An Alarm to War, Part

An Alarm to War · Part

p. 2Ier. 48.10.Jer 48:10Curſed 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 p. 3to 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 (likezzPſal. 101.1.Ps 101:1 Davids) had a due mixture, and were compoſed of judgement, as well as merciemercy. 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.Jer 11:3Jer 17:5for 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 aaIſa. 24.6.Isa 24:6. The ſinner being an hundred yeeres old, ſhall be ACCURSEDbb& 65.20.. So is Malachy, Curſed bee the deceiverccMal. 1.14.Mal 1:14. I will ſend a CURSE upon you, and will CURSE your bleſſings: yea, I have CURSED them alreadydd& 2.2.. Yee are CURSED with a CURSEee& 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 p. 4omitted, 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 afterffDeut. 28.15.16. foreign. Theod. quaeſt. 34. in Deut. p. 170.Deut 28:15Deut 28:16. 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 CommandementsggPſal. 119.21.Ps 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,hhIſa. 40.1.Isa 40:1 ſealed them a commiſſion to curſe others; as knowingiiforeign. 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 kkIer. 1.10.16.17.Jer 1:10Jer 1:16Jer 1:17. Goe and cry in the eares of Ieruſalem. llIer. 2.2.Jer 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 feetmmExek. 2.1., put courage into his heartnnIbid. ver. 6., words into his mouthoocha. 9.1.2.3.,ppcha. 2.9.10. ſpread before him, opened vntounto him the Legall Roll writ on both ſides with lamentation, mourning, and woe, which he was toqqEzek. 3.4.Ezek 3:4 preach, and reade in the deafe eares of rebellious Iſrael. VponUpon the like warrant did the other Prophets doe the like worke. It was their priviledge to denounce the Curſe, therefore it was their practiſe.

p. 5Which 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 rrSim. 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 ſſMat. 11.11.Matt 11:11Prophets (as well in reſpect ofttBucer. in Mat. 11.Matt 11 his office of preaching Chriſt after he was borne, as of his actvvEuthym. ca. 19. in Mat. 11.Matt 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 onelyonly leſſe than the bleſſed ſoules of glorified Saints, in actuall happineſſexxLyr. in Mat. 11.Matt 11, or leſſe in nature thanyyStella 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 thezzCalv. in Mat. 11.Matt 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 aaLegis 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 bb1. Cor. 9.21.1 Cor 9:21. It hath accChryſoſt. 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 ſinneddNazianz. orat. 42. p. 691. Baſil. edit. lat.. The one forbids the end, the other the beginning: The one doth not more powerfully p. 4duplicate page p. 5duplicate page p. 6ſtrike at theeeIſid. 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 notffLombard l 3. epiſt 40. A. fol. 300. ſo univerſally, ſo eminently, ſoggHag. Apparat. Evang. ca. 15. ſect. 13. pa. 51. evidently againſt it as the Goſpell is. Yea, thishhTheophil. Praefat. in Mat. Goſpell doth threaten puniſhment, as well as the Law: Hee that beleeveth not, is condemned already iiIohn 3.18.John 3:18. If any man love not the Lord Ieſus, let him be accurſed kk1. Cor. 16.22.1 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 ll2. Theſ. 1.8.2 Thess 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 foreign mmThe very word of the Septuagint in our Text which is tranſlated curſed., their woes and maledictions, in their Sermons and ſayingsnnConferre 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.Matt 11:21Matt 11:22Luke 6:2Luke 6:25Luke 6:26John 7:49Gal 3:10Rev 8:13: 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, p. 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 ooSculter…n Iſa. c 1. conc. 1 p. 7. 8.Isa 1: 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 ppRevel 16.1▪Rev 16:1. that is, he foreſaw the Miniſters of the Goſpell inqqParae. in Apoc col. 805. Richard de S Vict. p 2. l. 5. ſup. Apocal. c. 2. fol. 99. C.Rev 2 theſe times, to have commiſſion given them from the God of heaven, to powre forth Gods curſes (comminatorily in their Sermons) upon the heads ofrrIbid. earthly minded men. And indeed,ſſTunc 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, andttPlerique 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 havevvRampeog. 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 EgyptxxExod. 10.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 p. 8godleſſe 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) thatzzQui prohibet. forbiddeth, or (as the Septuagint) thataaforeign. 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.

