Vox belli, or, An alarum to vvarre

VOX BELLI .

IT is a saying of one of the Fathers , in a written discourse to one of his friends ; a a Facito aliquid operis , ut te semper diabolus inveniat occupatum . Hieron ad Rust. Monach. Be alwaies doing something , that Satan may never finde thee doing nothing . The slothfull person doth the wiseman send to the silly Pismyre , to learne her wayes b b Prov. 6.6 . . The Apostle charged the Thessalonian Church , that hee that would not labour should not eate c c 2. Thes. 3.10 . . And our Saviour himselfe pronounceth that servant blessed , whom when his Master commeth , he shall find doing d d Luke 12.43 . . All this , to give us to understand , that e e Nider Fornic . l. 1. c. 1. p. 9. idlenesse is permitted to none : emploiment ( the f f Hieron . ad Rust. Monach. Devills disquieter ) is required of * * Nid . supr. all . For the sluggard takes no care but to g g Leo Ser. 5. in Epiph. pamper his belly ; makes his life odious , h h Sen. Epi. 19. and beastly , i i Bernard . disableth nature to doe its duetie k k Cassian . l. 10. , defileth his soule with a world of iniquities l l Senec. Epist. 19. , diseaseth his body with abundance of maladies , and exposeth m m Prosp Aqui. de vit. contempl . both to eternall misery , in an utter exclusion from Gods blessed presence in his Kingdome of glory . Now , because not to bee well exercised is to bee ill exercised n n Chrysost. de virt. & vitio . , and the doing of that which is naught , is as bad , if not worse , as the doing of nothing : Therefore the maine object of our exercise , must be Gods businesse . Now , in as much as the Lord hath many and differing workes for man to doe ; workes of peace , ( he being the God of Peace o o 2. Thes. 3.16 . : ) workes of bloud , ( he being a man of Warre p p Isa 42.13 . ) neither of these must bee omitted , when need requireth , and occasion serves for the doing of them . Which thing the Prophet Ieremy taking into due consideration , ( being also a Propheticall Diviner of Moabs destruction , ) could not but earnestly incite to this work of the Lord , of not withholding the sword from bloud . Hee was not ignorant that peace is a q q Dion . Chrys. orat . 40. p. 244. better , yea a blesseder r r Synes. orat . de regn . p 14. thing than war ; and that s s Basil . Seleuc. orat . 23. p. 207. for one armie of men to come bandied like enemies against another , is ( as an Ancient once spake ) both grievous and cruell : In which respect , Blessed are the Peace-makers , ( our Saviours text t t Matth. 5.9 . , ) would ( to our seeming ) a great deale more fitly have dropped from his pen . But it seemes , he knew withall , that a lawfull warre is to bee preferred before an unlawfull peace ; and that warre with Moab , would be as well Israels peace , as the Chaldees victory : ( v v 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. de Repub. l. 8. c. 15. Propter pacem bellum paratur . Synes. orat . de Reg. p. 14. peace and x x Est enim belli finis victoria . Plutarch . Scipio . in vitis to 3. lat. edit . in 4. p. 465. victory being the ends of warre . ) For which reason , this good man , Gods Pen-man , must be borne with , though he writes a Text in red letters , having the sword for his pen , bloud for his inke , the curse for his stile .

Ier. 48.10 . Cursed be he that keepeth backe his sword from bloud .

A Text so terrible , that at the first it made me fearfull to meddle with it ; especially , when I contemplated with my selfe , that it would compell me to speak of curses and woes in a land of grace : of bloud and blowes in a land of peace . But when I considered that there are Canaanites to be smitten at home , Christians to bee succoured abroad , I tooke heart to venture this field ; perswading my selfe , it would not prove unprofitable : albeit , I am caused to doubt of the acceptablenesse of it , by the consciousnesse of my weakenesse to weild my weapon as I should .

The words ( being a commination or threatning ) doe cut themselves into two peeces ; a Quid , and a Quis , The parts . a Subject , and an Object . A thing threatned , a party threatned .

The Subject or thing threatned , is malediction , [ Cursed . ] The Object or man threatned , is [ hee that keepeth backe his sword from bloud . ] From the first ( which must first be handled ) we may collect this point , Doct. 1. Gods Prophets were wont to threaten . That it was the practise of Gods Prophets in former ages , to denounce the Curse in their Sermons at sometimes . They did not alwayes come with peace , peace , and words of blessing in their mouthes . Their songs ( like z z Psal. 101.1 . Davids ) had a due mixture , and were composed of judgement , as well as mercie . The word Cursed ( as here you see , and else-where may see ) flowes from the mouth , falls from the pen of old Ieremy , * * Ier. 11.3 . & 17.5 . for all he was so tender boweld , so mercifull hearted a man . The writings of Moses are full of Curses . Twenty times at least in the booke of Deuteronomie , hath hee this phrase up , Cursed be he that doth this , and Cursed bee be that doth that . Reade a whole catalogue in the 27. chapter , from the 15. verse to the end ; in the 28. chapter , from the 16 verse to the 21. The Prophet Esay is in the same straine . The CURSE hath devoured the earth a a Isa. 24.6 . . The sinner being an hundred yeeres old , shall be ACCURSED b b & 65.20 . . So is Malachy , Cursed bee the deceiver c c Mal. 1.14 . . I will send a CURSE upon you , and will CURSE your blessings : yea , I have CURSED them already d d & 2.2 . . Yee are CURSED with a CURSE e e & 3.9 . . And so were the rest of the holy Prophets . Never a one amongst them all , did alwayes abstaine from thundering , from threatning , as is very manifest in their writings . Neither need wee marvaile any whit at it : For they had both cause to doe it , and a call unto it .

First , they had cause to threaten . In their times the Reason 1 Law of the Lord was transgressed ; vice abounded , vertue decayed : commanded dueties were either wholly omitted , or but coldly performed ; forbidden courses were eagerly followed , delightfully walked in . Wh● meane else the many and manifold complaints of the Lord against Israel for her sins , against Iacob for her transgressions ? Now the righteous God hath so ordered , that where the breach of the Law goes before , the curse of the Law must follow after f f Deut. 28.15.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theod. quaest. 34. in Deut. p. 170. . Which wise and just ordinance of the Lord , his holy Prophets having weighed , could not , did not , spare to spend the arrowes of the Lawes rigorous curses , when they saw most to have swerved , and all prone to swerve from the Lawes righteous courses . Had not David ( who was a Prophet as well as a King ) just cause to declaime woes , when the men of his time did rebelliously decline Gods waies ? Cursed be the proud which doe erre , or because they erre , from thy Commandements g g Psal. 119.21 . .

Reason 2 Secondly , they had a call to this service . The same God that gave them a charge , and charter , to comfort some , h h Isa. 40.1 . sealed them a commission to curse others ; as knowing i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theod. quaest. 36. in Deut. p. 172. wicked men to be sooner moved , better wrought upon by menaces , than promises . Ieremie's commission wee may reade at large in the beginning of his Prophesie . See , I have set thee this day over the Nations , and over the Kingdomes , to roote out , to pull downe , to destroy . I will utter my judgements against them , touching all their wickednesse : Thou therefore gird up thy loynes , arise , and speake unto them all that I command thee k k Ier. 1.10.16.17 . . Goe and cry in the eares of Ierusalem . l l Ier. 2.2 . . Ezekiels call and commission to this , we have in the second and third chapters of his Prophesie , where wee may read that the Lord himselfe set him upon his feet m m Exek. 2.1 . , put courage into his heart n n Ibid. ver. 6. , words into his mouth o o cha. 9.1.2.3 . , p p cha. 2.9.10 . spread before him , opened vnto him the Legall Roll writ on both sides with lamentation , mourning , and woe , which he was to q q Ezek. 3.4 . preach , and reade in the deafe eares of rebellious Israel . Vpon the like warrant did the other Prophets doe the like worke . It was their priviledge to denounce the Curse , therefore it was their practise .

Which being so , Vse . who sees not how worthy of blame all those bee who take on , and cry out against us , that are Gods Messengers , for speaking to them at some times in the terrible language of the Law . Speake wee comfortably to all at all times , they can well beare it . Preach we curses against any at any time , they cannot endure it : So r r Sim. Cassian . de relig. Christ . l. 6 c. 1. fol. 132. col. 1. grievous to mans eare is Gods Word , when it convinceth him of sinne , or goes about ( with an holy violence ) to plucke him from the world , and save him from hell ; as the threatnings of it are for all these purposes . Why may not wee doe as our Predecessors the Prophets did ? Is our Charter lesse ? nay , is not our Commission larger than theirs was ? Iohn Baptist , who was greater than the rest of the s s Mat. 11.11 . Prophets ( as well in respect of t t Bucer . in Mat. 11. his office of preaching Christ after he was borne , as of his act v v Euthym. ca. 19. in Mat. 11. of acknowledging Christ , by springing in the wombe before hee was borne ) was lesse than the least in the kingdome of Heaven ; that is , not onely lesse than the blessed soules of glorified Saints , in actuall happinesse x x Lyr. in Mat. 11. , or lesse in nature than y y Stella in Luc. to . 1. fol. 179 col. 2. the Celestiall Angells , which ever stand in Gods glorious presence ; but also lesse than the least of Christs holy Apostles : lesse than the z z Calv. in Mat. 11. Ministers of the Gospell , who are the last in time of the Ministeriall function , of the least esteeme in the worlds opinion . Now , that Iohn thundred , may not wee then threat ? Did God bid Ieremie utter his judgements , Moses curse , and Malachie condemne ; and doth hee forbid us to doe the like ? I confesse we are Ministers of the Gospell , Interpreters of the new Covenant , and in that respect , doe differ from the Prophets , the a a Legis Interpretes , & custodes Prophetae erant . Scult. in Isa. ca. 1 pag. 9. Keepers , the Interpreters of the old . Must we for that cause never preach nor presse the Law ? Ah frivolous and groundlesse conclusion . The Gospell it selfe is a law ; the law of Grace , the law of Faith b b 1. Cor. 9.21 . . It hath a c c Chrysost. Hom. 15. in Mat. Euthym. in Ma●. c 5. fol. 26. C.F. commanding , a forbidding authority , as well as the Law . Doth the Law forbid the practise of sinne , the Gospell forbids the principle of sinne d d Nazianz. orat . 42. p. 691. Basil . edit . lat. . The one forbids the end , the other the beginning : The one doth not more powerfully strike at the e e Isid. Pelu● . l. 1. epist. 458. branches & fruit , actuall transgression , than the other doth at the roote , originall corruption . Not that the Law meddles not with concupiscence at all ; but is not f f Lombard l 3. epist 40. A. fol. 300. so universally , so eminently , so g g Hag. Apparat . Evang. ca. 15. sect. 13. pa. 51. evidently against it as the Gospell is . Yea , this h h Theophil . Praefat. in Mat. Gospell doth threaten punishment , as well as the Law : Hee that beleeveth not , is condemned already i i Iohn 3.18 . . If any man love not the Lord Iesus , let him be accursed k k 1. Cor. 16.22 . . The Lord Iesus shall be revealed from heaven , to render vengeance on all those that know not God , and that obey not the Gospell l l 2. Thes. 1.8 . . Are not these sentences in the New Testament ? Now , hath the Gospell it selfe , it 's sowre , as well as it 's sweete ; it's bottles of venegar , as well as it's barrells of wine ; And must we Ministers of the Gospell , in every passage of every Sermon , deliver forth sweet wine ? never any tart vinegar , be it never so needfull , never so usefull ? Our blessed Saviour , the sweetest Angell of peace that ever came into the world ; holy Paul , the most Evangelicall Preacher since Christ , that ever the Church had , and the rest of the holy Apostles , were not so stinted , so streightned ; but they had their Vae's , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 m m The very word of the Septuagint in our Text which is translated cursed . , their woes and maledictions , in their Sermons and sayings n n Conferre with these Scriptures . Mat. 11.21.22 . c. 18.7 . c. 23.13 & saepius eodem capite . Luc. 6.2.25.26 . c. 11.42.43.44 . &c. Ioh 7.49 . Gal 3.10 ver. 13. Iude ver. 11. Apoc. 8.13 . c. 9. ver. 12. c. 11.1 . c. 12.12 . : Why then should wee , the Apostles successors , have a tye from threatning put upon our tongues ?

