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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79474	The man of honour, described in a sermon, preached before the Lords of Parliament, in the Abbey Church at Westminster, March 26. 1645. The solemn day of the publique monethly-fast. / By Francis Cheynell, minister of Gods Word. Die Jovis, 27. Martii, 1645. It is this day ordered by the Lords in Parliament, that this House doth hereby give thanks to Master Cheynell for his great pains, taken in the sermon, he preached on the 26. of this instant March, in the Abbey Church Westminster, before the Lords of Parliament, it being the day of the publique fast. John Brown, Cler. Parliament.	Cheynell, Francis, 1608-1665.	1645 (1645)	Wing C3812; Thomason E279_3; ESTC R200026	64,263	74

God be not too hasty He that beleeveth maketh not haste Isai. 28. 16. Waite Gods leisure and God will in due time exalt you to such a degree of honour as will make most for his glory and yours God will do it in due time saith the Apostle but remember that God is the Judge and therfore that is the due time which he appoints Your time is in Gods hand Psal. 31. 15. If the time of your pref●rment were in your enemies hand it would be deferred too long if it were in your own hand it would be over-much hastned and come too soon Such green fruit would breed worms It is well your time is in Gods hand leave all to him beleeve and pray w●ite and pray pray to him that disposes of Honour and Power Victory and Glory make your acknowledgements in the words of David 1 Chro. 29. 11 12. Thine O Lord is the greatnesse and the power and the glory and the victory and the majestie for all that is in Heaven and Earth is thine Thine is the Kingdom O Lord and thou art exalted a● head above all both riches and honour come of thee and thou reignest over all and in thy hand is power and might and in thy hand it is to make great We humble our souls before thee we cast our care upon thee Exalt u● in due time that we may exalt thee give us grace to serve thee with all our power wealth and strength and honour thee with all our honour that thy power majestie and glory may be made known unto men This this is the way to recover all your honour Sixthly It will make exceedingly for your Honour to do most service when you have least encouragement because then it will appear that you do service upon Noble principles and do not intend to serve your selves But it will be objected That the greatest triall to a man of noble endowments is to be laid aside for that doth not onely reflect upon his Honour but deny him opportunitie of doing farther service This is indeed the saddest objection but I hope to return a satisfying answer First then consider That every man is not laid aside who is not constantly employed in Military affairs In other Common-wealths it doth not reflect upon any mans Honour if the date of his employment expire within an yeer or two Such was the wisdom of the Roman State that they seldom gave any long leases of Honour unto men that were deeply entrusted in eminent places of authoritie and command When the State was even surprized by some unexpected danger the Senate or Consuls did create a Dictator or in the absence of the Consuls in after times the people named some Pro-dictator and a Magister Equitum who by the Senates approbation were to take care of the Common-wealth But the same person continued not Dictator above six moneths unlesse his lease were renued and that was rare But it was more rare that there should be two Dictators at once Sylla would ●ain have been Dictator for five yeers and pleaded that Lex Valeria would justifie his desire but the Oratour denied that there was any such Law It is safer in places of such great trust and command to limit the time becansc you cannot so well limit their power Secondly All that have performed considerable service heretofore have cause to blesse God who did them the Honour in times past to make use of them in any Noble and renowned atchievements All that are Emeriti have made the State nay the enemies of the State sensible of their worth and therefore they do not lay down their Arms but hang them up as Ensignes of Victory Thirdly God hath an absolute Power and Soveraign Command over the greatest men in the World and they owe Absolute subjection to the will pleasure providence of the God of Heaven Come acknowledge your subjection God is not bound to use the same Instruments still Instruments are no helps to him for he helps his Instruments and works all i● them and for them God loves to shew his Prerogative and make great ones know that he is not beholding to them to do his work he will let them see that he can do his work without them My Lords I dare not flatter you there are enough can do that who are onely men in black and no Divines I speak to you in the name of the mightie God who breaks in peices mightie men without number and sets others in their stead Job 34. 