p. 9Firſt,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.bbSolet 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 theccErgo 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 SiddimddGen 14. the firſt 13. verſes.Gen 14. In the booke of Iudges, we ſhall finde the unrighteous Midianites ſheathing their ſwords in their owne bowels, and every man drawing upon his neighboureeIudg. 7.20.22.Judg 7:20Judg 7:22. 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 ffIſa. 9.21.Isa 9:21. The ſame Prophet foretold the deſtruction of Babylon by the Medes and PerſiansggIſa. 13.27.Isa 13:27; the overthrow of the Egyptians by the hands of the AſſyrianshhIſa. 19.2.Isa 19:2. Saul, a graceleſſe reprobate man, put Amalek (aiiDeut. 25.19.Deut 25:19 curſed people) to the edge of the ſwordkk1. Sam. 15.7.1 Sam 15:7. Iehu an Idoll-ſerver, an imitator of Ieroboam, that made Iſrael to ſinne,ll2. Kin. 10.292 Kgs 10:29 drawes his blade, makes it red in the bloud of the followers of Baal mm2. King 10. ver. 19. ad 28.2 Kgs 10:19. Adramalech and Sharezer, wicked birds of an evill egge, laid violent hands on their owne father, proud Senacherib nnIſa. 37.38. Reaſon negative.Isa 37:38. 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, asooforeign. Mac. hom. 16, 231, 236, he is voide of all ſinne himſelfe, ſo hee p. 10neither is, nor can bee the author or approver of any iniquity, notwithſtanding hee bee both theppFulgent de Praedeſt. ad Monim l. 1. p. 295.296. orderer andqqIbid. avenger of it. AsrrMacar. 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 ſſPro 1.26.27.Prov 1:26Prov 1:27: 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.ttQuest. What then?vvAnſw. 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 xx1. Ioh 3.16.1 John 3:16, an horrible yySalv. de provid Dei. l. 4. p. 120.injury to his ſacred Diety, azzSalv. de prov. l. 1. p. 29. thing that beates his eares, and knockes at heaven gates) neceſſarily calls for aaTheophyl. 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 bbMich. 4.13.Mic 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 ccEzek. 29.19.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? p. 11Shall 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 ddIſa. 28.29.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 thateeVincent. 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 ffVt 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. didggVincent. Specul. hiſt. l 23. c. 41. theeviſh Mahomet ever rob his owne Churches, as didhhPlatin. in Bonifac. Boniface the ſeventh, who robbed Peters in Rome of all the Iewels & precious things hee could finde in it? DidiiVincent. Spec. hiſt. l. 23. c. 41. murtherous Mahomet p. 12ever ſlay ſo many of his Idolatrous Clergy, as didkkBen. Card. Gregory the ſeventh, who poiſoned ſix Popes to make hi… ſelfe a way to the Papacy; as didllCyprian. 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 didmmHinc 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 annEuthym. 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 didooPlatin. 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 ppLudov. viv. de verit. fidei l. 4. p. 487.one) hadqqOnuphr. 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 reportrrCyprian. de Valer. in Nichol. 3.: AndſſHuldric. 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 themttLud. viv. de verit. Fid. l. 4. p. 489.: Mahomet acknowledged himſelfe farre inferiour to Moſes and Chriſt; the Pope vv2. Theſ. 2.2 Thess 2exalteth himſelfe above all that is called God: ſuffering himſelfe to bee calledxxExtravag. cum Inter. Ioan. 22. the Lord God; hisyySacr. Cerem. lib. 2. ſect. 7. c. 6. fol. 85. edit. Colon. in octavo. Apoſtolicall ſeate, the ſeate of God; and thezzIbid. 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.