* * Object . Answ. But will you compare with the blessed Apostles ? I answer , we doe not , we dare not . Personall comparisons wee may not make betwixt them and us ; yet every branch and limme of our Ministeriall function we must maintaine . As we are inferiour to the Apostles , in respect of infallibility of judgement about fundamentall truthes , and eminency in other gifts and graces ; so wee differ from them in other things : First , our calling is not so immediate as theirs was ; Meanes of Arts and Tongues , provided for the purpose , must fit us for the worke of the Ministry . Fishermen , and Toll-gatherers , may not now runne immediately , as Peter and Matthew might , and did , from their boates and nets , and seates of custome , ( as the manner of some illiterate , meerely unquallified Artificers is , ) to become Doctors of the Law . Secondly , wee have not such revelations as they had ; nor thirdly , the gift of Prophesie ; nor fourthly , of miraculous faith : All which the Apostles had in common with the Prophets o o Sculter●n Isa. c 1. conc. 1 p. 7. 8. : yet notwithstanding these differences , Christs beloved Disciple , S. Iohn , heard a great voice out of the Temple , saying to the SEAVEN ANGELS , Goe your way , powre out the Vialls of the wrath of God upon the earth p p Revel 16.1 ▪ . that is , he foresaw the Ministers of the Gospell in q q Parae . in Apoc col. 805. Richard de S Vict. p 2. l. 5. sup. Apocal. c. 2. fol. 99. C. these times , to have commission given them from the God of heaven , to powre forth Gods curses ( comminatorily in their Sermons ) upon the heads of r r Ibid. earthly minded men . And indeed , s s Tunc enim producit Paradisus lignum scientiae boni & mali , quando Praedicator regnum Dei proponit bonis , & quando malis supplicium inferni exponitur . Rampeog . figur . Biblic . p. 272. then Paradise produces the Tree of knowledge , of good and evill , when the Preacher promiseth mercies to the good , threatneth judgement against the bad . Had wee no cause to curse , it were another matter : but in these times iniquity doth so abound , and t t Plerique hâc tempestate mortales ita peccatorum sordibus volutantur . Hier. Ferrariens . Triumph crucis proem . p. 1. mortall men doe so wallow in sinnes sordid filth , that wee must of necessity at sometimes bee the sonnes of thunder . Let none therefore bee so mercilesse to themselves , so injurious to us , as to finde fault when we threaten : Mercilesse they are to themselves , in that they would have us to let them have liberty to sinne to death without controll , having no stomacke ( as indeed they should have v v Rampeog . figur . Biblic . p. 272. ) to eate of that Paradise fruit , of the knowledge of the evill of punishment , which may make them abhorre the evill of sinne . And injurious they are to us , in that they would have us bring the guilt of their bloud upon our owne heads , while ( like Locusts ( one of the plagues of Egypt x x Exod. 10. ) which loves the spring time , and fat pastures ) hopping to their houses , feeding at their Tables , and fawning upon them for their favour & gifts , we should sooth them in their sinnes , and so spoile their soules . I would not willingly have passed this point , without a word of advise to my brethren in the Ministry , that they would not spare to direct legall curses against godlesse men for their lawlesse courses : but that I would without longer stay leade you on to the second part of the Text , the party threatned , or the object of the threatning . [ He that keepeth backe ( or withholdeth ) his sword from bloud . ]

Part. 2. I will not here be curious in a subdivision , lest I prove ridiculous in observation , and by a Fryer-like stragling into quaint descants , more pleasing to the flesh , than wholesome for the soule , I bring my selfe within the compasse of the guilt of taking Gods Name in vaine . Let us hold our selves to the approvedest , profitablest method of handling Scripture Texts ; first , commenting , and searching out the meaning : next , concluding , and fetching out the matter .

1. The Interpretation . The first may wee dispatch in a word or two , the words are so plaine . Cursed be [ HE ] what he ? eyther the whole body of the Chaldaean or Babylonian Armie , or any particular member , especially the King and head of that body . [ That withholdeth his sword . ] Marke , hee doth not say , that puts not out , as implying without a call : but , that keepeth back , or ( as Arias Montanus ) that z z Qui prohibet . forbiddeth , or ( as the Septuagint ) that a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . exempteth , as though he would plead a priviledge for his sword , to keepe scabbard , when hee is commanded to plucke it forth . [ From bloud ] Whose bloud ? the bloud of the Moabites , a proud , disobedient , envious , malicious people , noted enemies to Gods Church , and branded for guilty of many hainous crimes ; some of which I shall touch upon anon . You have the meaning .

The matter next ( whose course comes now ) multiplies upon us into many points ; 2. The matter , which consists in Doctrinall points . some indirect , some direct : all which to handle , twice as much time as I entend for this subject would not suffice us . Wee will name no more than we intend to handle , we will handle no more , than wee may well dispatch within the compasse of a reasonable time ; and they shall bee these three .

First , Doct. 2. or 1. from the second part . that God sometimes smiteth one wicked man by the ●●nd of another .

Secondly , that the sword may not bee stretched out to bloud without a call .

Thirdly , that to bid the sword keepe scabbard , when God calls it forth , exposeth to the Curse .

Of these in their order . And first of the first . b b Solet Deus malos per malos punire . Parae . in Gen. col. 1074. God sometimes drawes the sword of one wicked man against another . Here the Chaldaeans , an impious , idolatrous people , are summoned to battell against the Moabites ; and Ieremie , Gods Prophet , brings Israel , Gods people , the certaine newes and tidings of it . In the * * Hoc primum bellum legitur in historijs mundi , nec profanae habent tam antiquum , ne dum antiquius ullum . Ib. col. 1069. first field that was ever fought , which did happen , as some reckon , in the c c Ergo 84. anno circiter aetatis Abrami haec gesta videntur : mundi anno 2092. Ibid. col. 1071. fourescore and fourth yeere of Abrahams age , the 2092. of the world , we have ten wicked Kings hard at it , five against five in the Vale of Siddim d d Gen 14. the first 13. verses . . In the booke of Iudges , we shall finde the unrighteous Midianites sheathing their swords in their owne bowels , and every man drawing upon his neighbour e e Iudg. 7.20.22 . . When the Tribes of Israel grew corrupted , the Lord threatned by his servant Esay , that every one should eate the flesh of his owne arme , Manasseh Ephraim , and Ephraim Manasseh , and that they both should be against Iudah f f Isa. 9.21 . . The same Prophet foretold the destruction of Babylon by the Medes and Persians g g Isa. 13.27 . ; the overthrow of the Egyptians by the hands of the Assyrians h h Isa. 19.2 . . Saul , a gracelesse reprobate man , put Amalek ( a i i Deut. 25.19 . cursed people ) to the edge of the sword k k 1. Sam. 15.7 . . Iehu an Idoll-server , an imitator of Ieroboam , that made Israel to sinne , l l 2. Kin. 10.29 drawes his blade , makes it red in the bloud of the followers of Baal m m 2. King 10. ver. 19. ad 28. . Adramalech and Sharezer , wicked birds of an evill egge , laid violent hands on their owne father , proud Senacherib n n Isa. 37.38 . Reason negative . . What truth more backed with multitude of testimonies , than this is ? If any would know the reason of this , I answer , It is not because God delights in cruelty , or takes pleasure to see men imbrue their hands in one anothers bloud ; for , as o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mac. hom. 16 , 231 , 236 , he is voide of all sinne himselfe , so hee neither is , nor can bee the author or approver of any iniquity , notwithstanding hee bee both the p p Fulgent de Praedest . ad Monim l. 1. p. 295.296 . orderer and q q Ibid. avenger of it . As r r Macar . hom. 16. p. 236. no darknesse can comprehend his light , no impurity communicate with his holinesse ; so his light can abide no darknesse , his Majesty can away with no wickednesse . The chiefest good cannot take pleasure in any evill , the soveraigne and supreme Mercy cannot delight in any cruelty . He will indeed laugh at the wickeds destruction , and mocke when their feare commeth s s Pro 1.26.27 . : yet hee laughs not , joyes not to see men sinning , in destroying one another . And therefore no evill or cruell disposition in God , can be the ground of our assertion . t t Quest. What then ? v v Answ. Reasons affirmative . 1. I answer , first his Will , secondly his Wisedome ; both concurring to set forth the glory of his Iustice . First , his Will is the ground of it . Sinne ( being the transgression of his Law x x 1. Ioh 3.16 . , an horrible y y Salv. de provid Dei . l. 4. p. 120. injury to his sacred Diety , a z z Salv. de prov . l. 1. p. 29. thing that beates his eares , and knockes at heaven gates ) necessarily calls for a a Theophyl . ad Autolyc . l. 2 p. 114. D. punishment at the hand of his Iustice . Of the infliction of which punishment ( both for the matter , manner , and meanes of it ) his will is his rule . If it be his will that Angells shall be the instruments of executing his judgements , then the destroying Angell is sent forth . If it be his will that Iehu shall destroy Ahabs family , Iehu is annointed , and appointed to the purpose . If it bee his will that the Daughter of Sion shall thresh the Nations , HER hornes shall be made as iron , her hooues as brasse b b Mich. 4.13 . , to that worke . If on the other side , it be his will to give the Land of Egypt to the king of Babell , that king of Babell shall surprise her multitude , spoile her spoile , take her prey , and it shall be the wages of his Armie c c Ezek. 29.19 . . It is his pleasure to smite one wicked person by the hand of another ; and therefore it is , that one evill man is punished in Gods Iustice , by an other as bad as himselfe .

