IN this Chapter is comprised Moabs doom, which is the destruction of that Nation, v. 8. the spoiler shall come upon every City (saith the Lord) no City shall escape, but they shall all be desolate, without any inhabitant; v. 8, 9. for this end the Prophet enumerateth the sins wherewith the righteous Lord was incensed to pass this sentence upon them, and these were carnal confidence, in their riches, v. 7. and in their numbers, might and strength for war, v. 14. their idolatry, v. 13. contempt of God, v. 26. and derision of his people, v. 27. arro­gancy, pride and haughtiness of heart, v. 29.

This verse containeth the Chaldeans charge, who were to be the executioners of that judgement on the Moabites, to do their work throughly, without sparing one or other; Cursed be he (saith the Lord) that doth the work of the Lord deceitfully, or negligently, as it is in the margin; for the Hebrew word [...] signifieth both: And that all may know what is here meant by the work of the Lord, he expoundeth himself in the next words, Cursed is he that keepeth back his sword from blood; that is, from the slaughter of the Moabites. Hence we clearly gather,

That the right waging of a lawfull war, is a work that God will own. Doctrine.

This truth is further ratified by those titles wherewith the Lord stileth himself elswhere, Jer. 10.16. The Lord of hosts is his name; and Exod. 15.3. the Lord is called a Man of war; as also [Page 2] the battels that David fought, are termed the Lords battels, 1 Sam. 1.17. and he is said to go forth against the Churches enemies in the Name of the Lord of hosts, the God of the Armies of Israel, 1 Sam. 17.45. This might suffice for proof, but because this truth hath been of old, and is at this day by some much controverted, I shall briefly annex some other grounds for it.

Vide Ames. de conscion. l. 5. c. 33. sect. 4. Argument 1. God cannot but allow of that which is done by vertue of his own command, provided alwaies that it be performed in a right manner. Now God hath commanded, that whoso shed­deth mans blood, by man shall his blood be shed; for in the Image of God made he man, Gen. 9.6. Thus he commanded Gideon to go against the Midianites to smite them, and promised to go with him, Judg. 6.14, 16. saying to him, Go in this thy might, and save Israel from them, have not I sent thee? and again, Prov. 20.18. With good advice (saith the Lord by the mouth of Solomon) make war.

2. As he giveth a Commission, so he giveth his Spirit to some for strength to turn the battel from the gate, Isa. 28.6. as well as for judgement to him that sitteth in judgement; where he sheweth that a souldier is as necessary in time of war, as a Judge in time of peace.

3. He furnisheth those whom he calleth forth for his service, not only with strength, but likewise with singular dexterity and skill: he teacheth their hands to war, and their fingers to fight, as he did Davids, for which he blesseth the Lord, who fitted him for the work, and then employed and blessed him in it, Psal. 144.1.

4. We finde him highly commending those who have behaved themselves excellently in this His work, in 1 Chron. 11.11—26, &c. where we have a catalogue of Davids Worthies reckoned up, according to their several ranks and degrees of prowess, and they are called more Honourable then others, who were more valiant, and slew more then others, v. 20, 21, 23.

5. We finde him also distributing large and ample rewards to men eminently serviceable in this kind; for he made David a sure house, because he fought the battels of the Lord, 1 Sam. 25.28. Loe here, Davids house was surely founded in the blood of the enemies of the Lord.

6. He disposeth (as he pleaseth) of the events of warre, and the Saints have ever ascribed their victories unto him alone, 1 Chron. 29.11. and have accounted them exceeding great mercies, and blessed him for the same, which they would not have done, but [Page 3] would rather have confessed themselves to have been guilty of hainous sins, as of cruelty and murther in obtaining them, if so be warfar in it self had been unlawfull. Our fathers (saith the Church) got not the land in possession by their own sword, neither did their own arm save them, but thy right hand (O Lord) and thine arm, and the light of thy countenance, because thou hadst a favour to them. Through thee will we push down our enemies; through thy Name will we tread them under that rise up against us, Psal. 44.3, & 5.

7. Lastly, The Lord hath sharply taxed such as have been called to this work, and have refused to come, either through divisions, or imployments of their own, either about husbandry or Mer­chandize, as you may see in Judg. 5.14, 16, 17. where we have those tribes recorded to their everlasting honour, that came rea­dily to Barak against Amalek; as Ephraim, Zebulun, the Princes of Issachar, and Naphtali: and on the other side, those are for ever branded with ignominy that withdrew themselves. For the divisions of Reuben (saith he) were great thoughts of heart, who abode among the sheepfolds. Gilead abode beyond Jordan, and Dan remained in ships. Asher continued on the sea shore, in his crooks, when they should have been all as one man in the Army, in the field against the enemy. And here in my Text he curseth them bitterly who came to the work, but performed it [...], as the Septuagint render it, negligently, or carelesly.

To these seven grounds others might be added, but it may sufficiently appear by these, that it is not only lawfull sometimes to go to war; but very sinfull in some cases not to do it, and they that do it, may bring a curse upon themselves, not for doing it, but for doing it remisly, and not with their best skill and utmost vigor.

Ʋse 1 Is it so then, that God oft gives Commission to men, and sends them to the wars, and promiseth to go with them; and for that end he furnisheth them with strength and skill, and condemneth those that refuse to go; or that going, do his work deceitfully: but highly commendeth all such as behave themselves diligently and valiantly, and rewards them with victory, renown, and ma­ny other blessings? This serves, in the first place, to confute all those that hold all war under the Gospel utterly unlawfull: and thus of old did the Photinians, whose opinion is also revived by some in our daies. I shall instance only in one of our souldiers, who [Page 4] in his sicknesse was much troubled for killing (as he said) one of the Rebels in battel, all his sins were not so grievous to his con­science, as that fact (as he complained to the by-standers) his reason was, because Christ said unto Peter, Put up thy sword into the sheath; he that taketh the sword, shall perish by the sword. But you will say, perhaps this might be some temptation, whereby Satan endeavoured to perplex a dying man: I shall therefore shew you, Vide Ger­hard. loc. The­ologie. how that the judgements of sundry ancient and learned Fathers have been leavened with this error, who have en­deavoured to hold it forth to others as an orthodox truth. Ter­tullian demandeth thus, Tertul. de coro­nâ militis. Licebit in gladio versari, &c. Can it be lawfull to use the sword, since the Lord pronounceth that he shall perish by the sword, that taketh it? anne praelio operabitur filius pacis, cui nec litigare conveniet? How can he fight, who is not al­lowed to contend?

l. 6. Divin. In­stitut. c. 20.In like manner Lactantius affirmeth, that in the sixt Com­mandment, Thou shalt not kill, there ought to be no exception made, Quin occidere hominem sit semper nefas; but that it is un­lawfull in any case whatsoever to kill a man.

l. 2. contra Cel­sum, Hom. 15. in Jos.I shall adde to these Origen, who pleadeth that Christ hath taken away all warres in the new Testament, and he supposeth that the Apostles would never have delivered the books of the Jewish Histories to the Disciples of Christ, who came to bring peace, to be read in Churches, Nisi bella ista carnalia figuram spi­ritualium bellorum gererent, unlesse those carnal wars bore the fi­gure of spiritual wars.