p. 13The 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 onelyonly 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 beaaClementinarum. 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 p. 14been at open enmity with the Turkes; have warred upon them, ſometimes gotten the day of thembbAs 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 ſinneccLevit. 26.24.25.Lev 26:24Lev 26:25. As it comes from our luſts ddIam. 4.1.Jas 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,) thateeFer. 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 ffLud. viv in Epiſt. ad Henr. 8. Angl. Reg.whom it is a ſport, to p. 15deſtroy 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 bleſſingggProvidentia 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,hhAriſt. 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 p. 16hands 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 p. 17drowne 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.Ps 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. 24.14.2 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.Heb 12:29Which 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.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, p. 18than 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.Jer 48:10obſerveth 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 p. 19in 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. 12.7.10.13.2 Sam 12:72 Sam 12:102 Sam 12:13 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. 22.37.1 Sam 22:171 Sam 22:18Ps 52:1Ps 52:21 Kgs 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. 22.2 Chr 35:222 Chr 35:23John 18:11Matt 26:52Luke 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 p. 20cut 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. 10.26.1 Sam 15:33Josh 10:26who hewed Agag in pieces without any ſhew of compaſſion; as we ſee in Ioſhuah, who hanged up the five Heatheniſh kings without any commiſeration. p. 21Now 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. p. 22But 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! p. 23This 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.Ps 58ſaies 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.

p. 24Anſw. 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 p. 25that 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.Gen 9:61 John 3:15 Who ſo ſheddeth mans bloud, by man ſhall his bloud be ſhed. The murderer hath p. 26not 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.John 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.Hab 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 p. 27Deborah's in her ſong.Iudg. 5.23.Judg 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.Judg 5 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. 15.8.23.1 Sam 15:81 Sam 15:23 The contrary is ſet downe by the Prophet Ezekiel, Ezech. 29.20.Ezek 29:20who 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.

p. 28I 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. 12.24.1 Kgs 12:24and 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.Judg 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.Matt 5:44Luke 6:27Luke 6:28But 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 p. 29friends, 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 amongſtaaPlut. 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 andbbBern. ad Mil. Templ. c. 2. fol. 83. col. 4. Q. Chriſtians) have in former times made warre for theſe cauſes. And atccTacit. 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 norddBern. ad Mil. Templ. c. 2. fol. 83. ſafety in them. They are rather Robbers than Souldiers, who are led to field onelyonly 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.

p. 303. 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.Isa 16:6Jer 48:29Jer 48:32Jer 48:33 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. 17.1 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.Judg 20:12

Fiftly, for Falſe-heartedneſſe; pretences of unity, and yet practiſes of enmity: you may collect it out of the 30. p. 31verſe, 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 onelyonly 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.Rom 13 he ought not to beare the ſword in vaine, what ever the Anabaptiſts ſay to p. 32the 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.Gen 14Gen 17Judg 6Judg 13:14Judg 13:15 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.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.Matt 8Acts 10Verily, 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.Isa 2:4Yea 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.Eph 2:14 Chriſt Ieſus, brake down the partition p. 33wall 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. 8.1.2 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 p. 34ſentences 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.Judg 3:20that 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 p. 35goe 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. 12.33.1 Kgs 12:33Who groſſer Idolaters than Papiſts be, who have a multitude of Idolls, and abominations?

Thirdly, the Moabites were not onelyonly Idolaters themſelves, but alſo enticers of others to Idolatry, calling the Iſraelites to the ſacrifices of their gods,Num. 25.2.Num 25:2 and drawing Salomon himſelfe, notwithſtanding his wiſedome, to build an high place for their Idoll Chemoſh.1. King. 11.7.1 Kgs 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 p. 36Seas, robbed of their ſonnes, deprived of their daughters?

Iſa. 15.17.Isa 15:17Fourthly, 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.Judg 11:17Fiftly, 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.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.Num 24:17It is likewiſe propheſied in the new**2. Theſ. 2.7.2 Thess 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. 2.4.2 Thess 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?

p. 37Secondly,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. 3.12.13Judg 3:12Judg 3:13 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, p. 38That 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. VponUpon 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 onelyonly.

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 p. 39Geball, 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 p. 40exploites 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.Judg 3:30Isa 16 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.Josh 7Judg 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 p. 41at 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.Neh 6:17Neh 6:19 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.

End of the text · Thomas Barnes, An Alarm to War (1626)