His wisedome , as well as his will , is another reason : Reason 2 his wisedome , I say , to bring to passe his owne worke . To punish the ungodly is his owne worke : Neede he aske of man or Angell what workeman he shall employ ? Shall the scholler prescribe the Master what rod to smite with ? shall man teach God what sword to fight with ? Hee , whose the Iudgement is , knowes what instrument to chuse , to use , without the direction of any other . When therefore you see one wicked man stretching forth his hand , striking with his sword against another , Nation against Nation , as Chaldaea against Moab ; say as the Prophet doth , This commeth forth from the Lord of hosts , who is wonderfull in counsell , and excellent in working d d Isa. 28.29 . .

A point very usefull , if we rightly improve it . First , Vse 1 Instruction in two conclusions . Conclusion . 1. it affordeth two conclusions for information of judgement . 1. That the warres betwixt the Pope and the Turke , are no argument that the Pope is better than the Turke . I know that Babylonian Prelate arrogates to himselfe , as a superiority above all Princes , so an excellency above all persons in the world ; as though in place and grace he were superior to all , inferiour to none : but , in my judgement , in basenesse and badnesse , the Turke himselfe goes not beyond him . Their cursed Kingdomes began much at the same time . In the yeere 607. Boniface the third , or rather Maleface , challenged by disputes , and obtained by gifts , of that Traytor Phocas ( who by murther usurped his Masters Empire ) the blasphemous title of universall Bishop , just when Mahomet that Turkish Deceiver did arise , and assumed to himselfe the proud title of a great Prophet sent from God : So that when that e e Vincent . Beluacensis . l. 23. c. 39 Chalcondil . de Reb. Turc . l. 3. Naucler . & Danae in August . de haeres . ca. 96. Turkish Antichrist arose in the Easterne parts , this Popish Antichrist arose in the Westerne . Since which time , if either of the twaine have exceeded the other in robberies , in murthers , in whoredomes , in sorceries , in riots , in insolencies , in inhumanity , in maintaining their Religion by sword and cruelty ( which they could not possibly uphold by f f Vt quod ratione , & honestate defendi non poterat ferino impetu decerneretur . Savanorol . triumph . cruc . l. 4. c. 7. p. 212. reason and honesty ) it may easily be proved , the Pope is the man . For , 1. did g g Vincent . Specul . hist. l 23. c. 41. theevish Mahomet ever rob his owne Churches , as did h h Platin. in Bonifac. Boniface the seventh , who robbed Peters in Rome of all the Iewels & precious things hee could finde in it ? Did i i Vincent . Spec. hist. l. 23. c. 41. murtherous Mahomet ever slay so many of his Idolatrous Clergy , as did k k Ben. Card. Gregory the seventh , who poisoned six Popes to make hi●selfe a way to the Papacy ; as did l l Cyprian . de Va●era in Vrban . 6. Vrbane the sixt , w●● put five of his Cardinalls into sackes , and drowned them , because they favoured Clement the seventh ? which did m m Hinc ori●●● schisma pessimum , seu schisma ● 2. omnium s●b●●matum quae ante fuerunt p●ssi●●um , & subtilissimum . Werner . Fascicul . tempor . fol 86. breed the most pestilent schisme ( as their owne Writers record ) that ever was in the Romane Church before . We reade of a n n Euthym. Zigaben . in Elench. Ismaelit . Dove that Mahomet had , which hee made the people beleeve was the holy Ghost , which came to reveale things unto him ; and by that tricke gate fame to himselfe amongst the vulgar : But wee never heard of any devices hee had , by compact with the Devill , to helpe himselfe to preferment ; as did o o Platin. vit. Pontif. edit. in octav . Paris . an. 1555. fol. 154. Silvester the second , who by sorcery and bribery , gate the Bishopricke of Ravenna , the Archbishopricke of Rhemes , and the Popedome of Rome .

Mahomet was uncleane and incestuous , but there have beene Popes which have beene more filthy in this kinde ; as Alexander the sixt , who ( for Mahomets p p Ludov. viv . de verit . fidei l. 4. p. 487. one ) had q q Onuphr . in Alexand 6. six bastards at the least : and Pope Nicholas the third , who had a childe by a Concubine , with haire and nailes like a Bear , as their owne histories report r r Cyprian . de Valer. in Nichol . 3. : And s s Huldric . Augustan . vel potius Volusian . Carthagin in Epist. ad Nichol . 1. many others of them , who have no lesse than broke out into unnaturall lusts , even such as the Apostle speaketh of , Rom. 1.27 .

As touching insolency and cruelty to uphold their Kingdomes by , there is no comparison betwixt them t t Lud. viv . de verit . Fid. l. 4. p. 489. : Mahomet acknowledged himselfe farre inferiour to Moses and Christ ; the Pope v v 2. Thes. 2. exalteth himselfe above all that is called God : suffering himselfe to bee called x x Extravag . cum Inter. Ioan. 22. the Lord God ; his y y Sacr. Cerem . lib. 2. sect. 7. c. 6. fol. 85. edit. Colon. in octavo . Apostolicall seate , the seate of God ; and the z z Ibid. fol. 84. 86. sword which hee gives some Prince or other , on Christmas day , the Signe of that power which hee hath in heaven and earth , and to rule from sea to sea , to the ends of the world .

The one threatned but confiscation of goods , captivity of wife , bondage of children , or losse of temporall life , to them that would not beleeve his writings , nor confesse him to bee a Prophet sent from God : The other damneth with curses , to the pit of hell , the soules of all those , who doe either oppose his power , which is a usurped power , or gaine-say his Canons , which are ( for the most of them ) contrary to truth , full of blasphemy . I list not any longer to warble upon this string : you have heard the harmony betwixt them both , and that Turkish Deceiver to bee inferiour in villany ( if not for kinde , yet for degree ) to this Romish Impostor . Now then , if Mahomet himselfe , who is branded in story for a most vicious , profane , profligate fellow , for a traytor , for a man of bloud , for an whoremonger , for an idolater , for a deceiver , for a blasphemer , ( making God himselfe the author of his cruelty , a pandar for his impurity , the founder of his idolatry , and the authorizer of all his impiety ) and for all kinde of wickednesse , what not ? If hee , even hee , I say , came behinde some Popes in some cursed practises , why should this man of sinne now , ( whose mystery of iniquity workes every yeere more dangerously than other ) challenge to himselfe , or have given him by his Parasites , a priority in goodnesse before those Turkish Emperors ( Mahomets successors ) who have beene juster , chaster , milder , and every way better than ever Mahomet was ? I goe not about to extenuate the Turkes wickednesse in the least measure ; for they are a profane seede , a viperous brood , utter enemies to the Crosse of Christ , differing from Christians both in religion and manners : But I onely enquire , upon what ground it can bee proved , that the Turke is worse than the Pope ; some of his owne Popish faction having not knowne what to make of him , affirming him to be a a Clementinarum . lib. 1. proem . fol. 3. col . 1. Glos . lit . K. neither God , nor yet a man , a certaine wonderfull thing , & stupor mundi , monster of the world as I interpret it . If they say , that the Romane Popes have alwayes been at open enmity with the Turkes ; have warred upon them , sometimes gotten the day of them b b As did Benedict the eighth Platin. in vit. Pontif. fol. 157. And Clemens the seventh . anno 1532. Sleidan . comment . l. 8. fol. 128. edit. in 16. Conclusion 2. : and therefore they are better ; the doctrine in hand doth argue the insufficiency of that argument . For , were the Chaldaeans ever a whit better than the Moabites , because they were Gods instruments to destroy Moab ? Evill men may quarrell , two parties may cut the throates of one another , and the best of them both be starke naught . This is the first Conclusion .

The second is this , That it is as lawfull a thing to presse the bad , for Military service in times of warre , as to employ the good ; yea , in the ordinary service of common souldiers , I doubt not it may stand as well with true piety , as State-policy , to spend the worst first , and spare the best to the last extremity : albeit , it is to bee wished , that none might goe forth but under good Governours , and religious Commanders . Warre in it selfe is a punishment for sinne c c Levit. 26.24.25 . . As it comes from our lusts d d Iam. 4.1 . , so it comes for our lusts .

Culpam sanguineo sequitur Bellona flagello .

