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
every one that withholds his hand from shedding of bloud the strangest reason of a Curse that ever was read of if ever a man might have pleaded as Peter once not so Lord I have not been accustomed to this here were roome for such a plea when the worke was to goe and embrew his hands in the bloud of men to spill and powre out the bloud of Women and Children like water in every street But he is a cursed man that withholds his hand from this or that shall doe it fraudulently that is if he doe it as Saul did against the Amalekites kill some and save some if he goe not through with his worke he is a cursed man when this is to be done upon Moab the Enemy of Gods Church So that what ever employment men are put to they are cursed men that take not part with God in his worke In this relation of M. Marshall we may note three things 1. The sinne of Moab 2. The Iudgement to be inflicted upon Moab 3. The charge of God to the Executioners thereof all which if we a little look into we shall perceive whether the example runs Parallell with M. Marshalls pretended purpose as he would have it supposed 1. The sin of Moab was their ill-neighbourhood they did not shelter Israell in the day of their Calamity for we must know that the destruction of Iudea by the Chaldees was some three yeare before that of Moab and bordering upon that Nation many of the Iewes fled thither for safety as many Loyall English being plundered and persecuted by M. Marshalls Faction have lately done into some Counties of this Nation where they have been strangers and doubtlesse this was by Gods Councell and Providence to try their neighbourly affections and that the Moabites might have an advantage oâ— occasion of doing good by their Hospitality to Gods people and therefore 't is said Esay 16.3 Take Councell or be advised Moab make thy selfe as a shadow of refreshing in the midst of the noon day or heat of persecution hide the outcasts bewray not him that wandreth let mine outcasts dwell with thee Moab be thou a Covert to them from the face of the spoyler But the Moabites were so farre from being friendly that they played the Theeves with the poore Israelites and robbed them of that little they carried away with them derided at their miseries and even skipt for joy at the mention of their calamity is may be noted from Ier. 48.27 and without question this was one of the sinnes for which God sent judgement upon Moab as M. Marshall observes well and surely her pride was another for Esay 16.6 she was very proud and haughty full of malice and a great dissembler a truster in lyes Ier. 48.30 and in vers. 7. 14. of that Chapter 't is intimated from whence it was they were so proud viz. from their mightinesse and strength for the Warre their strong workes and Fortifications and their plenty of treasures which by right or wrong they had gotten to themselves many holds store of Militia much treasure and much people many populous Townes and Cities were in the Association with them and under their commands which are named in the same Chapter from vers 20. ad 25. and according to their strength and mightinesse was their height and pride their wrath and malice these were Moabs sinnes 2. The Iudgement to be inflicted upon Moab was as M. Marshall will have it to be utterly spoyled men women and Children to have their bloud powred out in every street to be dealt withall not as Saul dealt with the Amalâ—kites kill some and save some but as the Irish should have been dealt withall even quite cut off from being a Nation though I beleeve in this M. Marshall stretcheth beyond the mind and will of God for in the last verse of Ier. 48. there is a promise of God concerning Moab to bring her Captivity backe in the latter dayes for of every Nation under Heaven God would have some reserved to serve and praise him But indeed the judgement upon Moab was such and so great that the Prophet Ieremy being a man of another spirit then M. Marshall is now growne to be doth take up a most bitter Lamentation for her vers. 31 32. in that Chapter I will howle for Moab saies he and mine heart shall mourne for the men of Kirheres and Vine of Sibmah I will weep for thee with the weeping of Iazer c. Had M. Marshall been in Ieremies case perhaps he would have tooke occasion to have payed Moab in her owne Coyne and derided at her miseries as she had done before at those of the Iewes but the spirit of a true Israelite is alwayes better and more compassionate then that of a Moabite 3. But perhaps Mr Marshall may thinke the severe charge which God gives against Moab may warrant the severity of his spirit in cases of this nature for 't is saiâ— vers. 10. Cursed be he that doth the worke of the Lord negligently or deceitfully Cursed be he that withholds his hand from bloud in which charge for so M. Marshall calls it we must consider two things 1. Who were the Executioners imployed by God to punish Moab 2. The Charge it selfe here layed upon them 1. The Executioners of this punishment were the Babilonians an Heathen Nation whom God used in that age to punish the Inhabitants of the world for their sins against him but they as I apprehend them had no respect to God in any thing they did nor can M. Marshall prove that their aymes were to help the Lord against the mighty or against his Enemies as he must doe if his Allegation of their example in this place be any thing to his present purpose But as God said of the Assyrian Esay 10.5.6 who was then the rod of his anger I sent him against the people of my wrath and gave him a charge to take the spoyle and to take the prey and to tread them downe like mire in the streets howbeit he thinkes not so that is he hath another intention ends of his owne even to cut downe Nations not a few to advance his owne name and greatnesse even so may it be said hereof the Chaldeans God made them the rod of his anger against Moab and sent them to punish him for his sinne against God and unneighbourlinesse towards his people but they had no Eye to Gods glory in the matter they onely looked upon themselves and at their owne ends perhaps indeed they might be of M. Marshalls mind to goe through with the worke to spare none for saies the Text v. 2. they devised evill against Moab and said come let us cut it off from being a Nation but sure it was not because God so commanded but for their owne security and advancement and from a delight which they might have in shedding bloud 2. Their Charge for so Mr Marshall calls it is in these words Cursed is he that doth the