All which well considered, it is very requisite that all men, especially souldiers, should be well informed in this point: for without knowledge the heart is not good; and without faith it is impossible to please God; to the unbeleeving all things are unclean, even their mindes and consciences are defiled. And for your establishing in this truth, first weigh well the former grounds, and then you shall confesse that 'tis a work very accepta­ble to God, to fight against the enemies of Gods Church, and by how much the more difficult and dangerous it is, by so much the more meritorious is it, Aquin. 2. 2 ae q. 40. artic. 2. not in respect of God (as Aquinas holdeth) but in respect of them for whose sake it is undertaken. How do Deborah and Barak extoll Zebulun and Naphtali in their song, for jeoparding their lives unto death in the high places of the field?

Object. 1 And in the next place, mark well the invalidity of such Ob­jections as are raised against this doctrine: The first is in Mat. 5.39. I say unto you, saith our Saviour, Resist not evil.

Ans. Answ. Here is forbidden self-revenge, but not just self-defence, which the very law of nature teacheth every living creature; as the heathen Orator shews, Ut se, vitam, corpus (que) tueatur: Cic. 1. l. offic. and Christ in the Gospel, Luke 12.39. proclaims to all Christians, what he would have them to do in case of unjust assault, with a Noverint universi; This know (saith he) that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Yet I have known some, whose consciences for the want of the know­ledge of Christs minde herein, have suffered thieves to break into their houses once and again, to wound themselves, and to take away their goods, without resistance, when they might have hin­dred them, if they hid pleased; who alledged for their so doing that prohibition, Resist not evil. But how forcible the law of nature is, the Apostle declareth, whe e he argueth from it against a mans wearing long hair, 1 Cor. 11.14. Hieron. in locum. à natu­râ deciderunt, &c. Doth not even nature it self teach you, that if a man have long hair, it is a shame to him?

Object. 2 Obj. 2. But Christ goes on in the foresaid place, saying, Who­soever shall smite thee on thy right cheek, turn to him the other also. How then can it be lawfull to go to war?

Ans. Answ. These words are not to be taken simply, as Julian the Apostate perverted them in a scornfull manner, but comparative­ly; as if our Lord had said, When an injury is offered, be ye so far from personal revenge, that ye be rather ready to take as much more wrong in word or deed, than to recompence evil for evil. For St. Paul being commanded to be smitten on the mouth by Ananias the High-priest, Act. 23.2, 3. was so far from turning his cheek to the smiter, that he called Ananias a whited wall, and told him, that God should smite him for his injustice: Neither did he sing a palinodia, as if he had offended in so saying (as some would have it) when he replied to those that stood by, and demanded of him by way of objurgation, Revilest thou Gods High-priest? v. 4. I wist not that he is the High-priest, for so it is in the Greek, Joseph. l. 20. c. 6, & 7. [...], meaning thereby, as Beza proves out of Josephus, that he was no lawfull High-priest, but an Usurper.

Object. 3 Obj. 3. But the New Testament is so far from allowing of war as the Old Testament doth, that Christ flatly forbids it, Matth. [Page 6] 26.52. where he bids Peter, Put up thy sword, and renders this reason, for all they that take the sword, shall perish by the sword.

Ans. Ans. Though in this case our Saviour forbids Peter to make use of the sword, and in him all others, without a due calling there­to; yet Aug. contra Faust. Nulla ergo in­constantia prae­cipientis, sed ratione dispen­santis tempo­rum diversitate praecepta, vet consitia vel per­m ssa mutantur. elsewhere this Prince of peace doth allow his Apostles, and in them all others upon just occasions to buy, and consequent­ly to use the sword; as you may reade in the Gospel of Luke 22.36. He that hath no sword, let him (saith he) sell his garment, and buy one: Which cannot be understood of any spiritual sword, as some would fain pretend, being otherwise unable to evade this clear Text: For what spiritual sword can the price of a mans garment purchase? and what got Simon Magus but a curse, for offering the Apostles money for the gift of conferring the holy Ghost? in Acts 8.19, 20. when Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

Another Gospel proof we have in Rom. 13.4. where the Ma­gistrate is said not to bear the sword in vain, and therefore evil doers should be afraid; for he is the minister of God, a revenger to execute wrath upon malefactors: and for that end, if they become numerous, Ames. l. 5. De consci. c. 33. Sect. 9. he may and ought to levy and prosecute war against them, till they be subdued.

Take a third, that so by the mouth of two or three witnesses, this truth may be so confirmed, that none that have understand­ing may scruple at it any more. In Revel. 12.7, 8. we have war in heaven, that is, the Church, Michael and his Angels, Constan­tine with his souldiers, fighting and prevailing against the Dragon, in the persecuting Emperors, Maxentius, Maximinus, and Lici­nius, his instruments. Again, Revel. 17.14. we finde the Lamb Christ Jesus, making war with, and overcoming the Beast; and the Saints on the Lambs side, are said to be called, and chosen, and faithfull. 3. Lastly, in Rev. 19.11, 12, 14. the Lord Christ, there termed, the Word of God, is brought in upon a white horse, having his vesture dipt in blood, to shew the exceeding great slaughter of his foes, both past and future, with his Armies following him, who are said to be in heaven, because the people of God have their conversation there; and these joyn in battel with Anti­christ, and the Kings of the earth and their Armies, and vanquish them. Now what better service can the devil possibly devise to do his eldest son Antichrist, aliàs the Pope, then to perswade [Page 7] Christians that they ought not to fight, or at least not for Reli­gion; since he full well knows that these are they that must give him his mortall blow.

Ʋse 2 Souldiers being thus informed of the lawfulnesse of a just war, must learn in the next place, that Gods work must be performed in a Dionys. Carthus. q. d. Maledicetur exercitus Chal­daeorum, si pu­nitionem Moa­bitarum juxta Dei voluntatem non adimpleve­rit, nec tamen id faciendo be­nedicti fuerunt, quia non recta id intentione e­gerunt, sed ani­mo cupido at (que) crud [...]li. right manner; or else suppose the work be Gods, yet the party shall be accursed that doth it negligently or deceitfully, as my Text affirms. Would you then be partakers of the benefit of Solomons prayer, in 2 Chron. 6.34, 35. it is not enough to be of the number of Gods people, nor to go out to war against Gods ene­mies, but you must also go by the way which God shall send you, and then you may be certain that he will hear from the heavens your prayer, and maintain your cause. Would you be crowned? then must you strive lawfully, 2 Tim. 2.5. Aquinas extracteth out of divers parts of Augustines works, some Rules for direction in this way: But I shall acquaint you with what the great General of all Armies requireth of you, as you may readily find with me, if you consult with his holy Word.