24. God having varietie of Instruments doth delight to use them by turns If any are unfaithfull they have been used too long but all that have faithfully performed their part of the service will not or need not repine if men of meaner abilities take their turn the meaner they are the more should God be glorified and you humbled Fourthly When God hath tried men in the duties of active obedience he doth usually call them to honour him farther by passive obedience and it is no easie matter to come off with honour in the passive part Great spirits will finde it task enough for to be patient they will have work enough to keep themselves humble in such a case and therefore they need not complain for want of work My Lords It is a Work indeed to mortifie self-love it is no easie matter for great men to take themselves off from self-confidence self-conceitednesse and self-ends that their hearts may be wrought unto a self-deniall which is the foundation of Christianitie and at this time the onely means in sight of our safetie Can you imitate David in one of the most royall services that ever we read of it was a self-denying service a royall and magnanimous but sweet submission to the Will of God If I finde favour in the eyes of God he will bring me back again and employ me farther that was his meaning But if he say I have no delight in thee behold here am I let him do unto me as seems good in his sight 2 Sam. 15. 25 26. My Lords Suffer me to deal freely and honestly with you It may be God sees that your hearts are like to be lifted up by too high an opinion of what God hath done by you in former times and therefore God would have you breath and rest a while that you may be sufficiently humbled and so fitted for some higher and nobler peece of active obedience and then you 'l shew more bright and glorious after this seeming sad eclipse At low water you have him to tread the banks whilest the ship is in the barbour you may dresse it and trim it and make it able to endure storms and tempests They that are employed will shew themselves men they adventure far and you have a full employment your votes have an influence into all affairs of high concernment Be not displeased but rest assured That your active spirits and inlarged hearts will by the blessing of Heaven have fairer opportunities and

heels shall compasse them about vers. 5. And surely none have more cause to fear then the great ones of the world vers. 6. They that are so rich that they trust in their riches and boast of their riches which the wisest of men are forced to leave to others v 10. have a deep though vain conceit that their houses shall continue for ever and therefore call their lands by their own names v. 11. But alas not withstanding this their Atheisticall Dream they abide not in their Honour for they are like the Beasts that perish And yet though this their way is their folly undeniable folly their Posterity are such fools as to imitate their Practices and approve their Sayings Selah vers. 13. Oh look not upon this Censure as a Jerk of Wit for it is indeed A sad Preface to a black Sentence full of horrour For mark what follows When a man is made rich and the glory of his house is encreased he is usually so taken up with his wealth and glory that he forgets the mortality of his frail body and the eternity of his precious soul He doth not consider how he may be ransomed from the strength of sin the sting of death the hand of the grave the power of hell and therefore his body falls like the carcase of a Beast the Grave hath victory over him and Death feeds upon him Like sheep they are laid in the grave death shall feed upon them vers. 14. And though whilst he lived he was applauded by others and he blessed hi● own soul vers. 18. yet his soul shall go to the Generation of his fathers he shall never see light Tell me tell me is not this 〈◊〉 black Sentence full of Horrour Menglory in their Pedigre● and are as it were damned ex traduce They take a pride in imitating the errours and vanity of their forefathers who lived in darker times and they shall go to the Generation of their fathers where they shall never see light for to such is reserved the blackness● of darknesse for ever And then to close up all the Prophet warbles over the dark saying of the Text upon his dol●full Harp it is the Burden of the Psalm and the Burden of many a guilty cons●ience which will one day swea● and groan and sink under the weight of it Man that is in Honour and understandeth not falls like the Beasts that perish In the words be pleased to observe 1. The Honourable estate or in your own Language the precious Peerage of