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
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
SCRIPTURE VINDICATED From the Mis-apprehensions Mis-interpretations and Mis-applications of Mr STEPHEN MARSHALL In his Sermon Preached before the Commons House of PARLIAMENT Feb. 23. 1641. and published by Order of that House ALSO A Militarie Sermon WHEREIN By the VVord of God the nature and disposition of a Rebell is discovered and the Kings true Souldier described and characterized By EDWARD SYMMONS Chaplaine to the Life-guard of the Prince of Wales OXFORD Printed by LEONARD LICHFIELD Printer to the University 1645. TO THE HONOVRABLE MEMBERS OF THE COMMONS House assembled at OXFORD Honourable Senatours I Doe here most humbly present uncovered to your judicious view a Sermon once Preached and afterward dedicated to your selves at Westminster as it was at first an unhappy mean to provoke divers then of your society to set their feet in paths of blood so if now it shall help to a fuller sight of the greatnesse of that mercy which preserved your selves from so great a danger I have also my option There be Misteries of Iniquity as well as of Godlinesse a Ministers duty is to discover both our Saviour revealed Satan when he spake by Peters tongue and thereby taught us to detect him when he comes in the shape of an Angell of light as his custome is to do when he is endeavouring most mischiefe against Church or State the most eminent popular and well-guifted men have alwayes beene his instruments to pervert the Truth and to breake the Peace he doth but actum agere in these times omne malum ab Ecclesia was true of old and is so still They were Church-men to whom that Rebell Rodolphus spake when lying on his death-bed he shewed his right hand cut off in fight against his Soveraigne This saies he is that right hand wherewith I vowed my faith unto the Emperour now is the same become a witnesse of my breach of fidelity and traiterous attempts against my Soveraigne by your instigation They were also Church-men that stirred up to the Barrons warres in the daies of our Henry 3. and injoyned the Earle of Leicester in remissione peccatorum ut causam illam meaning his Rebellion usquè ad mortem assumeret asserting pacem Ecclesiae Anglicanae nun quà m sine gladio materiali posse firmari Our age alasse hath beene too fruitfull in such Churchmen and they in such Assertions but the Apostle prophecying of such sayes that their folly shall be manifested unto all and to this purpose right Noble and Worthy are my poore endeavours in this following discourse I humbly beg that your favourable acceptance may make the same in some sort valuable it tends to Peace and you are Councellours of Peace to a King of Peace no way delighting in bloud rather wishing with Theodosius se potuisse mortuos à morte revocare Indeed He is our Theodosius Gods guift to us and you are his Theodosii God's guifts to him and as such we his inferiour Loyall Subjects do most sincerely honour you And be confident Grave Senatours what ever hath beene suggested heretofore by any of those Boutefeu's that assisting him the Annointed of the Lord and true possessor of the mild and gracious spirit of the Lord you do most really and truly help the Lord himselfe and if your care shall adde some further edge to His most pious Orders and Proclamations against Swearing and Prophaning Gods Name and Word and for the more strict observing the Lords day and dayes of Fasting appointed by His Majesty yet much neglected in His Quarters you shall fit a people for the Lord to shew mercy upon and to restore that peace unto which you labour for yea and thereby not onely your Consultations but your Persons shall continually be attended with Gods blessing and your Names had with Posterity in an everlasting joyfull remembrance for this Honour have all his Saints And that the same may be an unseperable portion to every of you is and shall be the constant and earnest prayer of Your humble Seâ—â—â—â—â— EDWARD SYMâ—â—â—â— Novemb. 30. 1644. The Preface to the Readers CHRISTIAN READERS I Here offer to your conscientious view the Vindication of three or foure Texts of Scripture from the abuse that is offered unto them by that once faithfull Expounder and fruitfull Preacher of Gods Word Master Stephen Marshall Minister of Finchingâ—ield in Essex A man indeed whom in my apprehension before his unhappy ingagement in this unnaturall and blacke Rebellion envy it selfe though sometime busie in her attempts against him was not able to staine or blemish either for matters of life or doctrine The occasion of this mine undertaking against him herein was this About Easter last 1644. I did visit in the Prison at Shrewsbury some Prisoners that had been taken at the Castle of Brampton Bryan belonging to Sir Robert Harly in Hereford-shire and questioning them about their taking up of Armes against their Soveraigne they answered me that they took up Armes against Antichrist and Popery for said they 't is prophesied in the Revelation that the Whore of Babylon shall be destroyed with fire and sword and what doe you know but this is the time of