Direct. 1 1. He that goeth to war, must be sure that the cause which he un­dertaketh, is just: For 1. Otherwise it cannot be the Lords work, who is a God that takes no pleasure in wickednesse, Psal. 5.4. 2. How can they that take an evil cause in hand, pray to God with confi­dence for good successe, or expect a blessing upon their enterpri­zes, since they fight against God? Acts 5.39. 3. He that knows he is upon good ground, fights manfully, and embraceth even death undauntedly; whereas on the other side, consciousnesse of an evil cause, emasculates the spirits, and rendreth death ex­treamly dreadfull. Prov. 28.1. The wicked flee when none pursue, Propert. l. 4. c. 6. but the righteous are bold as a lion. Frangit & attollit vires in mili [...]e causa. 4. If the parties, who either raise or endeavour to main­tain an unjust war, be therein slain, their blood shall be on their own heads; or if they kill others, they become murderers in the sight of God: Yea, let all Incendiaries, Ringleaders, ☜ and fo­menters of unlawfull wars know that they are J Lipsius. Multae bodiè sunt bellorum faces utinam vel aquis Stygiis resting uendae. de Militia Rom. l. 2. dial. 7. guilty of all the slaughters, rapes, rapines, burnings, and outrages, which be com­mitted ab ovo ad malum, in such combustions, and one day shall answer for them; and yet more, if ye will believe the Judge him­self, upon such shall come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the last believers blood, whose death was procured or occasioned by them, Mat. [Page 8] 23.34, 35. For which cause it is truly affirmed, that in spiritual Babylon will be found the blood of Prophets, and of Saints, and of all that were slain upon the earth for righteousnesse sake, Revel. 18.24. because modern persecutors justifie all that their forefathers, Mat. 23.31. (as our Saviour calleth precedent murtherers of Saints and Prophets) have done, by the like facts.

Direct. 2 2. A souldier being a minister imployed by authority for the execution of justice upon malefactors, Aug in Psa. 50. Ille Justus pu­nitor qui non habet quod in ipso puniatur. that cannot otherwise be restrained, ought to repent of his own sins, before he be fit to punish others for their offences. For want of this the children of Israel, though their cause were just, fell twice before the Benjamites, Judg. 20.21. For, he that judgeth another, and doth the same things, condemneth himself, Theophyl. Videtur hic ser­monem dirigere ad magistratus praecipue Roma­nos, ut qui or­bi terrarum praesiderent. Magistratuum enim est judica­re. and shall no waies escape the judgement of God, Rom. 2.1, 3. On which place Theophylact conceiveth that the A­postle chiefly intends Magistrates: For if it be a reproveable thing in Ministers of the Word, to reprove their hearers for such faults as themselves are guilty of, before they themselves have repented of them; much more hainous is it in the Ministers of Justice to execute punishments upon delinquents, while they re­main guilty of the same, or such like crimes.

Direct. 3 3. Before men go forth to war, Let God be sought to, by publick fasting and prayer: So began Jehoshaphat, 2 Chron. 20.3. when multitudes of Moabites and Ammonites, and others came against Judah, who had no might against them, neither knew they what to do, v. 12. and received a gracious answer and aid from above. Be not afraid, said God, nor dismaied, neither shall ye need to fight: q. d. You have done enough already, in ingaging me in the bat­tel, now only stand ye still, and see the salvation of the Lord, v. 17. Behold here the wonderfull efficacy of fasting and prayer, where­of we in this City have had very happy and remarkable experi­ence. I shall relate but one memorable passage for the mani­festation of this to all impartial hearers: After the breaking out of this horrid Rebellion, which began Octob. 23. 1641. presently the State had information that the enemies design was to besiege Drogheda, and therefore they sent all the forces which then pos­sibly could be raised, to the fortification of that Garrison; after whose departure we had no considerable strength left behind for defence of this City, and some of those we had were persons lit­tle to be confided in. The numerous and subtil enemies percei­ving this, drew together and begirt us round. In this forlorn con­dition, [Page 9] some Preachers pressed the Council daily for a publique fast, as the only remedy left; but it could not be obtained (through the aversnesse of some who should have been most forward in such a work) till the 12 of November ensuing; and now mark, on that very evening after our general humiliation, the Lord gave a gracious return, and taught us that our best weapons were (as Ambrose speaks) prayers and tears. For as the Spirit of God came upon Othn [...]el, and raised him up to deliver Israel in their distress, Judg. 3.9, 10. when they cried unto him; so did the spirit of mag­nanimity and strength fall suddenly upon this deceased Senator, and ancient expert souldier, who had been long before this day, by age and sicknesse, almost decrepit, hardly able to set his foot to the ground, who comes to the Council Table, and tendereth his service to go forth against the enemy, accounting it (he said) more eligible to die in the field, than to be slain within doors. This motion was no lesse acceptable then seasonable; but some thought it would prove abortive, saying, The good mans spirit is willing, but his body is weak: Others demanded where he would have men for the service? but our pressing exigencies would ad­mit of no long consultations; the State knew his pristine valour, commended his present resolution, and promised him their best assistance. He goes forth, and with all speed taketh up such men as first came to hand, mostly such as had been stripped, and were half starved, and had never been trained; these he led forth, to the number of seven hundred (at most) into the County of Wicklow, where the strength of the enemy was concentred; he fals on, at the first our men were disranked, he skilfully rallies them on a sudden, and in fine, routeth the enemy, and returneth without the losse of any one man, excepting one only, whom he shot himself as he was running away to the Rebels. This mer­cy seemed to us no lesse than a Resurrection from the dead: What matter of joyfull thankfulnesse did it afford us? How were we animated to continue our weekly daies of humiliation, with exceeding great concourse of our English into our Congregations; and as Joshua and Israel prevailed against Amalek, Exod. 17.11. while Moses held up his hand, and when he let down his hand Amalek pre­vailed; so as long as we here continued in publique prayer and supplication, our party prevailed in the field, till they became masters of the field during the space of a whole year and half. But now, mark again, I pray, some of the City Ministers being [Page 10] sore pressed with this so long continued burden of keeping two weekly Sabbaths, as they said, made their addresses to the Lords of the Council for mitigation, alledging that our enemies were well brought under, our straits and fears removed, and we become their superiors, and therefore that a monethly fast might well suffice. And at length their daily importunity prevailed, and we were inforced to draw up our nets, before the fish was caught. Now no sooner had we intermitted one fast day, but dismall news was brought from our Army the very next day, that Sir Charles Coote, Gods visible instrument of our preservation from the be­ginning of these direfull wars, was shot at Trim, in his pursuit of the enemy, by treachery (as some strongly conceive) but that I leave to the plenary decision of the last day. And now may any easily presage which way we are going, even back into the wil­dernesse again. Oh! what an incomparable losse have we all sustained in the fall of this great man? I cannot expresse it, but a short time shall discover it. Psal. 66.5. How terrible, O God, are thy doings toward the children of men? Return, O Lord, for thy servants sake, that a small remnant of thy people in this Land of ire become not like Sodom and Gomorrah, for the Lords sake. Right Honou­rable Peers, worthy Commanders, and all dear Christians, would you have the Lord not to depart from us, but to go forth with our Hosts? you must continue wrestling with him, with prayers and tears, Gen. 32.28. and then if you prevail Jacob-like with God, you shall also prevail with men.

