any such suddain Combustions raised in Ireland whereas on the other side they remaining there in a body it was most likely in all probability they would act those evills which now wofull experience can best declare But the prevailing party at Westminster who must be called the Saviours and Conservators of Kingdomes would by no meanes suffer the King to enjoy the freedome of his personall will for indeed so they might have missed of their maine designe in England and therefore pretending Iealousies and Feares kept them still at home to make as appeares by the effect a distressed Church and People in Ireland and to doe greater mischiefe then at that time could be feared 2. What my selfe received from the lips of a dying man who was a Commander and present in Dublin when those two Emissaries forementioned came thither to seduce the Armies from their Loyalty who when they had by their cunning pretences got the subscription of so many as in their owne conceits the worke was even done they began somewhat perkely to discover themselves and their cankred intentions in their prate one night at supper one of them saying that now all Nations began to be weary of Monarchy and did groane under the yoake thereof Which expression that very Gentleman from whose mouth I had it extreamly disgusting being ingenious and loyall in the heat of his valour starts up and saies none but Villaines and Traitors were weary of it or would offer to affirme any such thing which was most truly spoken if applyed to them that were bred under a Monarch and had sworne Allegiance to him and thereupon this gallant Spirit with another true English-man like himselfe perceiving that their drift in requiring subscription was onely to get the Army ingaged with their Faction to destroy Monarchy and their naturall Liege Lord commanded those Members to reproduce presently the book of Subscriptions each of them threatning otherwise to cut one of their throats which when they had againe layed hands upon they rent it all in peeces and so those two Factors of mischiefe having an end put to their worke in that Kingdome came running home in a feare to their owne Center at Westminster againe But these by the way I returne to M. Marshall Now I have given an hint how seasonable indeed his Text was to the purposes of some of his Auditors and how usefull his doctrine hath since been in their practice of it not to helpe but to mischiefe the Lord and his cause and his distressed people in Ireland but that it should be seasonable in that respect which he affirmes viz. to the occasion of that dayes meeting which was to fast and pray as was pretended I cannot yet perceive surely therefore M. Marshall was mistaken in that apprehension also and the ground of his mistake might be he did not sufficiently remember what was the duty of the day I come now to the fourth respect 4ly But to me saies Mr Marshall it seemes most of all seasonable for this present Honourable Assembly who all should be as the Lord their Horses as his Horses their Chariots as his Chariots they being all called to be Captaines and Leaders of the Lords Host thus it seemeth to M. Marshall but all men are not consenting with him in this particular neither for to me it seemeth otherwise I apprehend that therefore this Cursing Texâ— was not so seasonable to that Assembly because they should all be as the Lord who is gratious and mercifull of tender pitty and great kindnesse doing good even to the unthankefull and to the evill in all which conditions onely men are bidden to be like him and not in any act of severity or of Cursing for though God hath power to curse yet that men have any warrant to follow him in so doing I apprehend not save onely in that casâ— I mentioned before from Gal. 1.8 9. Sure those whom we imagine to be like the Lord we should provoke to no more then what we would provoke the Lord himselfe unto and dares any man provoke the Lord to curse none that truly knowes him I professe I cannot conceive for what cause M. Marshall should fancy his Text to be so seasonable to his Auditory were they not called togeather to be a blessing to this Nation did he know they would prove a Curse and doth he dyet them accordingly Himselfe saies pag. 7. that Curses are Edge tooles and dangerous to be medled withall why then will he put them into their hands whom he saies are as the Lord hath the Lord been wont to appeare unto us with his hands full of Curses sure never till now that he hath made these the men of his hand doubtlesse therefore M. Marshall is somewhat mistaken in this particular also and the ground of his errour may be he did not aright consider what is the nature and disposition of the Lord But M. Marshalls description which he makes of his present Honourable Assembly is a matter that requires our speciall notice they should all be as the Lord their Horses as his Horses their Chariots as his Chariots they being all called to be Captaines and Leaders of the Lords Host. The things that he would inferre from these words are these 1. That all men should looke upon the House of Commons his present Auditory or rather upon the most active and prevailing part thereof as upon the strong wise and infallible God himselfe and apprehend their requests as Commands for ever to be obeyed without dispute even so long as they shall continue to propound them 2. That all men should apprehend and beleeve that side or Cause which the Commons House have or shall ingage themselveâ— in to be without further proofe the Lords side and the Lords