her ruine and that we are the men that must help to pull her downe I answered that the Revelation tells us that 't is the worke of Kings signified by those ten Hornes Rev. 17.12.16 to pull downe the whore of Babylon to hate her to make her naked and to burne her with fire But as for them they in my apprehension laboured to keep up the whore of Babilon that shee might not fall by their endeavouring to pull downe Kings who were appoynted of God to pull downe her they replyed that 't is said in the Revelation that the People the Multitude and Nations should also pull her downe but I reading the verse out of one of their Bibles shewed them their mistake that the People Multitude and Nations which are called Waters Rev. 17.15 were those whom the Whore did sit upon and as it were did brood under her that is shee did rule over them had them under their obedience insomuch that they might rather be said to submit unto her then to pull her downe But what said they do you think that Kings alone without the help of the people shall pull her downe I answered no nor yet the People without their Kiâ—gs who are appoynted of God to lead them thereunto and in whose power alone it is to Authorize people to be active and assistant in such a businesse And then I inform'd them further of their mistake in another particular namely in thinking Popery which they fancied they fought against to be that whore of Babylon which in the Revelation is threatened to be destroyed with fire and sword for that Antichrist and whore of Babilon which was to be destroyed with such weapons dwelt at Rome and not here in England and it was the very Roman feat or City which was to be so abolished and not the Romish faith or Popish Religion
and estimation I beleeve scarce any of them but have Preached upon it at least have often quoted it or rather misconstrued it to their own purposes but how improper a Theame it is for their cause for these times and specially for a Fast day when Mr Marshall discoursed upon it shall in part be discovered in these following lines The God of all grace and truth guide my heart and pen by his holy spirit that I may write with that meeknesse as becomes a Minister of Christ to use in dealing with a lapsed Brother and with that fervor also as beseemeth him that is zealous for Gods Word and Honour that the seduced may be reclaimed from erroneous paths and the upright strengthned in their Loyall way to the Gospells glory and the salvation of Soules and thaâ— for my deare Lord and Masters sake Iesus Christ our Saviour Amen SECTION I. Wherein are discovered Mr Marshalls Mis-apprehensions WHen Mr Marshall by way of introduction hath discovered the scope of the Chapter and in speciall of this verse he comes to shew first how suteable to his apprehension the text is to his present occasion then he devides and after his manner interprets the same and lastly he raises or concludes upon his main doctrine I shall follow him throughout in his own method and way First for the sutablenesse he saies the Text or Theame is suteable and exceeding seasonable in respect 1 Of the times wherein we live 2 Of the temper of most people 3 Of the occasion of that daies meeting 4ly and specially in respect of that Honourable Assembly I shall be bold to shew how M. Marshall is mistaken in all these particulars 1. It is seasonable saies he to the times wherein we live when abundance of mighty Enemies rise up against the Lord and against his Church Now in this I suppose M. Marshall forgat himselfe for these times wherein we live are times of the Gospell and therefore are or should be times of blessing whereas the Text is a Text of the old time a Text of cursing And indeed although abundance of mighty enemies doe rise up against the Lord and against his Church yet Christ in the Gospell did not leave his Church either precept or example to curse her enemies no nor the enemies of the Lord himselfe but he hath left both precept and example directly to the contrary 1. Precept Mat. 5.43 44 45. c. He speakes not only to them there present but to his whole Church and what he then spake was to endure for ever and to be a rule to her throughout all ages in cases of this nature His command is that she should blesse and not curse yea that she should blesse them that curse her the words are these you have heard that it hath been said namely in old time thou shalt love thy neighbour and hate thine enemy but I say unto you saies Christ love your enemies blesse them that curse you doe good to them that hate you pray for them that despightfully use you and persecute you that you may be or may approve your selves to be the Children of your Father which is in Heaven for he deales thus with those that be his enemies he makes the Sun to shine and his raine to fall both upon the evill and upon the good if you love them only that love you or salute your brethren only those of your own opinion of your own side or faction what doe you more then the Publicans or Heathens doe who have no acquaintance with God with Christ or with his Gospell be you therefore perfect as your heavenly father is perfect as if he had said it becomes you that professe your selves to be mine to endeavour after more then an Heathenish perfection it is an Heavenly perfection which you must strive for and to obtaine this you must leave the practices of old time which were to hate and curse your Enemies and you must practice the cleane contrary And for the better understanding of this let me here by the way minde the World again of what I have already informed her in my Treatise of The right nature and temper of the spirit of the Gospell viz. that there is a great difference between the Ancient times those before Christ and those since his coming not in respect of time it selfe for that is alwaies the same but in respect of the coming of