great men A Noble-man is homo in pretio as Junius hath it a man to be prized and honoured 2 The wilfull and dishonourable Inconsideratenesse of men in Honour Man that is in Honour and understands not 3. The lamentable Downfall and beastlike Ruine of such as fall from their Order from their God and from their Honour They are like the Beasts that perish First for your Honourable Estate without any Courtship or Complement I must observe That a Noble-man is Homo in pretio one that is prized and honoured in a Civill account Be pleased Brethren to suspend your Censure till I come to speak of the Christian account They that are truely-Noble are the a bl●ssing and b glory of a Kingdom Their honourable men or their glory are men of famine Isa. 5. 13. And dignities are called glories in the eighth verse of the Epistle of Jude When men are not honoured according to the weight worth dignity of their Places and Persons they are as it were c blasphemed and cursed in the Scripture-phrase But that I may top the rising Errours of the time give me leave to distinguish of a threefold Honour Civill Philosophicall and Christian First for Civill Honour we must consider that it was purchased of old by the worth of renowned Ancestours who were the glory of their times and is it not fit that Posterity should enjoy the Purchase of their Forefathers Those Titles of Honour which help to set forth a son of mean parts and but ordinary abilities might cost the Father or Grandfather very dear he might forsake his meat break his sleep exercise his strong parts and put forth his eminent gifts for the Service of the Common-wealth of England and Church of God It is probable that he did lay out vast sums for the pu●like good adventured his life for his Countrey and shall a Title of Honour purchased by gold laid out in an honourable way nay purchased by sweat and blood be taken away from the son of this Noble Progenitour The publike Faith of the Kingdom is virtually engaged for the Ennoblishment of his Posterity by Justice and Equity in all Nations thorowout the world the childe of such noble Ancestours ought to enjoy with honour what his Progenitours have purchased for him at so dear a Rate True it is that God hath made all Nations of men of one blood Acts 17. 26. and therefore as we are descended from Adam our blood is of the self-same complexion but the strength wisedom valour wealth vertue of Ancestours in succeeding Generations did purchase transcendent degrees of Honour for themselves and their Posterity The Titles of Dukes Marquesses Earles and Barons were anciently bestowed on them to whose Vertue Prowesse Wisedom the Kingdom was beholding both for Counsel and Assistance in times of War and Peace The first Dukes or a Duces undertook a great Charge their Office was full of Care and Trust and Danger Duke was a Title of Duty rather then Dignity as Master Cambden observes The Title of Lord b Marcher was accounted more honourable then that of Marquesse because it was more ancient and did import some honourable Service Barons were men of Valour Robora Belli and therfore are engaged to shew their Valour by their very Title Why were the Ensignes of Distinction first born upon Shields but because they who purchased them at first did use their own Bodies as a Shield to bear off those fatall Blowes which would otherwise have lighted upon the Body of the Common-wealth This may suffice to shew that noble-men of old did pay a valuable Consideration for those Titles of Honour which their Posterity enjoy But put the case that the son of noble Progenitours prove degenerate and hath nothing to ennoble him but an empty Title I answer that such a man hath nothing that should tempt a wise man to envie him What is an empty Title so great a Provocation Do not envie him that for his Forefathers sake who purchased it of the Common-wealth Ye ought to stand to that Bargain by which the Common-wealth is so great a gainer The Jews took their Kings and their Priests for better for worse as they arose by lineall descent God doth not onely shew mercy to the fourth Generation but to some hundreds of men for the forefathers sake Again consider whether this Heir be desperate may he not be recovered If not yet the Breed may mend