It is well observed by one ( commenting upon the two first verses of the third chapter of Iudges , ) that e e Fer. in Iud. p. 391. so long as the Israelites kept covenant with God , they had no neede of armes ; but after they had once broken covenant with him , and sinned against him , they are faine to learne the art , and try the fortune of warre . And some have supposed that Mars was feigned by the Poets , to be the God of warre , because he did first invent weapons , set men in battell aray , and execute other warre-like exploites , just at such times as hee was intended to punish the wicked . Now if warre bee a punishment for sinne , who fitter to taste it , than the lewdest men , that most deserve it ? Againe , warre may prove a meanes to make men better . I confesse , we ordinarily see the con●rary true , that followers of the field , are no followers of the faith ; and amongst common souldiers , you shall easily finde the corruptest men , to f f Lud. viv in Epist. ad Henr. 8. Angl. Reg. whom it is a sport , to destroy houses , to rob Churches , to ravish virgins , to ruinate cities ; yea whose principall glory is to doe good to no man , to hurt all men , without all regard of God , the Iudge of the whole world ; who carry such blinde soules in filthy bodies , as that they can neither feare the indignation of God , nor heare with patience the admonitions of men , bidding the Almighty to depart from them , saying , Wee desire not the knowledge of thy Wayes , as though they were to be ordered by no rule , to bee conformable to no right , but had license to carry all lawes with their swords in their sheaths , and to doe what ever their wicked hearts led them to . I confesse , I say , all this to be true ; yet notwithstanding , through Gods blessing g g Providentia divina solet corruptos hominum mores bellis emendare . Aug. de civ . Dei l. 1. c. 1. tom. 5. warre may be , and indeed is a meanes to amend some , h h Arist. de Rep. l. 8. c. 15. to make them just , sober , chast , good , whereas peace makes them wanton , wicked , intemperate , growne over with the rust of idlenesse , and so slaves to all kinde of naughtinesse . And is it not pity , that one soule should bee lost for lacke of any meanes , which may doe it good ? If the daily feare and danger of death , which is stirred up in a wicked man ( if he be not desperately secure ) when hee is amongst the Pikes , may stir him up , to lay about him for a better life , and so availe to save his soule ; it were a thousand pities he should not see the Pikes , nor bee sent to field . I speake this the rather , that I may incite such as have the office of pressing in these needfull times , committed unto them , to be carefull to cleanse the City , and rid the Country as much as may bee of those stragling vagrants , loytering fellowes , and lewd livers ( so they be fit for service ) which doe so swarme amongst us . It is a great deale fitter for themselves , and better for our Kingdome , that they be watching in garrison , exercising armes , and fighting in field for our friends , against our enemies , than ranging our streetes , haunting our tavernes , tipling in our tap-houses , fidling in faires , jetting on stages , and lying like burthens upon the shoulders of our State ; yea ( which is worse ) daring the Almighty to his very face , and pulling downe with both hands as fast as they can , his heavie judgements upon the whole Nation . If it be demanded , how can a blessing bee expected upon the service of such souldiers ? how can wee looke that the worke of the Lord should prosper in such sinnefull hands ? You have an answer in the point we are upon , The Lord smiteth one wicked man by the hand of another . It cannot bee denyed that wee have cause to bee grieved , that some of them who are gone already , have carried along with them the guilt of such outrages as they committed in some countries of our owne , which they passed through ; and I know wee have just reason to feare , that some of them ( at least ) shall soundly pay for that their wickednesse : yet wee have as good ground to hope , that their violence at home , shall bee no hinderance to Gods cause abroad , from prospering , from prevailing ; especially , considering that we have Ioshuah's and Gideons in our Armies , and a legion of prayers , like an armed band , daily striving with the Lord of Hosts , that hee would bee pleased not to remember their sinnes to our judgement , but rather to be mindefull of his owne covenant , and mercifull to his owne inheritance . Let this serve for the first use .

Vse 2. Terror to the wicked . Secondly , let terror to the wicked bee another use : Had passionate Ieremy uttered this Text in Moabs hearing , I doe imagine it would have made her eares tingle , and her heart tremble , to consider that the Chaldaeans are summoned by so terrible , so forcible an argument , to take sword against her . Why should not our present doctrine worke the like effect of horror and trembling in all those amongst us , who are like to Moab , godlesse , gracelesse , and malicious men , when it doth so plainely tell them , that God can plague them by wicked men , as bad as , yea perhaps many degrees worse than themselves ? Should the Lord arme the Elements against them , which are so needfull , so usefull to man ? Should hee bid the aire infect them with a noisome pestilence , the water drowne them by overflowing her bankes , the fire burne them by transgressing its bounds , the heavens to deny them their influence , the earth her foyzen , it were a terrible thing . To command wilde beasts to devoure them , the Bear to teare them , the Lyon to rent them , the Loapard to prey upon them ; were more terrible . Should he command his Angells , Basil . Seleuc. orat . 5. p. 42. who ( hating sinne with an intenstine hatred ) are ready to smite the hairy scalpe of any one , Cae sarii dial. 1 inter opera Naz. p. 1104. that goes on with an impenitent heart in impious courses : Should the Lord ( I say ) command them to be as a * * Ibid. Surgeons knife , or an Husbandmans tooles , to cut them off , to root them out ( like infectious members from the body of mankinde , like superfluous branches from his Vine , like noysome weedes from the Garden of his Church ) were more terrible , more unendurable ; But to make wicked men the instruments of executing his wrath upon the children of wrath , I am not able to expresse how exceedingly more fearefull this is . When the Prophet David did pray against his slanderous enemies under the person of Iudas , he begins his imprecations thus ; Psal. 109.6 . Set thou a WICKED man over him , and let Satan stand at his right hand . It seemes , he thought he could not wish a greater judgement against his adversaries ( but one , viz. a delivery over into the Devills hands ) than to have some wicked man their tormentor : and when there was no remedy , but that himselfe must be scourged for his sinne of numbring the people , 2. Sam. 24.14 . and the Lord in mercy offered him his choice of three rods , he chose rather to fall into the hands of that living God , who is a consuming fire , than into the hands of man . Heb. 12.29 . Which choice he would never have made , had he not known , that wheras the justice of God is a mercifull justice , the mercies of the wicked are cruell . Prov. 12.10 . Moab had better a thousand times have had the people of God come armed against her , than a people so godlesse , so mercilesse as the Chaldaeans were , to bee called upon to take sword against her . So thou hadst better have any of the rest of the creatures against thee , than a wicked man , and more mercy mayest thou meete with at its hands . An infected aire may be corrected , an unbounded fire may be quenched , overswelling waters may be asswaged , devouring beasts may be restrayned , yea , by the prayer of a Moses , by the zeale of a Phineas the destroying Angell may be appeased ; but the rage of the wicked is unreasonable , unsatiable : What mercy canst thou looke for from him , at whose hands Christ himselfe doth still suffer many injuries , much ignominy and reproach ? yea , who is an adversary to himselfe , as every wicked man is ? Thou mayest be sure that hee , who is led about of so many lusts , will not cease to lay upon thee , what pride , malice , envie , hatred , covetousnesse , ( such mercilesse masters and commanders ) shall command him , if thou beest but once ( in Gods justice to avenge thy wickednesse ) left unto such an executioner . Tremble therefore , and sinne no more with so high an hand , you proud presumptuous offenders : for it is a fearefull thing to fall into the hands of a wicked man , whose justice is iniquity , and whose very charity is cruelty it selfe .

●se 3. Comfort . Thirdly , this may comfort us , and strengthen our confidence , in the certainty of their overthrow , who are professed enemies to Gods people . For rather than such shall escape ruine without repentance , the Lord will arme their owne side against them , and make men , as wicked as themselves , instruments of executing his judgements upon them . It was for Israels comfort ( as Calvin Calv. in Ier. c. 48 v. 10. observeth upon the Text ) that Ieremy foretold Moabs overthrow by the Chaldaeans sword . In like manner propound to your selves this point out of Ieremies words , to your comfort ; and assure your selves , that although the enemies of Sion bee many and malignant , powerfull and politick , yet deliverance shall come : Hest. 4.14 . and rather than that Romish Whore shall alwaies continue to sucke the bloud of Gods Saints , some Heathenish power , some Pagan Idolater shall soake his blade in her bloud , and her souldiers and followers shall one day finde , how like a Prophet one of their side once spake , when he said , Oh you Romanists , Lud Viv. de vit. sub Turc . pag. 17. who love your libertie , and stand much upon your immunities , thinke with your selves , how base , how poore , how dishonourable , how slavish a life you are like to lead under Paganish enemies , who will use you like beasts , rather than men : which hard condition shall be Gods just vengeance upon you , Id. Ibid. p. 21. for your cruelty against his Church , of which you doe professe your selves members . And so let us leave the first point of the the second part of our Text , and come to the second , which stands thus .

That the sword must not be stretched out to bloud , Doct. 3. The sword must keep scabbard , untill it be called forth , and hath a good warrant to strike . without a just cause , and a good call . The sword may not drink bloud without warrant . The holy Ghost doth not say here , Cursed be hee that putteth not out his sword to bloud before he be called , but , Cursed be he that holdeth backe his sword from bloud , when hee is willed and warranted to dip it , to dye it in the same . David had neither call , nor cause to besmeare his sword with Vriah's bloud , and how great a sinne hee did commit , who knowes not , that knowes the story , or hath but heard how God chastized him according as hee told him , that the sword should never depart from his house ? how Nathan reproved him , Thou art the man , and himselfe cryed peccavi for it ? 2. Sam. 12.7.10.13 . Doeg had no call from God to slay in one day fourescore and five of the Lords Priests , and how hainous and unlawfull a fact that was , both the refusall of Sauls servants to doe it , 1. Sam. 22.17.18 . Psal. 52.1.2 . 1. King . 22.37 . though their master commanded them , and Davids just complaint , and crying out against him , doe declare . Had not Ahab ill successe , when he went up to battell against Ramoth Gilead against Gods will ? Did it not cost that good king Iosiah his life , 2. Chr. 35.22.23 . Iohn 18.11 . Matth. 26.52 . Stel. in Luc. c. 22. when hee would needs draw out his sword against Pharaoh Necho king of Egypt , without Gods warrant , yea contrary to Gods word in Pharaohs mouth ? When Peter pulled out his sword , and cut off the high Priests servants eare , our Saviour bade him put up againe , telling him plainely , that he that did smite with the sword , should perish by the sword . By which speech , he did not so much hinder Peter for the present , from a good action , which he might do ( as one thinks ) but he reproved him , Aug. in Iohan. tract. 11● . and tooke him up roundly for what hee had done . Now wherefore did hee reprehend him ? What ? Eu●hym . in Mat. c. 56. fol. ●67 . because it is never lawfull for any man to defend Gods cause with the sword , as some have thought ? No. Why then ? because Peters fleshly and unregenerate part did rashly rush upon this action , without any respect to his Masters will , without any warrant from his Masters call : which planely argues , that the smiting with the sword without a call , was not permitted by Christ to Peter , nor any other . I hope you doe not expect many arguments for this , when one or two may serve for all .