Christ who brought with him a new spirit which both must and doth manifest it selfe in all his true servants The former times might haply be times for cursing and revenge times of death and terrour Gods name then by which he was known and called was Deus ultionum the God of Revenge for as such a one he was pleased then oft-times to discover himselfe Adam having sinned was presently cast out of Paradise Corah and his companions having Rebelled vengeance speedily laid hold upon them Meroz having faulted was presently Cursed but by the coming of Christ the times were changed to be times of mercy and favour times of grace and pitty of patience and forbearance of life and Salvation and God from thence forth was called by a new name scil. Pater misericordiarum and Deus consolationum the Father of mercies and God of consolation and as such a one he declares himselfe he dealt more forbearingly with Corazin and Bethsaida then formerly he had done with Sodome and Gomorrah and Paul then Saul went breathing out threatnings against Gods Saints yet mercy reached him Mary Magdalen and the Theefe were great sinners yet vengeance did not overwhelme them yea many of those that crucified Christ were not taken away as they deserved but being afterwards converted by Peters Sermon Act. 2. tasted mercy Had Meroz been standing in the daies of the Gospell in Christs time and had failed in her duty as she here did she should not presently have been loaden with a Curse but rather reprooved and admonished of her Errour and had time granted her to repent in and therefore though this Text of M. Marshall might haply have been seasonable for the old times to be preached to the Captaines and Leaders of the Lords Hosts as he calls those that he preached it unto yet it doth not follow that 't is a like seasonable now For by the comming of Christ I say there was a change made in the times and so ought there to be in men in their thoughts words and carriages yea and in their preaching too in which there must Consideration be had to times and seasons But I returne and will second that Precept of our Saviour with the Testimony of his two great Apostles St Peter and S. Paul both Preachers in the time of the Gospell and both indued with the Spirit and minde of Christ first S. Peter 1. Pet. 3.9 render not evill for evill or railing for railing but contrariwise blessing knowing that you are thereunto called that you should inherit the blessing whence we learne that men
sale by an Ordinance of the House and â—ome of the Members who it seems had drank downe a larger draught of his doctrine then the rest would have had it also decreed that the Irish should be rooted out from being a Nation they should all be put to the sword that so their very name might be had no more in remembrance for this indeed according to M. Marshall's phrase and instruction pag. 5. was fully to curse them vehemently to curse them and never to leave cursing them even to annihilate them by cursing them whereupon the Popish Irish fearing to be quite outgone in cruelty by these new Reformers grew desperate indeed and most outragiously mischievous against the English Nation and against all that professed the Protestant Religion And verily I doe beleeve that God was so highly displeased with those bloody purposes those over-harsh decrees those cursing doctrines so contrary to the Gospell from men professing the same that he did for these things sake suffer those wild and savage Irish to be more prevalent in that Kingdom and should I be in the case of those that either Preached such doctrines or had vented such cruell purposes or had layed out any mony for Irish lands or had been a means any way to provoke that people to be so outragiously desperate and destructive as they have been I beleeve my Conscience would tell me that God would lay to my charge the guilt of that Protestant English blood there shed and the King might justly lay unto me the losse of those his Subjects and I should alwaies think that blood would pursue me because I had not hated blood And hereby the way also let me suggest two things a Caveat and an observation 1. A Caveat to all my countrymen of England of what side or faction soever who begin now to be as bold with the lands and Estates of some in their own Nation as three years agoe they were with those of the Irish both in buying and selling the Buyers I would have but remember Ireland and thinke that by their good Bargains there God did foreadmonish them to beware how they venture here And the sellers I would have them remember Felton that killed the Duke of Buckingham and withall that their own Orders and doings have taught men to make no scruple of shedding blood 'T is no wisdome to put great spirits upon desperate courses the Beare will more willingly Hazard his life then part with his skinne to make good the word of the Hunter 2. An observation from the progresse of men in wayes of blood quam tument gustato sanguine fauces how dangerous the tast of blood is it makes even a sheep grow wolfeish si torrida parvus venit in ora cruor itur in omne nefas they that were lately accounted the persecuted flock of Christ having lapt a little of the blood of an Enemy how extreamly on the suddaine doe they thirst for the blood of their friends they who at first devoured in their expectations the lands of Strangers and panted after the destruction of the Popish Irish how greedy are they now become of the estates of their own Country-men and thirsty after the ruine of the Protestant English inter mensasque torosque Quae modo complexu foverunt pectora caedunt Whom lately they at bed and board Did brotherly embrace They now do slay with murdering sword And Brotherhood deface And yet I know 't is the opinion of some that this Effusion of English Bloud was primum intentione the first thing in the intentions of