particular but universall Justice Magnamity is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the ornament of all other vertues The Magnanimous man seems slow but if you mark him you 'l finde him sure He never ingages his Honour upon a service which may be performed by meaner men He doth not trouble himself about many things but reserves himself for great things things like himself When a Kingdom layes at stake the magnanimous man will be even prodigall of his blood and honour He loves a set battle but hates a skirmish for he hath learnt to decline all unnecessary dangers because he knows he can sell his life dearer and do the Common-wealth some better service another time A man of this heroicall spirit thinks nothing great but vertue and if he can espie that in an inferiour he will lend him his hand to life him higher and if he finde his vertues to transcend his own he will set him even above himself and count it an honour to be his servant For the magnanimous man doth examine his own worth and other mens defects according to right reason and therefore doth ever passe a righteous judgement In a word he counts it the greatest dishonour to affect honour and therefore he contemns honour when he may prejudice the truth by standing upon terms of honour because he knows that Trueth and vertue are more honourable then honour it self Hence it is that he forgives injuries and goes on with undaunted Resolution in the wayes of vertue and honour that he may promote the common good No abuses no jealousies can divert him from publike service and he hates the thought of being guiltie of any private Designe nay labours to be free from suspition as well as guilt My Lords If Philosophy carry a man thus high O let Religion Christian Religion advance you higher What though men be peevish and snappish in these angry times Will you be sullen and give up all Can you forget the publike your own oath and Gods righteous cause What if you should think your selves as it were affronted must the cause of God for that weak reason be deserted Is that the way to preserve your honour No no my Lords the way for you to preserve your honour is to unite your strength and joyn with them whom you finde cordially active for the publike good and secondly To be not onely cordiall but active your selves First Unite your strength Look upon Division as an Abomination tending to desolation It is so well known that I need not whisper it for a secret the Master-plot of the enemy at this present is to work a Division between the two Houses of Parliament Take heed my Lords Division nay I had almost said Jealousie is a kinde of Civil-Gun-Powder 〈◊〉 Beleeve it you are in as much danger as if they were at work in the Vault again For this if you look not to it may prove the blacker Treason and a more effectuall Powder-Plot to blow up Lords and Commons both together I am too yong to give counsell to a Parliament but I have studied those that are old enough and if you please to consult the Physitians of State those sage Writers who have felt the pulse of most Common-wealths throughout the world They will tell you That if the breach be never so small yet the Crisis is sad for they conclude with joynt consent Discordia inter Consuasores est maxime perniciosa And Tacitus a better Statesman as I conceive then an Historian will assure you Nihil principi adversus subditos utilius quàm si in commune non consulant I know full well that I am touching upon a very ticklish point but my sincere desire of your Honours welfare emboldens me to tell your Lordships one story before we part Aristides and Themisto●les being sent to the same Citie as Fellow-Ambassadours fell out by the way Aristides was stout enough and crosse enough but when he came neer the Gates of the Citie he condescended so far as to be-speak Themistocles much after this manner Sir you and I are not at leasure to squable now it will be time enough for us to renew our quarrell when our work is at an end The story applies it self Let there be a firm Union between both Houses of Parliament that the Rights and Priviledges of both may be preferred against all crafty and * malicious Interpretations of wel-meant Laws It will much conduce to the preservation of your Honour to unite with the Neighbour Citie and with the wel-affected in every Countie Do you not know how the Britons of old were overcome Dum singuli pugnant universi vincuntur it was for want of an Association saith Tacitus between the Cities or as we use to speak between the Counties Where rich and poor noble and ignoble are united in one body with such proportionable priviledges and encouragements that the poor as well as the rich and the ignoble as well as the noble may with all alacrity and cheerfulnesse labour to advance the common good of the whole Societie there and there onely is a Common-wealth but few Common-weals have been reduced to that happy temper without a quarrell Secondly Be encouraged to be Active in your own persons for the common good Every Lord-Lieutenant may have a whole County waiting on him in all those parts which are yet within your power you may learn much by the practises of your a enemies they are wise in their generations they are abroad and at work in their severall Counties and they will be sure to b arm none but such as they can trust But I know it is commonly said