cause yea though it be against Gods Annoynted his worship his Ministers his word and all the practice of all the godly in all Ages to this present 3. That all who helpâ— and assist them doe helpe and assist the Lord and what ever is done in the furtherance of their Cause though never so much against Piety and Justice is done for the Lord yea by the Lord and all that doe not helpe them and their Cause are to be locked up under the Curse as Enemies of the Lord and to be handled as such themselves and for their sakes all that belongs unto them men women and children who are to be branded with the name of Malignants that is to say Divells and no more pitty or respect to be shewn unto them then is to be afforded to the Divell himselfe That this is M. Marshalls true meaning I shall first evidence in part from his owne words and then I le appeale to the people whose judgement in these dayes specially in a thing of this nature is the best evidence 1. That all men should take them as the Lord their word as his their requests as Commands and alwayes to be obeyed His owne expression to the House of Commons in the
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
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
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
So in another place 't is said that the Servant of God who would win others to mind the things of God must not strive much lesse curse but be gentle unto all men apt to teach patient in meeknesse instructing them that be contrary minded and that oppose themselves trying if God will as peradventure that way he will give them repentance to acknowledge the truth and so be recovered out of the Devills snare wherein doublesse all they are intangled that mind their owne things more then the things of Christ In those purer times this was the onely way which Gods Ministers tooke to alter mens mindes and tempers we beseech you saies the Apostle to be reconciled to God nay God by us beseecheth you God himselfe the person offended seeketh and prayeth to be reconciled with his Enemies even as our gratious King hath done to be at peace with them that have so highly abused him The Prophet Hosea forespeaking of these times tells us that God would draw people to himselfe with the Chaines of Love he would take them aside and speake friendly to them pardon their iniquity cover their sinnes and so allure them in a gentle way to mind him more and themselves lesse And shall any pretender for God or Christ thinke harshnesse and cursing a better way or meane to effect the same thing 2. Naturall Reason perswades the contrary He that knowes whereof man is made and what is in man and is the searcher of his Heart yea and the changer of it too Reason saies can best of all direct in the way to alter the same Besides if it be true which the Apostle saies that the preaching of the Law doth put us out of frame and temper by meanes of sinne that dwelleth in us which becomes thereby more outragious then Reason suggests that much more will the preaching of Curses doe the same thing Againe that course which is not availeable to draw one man to another betweene whom there is a lesser distance can never be Effectuall to draw men to God betweene whom the distance is farre greater That which cannot provoke us to love our Neighbours as our selves or to mind his things as our owne can never prevaile to stirre us up to love God better then our selves and to mind the things of Christ above our owne Reason teacheth all this I confesse these harsh Themes or Texts may be suteable enough as they may be handled to drive people out of themselves and to make them mind their owne affaires but little but how they should drive any nearer unto God unlesse by accident or cause them to set their affections on things above my Reason cannot apprehend our blessed Saviour would not goe in Mr Marshalls way when he dealt with Iudas the Traitor for when that Apostate desciple for his worldly advantage sake went as a Chaplaine with the Souldiers to apprehend his Lord and Soveraigne Christ did not at that time fall to curse him for minding his mony more then his Master his gaine more then his Conscience but with a mild Compellation doth insinuate unto him how he covered a most foule Treason under a faire pretence friend saies he betrayest thou the Son of Man with a kisse which very manner of speech without all question did so worke upon the Spirit of the Traitor afterward that he never joyed in his mony more but ere long brings it back to the Close Committee and there he leaves it confessing that he had betrayed Innocent Bloud now surely by the consent even of Reason this course which Christ tooke is most seasonable to the temper of those people that mind their owne things most if we would worke in them a sight of their Errour and not that which M. Marshall seemes to fancy Which also 3. Experience it selfe contradicteth M. Marshall teacheth us in the 6th Page of his Sermon that to Curse is maledicere verbo malefacere re to speake evill to revile to reproach to wish mischiefe unto to doe any evill against a man to execute indeed to the utmost of power what one would wish in word in briefe 't is to deale with a man as M. Marshalls Faction have â—ince dealt with the King and with the Queene But did ever any one read or heare or by experience see any man that was yet a stranger to God or to Religion converted by these meanes How this Generation of New Reformers are like to prevaile for Christ in this their way let all men judge according to