these unnaturall men and the Irish Combustions were onely raised as a mist to cloud their purpose at home that honest Eyes might not discerne it for notwithstanding M. Marshalls phrase to help the distressed people in Ireland 't is too well known that the present prevailing Faction amongst those whom in the next words he calls the Captaines and Leaders of the Lords Host were not onely neglective themselves in affording ayde but also obstructive to his sacred Majesty who in pitty to those poore distressed would have ventured his Royall Person to have carried comfort to them so irkesome was it to his Pious Soule to heare that any of his Subjects should want that protection which throughout the time of his sole Government they so happily had enjoyed Sod latebat Anguis in Herba there was a pad in the Straw which every one did not then see the maine designe or worke to be done was to destroy the Government of Gods Church and to overthrow Monarchy in this Kingdome and to effect this the Shipping and Militia of the Kingdome must be griped into their hands to which purpose there was to be aliquid apparens above board to gaine some beliefe to Iealousies and Feares and therefore knowing the discontentments and disposition of the Irish Nation they cut of their Governours Head and did providently forbeare to send any other to succeed him that so they might render to them an advantage to rebell and to themselves a faire pretence to be possessed of the Men Monyes and Ammunition of this Kingdome Which when they had got Ireland is neglected the poore distressed people there are massacred the Subsidies given for their ayde and the Contribution gathered for their reliefe is imployed another way many of our gallant men who at first went thither to their helpe for want of timely supplies are slaine for had they lived a while longer 't was feared they might have done their King too much good service at their owne home and the rest of the Armies there abiding were well nigh famished for want of maintenance which they could not obtaine at last but upon condition they would first subscribe to a kind of new dependance upon these new State men and two of the Members of the House of Commons are sent over to require it of them And here for the Confirmation of this Opinion let me declare by the way two things which I shall desire the judicious Reader seriously to thinke upon and let him conclude from the same what his owne Reason and Conscience shall suggest 1. What I have understood of His Majesties Princely care and wisdome to prevent those Irish miseries had that Kingdom been so happy as to have tasted the fruits thereof When they had cut off Strafford's Head the King providently foreseeing that those forces raised there by the said Earle for his assistance in the Northern expedition if they continued together being Irish and Papists might be mischievous in that Kingdome after their Governours death who had he lived was both able and ready enough to have kept them under from Rebelling therefore his Majesty ordered they should be sent out from thence and had granted their service to the Ambassadors of Portugall and Spaine soliciting the same at that time in the behalfe of their severall Princes in which particular had not His Majesty been crossed it had been impossible in human reason there should have been
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
following words addeth and that most truly for I will not omit the notice of any his truths I had rather passe by his errors if not too palpable and detrimentall to the glory and Church of God I say he addeth there that the Lambs followers and servants are oftentimes the poore and ofscouring of the world i. e. so accounted and so content to be esteemed they mind not great things to themselves to the dammage of others right as to get the Militia of Kingdomes into their hands to domineere over their superiors to dethrone Kings that themselves may raigne or to persecute the Annoynted of the Lord they accounting themselves the ofscouring of things according to others esteem of them do know that their time of reigning is not yet nor to be in this world for Christs Kingdome whereof they are heires lies not here below as himselfe hath said therefore they look after no greater preferments then are sutable to themselves in their particular places and stations the Lambs followers and servants are Lambs too 't is against their natures to play the Wolves to thirst for the blood and ruine of others maledicere verbo malefacere re to curse revile reproach to wish or doe any kind of mischiefe were not the conditions of him that was led like a sheep to the slaughter and therefore none of their conditions When the mighty of the world doe oppose the Lord Gods meanest servants must not be affraid to oppose the mighty This observation also of M. Marshall would have been capable of a cleerer understanding if it had been a little fuller thus when it is manifestly evidenced by the word of God that the mighty of the World doe oppose the Lord Gods meanest servants having a lawfull call from the supreame Magistrate or being Authorized and Commanded by him unto whom they have sworn Allegiance must not be affraid or unwilling to oppose the mighty Whosoever comes out to joyne their strength and to give assistance to the Lords people the Lord doth interpret them all to give help and assistance to himselfe Here M. Marshall is defective also both in his explication and expression for he should have unfolded who are Gods people by some such evident markes and notes as that ignorant and well meaning men might not be mistaken in affording their assistance we read in the Gospell of some that should come in these last daies in sheeps cloathing who within would be ravening wolves and that should be so cunning in their Hypocriticall professions that