That in these dayes of mercy there are many enemies received into favour and taken into your protection but if there be some kinde of enemies that must be pardoned and protected yet there is no reason that they should be armed My Lords The Sun is mounted very high already it is the time of the yeer for Princes to take the Field and for Lords to look abroad Remember that man is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a c Sociable creature shew your selves men Men indeed stand for the good of the whole Society the d Publique good or else you cannot stand for the good of your own Noble posterity for the good of every particular is bound up in the common good Beleeve it there is no reasonable means for the preservation of your Honour but by shewing your valour against your enemies and uniting with all that are true Friends to the common cause of Jesus Christ By activitie against your enemies and union with your friends you may be so happy that your enemies will envy you and your friends rejoyce with you But remember that by an unhappy difference at Rome between the Nobles and Commons the Nobles as well as the Commons lost their liberty Oh thrice happy England if by a sweet and constant correspondence

since the Kingdom hath paid so dear for our learning we may learn so much wisdom by what we have suffered as to make better provision for the Army in both those particulars another time Let faithfull judicious able Ministers and a good Reserve constantly attend the main Body of your chief Army that it may be an Army with Banners a Royall terrible successefull Army My strength is spent but I must revive my spirits and intreat you to take care of your Noble Families What a dishonourable thing would it be if it should be said of any Noble mans Family as it was of Abimelechs Court Surely the fear of God is not in this place nay the contempt of God and godlinesse reigns and domineers in this place Machiavel himself could not but censure such grosse corruption and abhominable contempt amongst those that call themselves Christians Summopere vituperandi sunt Religionis contemptores corruptores Disp. de Repub. l. c. 10. Take heed of such Chaplains which poyson Noble Families with Socinianism leaven them with Atheism or corrupt them with Prophanenesse Beware of them that have no more Religion then is to be found in that unworthy Book called Religio Medici A Book too much applauded by Noble-men Be sure your Chaplain claim no kinred of that tame Beast we spake of The flatterer Pessimum genus laudantes The Panther by his sweet inticing breath doth first invite men and then devour them And when you have an honest Chaplain command him to deal honestly with your pretious souls My Lords You will allow your Gardiner to weed your Gardens you will not tell him that it is a breach of priviledge for him to pluck up a weed in your Honours Garden you will not say Such a weed stinks but it grew here in my Fathers time Oh spare that weed for antiquities sake Oh give your Chaplains as free leave to weed your Souls and Families as your Gardiner hath to weed your Gardens Reform your servants likewise let David a man of honour be your pattern Read the 101. Psalm when you come home and put it in execution If the Liver Stomack Spleen be corrupt and send up impure vapours to the head the brain had need be of a strong constitution to dispell or expell such noisome vapours But above all take care of your sweet children the rising Hope of your Noble Family Fix fix your carefull eye upon the son of your first love your Heir Make him a man before you leave him Heir of all Make him another Cobham another Harrington Observe what company he doth affect for his companions are his Peers Pares cum paribus congregantur Noble men do too often go to Hell with their Peers Some Heirs of excellent mettall have been rung lamentably out of tune by wicked companions Augustius was not acquainted with his two Daughters till as Su●tonius saith He observed them at a publike shew and then he knew them by their company for the Senatours discoursed with Livia and the Revellers with Julia Be sure to have your Heir well-catechized let him learn how to live like a Saint and how to die like a Martyr Quatuor Novissima semper perpendenda sunt But Noblemen think too little of Death and Judgement Heaven and Hell Let your Heir know that the flesh of Christians must not be pampered because they are often called on to be in a readinesse to have their flesh tortured Tell him that Protestants were wont to overcome the torments of fire and he must learn to do that and more to overcome the temptations of the Court Tell him that the glory of the Christians of old was to derive their Pedigree from some Noble Martyr Bid him prepare for this Christian Ennoblishment assure him that