observation It is most true they have not failed in any one of M. Marshalls particulars in their endeavours with the Queene they have spoken evill of her reviled her reproached her slandered her robbed her spoyled her shot at her persecuted and hunted her out of the Kingdome done her all the mischiefe both in word and deed which was in their power to doe and sorry they were that their power was not answerable to their will to have proceeded farther in their evills against her and all this was to bring her into love with the Protestant Religion which they most scandalously and falsely say themselves are of though indeed of all Religions in the world the true Protestant Religion doth most of all oppose and contradict such wayes and courses and they are the greatest Enemies that ever the Protestant Religion had thus to slander and disgrace the same yea they have occasioned hereby many unhallowed men and women to blaspheme our holy Profession and to commend of that of the Adversaries of Rome the Pope had never such an Harvest in England this foureskore yeares put altogether as he hath had in these foure yeares last past or since these men have managed the Militia This experience doth teach us and on the other side the same Mistrisse doth assure us that the onely way to worke an Evangelicall temper in those that differ from us is to make unto them a presentation of Christs Example in our teaching to discover his Conditions in our behaviours to manifest his meeknesse and affability in our speeches which course indeed doth mightily calme the rage of sinne and extinguish the heat of it yea it tames the heart of a sinner captivates his spirit and after a manner inforceth him to mind his owne things lesse and the things of Christ more O had our New Reformers but gone this way to worke I dare boldly say they might have done God much service but their pleading for the Militia was a plaine disclaiming of this way of Christ And thus we see from Scripture Reason and Experience that M. Marshall is as much mistaken in the seasonablenesse of his Text in the second respect as in the former and I suppose the ground of his mistake is this he did not sufficiently consider of peoples tempers and dispositions 3ly Mr Marshall saies His Text is seasonable to the occasion of this dayes meeting which is purposely for the helpe of the Lord and his cause and people
now distressed in Ireland So that he conceives it seasonable as I apprehend him in respect of the day or the duty thereon to be performed yet the pretended occasion of that dayes meeting as I take it was to pray and not to curse I did never read that bitter cursing was ever injoyned as any part of the duty of a fast day and therefore no marvaile if the fruits of such fasting dayes have proved so bitter to the whole Nation I have heard both M. Marshall and other Ministers of that Faction at some fifty or sixty miles distance inveigh most bitterly against the Cavaleers for their Cursing and Swearing the report whereof doubtlesse they did receive from some good hand for to my griefe and sorrow I find that notwithstanding his Majesties Military Articles and frequent Proclamations to the contrary many that have Relation to his Armies are most extreamly given over to that hellish sinne for in that particular they rather chuse to follow M. Marshalls doctrine then that of their owne Ministers who dislike the same they thinke they may practice Cursing as lawfully as he preach it though I beleeve they mistake him therein for he would have onely those of his owne side to whom he preacheth to practice the same and not the Cavaleers to whom it doth not belong nor indeed in respect of their cause so well become But such is mans nature Nittimur in vetitum in wayes of sinne one will strive to out goe another And let M. Marshall say what he can the Cavaleers will account those in Rebellion against the King as worthy of Curses as they on the other side can account them But this I must say of the Cavaleers I could never observe any of them so transcendently bold as to fancy they did helpe God or his cause by their Cursing nor yet to professe publiquely that the Fast day was a day seasonable for the practice thereof nor dare we who are Ministers among them teach any such doctrine for we have not so learned Christ no but let M. Marshall and all his side know that we thinke we are bound in Conscience upon the Fast dayes to discover the horrid nature of the sinne of Swearing and of Cursing others even to the faces of those we conceive guilty of it endeavouring thereby to humble their soules for it And we pray our selves and teach others that 't is the duty of Christians to pray for all and to curse none no not those that are for the present Enemies to God or to themselves who thirst for the ruine of Christs Gospell and of the defender and Professours of it we hope and pray for their Conversions for we know not but God may call them at the eleventh houre onely we pray that their mischievous imaginations against the Lord and against his Annoynted and servants may never prosper that their Hypocrisie may be discovered that so the simple well meaning People may no longer be deluded by them we pray Fill their faces with shame of their owne doings that they may seeke thy Name O Lord We conceive that cursing of others on the Fast day would rather appeare to be an act of Pride in us and of selfe justification then of selfe condemnation which is the proper act of a Fast day we hope that those Prayers which we put up for our bloud-thirsty