they should deceive many yea if possible the very elect now if men should give their assistance to these as to God's People they should doe much amisse Againe he should have added in Gods way and said who ever comes to give assistance to the Lords people in the Lords way the Lord doth interpret them to give it to himselfe for as when a Souldier yeelds his bodily assistance to a Captaine but will not be ordered by him to imploy it in that way which he pâ—escribes the Captain will noâ— interpret him to be an helper but an hinderer rather so if men doe not helpe God in Gods way wherein he expects and Commands their assistance they are not his assisters but his hindereâ—s Now Gods way wherein he expects assistance from men is the same that Christ himselfe went in who was the greatest helper and Honourer of God the Father that ever was and it was the Humble low way the selfe-denying way the patient submissive way not the high lofty insulting way not the domineering way which the flesh affecteth not the way of Rebellion of lying or of blood but of obedience truth and Peace And thus I have been bold a little to cleare M. Marshalls observations that the vulgar may more rightly understand them not but that I know he was able to have done it himselfe only when he Preached this Sermon he begun to be engaged in this new cause and haply his misguided zeale and desire was so eager to get abettors thereunto that he was lesse faithfull at the present in the worke of God then indeed was fitting or then I hope he will hereafter be when God in mercy shall set him free againe from this bloudy and unlucky engagement And now I come to consider of his main doctrine which with confidence he doth propound after the uttering his unperfect notes and it is in these words All people are Blessed or Cursed as they doe or doe not joyne their strength and give their best assistance to the Lords people against their Enemies Were it with M. Marshall as in times past he would scarcely yeeld this doctrine in these termes to be by rule of Logick deducible from this text for though from Generalls particulars may be safely drawne yet from a particular or indefinite expression to conclude an universall proposition is not so naturall what doth competere alicui to some people in specie may not competere omni to all in genere and againe what doth competere omni maâ— not semper alwaies or at all times for the change of times and seasons may occasion that doome or Curse which was imputeable to many heretofore to be lesse appliable now Beside 't is the judgement of some learned men that the speeches in Scripture spoken unto or written of some then alive if they receive any specification from them to whom directed or of whom spoken ought not to be propounded or applyed by us Ministers as â—poken to or of all men at all times now it cannot be denied but these words of the Text have a speciall relation to Meroz and may be said to receive specification from it therefore I thinke had M. Marshall advised well with himselfe the doctrine arising naturally from the same should rather have been expressed in these words Meroz or the Inhabitants thereof did deserve a bitter Curse because they came not to help the Lord against his Enemies And then it might have been informed by way of use and Application that all people who stand in the same dependance as Menoz did are guilty of her fault doe deserve the like Curse as was layed upon her But then indeed the dependence that meroz stood in as well as her fault should have been more fully declared in the interpretation of the words which with M. Marshalls favour I conceive should have been in this manner rather He calls the Text a Sentence against Meroz so that in the words according almost to his own method here is 1. The Author of the Sentence 2. The people sentenced 3. The sentence it selfe 4. The crime or fault wherefore 1. The Author of the Sentence is the Angell of the Lord by whom is to be understood one that hath power to Curse and to authorize others so to doe for the Proposition is imperative Curse ye Meroz sayes the Angell of the Lord One therefore it must be that hath divine Authority as M. Marshall well that is he must be
solely his it was a common thought that William the Conquerour was an usurper and so were all his successors and therefore it was fit that this King should be called to answer for William the Conquerours sin of usurpation And to whom must he answer trow ye why even to the House of Commons for they alone are the only Parliament the representative body of the Kingdome whom the people choose as for the Nobility in the upper House they sit but as private men for their Baronyâ—s being called but only by the Kings Writ and not chosen by the votes of the People But did William the Conquerour usurpe the Crowne and Diademe of this Realme from the House of Commons that King Charles his lawfull successour must now answer the matter before them or resigne it unto them though 600. years possession might plead somewhat in a case of this nature yet if any New State-man or any of their Learned Ministry can but prove the House of Commons as now established to have so much as a bare being at that that time though but in Embrione for quietnesse sake the case may haply be argued with them and proved too that right by Conquest unlesse of Rebells is no usurpation But to the businesse in hand I know well that this impious and unreasonable conceit that the bloud shed in Queen Maries time is yet to be expiated and that all the sins of the Popish Clergy in former ages is Chargeable upon the heads of the Bishops in these times c. I know I say that this conceit is deeply grounded in the Hearts of many of our factious people Dr Layton in his Sions plea some sixteen years agoe laboured mightily to the working of it by enumerating up the faults of all