if his Honour be not a spur to vertue all his Honour will be but vanitie in his youth and vexation in his latter age Do your best to make him a Scholar as well as a Christian Lewis the eleventh desired his son might be no Scholar because he was afraid that the pride of his learning would make him scorn his Councell of State and adhere to his own private opinion Ne esset in cons●li●● capiendis refractior tenacior sui sensus Lewis had his desire in part his son was ●o Scholar I say his son was no Scholar and yet despised his Councell and hearkned to base fellows who turned him which way they pleased to the prejudice of the State and their own private gain Let your sons have learning enough to ballance contrary arguments settle their mindes with some principles of Rationall learning but be sure that they neglect not Practicall Philosophy such as we borrow from fragments of Pythagoras Socrates and some pieces of Plato Socrates was the Athenian Doctour Qui Philosophiam primus à c●lo avocavit in urbibus collocavit in D●mos introduxit We are beholding to the School of Socrates for Plato Xenophon and Aristotle and Aristotle who heard Socrates three yeers and Plato twenty might if he would have given us some more practicall notions then he thought fit to communicate unto us But when your Heir hath sucked what he can from Pythagoras Socrates Plato Xenophon Aristotle Plutarch Quintilian Seneca Epictetus and the rest Let him know that he may learn more Wisdom and Moralitie from Solomons Proverbs and the Book of Ecclesiastes then from all the Philosophers that ever wrote yet that you may know what Philosophers thought of their own sons when they proved degenerate Give me leave to communicate the notion of a Philosopher unto you though it be cloathed with a very homely comparison yet because I have dealt so plainly with you I will conceal nothing from you Suppose you saw Aristippus plucking a Louse out of his h●ad and be speaking his debauched son much after this manner Son I am as much cryed out on for neglecting you as if I had forgotten that you are part of my self but I do here solemnly acknowledge that you came out of my body so did this ●…mine also and I value you no more Let your sons be acquainted with such severe truths Command them to lay aside their Amorous Pamphlets and corrupting Play-Books but more especially convince the son of your hopes and the son of your desires That those black Books which kindle the fire of lust kindle the black fire of Hell within him Eneas Sylvi●s was ashamed of his youthfull Pamphlets after he was made Pope and had the noble Title of Pius added to the gravitie of his yeers S●ni saith he magis quam Juveni ●…dit● En●am ●…ii cite Pium suscipite Command your son to read the Bible daily nay even night and day for all Arts and Sciences are contained in the Book of God This one Book is a Library Here you may confer with the Patriarks Prophets Apostles and ancient Saints Ladies look here and part with all your Looking-Glasses as they did Exod. 38. 8 for

there is nothing amiable or lovely in Hell therefore there is no use of love there is no joy or delight no good to be hoped for there onely the tormenting affections of grief shame despair and the rest of that black crue remain to vex and torture the soul though they cannot devour or consume it Let us then so place our affections here as that we may enjoy the comfort of them in another world let our love and confidence be placed on Christ let us delight and rejoyce in him and his service that our souls may be for ever satisfied with his goodnesse and even ravished with his love Remember that Faith and Love are both Active it is Faith working by Love you have heard of the obedience of Faith Rom. 16. 26. And if ye Love me keep my Commandments Joh. 14. 15. Consider that Jesus Christ is the Authour of eternall Salvation to all them and none but them that obey him Heb. 5. 9. Beloved in the Lord Jesus If you will learn to perform all your duties in faith and out of love trusting onely upon free grace and aiming onely at Gods glory My soul for yours you will be of the Christian circumcision you will worship God in the spirit rejoyce in Christ Jesus and put no confidence in the flesh You will be justified by free-grace acted and lead by effectuall Grace into all necessary Trueths and Holinesse of Trueth Faith and love will finde out their way to Heaven Faith and love will establish your hearts and mindes These graces will make you not onely patient and constant but zealous also For zeal can never boil high enough unlesse it be raised by Faith and enflamed by Love Zeal is the strength of affection and heighth of grace it is the heighth of knowledge the heighth of prudence and therefore not to be ordered by discretion as they talk who mistake policie