Enemies as they are most selfe denying so are they most suteable to the worke of Humiliation and if they prove not effectuall in their behalfe for whom they are made yet in the end they will through Gods gratious acceptance by Christs meanes prove most beneficiall and comfortable to our selves And we thinke we helpe the Lord and his cause best when we walke onely in that way which himselfe doth lead us in and wherein his cause alwayes at the last hath best thrived and prospered and that hath been not the high way of Cursing and selfe advancing but the low way of praying and selfe denying yea we apprehend that 't is the strength of God alone that must pull downe his Enemies and maintaine his owne cause which he will undoubtedly doe by some meanes or other when his wronged and afflicted people are fit for mercy and deliverance and are brought to kisse the rod which beats them and this we tell them they shall doe when they leave cursing their Enemies and with appeasednesse of Spirit can pray for them this is the doctrine which we Preach unto them to be practised on the Fast day and on every day and I beseech God give to every one of the Kings Subjects and People grace to follow it We read Ezek. 22.30 That in a time of generall Calamity God sayes that he sought for a man to make up the Hedge and stand in the gap before him that he might not destroy the Land but he found none Had God looked for Cursers or if they could have done the deed doubtlesse he might in those dayes as well as now have found many for 't is an easier thing to nature and more common to curse Enemies then to pray for them but he looked for a man that should act Moses part who stood in the breach and prayed for them and so was a meanes to preserve them The Story it selfe is worth our observance God offered to make Moses a great man yea a mighty Nation if he would but give him leave to destroy those rebellious Israelites who sure were Gods Enemies for He doth not use to destroy his friends But Moses would not yeeld though he might have come to great preferment by it Had he been of M. Marshalls mind he would have thought it his duty not onely to have left praying for them whereby he held Gods hands but also to have fell a revileing reproaching and doing them all the mischiefe that possibly he could and so have helped the Lord more quickly to have destroyed them But surely that selfe denying course of Moses was more acceptable and pleasing to God then this other of Mr Marshall would have been And I beleeve for my part that God on the Fast dayes when we meet togeather to helpe him and his cause doth expect from us even such like prayers as Moses offered and doth look that we his Ministers should call upon people in that way and manner to afford their assistance and I verily believe had M. Marshall and all the Ministers on his side so done the distressed people in Ireland which he seems so specially to commiserate had been better helped then they have been for let us but consider a little by the way more fully to evidence M. Marshalls mistake what great benefit this Cursing doctrine hath reached out to the afflicted Protestants in that Kingdome Soon after the Preaching of this Sermon which was Feb. 23. 1641. The predominant part of his Auditory their hearts being thereby fitted and prepared to Cruelty fell to put the same in practice for hereupon the lands of that Nation were exposed to
a Superiour for such onely have Authority from God to blesse or curse without controversie sayes the Apostle the lesse is blessed of the greater Not the greater of the lesse now Fathers had alwayes this power given them of the Lord as their naturall prerogative and paternall right to blesse or curse their Children and we see often by experience that the Parents blessing or curse upon the Child is confirmed by God And we all know that Kings or Supreame Magistrates are Patres Patriae and in respect of their places have power of blessing or cursing others conferr'd upon theâ— by the Lord and what they doe in this kind or authorize to be done upon right and just causes is done by paternall right and regall prerogative and therefore by divine Authority and God will approve and second the same 2. The people sentenced they are the Inhabitants of Meroz who as M. Marshall sayes were by consent of all writers Iewes and so must needs be Subjects in the Common-wealth of Israell and therefore in respect of that their dependance and relation were bound to be assistant to the Supreame Magistrate whom God as their Soveraigne or Captaine Generall did set over them against his Enemies specially being called thereto as M. Marshall sayes in all probability Meroz waâ— 3. The Sentence it selfe is expressed in the word Curse them which I dare not interpret as M. Marshall doth to speake evill of them to revile reproach c. for God allowes no man to give ill language when Michaell disputed with the Devill about the body of Moses he durst not give him any rayling speeches as being unseemely for a servant of God to give but curse them that is punish them as disloyall Subjects ought to be punished who see their Soveraigne and publick Father in danger and doe not afford him their assistance or curse them i.e. let the frowne of the Prince be towards them let his high displeasure rise against them or let him in such a case as he is Pater Patriae lay his curse upon them and God will second it For undoubtedly the deserved curse of a Soveraigne King however 't is valued in these dayes shall and will prove as fatall and heavy