Reason 1 1. Actions of this nature , tend to the taking away of naturall life . Now life is so precious to the bruit creature , that it strives to preserve it how it can ; how much more precious is the life of man , by which man himselfe enjoyes many excellent benefits , and the God of heaven gets much honour ? Therefore we had need be sure that we have speciall cause , before we venture upon a work that takes away the life of such a creature as man is , lest we rashly entrench so farre upon Gods honour , and so wrongfully cut off man from the possession of blessing enjoyed by life , as we will never be able to answer . For mans life is never to be extinguished , but when it is an hinderance to Gods glory , and altogether hurtfull to humane society ; and not then neither , but by such as are appointed by God to that worke .

Reason 2 2. The stretching out the sword to bloud , requires the putting on of a kinde of cruelty ; as we see in Samuell , 1. Sam. 15.33 . Ios. 10.26 . who hewed Agag in pieces without any shew of compassion ; as we see in Ioshuah , who hanged up the five Heathenish kings without any commiseration . Now wee know , that the Scripture doth every where almost call upon us for the contrary ; to be mercifull , to put upon our selves the bowels of tender compassion , to cloath our selves with goodnesse , with kindnesse , to doe good to all , to love our enemies . And therefore we had need have a speciall care , that we have a speciall call to put this habite upon us , lest wee exercise a lawlesse cruelty , when , and where we should shew lawfull mercy ; and lest when wee should compassionately spare the effusion of bloud , wee doe unadvisedly spill it , and by that meanes bring upon our owne heads the guilt of bloud : which is a very fearefull and heavie thing .

This is a doctrine I doe desire may bee remembred by our reverend Iudges , Vse 1 when being set in their judgement seates , the lives of men are brought in question before them : Oh what good may it make them doe , what evill may it keepe them from ! how may it make them rid the innocent out of the bloud-hunters clawes , and set them free from the hands of those wretches , whose false tongues ( a bloud-thirsty desire , arising from malicious covetousnesse ) doe set on worke to give in evidence against them ! Would they but consider at that time , that the sword of justice must not touch the bloud of any man , without a just and important cause ; oh what prayers would they make to God to guide them ! what paines will they take in sifting of causes , in sounding of witnesses , in examining of evidences , in boulting out all appendant circumstances , that they will not pass sentence upon the party , except he be worthy of death indeed ? or if they do , the fault shall be more in the Iurors , than in any negligence in themselves to search the truth , or want of conscience to passe sentence , as out of the seate , and in the sight of God himselfe . I touch but upon this string ; Isocr . Epist. 2. p. 803. A cont. praefat. affix . stratag . Satan . I have more pertinent uses to apply my selfe unto . The first whereof I feare mee will be harsh , because , ( as that Orator told Philip , great Alexanders father ) men love rather to be praised than reproved . But if I be harsh , I must crave pardon : a twofold evill , too common in our times . A grosse error in some , a rash practise in others , doe necessarily call for a just reproofe .

Vse 2. Reproofe twofold . 1. The error is , that to give the stabbe for a crosse word , or to challenge the field upon every slender occasion , is a signe of true fortitude : and that hee is a base gull , no rightly valorous , nor magnanimous Gentleman , that will pocket up the least injury , and not prosecute it to the very drawing of bloud from him that offers it . Of these erroneous spirits and furious sparkes , I would gladly know , what proofes they can give , that true valour consisteth in such exploits , what call men have to expresse their fortitude by such private quarrells . Is the thwarting of their humour , the stirring of their choler a call sufficient , cause warrantable enough ? they want grace or wit if once they thinke it . Now Duells without a call to them , are lawlesse things ; and did ever any man , Divine or Pagan , teach and avouch that lawlesse things are truely praise-worthy ? There are some enemies I confesse , whose bloud to shed is a very laudable action ; but in heate of bloud to shed Christian bloud , is a condemnable vice in the eyes of God , yea , what is further from true fortitude , than this is ? The magnitude of the minde is proved by this , that it is capable of eternity ( as a Father speaketh ) ; Bern. in Cantic . ser 80. not by this , that it scorneth to put up the pettiest injury . True valour consists in patience and humility , not in anger or unbridled fury . For men to dog one another to the field , that they may wreake their wrath the one upon the other , and take away life the one from the other , is a manifest badge of a base minde , an evident token of a villanous spirit ; and dare any applaude it for a marke and signe of a brave courage and valiant spirit ? Basil . Seleu. orat . 5 p. 38. Oh applause ( as one said once on occasion of Cains churlish answer to God , Am I my brothers keeper ? ) Oh voice more execrable than the murther it selfe ! oh impious and irreligious sentence ! This is to justifie wickednesse it selfe , this is to applaude the manifest breach of the sixth Commandement in a hainous kinde . To stretch out the sword before God commands , to strike with the sword when God forbids , call you this true Valour ? Valour ! it is ( as Augustine Aug. in Psal. 58. To 8. saies of confidence in mans owne merits ) a mad valour then , a reproveable , a damnable valour .

What ? A damnable valour , Object . when men irritate and provoke one another by reproaches , by disgraces , by other kinde of wrongs ?

Yes , even then , a damnable valour , Answ. or rather Cowardize : For he is conquered by his angry passions , like a coward , that falls to fighting for a few reproaches ; and it is a foolish thing to account a person a man of courage , who like a vanquished slave , lies prostrate at the feet of the lust of anger . Tell me I pray , did not David doe a more noble exploit by bearing with patience the cursings of Shimei , than hee should have done if hee had drawne his sword and slaine him with it ? To lay snares for bloud , for a few crosse words , is a greater injury , than those cross words can be : & a thousand times better it is , injuriam ferre , quàm inferre , to suffer wrong , Basil . Seleu. orat . ult. p. 407. Aug. in psa. 92. than offer it , to beare the lesser , than doe the greater : At this bearance , thine anger shall breake and split in pieces , thy courage , thy strength shall hold its owne . For , hee is a man of mettall indeede , who can generously beare all adverse accidents . Had but such challenges a good end , were such single combates , which are more grounded on malice , than on the law of Armes , usefull or gainefull in their issue , there were some reason to commend them . But their fruite and issue being for the most part so fearefull , so woefull , Bern in serm. ad milit. Templ . cap. 2. fol. 83. Q. that the slayer committeth a deadly sinne , the party slaine ( without Gods greater merey ) is sent to hell , thou art to bee condemned , if thou doest not condemne them .

It may be objected , the victor gets glory by his conquest , and gaines a name to be the better champion . Object .

Answ. Eras . Enchirid. mil Christ . p. 136. 137. A sory glory , God wot , that being true which Erasmus writeth , That to bee praised for sinnefull things of sinnefull men , is false glory , and true ignominy . Reforme thine error therfore here worthily taxed , whoever thou beest , that thinkest those men the bravest sparkes , whose wounding swords a petty injury can call forth to take revenge , without a call from God ; lest , if this error stickes to thee still , thou fallest like Cain , upon the least provocation , to imbrue thy hands in thy brothers bloud : and when thou hast done it , be so farre from repenting , as to contest with God as Cain did , and out of thine envious , malicious , and hatefull heart , rather to grieve that thy murthered brother hath not another life for thee to take away also . Which passe shouldest thou ever come unto , a remarkeable horror might take hold upon thee , a guilty conscience ever vexe thee , the gnawing whereof , death it selfe ( though thou shouldest desire it ) would rather encrease by infinite degrees , than ease in the least measure .

2. Branch of reproofe . Secondly , there is a generation amongst us , who in such troublesome times as these be , steale from their Parents , runne from their Masters , tendering their service , to take sword in hand , when they have neither wit to weild it , nor strength to fight with it : the shop or the schoole , being fitter for them , than the field . Their rashnesse also doth this doctrine reach at ( for they are old enough to heare a reproofe . ) Silly yonguelings , they doe inconsiderately venture on they know not what . Where is their warrant to runne to warre ? The sword must not kill , till it hath a call . Dulce bellum inexpertis , Warre is sweete untill they have tasted of it . When they heare the Cannons roare , the Armour clatter , the Ayre thunder , the Launces shiver , the Heavens resound with hideous out-cries of parties slaine ; when they see the Swords glittering , the Pikes piercing ; one with a leg off , another without an arme ; one lye scrambling on the earth on this side , another lye tumbling in bloud on that side the enemies looking fiercely , striking furiously , doubling blowes upon them , threatning death unto them , were there no more men in the world than themselves ; then peradventure ( wanting the fortitude which the field requireth ) they wil repent their rashnesse , Campus fortem postulat . Ennod . Panegyr . Theoderico Regi . pag. 318. wishing they had waited for a better call , & not so theevishly stole away . I taxe not Voluntaries who are fit for service ; I blame not them that have a call : but I finde fault with such as in a discontented , or new fangled humour , will venture upon the pikes , being altogether unable , unfit to beare armes ; whose stay at home would bee a great deale more acceptable to God , more profitable to man . He that fightes without asound , is no souldier ; Chrysol . serm. 14. p. 58. wrath carries him to valour ; his adventure is perillous , not vertuous ; he seekes rather to perish than to vanquish , as one speakes . Did an * * Dion . Chrysost. orat . 38. heathen man once most justly complayne against the Nicomedians , because for Pestilence and Earthquakes they did accuse their gods ; but for stirring up to warre , they did applaude their men : accounting the perswaders to battell the best Orators , when to use such perswasions too there was neither need nor cause ? with better warrant may I blame such yongulings as account those men most worthy to be hearkned to who egg and entice them into the field when ( as having neither skill nor strength to use their weapons for lack of yeeres ) they are like to be more burthenous , than helpfull to the armie . If they perish by the sword , they doe but reape the fruit of their owne rashnes . And now enough of reproofe .