for wi●dom and subject matters of Religion to reasons of State nay zeal is the heighth of Faith also When we read that something was imputed to Phinehas for righteousnesse Some say it was Justice others say Zeal but I say Faith for I know nothing else imputed for righteousnesse in any Scripture notion And Faith is said to be imputed for righteousnesse because the object of Faith the Lord Christ is Jehovah our righteousnesse Come then let your Faith and Love and Zeal kindle burn rise flame higher and higher Beleeve it you 'l be but uselesse men without zeal for your parts and gifts will be uselesse As a knife without an edge a ship without sails sails without winde a bird without wings wheels without oyl an horse without mettall such is a man any man a man in Honour without Zeal But a word or two more my Lords and I have done You must shew your selves noble Christians in your places relations correspondencies and improve all your Interests for the Honour of Jesus Christ and if you Honour God he will Honour you and your house 1 Sam. 2. 30. Honour God not onely with outward but inward worship honour him with your soul and body and substance Perform Honourable actions do not disdain to anoint the feet of our Saviour the lower you do stoop to serve Christ the higher you will be preferred for your humble service You may smell the perfume of that womans ointment that anointed the feet of Christ even to this very day wheresoever the Gospel is Preached Salvator noster faeminae monnumentum curr● triumphali vel Statuâ Imperatoris illustrius erexit Study Honorabilia legis The great and honourable things of the Law and Gospel Consider that vile affections base lusts will dishonour your bodies and damn your souls Rom. 1. 24 26. O possesse your vessels in sanctification and honour 1 Thes. 4. 4. It will not be for your honour to be guiltie of those sins which ye ought to punish Jehu was a murtherer in the sight of God for slaying of Idolatours because he was an Idolatour himself Mordecai was next to the King great among the Jews and accepted of the people by doing what was right in the sight of the people Hester 10. 3. You shall be near to Jesus Christ and accepted of God if ye do what is right in the sight of God Glory and Honour and Peace shall rest upon you for to them who by Patient continuance in wel-doing seek for glory and honour and immortalitie God will give immortall honour eternall life Rom. 2. 7 10. You know that they are good men who are good in their places and they are men of Honour who keep a good conscience in places of honour My Lords I do not desire to deal with you in a full Body as you make an House of Peers but I consider you as you will be considered and dealt with at the day of judgement then Christ will take you out every Lord single by himself one by one and say Sir you had the honour to sit in the House of Peers why did you hold correspondence with my utter enemies the Antichristian faction and commonly give your Vote against me when the welfare of three Kingdoms the building up of my Church and the making of a new heaven upon earth did much depend upon your Vote When it was put to the Vote in the Senate at Rome Whether Christ should be worshipped as God in the Romane Territories It was carried against him by a major part of Votes But my Lords I hope nay I know better things of your House then of the Romane Senate for the House of Peers hath passed a Vote lately much conducing to the Honour of Jesus Christ and the Reformation of particular Congregations Be pleased to proceed and perfect the Work let the ignorant be better instructed and the scandalous better disciplined the Liberties and Priviledges of Gods people restored Heretikes Blasphemers Seducers severely punished Oh that you could form and new mould our Armies into Churches also Is it not possible that there should be a spirituall Militia a powerfull Ministery and some Ecclesiasticall as well as Military Discipline set up and countenanced amongst them I must acknowledge That when I had the honour to serve the Sate and attend the Army I received all encouragement from His Excellency the Noble Generall in the work of my Ministery But I beleeve the want of Ministers was one defective cause or at least occasion of many disorders in that Army and how highly God was provoked by those disorders we have all cause to acknowledge yet give me leave to say That your sins had an influence into that sad defeat as well as ours and notwithstanding all the faults of that Army Surely my Lords That Army which had borne the heat and burthen nay carried away the glory of the day in so many set-battles and solemn victories should not have been so much neglected but timely relieved You see my Lords I know not how to flatter you but I beseech you I beseech you That