to Rebellious Subjects as ever that of a naturall Father did to a Rebellious Child as on the other side the blessing of a King is as the blessing of a Father Solomon saies the wrath of a King is as the messenger of death so to be apprehended and the displeasure of a King as the roaring of a Lion as much to be feared but his favour is as the dew upon the grasse as comfortable a blessing without which the grasse can never thrive and as much to be desired 4. The crime or fault because they came not to hâ—lpe the Lord that is to helpe their King their Captaine or Supreame Iudge Deborah and Barack whom God had set over them and in whose side the Lord was as all loyall Subjects and faithfull Israelites did Against the mighty that is against those strong Rebells the Cananites who ought to have lived in obedience to Israell being conquered by Ioshua but were now growne mighty in strength having by their close and treacherous workings gotten the Militia of the Kingdome into their hands for they had made themselves possessours of 900 Chariots of Iron whereby they mightily oppressed the Children of Israell and from hence they had the denomination of mighty in this Text as may be collected from the fourth verse of the former Chapter And that I take to be the true sense of the words So that briefly I may say the Text is either a charge of Christ the great Angell of the Lord to Supreame Magistrates such as Deborah and Barack at that present were that they should strictly punish such their unfaithfull Subjects as doe not assist them or adhere unto them being called in times of danger Or 't is a divine Authorization of themselves to lay their curse upon such on such an occasion Or else 't is the charge of Deborah and Barack or of the Supreame Magistrate under God who in Scripture is entitled the Angell of God unto his Officers authorizing them to inflict punishment upon such offenders and the true Doctrine or conclusion from the Text truly expounded is this Subjects may expect a blessing or a curse according as they doe or doe not joyne their strength and best assistance to help the King or Supreame Magistrate against his Rebellious Subiects when they grow mighty in strength or in oppression Or because Gods people if they be truly his will alway help Gods Vicegerent and M. Marshall best affects that expression I will come as neare him even in words as I can and lay downe the poynt thus People have cause to iudge themselves under a curse or under a blessing accordingly as they doe or doe not ioyne their strength and best assistance to the Lords people against their Enemies being lawfully called thereunto by the Supreame Magistrate to whom they have sworne and owe Allegiance And thus much for the rectifying of M. Marshalls interpretation of his Text and doctrine from the same I now come to note his Misapplications of other Scriptures for the confirmation as he takes it of his doctrine SECTION III. Wherein are shewed Mr Marshalls Misapplications MAster Marshall if we observe him doth prove his doctrine after the same fashion as he raised it for as he drew his generall from a particular so he proves his Generall by particulars out of the same Chapter I confesse an Argument ab inductione singularium is tollerable in some cases but Logitians as I remember doe account that kind of Argumentation of all others to be the weakest But then for the further Confirmation thereof in the next place He sayes his doctrine is most plain in many other Scriptures I will saies he cull out but three among three hundred which three we may suppose of all the three hundred are the chiefe and most pregnant whereof the first is from Ier. 48.10 we will first see it and then sift it I will give you his very words which are these That whole Chapter containes the doome of Moab Gods curse was now to be executed upon Moab and you may read of Moab that God once sent to him when his people were in distresse Let my out-casts dwell with thee Moab be thou a shelter to them in the time of a storme But Moab was too proud to listen to Gods Councell Moab was alway an ill Enemy to Israell now God comes to reckon with him for it now the spoyler shall come upon all his Cities and to them that were to execute this vengeance of God against them marke what a charge is given in the tenth verse Cursed is he that doth the worke of the Lord negligently or fraudulently or deceitfully as the word signifies now what was the worke which was to be done the next words will tell you Cursed is
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
the Church are and sympathize with them inquiring wherein they may be helpefull and then he shews well that somewhat must be done to God for it and somewhat must be done from God for it Somewhat must be done to God for the Church and that it saies he we must pray for it for God hath not promised to do any thing without prayer but he will do all things by it and herein to the shame of many that pretend themselves for the King I must needs say they are most extremely and most Atheistically defective His Sacred Majesty in the piety of his spirit and confidence in God hath strictly commanded fasting and prayer yet what is there practiced in many places by many people on that very day but drinking and swearing yea and by some that should give better example playing at Cards How empty are Gods houses and how full are Alehouses But good Lord lay not this sinne to the charge of thine Annoynted or of those that are truly and conscientiously for him But hence hence it is