the Popish Bishops that have been in England specially since the Conquest and speaks of them as if the present Bishops then alive were guilty of the same and deseâ—ved punishment for them and after him some foure years agoe the Smectymnists all men of M. Marshalls neare acquaintance did bestirre themselves to the same purpose their postscript at the end of their Book was written to no other end then to worke the same beliefe in people concerning our present Bishops they there doe Laytonize up many of the miscarriages of the Popish Bishops as if they were the faults of ours so endeavouring to imbitter peoples spirits against that Sacred Order and against all that Reverence either the men or the calling as against Antichristian men and maintainers of the same evills practiced by men of another Religion many Hundreds of years before they were borne But then comes William Pryn with his two volumnes and speaks over the same thing the third time with many more words though with as little Conscience and Honesty as the rest and he strikes the matter dead for by the mouth of three such witnesses the thing is so established that people should be worse then Infidells if they believe it not Now therefore it being so the Bishops must be pluckt up root and Branch and all that approve of them be they who they will must like welwillers to Babilon as they be be cast downe and rooted out with them what effusion of bloud soever it cost for 't is the Lords work against Babilon And therefore most zealously did a Neighbour of mine an Essex teacher too arguing with my self speake when he said at the begining of this Parliament that it was better that all the streets in England should run downe with bloud then that one Bishop or one Ceremony should still remaine But how impious and unreasonable these conceits be I hope I need not to men unblinded use means to discover How sencelesse is it that men should commit sin foure or five hundred years before they were borne or be guilty of the sins committed by others of another Religion so long agoe and deserve punishment for them though they have disclaimed them writ against them and every way opposed them How absurd is it that a calling should be sinfull or infectious save only in respect of sinâ—ull men executing the same If Hyerarchy be Antichrist or Monarchy or Superiority then Antichrist is in Heaven for there is both Hyerarchy Monarchy and Superiority surely therefore 't is sin and not Prelacy that makes men Antichristian But to come closer yet to the matter if the bloud shed in Queen Maries time must be expiated now with our bloud and because those that sâ—te in the Throne and the Nobles in those times did consent unto it therefore their successors now must partake in the suffering Yet let me start a Question How if the House of Commons in those daies were consenting to it as well as others what will become of those that succeed them in these times I confesse I have heard an Answer to this Objection out of certain notes taken from a Sermon Preached by Mr I.D. an Essex Minister too and it was this That the Body of the Kingdome which is the House of Commons did never consent to what was then done therefore they are free and are to require this blood at the hands of others perhaps he means they did not of themselves make an Ordinance for the doing or for the approving of it though peradventure they passed the Act or Bill as well as the King or House of Lords when first propounded else how could it have had the force of a Law But then let me aske farther how shall those on their side scape who are the Posterity of some notorious great persecutors of Gods Saints in Queen Maries time I hope they will not deny them to be their lawâ—ully begotten Children and derived from the same line and bloud whose names and lands they doe inherit unlesse their taking part with the present faction hath expiated their Grand-fathers Guilt without their sufferings I cannot see but their bloud ought to help in the expiation as well as ours And then farther yet how if some of the forefathers of us who must be Butchered were Martyrs in Queen Maries time and some of them that must murder us be the Children of those that murdered them as may well be suspected from their similitude of Spirit is it Iustice because their Fathers joyned with the Popish Bishops in those daies to destroy our Fathers therefore they may joyne with the House of Commons now to destroy us to say the Parliament judgeth so will not give sufficient satisfaction But in a word I returne my reply to that impious and unreasonable conceit in the words of the Lord written by Ezechiell Chap. 18.20 The soule that sinneth it shall dye the Son shall not beare the iniquity of the Father neither shall the Father beare the iniquity of the Sonne the righteousnesse of the righteous shall be upon him and the wickednesse of the wicked shall be upon him But perhaps M. Marshall and his faction will say that those whom they have destin'd to destruction are great sinners