Direct. 4 4. Adde to prayer, faith. We must all live by faith, and pray in faith; but above all it is primely necessary in a Christian soul­dier; for he is not only to fight against flesh and blood, but a­gainst principalities and powers, Eph. 6.12. and suppose you van­quish the former, and be subdued by the latter through unbelief, it will not be so much as a semi victory. But if you build upon the Rock Christ by faith, the gates of hell shall not prevail against you, much lesse shall the serpents seed, wicked men overcome you. How victorious a grace faith is, even in wars with men, may be seen in Gedeon, and Barak, Jephtha, David, and others, who through faith subdued Kingdoms, escaped the edge of the sword, out of weaknesse were made strong, waxed valiant in fight, turned to flight the armies of the aliens, Heb. 11.33, 34. Wherefore did the Lord deliver the Ethiopians and the Lubims a huge host, with very many Chariots and Horsemen into the hands of Asa? not for [Page 11] his multitudes, or skill or power; but because he relied upon the Lord, 2 Chron. 16.8. Therefore although others trust in their owne preparations, numbers, policy, strength, skill, or former successe; let your onely confidence be placed in the pro­mise, power, and presence of God, as Davids was, Psal. 20.7, 8.

Direct. 5 5. Heathens require prowesse and valour in martial men, and certainly God cannot abide cowardlinesse in such as fight his battels; Cic pro Mar. Certè in armis, militum virtus multum juvat. for saith he to Israel, Deut. 20.1. When thou goest out to battel against thine enemies, and seest horses and chariots, and a people more than thou, be not afraid of them. And when they approach to battel, he commandeth the Officers to speak to the people, say­ing, What man is fearful and faint-hearted? let him goe and return unto his house, lest his brethrens heart faint as well as his heart, v. 8. But what heathen Authors can afford you such encouragements and valid incentives to true valour, as the word of God doth? Be strong, and of a good Courage, saith the Lord to Joshua, have not I commanded thee? Ch. 1.9. Again, Be not afraid nor dis­mayed, for the Lord thy God is with thee, whithersoever thou goest. The first argument here is taken from Gods Commandement, and that doth not only require, but also infuse courage into the hearts of all obedient hearers. 2. Mark his promise, I will be with thee whithersoever thou goest, this if it be rightly laid hold on, will so fortifie the Spirit, that if ten thousand should hemme you in, you could not be afraid: it will also defend you, and repel your stoutest foes, even then when they are most confident, and all outward helps seem to fail you. Adde to these a third, which Joab useth to Abishai, 2 Sam. 10.12. Be of good courage, let us play the men for our people, and for the cities of our God: and let the Lord doe that which seemeth good in his eyes. Loe, here a triple coard never to be broken, let us put them together. God sets you a work, God will be with you in the work, and for God and Bern Epist. 129 Ecclesiae inimicos expug­nare decet. his Church you fight: Who would desire to die better, than in such service as this?

Direct. 6 6. Obedience to superiours may well challenge the next place a­mong these Directions. Mat. 8.9. I am a man, saith the Centurion, under authority, having Souldiers under me: and I say to this man goe, and he goeth: and to another come, and he cometh. The want of this drove David to greater straits than all his adver­saries could do, 1 Sam. 30.6.

[Page 12] Direct. 7 7. What a glorious ornament would it be to Christian pro­fession; if Justice both Commutative and Distributive might be found in Camps? when as it hath been of old, and still is re­ported of such places, that there lust ruleth in stead of law, Ju­risque locum sibi vendicat ensis. 1. Justice requires that Concil. Late­ran. Sess. 6. Bellum cum hostibus & ar­ma inf [...]ramus: cum nostris be­neficiis certe­mus, & de re­cuperandis quae nostra sunt con­tendamus. in­nocent persons, especially such as for whose help souldiers pre­tend to come, should be defended, and not wronged by them. See John Baptists charge, Luk. 3.14. when the souldiers demanded of him, saying, What shall we do? he answered, Do violence to no man, neither accuse any falsly, and be content with your wages.

2. Justice commandeth that notorious offenders in no case be spared; Agag was worthy of death, Saul saved his life, and lost his Kingdome for this indulgence. Foolish pitty to Plutarch. Lenitas erga sceleratos est in bonos crudeli­tas. one ma­lefactor is cruelty to your selves, and many others. Ahab let Benhadad escape, hereat the Lord was displeased, and sent him a tart message by the Prophet, 1 King. 20.42. Because thou hast let go out of thy hand, a man whom I appointed to destruction, there­fore (saith the Lord) shall thy life go for his life, and thy people for his people.

3. There ought to be a distributive Justice among your selves. I beseech you be not offended with me, for shewing you the way of God to your own temporal and eternal prosperity; and though carnal reason will perhaps suggest other counsel to you, yet ac­knowledge you him in all your ways, Pro. 3.6. and he shall direct your paths. The spoils taken from the enemy should not be ingrossed by some; but by an equall distribution imparted to all: See Davids order in this case, 1 Sam. 30.22, 24. Some of his men were faint, and so were cast behind, when the rest followed him to bat­tel, wherefore after they returned back with great spoiles, some of them would not allow any share of the prey taken, unto their fellows so cast behind, for which cause they are termed wicked men and men of Belial, and David told them, they should not do so, but they should all share alike, even they that tarried by the stuffe, as well as they that went down to the battel: and he made it (saith the text) a statute and an ordinance for Israel unto this day.

