are despised by meanes of them it is that our Adversaries are the chiefe our Enemies prosper and servants beare rule over us our sinnes are the cause of all our sorrowes and although our burden be extreame great we must confesse with holy Esra That God hath punished us lesse then our iniquities have deserved But yet are there not with them that magnifie themselves against us that insult over us that take upon them to destroy us are there not with them also even with them sinnes against the Lord their God Solomon saies there is a Generation that is pure in their owne Eyes yet are not washed from their filthinesse were men without sinne as Christ was they would be like him in conditions and not bloudy not cruell nor yet provoking thereunto were they the Children of their Heavenly Father they would surely be like him mercifull as he is mercifull nay did they know God or Christ truly they would never thinke or teach that to kill men were to doe God service our Saviour tells us Iosh. 16.2 3. The time would come that some should thinke they doe God service in killing you and gives this reason why they should thinke so because saies he they have not knowne the Father for me qd though they may boast that they are the onely people and Children of God stirred up of him to rid the world of those they call his enemies whom to kill they shall entitle the work of God and to helpe the Lord and his Church but if they did know the true nature and condition of me and my Father they would be of another judgement and farre enough from delighting in sheddinâ— of blend I think there is no man but hath cause to believe thaâ— the times there prophesied of are these that we are fallen into and I wish with my soule that M. Marshall and all his bloudy factiâ—n would but sâ—riously in their coole and retired thoughts meditate upon that saying of our Saviour But againe suppose that these men of bloud were without sinne themselves and we were the only they that have offended yea suppose we had throughly deserved at their hands what they have determined against us yet Crimine quo parvi caedem potuere mereri what offences have our tender Infants done that they should deserve this intended Butchery an satis est jam posse mori is it â—rime suâ—ficient that God hath given them a life to loose O malé concordes nimiaque cupidine câ—eci sanguinis O cruell Professors how evilly doe these your conditions agree with the Gospell which you professe How strangely hath the thirst of bloud put out the Eyes both of grace and nature in you Here are bella plusquám civilia indeed Warres worse then Civill nay more then barbarous jusque datum scoleri and priviledge given to wickednesse under pretence of Godlinesse O unhappy England that hast been the Mother of such Monsâ—ers Caucasus and Lybia must now give place unto thee O that I were able to bewaile sufficiently thy present miseries which thine ungratious Children have brought upon thee and still do labour to perpetuate in thee I shall take up only the words of Lucan aâ— most proper to thee Nobilitas cum plebe porit latéque vagatur Ensis a nullo revocatum est pectore ferrum Stat cruor in templis multaque rubentia caede Lubrica saxa madent nulli sua profuit aetas Non senis extremum piguit vergentibus annis Praecipitâsse diem nec primo in limine vitae Infantis miseri nascentia rumpere fata Thy Noble and thy vulgar bloud The cruell sword doth spill It spares no persons great or good In every place to kill Thy sacred Temples are defil'd With heaps of slaughter'd men Whose streames of purple gore have spoyl'd The stones that blush agen Youth nought avayles from death to free Nor can age pitty crave The gray hair'd Syre must tumbled be With swords into his grave The wretched Babe that 's newly sprung From wofull Mothers wombe Must 'gainst the pikes or walls be slung And scarcely deign'd a tombe And these O England are the workes of thine owne unnaturall and rebellious Children even of those that have been oft intreated by thy Religious King to give thee but leave to enjoy thy wonted Happinesse O what reall obstructions that hindred thy good might not they most easily have removed by keeping in the pathes of Christian Loyalty what blessings could they have wished from an indulgent Father which have not been tendred them by the King nay how frequently both by requests and proffers of occasions hath He even courted them to tye their Country to themselves for ever in love and affections How hath Soveraignty stooped below it selfe for securing the Subjects felicity offering Bonds as it were to ingage it selfe even unto captivity but alasse alasse Civilia bella Gesturi metuunt ne non cum sanguine vincant these Savage men having a purpose to wage a Civill Warre were afraid to prevaile without doing mischiefe or to conquer without bloud sed quis furor ô caeci scelâ—rum what strange madnesse to act evill hath seized upon your spirits O you blind men what can you imagine will be the conclusion of these courses will Bloud yeeld you benefit will Warre afford you wealth will that which you make yours by violence dwell long with you Have you no Bowells left in you towards your bleeding Mother your native Country O behold behold in one place a wofull Brother stands weeping over his dead Brother whom himselfe perhaps hath kill'd by your incitements in another see a distraughted Mother tearing her Hayre and rending her heart for the Children of her wombe who by your meanes and setting on have slaughtred one another and Rachell-like can receive no comfort because they are not see here a loving friend embalming with teares his friends body or rather bedewing his Cheeks because he cannot among those heaps of mangled Corpses discerne or know the body of his friend that the might so imbalme it see there