that the righteous cause lyeth so long in the Sudds for did we pray better our enemies would soone be turned backe this will I do for you howbeit I will be sought unto for it by the house of Israel saith the Lord God And here by the way Master Marshall exhorted his Auditors unto another good duty and that is to prize and esteeme of such as have the spirit of prayer which also is too much neglected by many in some of the Kings quarters for as Master Marshall saies truly to whom I consent to pray is not to read prayers or to say prayers or to sing prayers or barely to conceive and utter prayers but 't is a powring out the soule to God with purity faithfullnesse servency humility and constancy and those that can thus pray are as he well the very Chariots and Horsemen of Israel But alas I say how extremely are such men slighted and scorned by many amongst us insomuch that if injuries or abuses would drive them all as they do too many from the Kings side and from their Allegiance His Majesty should scarce have one praying man in some of his quarters The Rebells by their wicked pretences have brought Religion into such extreme suspicion as that many amongst us who know not themselves what true Piety and Religion meaneth do thinke it impossible as I suppose that any man should be both religious and loyall but let Atheists and prophane men know that our Loyalty is of a better kind then theirs is for it is so strengthend by Religion that all the injuries and reproaches which the Rebells the Divell and themselves together can heape upon us or dart against us shall never be able to enervate or weaken it in us but I returne to Master Marshall who sayes 2ly Somewhat also must be done from God for the Church and that is we must imploy all the gifts and talents which God hath given us in the Churches service they are given us for that end to profit the Church withall 1 Cor. 12.7 and therefore as good stewards of the manifold guifts and graces of God we must dispense them Most true hath God given men wisedome strength or wealth why all these and what ever else they have that may in any thing be availeable they are bound as they will answer it to God at the dreadfull day of Judgement to imploy at this present in the service of their King and Country we thinkes every true Englishman should blush to looke upon any thing which himselfe hath that his Soveraigne wanteth or that may do him any service shall I goe into my house to eate and drinke and lye with my wife saies gallant Vriah when the Arke of God and my Lord Ioab and the servants of my Lord are incamped in open fields So me thinke should every Gentleman every rich man say shall I go in Skarlet while my Soveraigne goes in Sackcloth shall I be richly clad while my Soveraigne is meanely attired shall I have gold in my Chests while my good Soveraigne wants it to buy food to put in to his Souldiers bellies shall I lye soft and fare well while my Soveraigne lodges hard and fares ill yea is hunted up and downe the land like a Patridge upon the Mountaines and is robbed of his maintenance shall my Soveraigne be in my Saviours condition and complaine with him The foxes have holes and the birds of the aire have nests but the King of England hath not where to hide his head and shall I live like that Dives in the Gospell and care for nothing No farre be such things from me I had rather begg with my Prince my naturall Leige Lord if God so please then raigne and domineere with his rebellious Enemies Thus I say me thinke we should all even grutch our selves to fare better then our King or to enjoy any thing which he wanteth or to have any thing in our possession which might be serviceable to farther that righteous cause which His Majesty maintaineth But once againe to Master Marshall who now drawes toward the end of his Sermon which he concludes with an exhortation so the margent calls it to his Right Honourable and beloved Auditors and wisheth that they could heare the Lord himselfe speaking to them in the same language as once he spake to Cyrus and truly I wish the same thing with him for then I hope they might have beene drawne from that bloudy and sinfull way which ever since some of them have walked in For God I am sure would not have spoken to them as Master Marshall hath done But instead of exhorting them he doth fall to commend them you saies he who have heretofore lived at ease injoying the delights of the sons of men have now changed your pleasures for paines your delights for dangers your profits and gaines for expenâ—es c. if they have as he saies beene Changelings in these things I wish they had beene such in nothing else or done no worse but alas they have changed our peace into warre our happinesse into misery they have turned the whole Kingdome upside downe and of a flourishing Country have made it an Acheldama or field of bloud But Master Mashall goes on and tells them such fruitâ— as yours are not brought forth by every plant such plants as you grâ—w not on every ground no God forbid they should the world would soone be at an end then nor had it stood till this day if former ages had produced many such But goe ye on saies he ye nobles and worthyes forget what is behind if the worme of Conscience will give them leave God and his People will never forget it I beleeve they will not for there is too great cause it should be remembred Get the resolution of Zisca that Brave Bohemian Captaine who not onely was willing to fight while he lived but bequeathed his skin when he died to be made a drumme head