Thirdly & lastly , Vse 3 must not the sword be commanded to bloud without a call ? then use the meditation of this truth for thy defence , when at any time thou art eyther provoked by gaine or malice , to lay violent hands upon thy brother , or tempted in discontent , Saul-like to runne thy selfe upon thyne own sword . To neither of these hast thou a call ; to doe either of these is a greivous sinne . For the first of these , what saies the Scipture ? Gen. 9.6 . 1. Ioh. 3.15 . Who so sheddeth mans bloud , by man shall his bloud be shed . The murderer hath not eternall life abiding in him . He that takes away his brothers life , may heare God tell him , The voyce of thy brothers bloud cryeth from off the earth against thee . Vitam sustulisti , Basil Seleue. orat . 5. pag. 38. 39. sed non vocem abstulisti . Thou hast spilt his life , but thou canst not stop his mouth ; thou hast armed his bloud as an accuser against thee , thou hast provoked the immortall God to be an adversary unto thee . Some such noyse as this may sound in his eares , which is most hideous , horrid , and fearefull to heare . To the latter very aptly speakes an Ancient , Aug. in Ioh. cap. 3. By how much the neerer to a man the murthered is , by so much the crueller is the murtherer . He therefore that murthereth himselfe , is the worst murtherer , because none is neerer to a man than himselfe . Iob resolved to waite all the dayes of his appointed time , untill his changing came . Hee made not post-haste away before his time ; albeit one would thinke he had as great cause to have done it ( had it beene lawfull ) as ever any had , whether we consider the tortures of his body , or the terrors of his soule . Senec. Ep. 24. The Heathen could tell us , that a good man must not flye out of this life , but depart out of it . Hee must stay in this world till God bid him goe ; hee must not , like a discontented Tenant , warne himselfe out of this earthly tabernacle against his Landlords revealed will , lest like the foolish fish , he leape out of the pan into the fire , and so finde by woefull experience the truth of our present point , That the sword must not bee dipt in any bloud without a call .

D●ct 4 For the sword to keepe scabbard when God calls it o●● , pr●●●kes his displeasure , as a● accu●●ed thing . And now I am descended to the last and largest point of all , being the very upshot of the Text , That to withhold the sword from bloud when there is just cause and a lawfull call , is a dangerous thing , displeasing to God , exposing to the Curse .

A doctrine set downe so plainely by our Prophet here , that * * Habak. 2.2 . he that runnes may reade it , [ Cursed be he that keepeth backe his sword from bloud ] : and backed so firmely by testimony , by example , and by the contrary , that none but the incredulous can once doubt of it . The testimony is Deborah's in her song . Iudg. 5.23 . Curse yee Merosh ( said the Angell of the Lord ) Curse yee bitterly the inhabitants thereof , because they came not to the helpe of the Lord against the mightie : that is to say , Fer. in Iud. c. 5. pag. 407. because they kept their swordes in their sheaths , when they should have fought in his cause , for his Church . The example is Saul's , who was accurst in his affaires , and had his kingdome rent from him , for sparing the life of the King of Amalek , when God had given him a charge to cut him off . 1. Sam. 15.8.23 . The contrary is set downe by the Prophet Ezekiel , Ezech. 29.20 . who tells us that Nebuchadnezzar ( though a wicked King ) had the land of Egypt given him as his pay for his paines , in punishing the people of Egypt with his sword , according to the command which God gave him to doe it . The rewarding of such a worke , when it was done , with a temporall blessing , doth intimate , that to leave such a worke undone , when the Lord calls to it , procureth the Curse temporall at least .

Is not the stretching out the sword to bloud sometimes Gods worke ? Is it not a worke as from him , Reason . so for him ? Is not his command the ground of it ? Is not the bringing of his owne counsells to passe ( in the destroying of some to the glory of his justice , in the relieving of others to the praise of his mercy ) the end of it ? But to omit the worke of the Lord , is a cursed thing , ( For if remissenesse in such a worke ( as appeares in the former part of the verse ) then much more the totall omission of it , exposeth to the Curse . Cursed be he that doth the worke of the Lord NEGLIGENTLY . ) therefore to withhold the sword from bloud when God requires it , must needes be an accursed thing . It proves impiety to shew pitty at such a time . Mercy then is a foolish mercy , and hee that shewes it , verifies that saying of an heathen man , It is an hard thing to bee mercifull and wise at the same instant . Agesilaus apud Plut. Apopth . Moral . in tom. 2. pag. 191. Graecol . edit . To bee mercifull to him whom God would have destroyed by the sword , and to bee wise enough to provide for himselfe an escape from the curse , is very difficult .

I would now apply my selfe to apply the point , but that I must first explaine it by the object and the motive cause ; I meane , by answering two questions : first , against whom ? secondly , for what ? the sword is commanded forth by God , that so wee may know when wee have a good call to the battell . Both which I entend to dispatch with as much brevity as I can .

Quest. 1. Against whom God calleth forth the sword . For the first : Our Text tells us , that it was Moabitish bloud which the Chaldaeans swordes were to bee sheathed in ; the Moabites , their enemies , were they to wage battell with , not with their owne countrimen , allies and friends . The Lord gave charge to Reheboam King of Iudah , not to make warre with Ieroboam King of Israel ; 1. King . 12.24 . and why ? because Israel and Iudah were sisters and friends . The Lord was angry with the Ephraimites , so that hee slew two and forty thousand of them for quarrelling and contending with Iephtah their brother . Iudg. 12.6 . Those valiant Kings and Captaines which wee read of in Scripture , have still fought with their owne , and Gods enemies ; as David with the Philistims , Iosuah with the Canaanites , Iehosaphat with the Moabites , Nehemiah with the Ammonites , &c. The Lord never taught their hands to warre , nor their fingers to fight , with any but such as they were .

Object . Mat. 5.44 . Luke 6.27.28 . But how stands this , with that counsell of our Saviour , Love your enemies , blesse them that curse you , pray for them that persecute you ? Is to warre with them , to love them ? Is to joine battell with them , to blesse them ?

Answ. 1 I answer : First of all what hindereth but that a man may love his enemies while hee combates with them , when his fighting with them proceedes rather from hatred to their sinne , than from want of love to their person ?

Answ. 2 Secondly , I give no just occasion to move this objection : For I doe not say , that God doth alwaies call a man to wage warre with his enemies ; but when the sword is called forth , it must know our foes , not our friends , for the object of its stroakes . Bernard Bern. serm ad Milit. Templ . c. 3. f. 83. col. 4. li● . R. said well , Our very enemies are not to bee killed , if they can by any meanes else bee curbed from infesting , from oppressing the Church ; but when that cannot be , it is a great deale better , that the rod be cut with the sword , than still rest upon the backe of the Righteous , and cause them to put forth their hands to iniquity . Our Lords counsell to love our enemies , doth no whit prejudice the just causes of warre . If the cause be good , neither the effect , Bern. ad . Milit. Templ . ca p. 1. fol. 83. col. 4 P nor issue can bee naught , though the bloud of thousands bee spilt by it . Our next taske therefore , must be to give in our answer to the second demand , viz. Quest. 2. What be the causes of a just warre . For what causes the Lord gives warrant to wage warre with our foes ? What ? is it to give satisfaction to the unreasonable motion of rash anger ? to compasse that honour , that applause amongst men , which wee ambitiously aspire to ? to get our enemies possessions , which we unlawfully covet ? meerly to be made Lords of Sea and of Land ? or to rule by our selves without Competitor ? I know carnall men ( both amongst a a

Plut. de . Consol. ad Apol. to . 2. Graecol . edit. 108. A. Salust in Catil .

Dion . Chrys. orat . 38. fol. 317. 318. Tul. Epist. Fam. l. 8. Epist. antepenult.

Infidells and b b Bern. ad Mil. Templ . c. 2. fol. 83. col . 4. Q. Christians ) have in former times made warre for these causes . And at c c Tacit. hist. 4. this day these vices are to such persons , the chiefest bellowes to blow this fire . For what but these , makes Rome , Spaine , and Austria stirre up such combustions , as have of late been kindled , and doe yeerely flame more and more in the Christian world ?

But are these just causes ?

No , no , there is neither equity nor d d Bern. ad Mil. Templ . c. 2. fol. 83. safety in them . They are rather Robbers than Souldiers , who are led to field onely by these motives .

What then are just causes ? Such as for which Moab was to be wasted by the Chaldaean sword . What were they ?

These five sinnes , as you may see , if you consult but with some verses in this present chapter .

1. Monstrous pride . 2. Insolence against God . 3. Insulting over the Church . 4. Tumultuousnesse and rebellion . 5. False-heartednesse .

Which vices in other enemies as well as Moab , have been Gods warrant to his owne Worthies , to fight his battells in the old Testament .

First ( I say ) monstrous Pride . We have heard of the pride of Moab [ He is exceeding proud ] even of his haughtinesse and his pride , Isa. 16.6 . Ier. 48.29.32.33 . his loftinesse and arrogancie : Therefore the spoiler is fallen upon thy Summer fruites , and joy and gladnesse is taken away from the land of Moab .

Secondly , Insolence against God . The horne of Moab is cut off , and his arme is broken , saith the Lord . Make ye him drunken , Vers. 25 26. for he magnified himselfe against the Lord . Moab shall be destroyed from being a people , because hee magnified himselfe against the Lord . Vers. 42.

Thirdly , Insulting over the Church , is another cause of just destruction by the sword . Moab shall wallow in his vomite , and he shall also be in derision : For was not Israel a derision unto thee , since thou spakest of him ? thou skippedst for joy . Vers. 29.27 . Goliah's vaunts against the host of Israel , put the stone into Davids sling , which pierced his temples ; put the sword into Davids hand , which parted his head from his body , and so discomfited his insolent Army of uncircumcised Philistims . 1. Sam. 17.

Fourthly , for Tumultuousnesse and Rebellion , evident is that which we finde towards the end of this chapter . I will bring upon it , even upon Moab , the yeare of their visitation , saith the Lord . A fire shall come forth out of Heshbon , and a flame from the midst of Sion , which shall devoure the corner of Moab , Vers. 44.45 . and the crowne of the head of the TVMVLTVOVS ones . And what was it else , but the suppressing of Rebellion , that moved the Israelites to make warre upon the Beniamites ? Iudg. 20.12 26.