that mocketh at his father and the King is Pater Patriae a common or publique father or despiseth to obey his Mother the Church of England is our mother that hath brought us forth to God the Ravens of the valley shall picke it out that is as if he had said such a one is heire of the curse as being one of the Church malignant and none of Gods people The second Scripture is Rom. 9.2 3. Paul saies Master Marshall thought it no more then his duty when he had great heavinesse and continuall sorrow in his heart and could wish himselfe accursed from Christ for the good of his brethren his Kinsmen who were Israelites whence we gather that they who are so farre from thinking iâ— their duty to be so affected as Saint Paul was for the welfare of their brethren and Countrimen that they thinke it their duty rather and make it their endeavour to destroy the same are directly of the Dragons Army And these are they who have set their Countrimen and Brethren in a most bloudy Combustion against each other and have forced upon them most accursed oathes to the ruine of their soules for ever For I verily beleeve that let iâ— be well considered it well be yeilded that their Horrid Covenant which they have inforced and as they say now made it death to fall from is virtually as true and as perfect a God damne me as ever proceâ—ded verbally from the mouth of the most dissolute Cavaliâ—r But againe Master Marshall be freinds us farther by hinting to us another marke of one that belongs to the Dragons Army pag. 19. towards the end thereof where he saies that Gods spirit dwelling in all his Saints i.e. in all that belong to Christs Army works the same spirituall disposition in them namely as was in Christ their Captaine and that was a meeke milde mercifull an obedient patient and peaceable disposition from which speech of Master Marshall it may be inferred by the rule of Contraries that the Dragons spirit dwelling in all that belong to his Army doth worke them to be of his disposition and that is to be bloudy cruell barbarous contentious rebellious hating peace delighting in killing slaying and destroying yea of infants and â—ucking babeâ—â— therefore when we see or discerne these conditions in any men we may conclude them to be of those that have their names in the Dragons muster booke And indeed beside these helpes which Master Marshall hath afforded to us for the discovery of the members of the Church malignant the Dragons souldiers himselfe in his first use pap 21. very honestly out of Scripture deciphers them unto us I 'le give you his very words He saies 1. They are such as set themselves and take councell against the Lord his Church and against his Anointed his King digging as deepe as Hell for Counsell to doe all the mischeife they can 2. They are such as with Balaam doe what in them lies to Curse for reward the Children of the most High those of whom God hath said ye are Gods and for very malice to raile upon them and revile them 3. They are such as with Edom looke upon the Affliction of Israel rejoycing over them in the day of their destruction speaking proudly in the day of their distresse crying out against Jerusalem or the places of Gods worship downe with it downe with it even to the Ground 4. They are such as with Amelecke smite the Hindmost of Gods Church all who are weake and feeble not sparing sucking babes or harmelesse infants when they are faint and and weary loaden already with afflictions adding sorrowes to their burden as those who turne women and Children out of doores when they have taken away their maintenance and banished or imprisoned the masters of the family 5. They are such as with Sanballat and Tobiah are greeved when any are found to doe good or to be faithfull in Israel whom they will punish more then they will an Hundred Knaves because they are more serviceable to God and prejudiciall to them then so many and thus they endeavour saies Master Marshall to hinder the building of Sion or of peace and to further the repairing of the walls of Babylon or of Confusion Now all these sorts of men Master Marshall most truly calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fighters against God and saies 't is the fittest appellation that he knowes for them And thus Master Marshall hath helped us with markes and tokens to know both the people of God and the Dragons Army by And I wish that all people in their secret thoughts would consider of this matter and of what hath beene noted from Master Marshall's Sermon and it will easily be suspected on which side those that he pleads for doe militare And so I end my third Section SECTION IV. In which is breifely expressed the rest of Master Marshall's Sermon with the explication and rectification of some particular passages therein ANd now I have done what at first I undertooke viz. to vindicate the Scriptures of God those three in speciall Iud. 5.23 Ier. 48.10 and Psal. 136.8 9. from the misapprehensions misinterpretations and misapplications of Master Stephen Marshalls the rest of his Sermon which is in way of use and indeed for the most part more suteable to the duty of the day then the text it selfe was being chiefely an exhortation to helpe the Church of God and to pray I shall but breifely pasâ—e over for I confesse taking the Church in the right sence his words are much unto the purpose I 'le note onely his Method tell you summarily what he saies and here and there put in a word for explication or rectification and so conclude with Master Marshall First He reproves Newters pag. 22. whom he likens unto the Samaritanes that feared the Lord and served their Idols as indeed is the fashion of too many amongst us feare the King at least say they doe and serve the Parliament as they call it But as he saies God will one day say of these they love not the Lord so may the King say one day of such they loved not him Now Mr Marshall notes well that his text doth Curse all them who came not out to helpe him as well as those who came to fight against him And our Saviour at the last day will as well denounce Goe ye Cursed against them who gave them not bread when they were hungry as against them who plucked their bread away from them for in this case 't is a certaine rule He that is not with me is against me These Newters pag. 23. he devides into two sorts and sayes 1. Some are Newters out of policy whom he compares to Zebah and Zalmanah that would first see what would be the event of the warre before they discovered themselves and to these he hinteth that if his side prevaile which God forbid they shall be rent with Bryers and Thornes have their houses beaten downe and
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