Direct. 8 8. The ends for which war is undertaken and maintained ought ever to be regarded, and these ought to be Gods glory, the preservati­on of good men, the punishment of hainous offenders, and the setling of peace in the Common-wealth: not covetuousnesse, [Page 13] desire of revenge, or affectation of dominion, or vain-glory; for which Jehoash King of Israel thus reproved Amaziah, Thou hast in­deed smitten Edom, and thine heart hath lifted thee up: glory of this, and tarry at home, for why shouldest thou meddle to thy hurt, that thou shouldest fall, and Judah with thee, 2 King. 14.10. But Amazi­ah refused to hear, and therefore he and Judah were worsted be­fore Israel, v. 11. The end of wars is peace, Aug. de civita­te Dei l 19 c. 12. Pacem constat belli esse finem optabilem. saith August. and in Serm. de verbis Domini, Apud veros Dei cultores ipsa bella pa­cata sunt, quae non cupiditate, aut crudelitate, sed pacis studio ge­runtur, ut mali coerceantur, & boni subleventur. Among the true worshippers of God their very wars are peaceable, being waged not for lust or cruelty, but with desire of peace, that bad men may be suppressed, and good men aided. These be the chief di­rections, to which more might be added, but I proceed.

Ʋse 3 Are wars thus waged, the work of the Lord? here is matter of terror to the enemies of Gods Church; and comfort to such as go forth against them in this way of God; for although the former may seem for a time to prevail, yet in due time they shall be subdu'd, and God will be sure to arise at last, to maintain his own cause. This is assigned the reason why the Hagarites and many others fell down slain before two tribes and an half, because the war was of God, 1 Chon. 5.18,—22. Let us not then be troubled with the multitude of the Rebels, nor their bloody threats and inten­tions if they prevail; nor yet with the successe now and then at­tending their enterprizes: but let us weigh their cause with our own in the ballance of the Sanctuary, and then all may see whom God in fine will side with, when he hath truly humbled and fit­ted his people for deliverance.

The just Causes of war in Scripture are such as these.

1. Men may lawfully defend themselves and friends being un­justly assaulted, having a Calling from God so to do. Thus Abra­ham fought for his Nephew Lot, and rescued him and his Allies, having slain the invaders, and is highly commended for it, Gen. 14.14, 18, 19. and Exod. 22.2. Multò magis licitum est de­fendere propri­am vitam, quā domum Aquin. 22. q. 64. he that defendeth not himself, when he may, is guilty of his own wrongs.

2. The Children of Israel took up Arms against the Children of Reuben, the Gadites, and half Tribe of Manasseh, and questi­onlesse they would have therewith pursued them; if they had not given them good satisfaction, for innovation in Religion and Gods Worship, Josh. 22.11, 12.

[Page 14]3. God approves of the punishing of Capital offenders, and such as protect them by force of Armes, Judg. 20.13.

4. David pursued the Amalekites by the Lords appointment, and smote them for Concil. La­teran. Sess. 4. Publicas inju­rias, usurpati­ones injustas, princeps aequo animo ferre nō debet: sed to­tis viribus, quae sua sunt serva­re, arrepta ar­mis recipere. plundring Ziglag, and so recovered the goods and persons whom in a hostile manner they had taken a­way, 1 Sam. 30.8, 16.

5. God proclaimed an irreconcileable war between Israel and Amalek till they should blot out the remembrance of Amalek from under heaven. Here is an extirpation of Nation and name commanded; if you demand for what fault? The Lord giveth in their Inditement, Deut. 25.17, 18. Remember what Amalek did to thee by the way, saith God to Israel, how he met thee coming from Egypt, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God. Thou shalt never forget it, v. 19.

6. Wherefore did David destroy the children of Ammon and besiege Rabbah? but for the Villany of Hanun in taking Davids servants, and shaving off one half of their beards, and cutting off their garments in the middle, even to their Buttocks, and sen­ding them away in this guise? 1 Sam. 10.4. and 11.1. Did the Irish let the English of either sex escape so?

7. King Ahab slew Naboth for his Vineyard, and after his death tooke possession: for which reason the Prophet Elijah told him from the Lord that in the place where dogs licked Naboths blood, the dogs should also lick his blood, even the Kings, for murthering his honest Subject, which accordingly came to passe; for after he was slain in battel, he was brought to Samaria, where one wash­ed his chariot in the pool, and the dogs licked his blood, accor­ding to the word of the Lord, 1 King. 21.19.

Now all these grounds, and other apparent causes have we of the English Nation to proceed in like sort against our Antichristian and bloody adversaries in Ireland, who 1. Have been long man­cipated to grosse Idolatry. 2. Against the Law of the Land they took the sword. 3. Committed at the first unheard of and prodigious massacres of men women and children without respect, even of one hundred and fifty thousand Christians (according to their own reckoning) living inoffensively and securely among them.

4. Having first entred into a Covenant written with their own blood to extirpate all the English with their memorial: herein [Page 15] imitating that notorious conspirator of old, cursed Cataline, who first bound all his fellow-traytors with a curse, and for confirma­tion gave them mans blood mingled with wine to drinke; as Salust records, Conjurat. Catilinae. But these miscreants sur­passed them; for the confirmation of this their covenant was the receiving of the Eucharist or Sacrament. Some of their Ar­ticles were these, That they would not leave in this Island one Brittish man alive, either English, Scotch or Welsh, no so much as any footsteps of them, but would utterly destroy all, both Houses, Cattel, Orchards, Hedg-rowes, &c. Item, if any English man should be found who had married an Irish woman, and had children of her, both he and his children, because they bore his name, should perish: but if an Irish man had married an English woman, both she and her children should live.

5. After all this blood-devouring ferity, they grew more and more outragious daily, and scornfully See Sr. John Temple of the Irish rebellion. rejected all terms of peace at any time tendred unto them, while they had power to do mis­chief: and therefore cannot expect any favour when the Lord shall deliver them into your hands, see Deut. 20.10, — 13.

6. Since the righteous God hath evidently manifested oft-times from Heaven his great abhorrency of their most savage cruelties, and hath shortned their hornes; that they can do no more mis­chief (as formerly) they still continue Amalek-like to cut off such as they meet by the way, sick, faint, weak and wounded per­sons that are cast behind our Camps.

7. In stead of manifesting repentance for all their blasphemies and numberlesse wicked practises, though they have made the land an Aceldama from one end thereof to another, and in their skirts have been found the blood of the soules of poore innocents, (as the Prophet speaks, Jer. 2.34.) yet are they so far from repenting, that they boast much till this day, of what pranks they have committed, and what tortures they inflicted on the Here­ticks (as they call us:) and repent themselves of nothing, but for letting any at all escape alive from among them, ratifying these and such like assertions with hideous oathes, because they would have the world to believe them.

8. What was Hanuns villany to theirs? he cut off the garments of two or three men by the middle, and so sent them away; these hell-bred monsters ripped up the bowels of men and women and hung them up like slaughtered beeves, searching their guts for [Page 16] gold, compelled children to execute their parents, and parents their children, slew husbands, and ravished the wives, inticed some ignorant and unstable souls to go with them to their abomi­nable Masses, and then forthwith hanged them, while they were (as they said) in a good mind, and thus they endeavoured to de­stroy both their bodies and souls at once.