Fiftly , for False-heartednesse ; pretences of unity , and yet practises of enmity : you may collect it out of the 30. verse , where Moabs wrath and lyes are joyned together , and noted as a cause of the Chaldaeans comming , by Gods appointment , against her to destroy her .

While I thought with my selfe how I might improve this point , many particulars offered themselves : amongst those many , I made choice of three .

First , Vse 1 to meete with that fantasticall conceit of the Anabaptisticall Sect , That it is not lawfull for true Christians to make warre . Are Christians prohibited to doe that same thing , which if the Chaldaeans did not , they were threatned to bee cursed ? What worke is there , which may lawfully bee done for the Lord , by any that are his enemies , which may not in some cases , for some causes , with some cautions , be done by his friends ? In this same question ( Whether a Christian Magistrate may lawfully make warre ? ) the state of it lies not in unnecessary warre : When Kings and Princes , through an ambitious and covetous desire to enlarge their owne territories , and to encroach upon other mens rights , without Gods warrant , doe take sword in hand , and bid battell with it ; wee detest it , wee abhorre it , and perswade our selves , that the authors of such warres , have an heavie account to give to God , for the abundance of innocent bloud that is ordinarily shed , for the rapines , burnings , whoredomes , devastations , &c. which doe usually attend them . But wee speake of a necessary defensive warre : When a Christian Prince , partly to preserve the lives , liberties , and religion of his owne subjects ; partly to relieve his Allies abroad , which are neere unto him , both in the flesh and in the Lord , when they are oppressed by the common adversary , shall make warre , it is not onely lawfull , but also so needefull , that did hee not doe it , he should highly displease God , as being an unnaturall father to his country , & an unkind friend to them , whom hee doth owe , and should shew most kindenesse unto . In these cases he doth not , Rom. 13. he ought not to beare the sword in vaine , what ever the Anabaptists say to the contrary . If wee should tell that generation , that Abraham made warre with the Sodomites , Gen. 14. Gen. 17. Ioshuah passim . Iudg. 6. Iudg. 13.14 . 15 chapters . Moses with the Amalekites , Iosuah with the Canaanites , Gideon with the Midianites , Sampson with the uncircumcised Philistims ; and Gods encouraging and prospering them in this worke , is a notable argument of the lawfulnesse of it : I know they will yeeld to us in that , holding it lawfull in the time of the old Testament to make warre . But where ( say they ) is it warranted in the New ? Where warrented ! Why where is it condemned ? Doth Iohn Baptist condemne it ? Souldiers , military men , came to him , asked him what they should doe ; and what 's his answer to them ? Luke 3. not leave your station , forsake your garrison , give over your military kinde of life ; but , bee content with your wages , doe no man wrong . Neither did Christ , nor any of his Apostles , disallow it . The Capernaite Centurion remained a souldier after he became a Christian . Christ did not bid him cease the field , after hee had truely embraced the faith . He commended his believing : Matth. 8. Act. 10. Verily , I have not found such faith in Israel ; hee condemned not his calling , his being a Centurion . The like may bee said of Cornelius , the Captaine of the Italian band , whose Captaineship continued after his conversion : neither was it condemned by Peter , when hee preached unto him , and bestowed Baptisme upon him .

Object . Isa. 2.4 . Yea but Isaiah prophesied of the times of the Gospell in the new Testament , when he said , They shall beate their swords into plow-sheares , and their speares into pruning-hookes : Nation shall not lift up sword against Nation , neither shall they learne warre any more : Therefore Christians may not make warre now under the Gospell .

I answer , Answ. the scope of the Prophet there , is not to forbid Magistrates a necessary warre against the enemies of their lives , and Gods cause : but to shew what peace should be betwixt the Iewes and the Gentiles by the preaching of the Gospell ; which was accomplished when our Peace-maker , Eph. 2.14 . Christ Iesus , brake down the partition wall betwixt them and us ; and when , in a time of dearth , the Church of the Gentiles in Graecia did send reliefe , even above their power , 2. Cor. 8.1 . to the Church of the Iewes in Syria . They have many other cavills , scarce worth the spending of our inke and paper , which of purpose I passe over , lest in such an argument as this , I prove tedious to the Reader .

Secondly , Vse 2. Terror . I may here take just occasion to preach terror unto all those , whom God hath indued with strength of body , so that they might bee fit in time of neede , to stand their country in good stead , by bearing the sword against her enemies ; and they waste this strength and ability of theirs , some on wine , some on women , some by one kinde of riotous living , some by another , and so indispose themselves for all good offices at home in peace , for all good service in the warres abroad . The naturall gift which God hath given them , they should perfect by art , by commendable exercises eyther in military matters , or some lawfull calling ; and they , eyther by a sottish idlenesse , or a bestiall licentiousnesse , disable themselves to make such use of their bodies , as they are given them for . The time may come , when God may summon these voluptuous ones to stretch out the sword to bloud , yea and threaten against them the terrible Curse if they doe not doe it . This Curse , how can they then escape , when their bodies , weakened by sinne , shall make them refuse to follow this call , and cause them to bee readier with the Kitchin-Curre that Plutarch speakes of , to runne to the pot , than with the generous Grey-hound to the field ?

Thirdly , is it so , that to withhold the sword from bloud when the Lord calls it forth , procureth the Curse ? Vse 3. Exhortation . then goe thou Text of ours , thou short sentence of old Ieremy , that authentick Prophet : goe ( I say ) into all Brittanne ; be as a trumpet to her inhabitants , to sound an alarme unto war . Thou standest upon their shelves , lyest upon their deskes , art in their houses , as the other sentences of the Bible bee : Oh round them in their eare , present thy selfe to their eyes , that the sight of thee may make them stirre in the Lords quarrell , who have been backward all this while , and make them constant that have begunne , untill they have done the worke of the Lord . Thou maiest be the bolder in thine importunity , now the royall head of great Brittanne , our dread Soveraigne , hath taken the course to exempt his kingdomes from this Curse , by beginning to draw his weapon for the helpe of the Lord against the mighty : and the Lord grant , that like the sword of Ionathan , it may never returne empty . Now , now ( I say ) never lin crying , never lin sounding in his subjects eares , untill Iehovah repaires the ruines of Sion , and settle more peace in the Christian world . And inasmuch , as I have gone thus farre in discourse upon thee , give mee leave to give thy Presse-money to this worke . And now , O England , where shall I begin ? whom shall I first call upon ? Might I be suffred ( and do no wrong to the Text ) to speak in an allegory , I would begin with mine owne calling , & wish them ( as many Champions amongst them have already done ) to dag their pens , dipt in the Fount of holy Writ , as farre into the body of Hereticall Divinity , as Ehud did his dagger into Eglon's bowells , Iudg. 3.20 . Ib. ver. 25. that Errors servants , may like Eglons , bee ashamed . Next , I could entreat the temporall Magistrate , to stretch forth the sword of his authority , to the spilling of the bloud of those dangerous enemies , grosse impieties , who have got such strength in these evill times . Finally , I could advise every Christian , to use a Metaphoricall weapon , not hypocrisie ( which woundeth religion under a colour of devotion ) but the sacrificing knife , Chrysol . serm. ● . pag. 28. that sharp weapon , the sword of Repentance , which may lay ableeding their mightiest corruptions , that they may never prevaile , nor beare rule againe . But the stream of my exhortation must not runne in this improper channell . The Text doth not enjoine it , though the times doe well require it . I must goe more litterally to worke , and say to this Kingdome , as Moses to Ioshuah , Chuse out men , and goe out to fight . Blessed be he that keepeth not backe his sword from bloud . Goe out and fight ? why ? what is there a Moab in the world ? and doth Moab provoke us , or provoke God to call us , to draw sword against her ? Yes , both .

First , there is a Romish Antichrist , a Popish Faction : and therefore a Moab in the world . For the Romish beast which now rageth , How the Pope and his Faction are like to Moab . 1. In their originalls . in many particulars may bee compared with that wicked Moab , so oft mentioned in the old Testament .

First , Moab was a childe of Incest , begat by Lot in his drunken fit , of one of his daughters . So Antichrist is an incestuous brat , bred of * * Religio peperit divitias . Religion the Mother , and of Riches the Childe . The Christian Emperors in the first age after Christ , endowed the Church with great revennues , bestowed upon Relgion much substance . Religious Bishops grew drunke with riches ; intoxicated with honours : in this their drunken fit committed filthinesse with worldly wealth , and begate that monster , the Romish Whore .

Secondly , was Moab an Idolater ? had he his Idoll , and abomination , Chemosh ? 1. King . 12.33 . Who grosser Idolaters than Papists be , who have a multitude of Idolls , and abominations ?

Thirdly , the Moabites were not onely Idolaters themselves , but also enticers of others to Idolatry , calling the Israelites to the sacrifices of their gods , Num. 25.2 . and drawing Salomon himselfe , notwithstanding his wisedome , to build an high place for their Idoll Chemosh . 1. King . 11.7 . Doth not the Romish Moab draw the whole world to wonder after him ; poysoning the Princes of the earth with his Idolatries , and perverting them , notwithstanding their wisedome ? Who knowes not how bold his Factors have beene to entice our Gospellers to their Masses & superstitious services ? How many Gentlemen have their filthy Cages , their Popish houses beyond the Seas , robbed of their sonnes , deprived of their daughters ?

Isa. 15.17 . Fourthly , Moab got aboundance by wrong . Antichrist hath raysed himselfe to his rule and riches , which is uncountable , by secret villany and open violence .

Iudg 11.17 . Fiftly , Moab would not let Israel passe thorow his land to their place : no more will Antichrist permit Protestants , by a free use of their conscience , to passe thorow his countryes quietly , to the kingdome of heaven . They of our side that have to doe there , unlesse they bee very wary , are in daily danger of the bloudy Inquisition . They that dye there , when they lye on their death-beds , are molested by the Priests with proffers of fopperies and fooleries unto them .

Sixtly , did the King of Moab send Balaam on his Asse to curse Israel ? so the Romish King of the Romish Moab sends abroad his Bulls , Num. 22. Balaams and Asses to curse and condemne Gods people .