for the service of the warre were we but in possession of such a Legasy from them there would not be such need of Drummes for these warres and this fighting which we see this Minister stirred them up unto would be ended Be good Shepheards still saies he to rescue and feed the flocke committed to you they rescue us from peace and with bloud and blowes they feed us Be so many Saviours upon mount Sion O that they would and leave off to be destroyers and to quicken you the more remember saies he how much of your golden time you have wasted with Domitian in catching of flies How happy had it beene for this Nation had they still followed that imployment How much of your estates hath beene spout needlesly in pictureâ— feastings buildings sportings if not worse in riot and disorder how much of your strength hath beene bestowed in the service of the world and the God of it c. Thus he goes on from the remembrance of their evills past to stirre them up to commit greater for however he may in his present distemper thinke and call it zeale and righteousnesse in them to practice what in effect he exhorts them unto yet he will see at the great and terrible day that God will finde it to be extreame madnesse and most transcendent wickednesse He tells them further that God hath chosen and accepted them into the most Honourable service that man is capable of yea into that which he imployed his owne sonne in If this be true then woe unto some of them for their unfaithfulnesse in not doing the worke for which they were chosen as Christ taught them by his owne example It cannot be denied that Christ brought peace to the earth and wrought peace on the earth he reconciled enemies made no divisions among freinds he was called the Peacemaker but these have beene our Peace-breakers therefore Master Marshall is deceived either they were not chosen of God as he saies and sent as Christ was or else of all men they are the most unfaithfull In the close of all Maâ—ter Marshall speakes to the rest of his Auditory and tells them that they may be call'd to spend their bloud in the Churches cause meaning that which is since called the Parliament cause and he would have them all of that Martyrs minde who said if every Haire of his head were a life he would venture them all But it was in a way of suffering not of fighting which the Martyr meant in a patient submitting to supreame Authority as he then did not in resisting the same therefore that saying of the Martyr in this case as Master Marshall would have it understood was most impertinent and the Auditory might be deceived by it And thus have I now quite done with Master Marshall's Sermon what hath beene good therein I have consented unto what hath beene dissentive to truth or Godlinesse or liable to misconstructions and misapplications I have endeavoured to discover that so the ignorant henceforth may not be so misâ—ed by it I wish I had had the occasion to have done it sooner And my wishes also are that some Godly Ministers would for the reducing of simple soules but looke over those Sermons which are preached and printed by those of that faction and note their errours for the Scriptures of God are most extreamely perverted abused and misapplied by them what ever particular Comminations and cursings are threatned therein against any particular Nation they use to apply as if they had bin spoken from Heaven Nominatim against the Kings party what ever judgment they read of in Gods word against any particular King for any particular or grand sinne they will most unjustly and most undutifully apply it against the Lords Anointed their owne Soveraigne upon whom also they will cast the same iniquity and yet all their unjust Calumnies are not able in the least degree to darken the brightnesse of his Royall mind which as it alwaies hath beene so still is watered even towards them with the mildest dews of mercy and moderation How often have they compared him to Pharaoh to Saul to Ahab yea to Manasses when as the world never saw nor England ever had a Soveraigne more meeke more patient more mercifull more religious more fully manifesting the spirit of Jesus Christ and of the Gospell indeed were he not so good they would use him better were he not so like the Sonne of God in his Conditions he should not meet with so much of His entertainment in the world When this unnaturall warre was but yet in Embryone the Ministers that looked to be great in that new world or Church which was then in hatching were preparing the peoples hearts unto it and one of my neighbour Preachers in Essex comes up into the Pulpit with these words for his Text Esay 30.33 Tophet is ordained of old yea for the King it is prepared and so handled the matter that all his people easily perceived it was only his owne King whom he thereby would have intended Another he expounds after his fashion those words Ezek. 21.25 26 27. And thou prophane wicked Prince of Israel whose day is come when iniquity shall have an end thus saith the Lord remove the Diadem and take off the Crowne this shall not be the same exalt him that is low and abase him that is high I will overturne overturne overturne it and it shall be no more untill he come whose right it is and I will give it him Another he alleadgeth or maketh for his purpose that in Ezekiel where all the feathered foules and beasts of the field are called to eate the flesh of the mighty and to drinke the bloud of Princes and Nobles And Cursed be he that with holds his hand from bloud was an usuall Text amongst them and so was that Ier. 46.10 This is the day oâ— the Lord of Hosts a day of vengeance that he may avenge him of his adversaries and the sword shall devoure and it shall be satiate and made drunke with their bloud And the very truth is these very men have beene the cheifest exciters unto and promoters of this most accursed and unnaturall Rebellion which worke or imployment of theirs hath wrought a very Metamorphosis in many of their owne natures and dispositions divers whom I have knowne to be to my apprehension of most milde and compassionate spirits like Lambs and Sheepe are now become most savage and bloudy like Beares and Tigers This very Master Marshall how ever some are pleased to bespot him for some former miscarriages yet I who have knowne him well for to yeares space shall ever speake the truth of him and I do assure the world that before his ingagement in this rebellious and bloudy businesse as he was a man of most able naturall parts a most laborious Preacher successefull in his endeavours God giving him the affections of most men with whom he waâ— acquainted and conformable to the orders and discipline