Obj. But they were not all alike: will you condemn all for some?

Ans. No indeed, The men were more inhumane than sal­vages: the women were far worse than the men, and their chil­dren surpassed them both. But what have I called them? men and women? they may fitly be compared to that beast which John saw in the Revelation, c. 13.2. Like to a Leopard with the feet of a Bear, and the mouth of a lion, for no one wild beast can half expresse their malice and cruelty. The Leopard excee­deth all bruit creatures in hatred to man, so that in his rage he will tear his very picture in pieces, wheresoever he sees it, if he can possibly come near it: no lesse have these children of Belial hated the Image of God in his people, endeavouring to quench the Light of his Gospel in the blood of the sincerest Professors of it; for against such have they been most furious, and herein re­sembled fell Lions, and have been more ravenous after prey than any wild Bears in the Forrest: It hath been their holy-day work to hunt Boys and Girls with dogs and spaniels like ducks in the water, till they have drowned them; and it hath been their great delight all the week after to discourse of their Sundays dis­ports.

O ye enemies of all righteousnesse, shall not the Lord visit for these things? shall not his soul be avenged on such a Nation as you? if Cain were so accursed for killing one righteous Abel, Gen. 4.11. whose blood yet cries against him and you; how accursed shall you be for ever, who have murthered in a rage rea­ching up to heaven, so many thousand souls, innocent quoad vos, howsoever otherwise they were sinners before the Lord? 2 Chron. 28.9, 10. are there not with you sins, even worse sins also? If they be deservedly pronounced accursed in my Text that should keep their sword from the blood of the Moabites, whose iniquities were every way far short of yours; how accursed must you needs be, for whose sake others shall be accursed; if they spare you? were you but sensible what masses of wrath are coming upon you for your but­cherings [Page 17] of so many both Saints, Prophets, and Infants, as well as others, as one day will appear, before your Judge and theirs; would you but take to heart what terrors and torments shall there arrest you, and for ever abide upon you in the lowest Hell; it were sufficient to drive you and all your abettors, (as it hath done some of you already) to distraction and desperation.

True it is, judgment began at the house of God, you have be­held it, yea, and executed it on them: but have the righteous scarcely been saved, what shall be the end of such impious blasphe­mers, cursed Idolaters, and desperare infringers of all Laws both humane and divine, both of nature and Religion, as you?

Repent therefore of all your wickednesse, and pray God, if it be possible, that you may be forgiven, for you are in the gall of bitternesse, and fast bound in the chains of your iniquities, which have begun already to find you out: and if ye continue to stop your ears at the voice of the charmer, (with the deaf adder in the Psalme) charm he never so wisely, as ever hitherto you have done, since I knew you, the wrath of God shall fall upon you to the uttermost in this world and in the world to come. The worst I wish you is this, that ye may return, that your souls may live.

Ʋse. 4 This may serve for a warning to us and all other people of all Nati­ons to beware of Moabs sins mentioned in this Chapter, namely, Confidence in the arme of flesh, Riches, humane force, Policy, Idols, Contempt of God, and Scorning of true Godlinesse, Pride and Haughtinesse; and if we be guilty of any of them, as indeed the inhabitants of these Lands are generally most hainously guilty, let us repent of them with speed; for the bloody reven­ging sword is drawn, and hath begun here in Ireland to eat our flesh and drink our blood, as long before it hath done in the Pala­tinate, and in Germany, but we would not take warning by them; and now except England and Scotland take warning by them and us, and prevent it in time, the Lord is about to raise up against them also their worst enemies, with this charge in the Text injoy­ned under the same penalty of the curse more dreadful than that in the Poet, Occupet extremum scabies, Horat. de arte Poetica. Cursed be he that with­holdeth his sword from blood; for questionlesse we and they are guilty of the forementioned sins of the Moabites, and many worse. Return, Return, why will you die without remedy.

Ʋse. 5 Exhortation to all you that are, and all that shall be called to this work of the Lord against this rebellious Nation, or any o­ther [Page] Antichristian forces, hereafter to be sincere and Leo Impera­tor in Tacticis. c. 1. n. 3. 6. Ante omnes res, maximè belli­cas consultores adhibe ad exco­gitandū soler­tes & fideles: rem verò de quâ deliberasti omni studio ac diligentiâ con­tendas ad exi­tum perducere. diligent in executing this divine commission, as you and they would desire to escape his reiterated malediction here denounced against all that shall be negligent and deceitful in pursuance thereof: How can you spare such as the Lord hath designed to destruction for blood-guiltinesse, unlesse you be content that your owne lives go for their lives? 1 King. 20.42. If you spare them, the curse shall not spare you; whether it be for favour or affection, or old acquaintance, for kindreds or countreys sake, or for gain or pleasure of friends, or any other respect, it shall avail them but for a short time, and disadvantage your selves for ever: for God shall destroy you with them either immediatly, or by others, whom he shall send to accomplish this his work with vigor in your steads: and then shall you know, there hath been a Prophet among you. If any shall pretend that pity is to be shewed, where God requires justice to be executed: or that there is a necessity of making a cessation with them, when God and the world know the contrary; that person whosoever he be, shall bring upon himself and upon his posterity all the innocent blood that they have spilt. Now after all that is come upon us for our evil deeds, and for our great trespasses, seeing that our God hath punished us lesse than our iniquities deserve, and hath given us such deliverance as this, should we again break his Commandements, and joyn in league with the people of these abominations? would not our God be angry with us, till he had consumed us, so that there should be no remnant nor escaping? Ezra 9.13.14. Deut. 7.2. Thou shalt make no covenant with these people, nor shew mercy to them. and Judg. 2.2. Make no league with them.

Obj. But those were Canaanites, these are Christians that you now speak against.

Ans. It is too good a name to call them Canaanites, they may more fitly be termed Cannibals. Secondly, unlesse you be veiled Papists, you must confesse they are as vile Idolaters as ever brea­thed.

Obj. 2. Your allegations are fetched out of the old Testa­ment: but we live under the new, which is a better Covenant.

Ans. This makes nothing for them, but much against them: for Gospel vengeance will be the sorest vengeance of all other, Heb. 12.25. 2. The New Testament condemneth making leagues with Idolaters, as much as the old. Read, 2 Cor. 6.14, 15, 16.

[Page 19]3. The Gospel no waies protecteth wilfull murtherers, but calleth for justice upon them as the Law requireth, Mat. 26.52. and Revel. 13.10. They that take the sword (saith our Saviour) shall perish by the sword; he that killeth with the sword (saith his Apostle John) must be killed with the sword: and yet the worst is behind; for after this life ended both Murtherers and Idolaters shall have their part in the lake which burneth with fire and brimstone: which is the second death, Rev. 21.8. And is not all this new Testament?

Obj. But you are Ministers of the Gospel of peace, you should preach peace: bloody preaching and bloody praying should be far from you.