Lastly , ( for I omit many things ) it was prophesied in the old Testament , that Moab should be smitten with the starre of Iacob . Num. 24.17 . It is likewise prophesied in the new * * 2. Thes. 2.7 . Testament , that the man of sinne shall bee consumed by the breath of the Lords mouth , and with the brightnesse of his comming .

There is a Moab then in the world , O England , a fit object for thy sword , a meete foe to fight withall .

Yea , but what cause hath England to take sword against Moab ? what injurie , what wrong have the Romanists done her ?

What causes ? No * * 2. The same sins as causes of destruction by the sword , in the Romane Papacy now , that were in Moab in Ieremies time . 1. The pride of Papists . 2. Thes. 2.4 . lesse than the Chaldaeans had to make their sword red with Moabs bloud .

First , have we not heard of the pride of Rome ? how that man of sinne sitteth in the Temple of God , exalting himselfe above all that is called God ? Have not we heard of a Sunne and a Moone ? of a Vniversall Vicar of Christ , and a Catholike King ? of pompous Cardinalls , haughty Bishops , and proud Prelates ?

Secondly , 2. Their insolence against God . doth not Romish Moab magnifie himselfe against the Lord ; adding to his Word , and taking from it what he pleaseth ? How sawcily doth hee make himselfe the Lords Competitor in title , in supremacy , in authority , to devise Lawes , and coine Articles of Faith , to make a Purgatory , Limbus Patrum , and Limbus Infantum , to Gods Heaven and Hell ? giving his Priests power ( as hee presumeth ) to make a man , a god-man , flesh bloud , and bones of a peece of bread ; trampling Gods statutes under his feet , to set up his owne blasphemous inventions ? and is not England wronged egregiously , while the God of England is thus dishonoured ?

Thirdly , who have ever more injuriously opposed , 3 Insulting over the Church . more imperiously insulted over the Church , than Papists have ? Do not they laugh in their sleeves that they have gulled us with sugred words , and faire pretences ? Doe they not rejoyce in the ruines of the Palatinate of Rhine ? and are glad to see the Sunne of another Elizabeths glory in the eclipse ? How hath the Romish Emperour insulted over the person of noble Palatine , Cancel . Hisp . pag. 65. calling him in base and contumelious termes , a slave or vassaile , and that to the face of the English Embassador ? They that have read the booke of Martyrs , have often seen how those Romish wolves did crow over the lambes of Christ , when once they had gotten them in their pawes . In deriding Israel , and reproaching Sion , ancient Moab came never neer them .

Fourthly , these Romish Moabites are a tumultuous broode , confederate in Faction against the Church and Religion . The croaking Frogs of this Fen , the Priests and Iesuites , call the Princes of the earth to battell against the Saints . Iudg. 3.12.13 Moab once gathered Ammon and Amaleck to fight against Israel , so doth the Pope his Princes and Vassailes at this day . What a tumultuous compact was there betwixt them , in buying and selling the Palsgraves possessions ? Cardinall Lodowick is the cardinall man in that businesse : he sets downe this position , That it is more just and profitable , Cancel . Hisp . pag. 79. 81. that some Catholicke Prince possesse the Palatinate , than that Count Fredericke ( a Calvinist , an emulous Prince of the Imperiall dignity , and a perpetuall enemy to the house of Austria ) be restored . Vpon this position , Cancel . Hisp . pag. 90. Ibid. p. 97 98. Bishop Caraffa , the Popes Legate at Vienna concludes upon Bavaria to be the fittest man . The Emperour next , resolves upon it , he shall be the man : and this resolution forsooth , hee cannot alter , without the offence of Almighty God . Having set downe this resolution with himselfe , he dispatcheth a Capuchine Frier , called Hyacinthus , Ibid. p. 96. Ibid. p. 116. to negotiate the businesse with the King of Spaine , because the determination of that translation depended upon Spaine . To worke therefore the Spanish King the better to his will , the Popes Legate with the Emperour , Ib. 108 111. by letter after letter , sollicites the Capuchine to slacke no diligence in the businesse . In the meane time , Ib. 96 98. 101. the Emperour writes to Don Balthazar Zuniga , Councellor of State in the Spanish Court . Cardinall Lodowick importuneth the Popes Legate at Bruxells , Ibid. to worke the Infanta to this Faction also . Now lest the King of great Brittanne by his Legate , ( the Earle of Bristow , mediating with Spaine about the restitution of the Palatinate to his sonne againe ) should hinder the proceedings , Ibid. p. 106. the Pope forsooth , must devise a way to satisfie him , after the Palatinate should be settled upon Bavaria . Ibid. p. 117 Well , the conclusion is , Spaine conjoines in this cursed confederacy , and concludes the businesse in foure Articles .

First , That Bavaria shall restore the upper Austria .

Secondly , That Bavaria shall content himselfe with the Electorall voice , and upper Palatinate onely .

Thirdly , That Spaine should have the lower Palatinate , and Bavaria disclaime all title thereto .

Fourthly , That the Emperour and Spanish King shall make a league together , to make an offensive and defensive warre against whomsoever should resist their proceedings .

Were not here Moabs tumultuous ones ? Was not here Geball , and Ammon , and Amalak , Philistia and those of Tyre , joyned together against Gods Israel ?

In which confederacy , how falsly they dealt under faire pretences , appeares by this , that while Spaine spoiled the daughter of her dominions , he glozed with the father , and pretended a marriage with the brother . And while the Emperour promised our King to stay the execution of the proscription against the Palatinate , Cancel . Hisp . p. 67. Ibid. 75. Ibid. 77. Ibid 78. Bavaria proceeded in the same , and the Emperour thanked him for it , encouraged him in it . The doctrine of equivocation is so well studied of these Romish Moabites , that in most of their waightiest affayres with Protestant Princes , lyes and falsehoods strike the greatest stroke : pretences of unity , and practises of enmity , are found no where more than amongst them .

These things considered , never had Chaldaea greater cause to fight with Moab , than wee with Rome : Vti olim de Philippo Macedonico dixit Demostheues Atheniensibus . orat . Olynt . 1. and if ever with her , then now , while the bloud of the Saints shed by her , doe call for vengeance ; and while the snares which she layeth for the bloud royall of the Brittish race , besides other manifest wrongs , doe call us Brittaines to goe forth against her . Now , a necessity to this worke lyeth upon us . Fit purses for contribution must now stand open , fit persons for execution are now called upon : neyther ( as I conceive ) can any good reason bee given , why eyther of both should now bee spared . Gird your swords therefore upon your thighes , O you valiant ones , and ride on with courage and renowne . Our Iehosaphat summons against this Moab : what ranke , what degree amongst the Gentry , amongst the Commonalty of his dominions , may not account it their glory , to have an hand in this enterprise ?

For the Gentry , the golden bubble upon the brest , Vid. Alexand. ab Alexand. l. 5. c. 16. & Draud . in Sched Reg. pag. 315. 316. little moones upon the shoes , gold rings upon the hands , golden chaines about the necke , garments of purple given by Princes ( the ancient Ensignes of nobility ) were but ioyes to grace nobility with , in comparison to heroicke exploites in Gods cause , for the Church her right . Oh that Gentlemen , fit for this service , would delight more to weare their armes in field , than to paint them in their houses , grave them in their seales , place them in their portalls , and weave them in their Sumpter-cloathes . Then , to be sure , their holding of Armes would not bee so much for worldlings to behold them , as for the Church to be beholding to them for the same .

For the Commonalty . If the generous sort must take sword against Moab , and it be their glory so to do ; then let not the meaner and vulgar sort think it any disparagement to goe forth under them . When Presses come , if their places and charge will permit it , ( as Officers that presse , ought to have a speciall regard to that , and to doe nothing for sinister respects ) let not them frame worthlesse pretences to shift their Princes call . If they hide their heads , when they should encourage their owne hearts in Gods cause that calls on them ; if they chuse rather ( as the manner of some is ) to starve in woodes , than to stirre to warres , or coine lies and falsehoodes to delude the Officers : I doe not see how they can escape the Curse which the Text ●oth speake of , and bring a blessing upon their heads . Be bold therefore in the Lord , and be strong in the power of his might : you could never stirre in a more needefull time ; your sword now may doe more acceptable service for the Lord , than it could have done for many yeeres . When Moab is curbed , Iudg. 3.30 . Isa. 16. ult. chap. 25.10 . Israel shall have rest ; when Moabs glory is abated , and troden downe as straw for the dunghill , then distressed Sion shall have glory , and her scattered stones in our neighbour-nations shall bee gathered together againe . If you say , we could be content to bee forward , were we sure of successe : I answer , doubt not of that , Ios. 7. Iudg. 5.15 . if Chemesh , if Achan , if the divisions of Ruben , if secret well-wishers to the Romish cause , and slightnes in seeking to the God of all Armies , doe not crosse us . Let the abomination of Moab bee kept under amongst us at home , and the mighty of Moab shall not conquer us abroad . Let such men as hide the Babylonish garment in the rotten tents of their Popish hearts , who ( having a face for the Prince , and an heart for the Pope ) would be glad of an opportunity to betray their country for a wedge of gold , have nothing to doe in our Campes . Let not the Nobles of Iudah send letters to Tobiah , nor reveale the matters of Nehemiah to him . Neh. 6.17 , 19. Let Popish Ladies have no acquaintance with State-secrets , ( for then Balaam and Balak shall bee sure to know them : ) Let the loyall subjects with an unanimous consent , adde sinewes to the warre , and let not corrupt Officers make those sinewes to shrinke . In a word , let the Lord bee sought carefully in all our proceedings , and then the God of Iacob will be with us , the Lord of Hosts will fight for us , and prosper our handy-worke . Bern. ad Milit. Templ . c. 2. Securi igitur procedite milites , & intrepido animo inimicos crucis Christi propellite . In the bowels of Christ Iesus put forth your hands to the worke of the Lord : let not your spirits fayle in your bodies , let not your swords rust in their sheaths , let not your coyne fret in your chests . And you that can do nothing this way , with your purses or with your persons , fight with your prayers to the God of heaven ; bee morning and evening in his presence Chamber with your suites : tell him , that for Sions sake you cannot bee silent , nor yet will be , untill hee hath made bare his arme in his owne cause , cloathed his foes with the robes of shame , and compassed his Saints with songs of deliverance .

FINIS .