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 [Page 3] 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 (likePsal. 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 Isa. 24.6.. The sinner being an hundred yeeres old, shall be ACCURSED& 65.20.. So is Malachy, Cursed bee the deceiverMal. 1.14.. I will send a CURSE upon you, and will CURSE your blessings: yea, I have CURSED them already& 2.2.. Yee are CUR­SED with a CURSE& 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 [Page 4] 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 afterDeut. 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 CommandementsPsal. 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,Isa. 40.1. sealed them a commission to curse others; as knowing [...]. 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 Ier. 1.10.16.17.. Goe and cry in the eares of Ierusa­lem. 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 feetExek. 2.1., put courage into his heartIbid. ver. 6., words into his mouthcha. 9.1.2.3.,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 toEzek. 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 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 Mat. 11.11. Prophets (as well in respect ofBucer. in Mat. 11. his office of preach­ing Christ after he was borne, as of his actEuthym. 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 happinesseLyr. in Mat. 11., or lesse in nature thanStella 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 theCalv. 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 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 1. Cor. 9.21.. It hath aChrysost. 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 sinneNazianz. orat. 42. p. 691. Basil. edit. lat.. The one forbids the end, the other the beginning: The one doth not more po­werfully [Page 4] [...] [Page 5] [...] [Page 6] strike at theIsid. 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 notLombard l 3. epist 40. A. fol. 300. so universally, so eminently, soHag. Appa­rat. Evang. ca. 15. sect. 13. pa. 51. evidently against it as the Gospell is. Yea, thisTheophil. Praefat. in Mat. Gospell doth threaten pu­nishment, as well as the Law: Hee that beleeveth not, is condemned already Iohn 3.18.. If any man love not the Lord Iesus, let him be accursed 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 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 [...] The very word of the Septuagint in our Text which is tran­slated cursed., their woes and ma­ledictions, in their Sermons and sayingsConferre 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, [Page 7] (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 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 Revel 16.1▪. that is, he foresaw the Ministers of the Gospell inParae. 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 ofIbid. earthly minded men. And indeed,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, andPlerique 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 haveRampeog. 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 EgyptExod. 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 [Page 8] 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) thatQui prohi­bet. forbiddeth, or (as the Septuagint) that [...]. 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.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 theHoc 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 theErgo 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 SiddimGen 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 neighbourIudg. 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 Isa. 9.21.. The same Pro­phet foretold the destruction of Babylon by the Medes and PersiansIsa. 13.27.; the overthrow of the Egyptians by the hands of the AssyriansIsa. 19.2.. Saul, a gracelesse reprobate man, put Amalek (aDeut. 25.19. cursed people) to the edge of the sword1. Sam. 15.7.. Iehu an Idoll-server, an imitator of Ieroboam, that made Israel to sinne,2. Kin. 10.29 drawes his blade, makes it red in the bloud of the followers of Baal 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 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 [...]. Mac. hom. 16, 231, 236, he is voide of all sinne himselfe, so hee [Page 10] neither is, nor can bee the author or approver of any iniquity, notwithstanding hee bee both theFulgent de Praedest. ad Monim l. 1. p. 295.296. orderer andIbid. avenger of it. AsMacar. 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 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.Quest. What then?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 1. Ioh 3.16., an horrible Salv. de provid Dei. l. 4. p. 120. injury to his sacred Diety, aSalv. de prov. l. 1. p. 29. thing that beates his eares, and knockes at heaven gates) necessarily calls for 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 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 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? [Page 11] 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 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 thatVincent. 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 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. didVincent. Specul. hist. l 23. c. 41. theevish Mahomet ever rob his owne Churches, as didPlatin. in Bonifac. Boniface the seventh, who robbed Peters in Rome of all the Iewels & precious things hee could finde in it? DidVincent. Spec. hist. l. 23. c. 41. murtherous Mahomet [Page 12] ever slay so many of his Idolatrous Clergy, as didBen. Card. Gre­gory the seventh, who poisoned six Popes to make hi [...] selfe a way to the Papacy; as didCyprian. 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 didHinc 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 aEuthym. 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 didPlatin. 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 Ludov. viv. de verit. fidei l. 4. p. 487. one) hadOnuphr. 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 reportCyprian. de Valer. in Ni­chol. 3.: AndHuldric. 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 themLud. viv. de verit. Fid. l. 4. p. 489.: Mahomet acknowledged himselfe farre inferiour to Moses and Christ; the Pope 2. Thes. 2. exalteth himselfe above all that is called God: suffering himselfe to bee calledExtravag. cum Inter. Ioan. 22. the Lord God; hisSacr. Cerem. lib. 2. sect. 7. c. 6. fol. 85. edit. Colon. in octavo. Apostolicall seate, the seate of God; and theIbid. 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 beClementi­narum. 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 [Page 14] been at open enmity with the Turkes; have warred up­on them, sometimes gotten the day of themAs 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 sinneLevit. 26.24.25.. As it comes from our lusts Iam. 4.1., so it comes for our lusts.

It is well observed by one (commenting upon the two first verses of the third chapter of Iudges,) thatFer. 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 Lud. viv in Epist. ad Henr. 8. Angl. Reg. whom it is a sport, to [Page 15] 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 blessingProvidentia 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,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 [Page 16] 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 [Page 17] 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, [Page 18] 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 [Page 19] 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 [Page 20] 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. [Page 21] 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. [Page 22] 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! [Page 23] 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 [Page 25] 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 anDion. 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 [Page 26] 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, thatHabak. 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 [Page 27] 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 [Page 29] 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 amongstPlut. 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 andBern. ad Mil. Templ. c. 2. fol. 83. col. 4. Q. Christians) have in former times made warre for these causes. And atTacit. 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 norBern. 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.
• [Page 30]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. [Page 31] 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 [Page 32] 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 pruning­hookes: 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 [Page 33] 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 [Page 34] 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 [Page 35] 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 ofReligio 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 [Page 36] 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 new2. 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? No2. 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, [Page 38] 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 [Page 39] 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 [Page 40] 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 [Page 41] 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.