Ans. Parcius ista viris. Shall you plead for rebels and mur­therers, and condemn us for crying out for justice to the righte­ous Judge, and his substitutes?

2. Do we pray any otherwise than the soules under the Al­tar even of them that were slain for the word of God, did, who cryed with a loud voice, saying, How long, O Lord, holy and true dost thou not judge and avenge our blood on them that dwell on the earth? Rev. 6.10. And although you condemn these our prayers, our Lord Jesus assureth us that his father will hear them, Luk. 18.6. Where he is pleased to demand both of you and us, Shall not God avenge his owne elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily.

Obj. 4. But the seven Nations are expresly nominated whom God enjoyneth Israel to destroy, Deut. 7.2. You have no such particular rule.

Ans. You have heard Christs expresse Command that all that take the sword shall perish by the sword: and a particular rule is given how Anti-Christ is to be dealt with, in Rev. 18.6. Reward her as she rewarded you, and double unto her double according to her works. See then what these Popish conspirators, Anti-Christs limbs, have done to the Protestants, being instigated thereunto by Romes Emissaries, Priests, Friers, and Jesuits, you may do the like to them, yea it is just to render to them double; for God hath so commanded it should be.

Obj. But what if they had the Kings Commission for what they did.

Ans. So they pretended S ^r Phelim O­neale at his ex­ecution con­fess'd that they gave out at their first ri­sing, they had the Kings cō ­mission for what they did; but took it up­on his death it was false. for their owne excuse. But were it [Page 20] so indeed, Had not Doeg I pray you, the Kings command to smite Ahimelech with the City of the Priests? 1 Sam. 22.18. The King said to Doeg turn thou and fall upon the Priests. And Doeg the Edomite fell on the Priests, and slew on that day fourscore and five persons that did wear a linnen Ephod; yet because this was un­justly done, the Kings warrant would not excuse him: but the Prophet threateneth him in the name of the Lord, Psal. 52.5. saying, God shall likewise destroy thee for ever, he shall take thee a­way, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.

Obj. But Doeg exceeded his Commission; for he smote not the Priests alone with the edge of the sword, but men and wo­men also, children, and sucklings, and Oxen, and asses, and sheep; and therefore was he thus punished.

Ans. Did Doeg exceed his Commission? therein also have these Irish Edomites exceeded him: their little finger hath been heavier than his loins, and therefore must expect a farre heavier punishment.

2. He destroyed only the City Nob, they left but few un­destroyed in the whole Land: and their intent was, if their de­sign had proceeded in surprizing this City of Dublin and the Ca­stle, to have left in this land not one man, woman or child of our Religion alive. Remember O Lord these children of Edom, who cryed in the day of our Jerusalem, rase it, rase it even to the ground.

Aug. de civit. Dei l. 1. c. 7. Quòd innsita­tâ rerumfacie immanitas bar­bara mitior ap­paruit, ut qui­dam parceten­tur, hoc Christi nomini tribuen­dum. Absit, ☞ Ut prudens quis quam hoc feritati imputet [...]arb [...]orum. Obj. 7. If they had been so savage and mercilesse, as you would render them; they might have destroyed many more, when they had them in their hands, who yet survive.

Ans. Blessed be the Lord whose hook was in their nostrils to preserve a remnant alive, as it is this day: but sure we are, the tender mercies of the wicked were cruel; for when some be­ing stripped in frost and snow, others being wounded also thought it impossible to travel 40 or 50 miles in that case, and so chose death rather than life, these Hamans usual answer was, no, they would not shew them so much favour as to kill them, for then they should put them too soon out of their pain: whereas on the o­ther side; if they perceived any to be fearful of death, and to beg for life, such they cut off incontinently, no intreaties would prevail. Call you this pity, in requitall whereof a Cessa­tion should be granted them upon their first demand? My [Page 21] Lords, till meer necessity enforced them, they never sought it: when any advantage shall be given them, they will never keep it. Sad experiments of their former perfidiousnesse from every quarter can witnesse this. Say unto them therefore as Jehu did to Jehoram, what have you to do with peace, so long as your wilful murthers and execrable blasphemies remain? blood defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it, Numb. 35.33. Now the Lord hath armed you with power, put on Davids reso­lution, and say, we will early destroy all the wicked of the land, Psa. 101.8. He that should punish capital offenders, and doth not, when he may, Corn. à La­pide in locum. is as guilty before the Lord, as if he him­selfe had perpetrated all that they have done: Plutarch. in Lacon. moral. Hoc est scele­ratos ad malc­sicia armare. Nazianzen. [...]. yea more, he shall be guilty of all the wickednesse that ever afterwards they shall commit. I have read how a King of France complained that one man had been pardoned twice for murther, and yet he had slain a third man: his jester standing by sayd to the King, nay, my Liege, he killed but one, and you slew the other two; for if you had caused him to have been executed for the first fact, Si primum non condonas­ses, reliqua non perpetresset. erat Ludovic. XI. rex Fran­ciae. he had never lived to have committed the second and third. So may I say to you, some of these Rebels, and more of their an­cestors have rebelled thrice within these 47 years space, had they then received condign punishments according to their just deme­rits, these mischiefs had not now issued from them. No marvel then that the curse denounced against all partial indulgent and deceitful workers in this particular be doubled in my text, Cur­sed be he that doth the Lords work negligently, and again, Cursed be he that keepeth his sword from blood; where the ingemination denoteth four things, 1. The suddennesse of the curse. 2. The cer­tainty. 3. The greatnesse, and 4. the continuance of it. q. d. If you dally and delay in so weighty a businesse, God will not dal­ly or delay with you; if you deal doubly with him, he will send a double curse upon you; if you sleight his work of doing justice, heavy judgments shall light upon you; either deal truly with him this once, or he will never trust you more; if you fa­vour his enemies, his fierce and durable plagues shall fall upon you and your friends, like fire, and there shall be none to quench it. My Lords, the interpretation be to your enemies, and let the Lords Councel be acceptable to you, as you desire to prevent this curse, 1. It is threatned against the deceitful. [Page 22] 2. Against the slothfull in the Lords work. Bee you then, 1. Faithfull therein. 2. Diligent. This was Davids Enco­mium, who is so faithfull as David? 1 Sam. 22.14. Though King Saul ill requited him for it; yet the Lord the God of truth commendeth him very highly for the Integrity of his heart. The faithful man shall abound with blessings, Pro. 28.20. On the con­trary, Cursed be the deceiver either 1. In the things of God, Mal. 1.14. or 2. In transactions with men, Gen. 27.12. If I seem to my father (said Jacob to Rebekah) as a deceiver, I shall bring a curse upon me, and not a blessing. Or 3. In martial affairs, here in my Text. Shall any think that the Judge of heaven and earth will tolerate partiality in matters of life and death? will you hold with the hound, and run with the hare? shall your bo­dies be on this side, and your hearts on the other? Be not de­ceived, God is not mocked. Bloody and deceitful men shall not live out half their days, Psal. 55.23. I will set before you but one President: Hophni and Phinehas deserved to be cut off, old Eli spared them (for they were his sons) but God neither spared him nor them, nor any of his race, because his sons made themselves vile and he restrained them not: for this iniquity will I judge his house for ever, saith the Lord, and further sweareth, it shall never be purged with sacrifice, 1 Sam. 3.13, 14. Must justice then be done upon sons? Judges may not think, that they may put to death whom they will, and whom they will they may keep alive: They may not spare a guilty son or brother.

The second word of your Charge is diligence. Motives

1. The work is the Lords.

2. His eye is upon you from one end of the year to the other; therefore eye-service is not here forbidden, as it is to masters according to the flesh, Col. 3.22.

3. He is the only Master, Mat. 23.10. therefore what we do for him, it must be done with all our might, Eccles. 9.10.

4. No service will be accepted of him without diligence, for it cannot be separated from his love, as the notation of the word in latine imports: and so much is intimated by the embleme of the firstling of an asse, which was not to be offered up in sacrifice, but to be redeemed with a lamb, or else the neck of it was to be broken, Exod. 34.20. shewing that God abhorreth sloth and sluggishnesse in all undertakings for him.

Heb. 11.6.5. He giveth the best wages, if men be diligent.

[Page 23]6. He punisheth the slothful here and everlastingly. Mat. 25.26.

7. Our enemies are vigilant, their feet are swift to shed blood, Isa. 59.7.

8. Our delays and negligence giveth them great advantage. By this onely stratagem procrastination Q. Fabius Max. recove­red the lost estate of the Romans; so averreth Ennius, Unus homo nobis cunctando restituit rem. Expedition as our case now stands will doe us as much good.

Lastly, As the treacherous person is accursed, so is Sophoc. [...]. the sloth­ful, being here included under the same word, and involved in the same twofold curse, to wit, 1. In the life to come; and 2. In this world. 1. He shall be accursed in soul, and 2. Body, 3. In his undertakings, and 4. Posterity. This may make the ears of all such to tingle, as send relief to besieged places, but not till they have intimation they are taken: and of such as insinuate themselves into our counsels, I had almost said Councils purpose­ly to inform the enemy, of such also that come to take up arms among us, that they may fly to the enemy when they meet with the first opportunity, and so use them against us: or that wil­fully desert their fellows, when they have most need, that they may be surprized by such as they more affect, or that in stead of shooting at the Rebels, shoot into the aire, or into their fellows or Commanders bodies. Shall not God find out these and all o­ther deceitful workers? yes, and the curse too. He that is more true than they can be false, hath fore-spoken it, and he will make it good, when he begins, he will make an end, 1 Sam. 3.12.

Here by the way, before I proceed to the last Use, let me hint unto my brethren of the Ministry a note of Si jussu Dei sermo Prophe­ticus hic subji­cit eos maledi­ctioni qui neg­ligentèr occi­dunt, quantas nos poenas ex­olvemus, si mu­nus spirituale parvi pepende­rimus? The­od. in locum. Theodorets upon my Text to this effect, If Souldiers fall under a double curse through their negligence in sparing the temporal lives of them, whom God hath adjudged to the sword; how many and great curses shall fall upon such Ministers as through negligence destroy the souls of them whom God hath sent them to save, Ezek. 33.6.

Ʋse. 6 Consolation. And so I passe from mount Eball to mount Ge­rizzim to pronounce blessings in the name of the Lord upon all those that are, Deut. 27.12.13. or shall be active and faithful in this work of the Lord, according to the directions of his word formerly laid down. This war is just, be well assured that it is your duty to prosecute the same, and then before you go forth to battel, re­pent [Page] you of all your sins since you are now called to punish others for theirs, begin with prayer to him who giveth victory to whom he pleaseth; proceed in faith, confidently relying upon his mercy and faithfull promises; Cast off all fear of men, and pu­silanimity of spirit. Be of good courage, and fight valiantly for the cause of God and his people against these Anti-Christian ene­mies, and leave the successe to God. Be obedient to the lawfull commands of your superiours: and be just among your selves, and towards all men, wrong no innocent person in the least matter. Let the ends which you propound to your selves be the glory of God, the punishment of enormous offenders, the preservation of good men in their lives and estates, and the happy restauration of peace in the Church and Common-wealth. And as many as walk according to these Rules peace be upon them and upon the Israel of God. They shall be blessed in this life in their souls, bodies undertakings, and posterities, and in the life to come. Christian, Souldiers, we seek not to bring you into a fools paradise, as So Pope Ni­colas the first in his rescripts. l. concilior. tō. 3. Quisquis in hoc belli certa­mine fideliter mortuus fuerit, illi regna coe­lestia minime negabuntur. some Popes have used to do their Proselites, by promising them heaven who should wage their wars strenuously; as if heaven were at their disposing: but the Lord himself who hath all power in heaven and earth, whose servants you are, shall blesse you. He hath cursed your enemies already (as you have heard) and as they have begun to fall, they shall fall before you, but you shall remain blessings even to others of your own Nation and Religi­on; yea all the congregations of the Saints shall blesse you, and God for you. As Melchizedek Priest of the most high God met Abram when he returned from that famous service, the slaughter of the five Kings, who had before taken his Nephew Lot priso­ner, and spoiled all the countries round about, Gen. 14, 19, 20. and blessed him, saying, blessed be Abram of the most high God, posses­sour of heaven and earth: and blessed be the most high God, which hath delivered thine enemies into thine hand. Thus Deborah and Ba­rak having brought in the Angel of the Lord charging all the world to curse Meroz, yea and again to curse bitterly the inhabi­tants thereof; because they came not to the help of the Lord against the mighty. And justly they deserved this curse, this double curse; for if they be accursed in my Text, that do the Lords work, when they perform it negligently; how much more cursed shall they be who will do nothing at all for God, or for his cause and people? Then they pronounce blessings upon Jael the [Page] wife of Heber the Kenite for her manful executing of Sisera, Judg. 5.23, 24. Saying, Blessed shall she be above women, and again, Blessed shall she be above women in the tent; where the Blessing is doubled as was the Curse before. And hence observe with me in the last place, that we read of two women in Scripture who are pronounced blessed above women, the one is in the New Testa­ment, the Virgin Mary the mother of our Lord, for bringing forth a Saviour into the world: the other in the Old Testament, namely this Jael for smiting dead that cursed enemy of Gods Church Sisera. And this brings me vice Coronidis to speak somthing of this decea­sed and blessed Knight, whose Obsequies we are met to solem­nize at this time.