Be alwaies doing something, that Satan may never finde thee doing nothing. The slothfull person doth the wiseman send to the silly Pismyre, to learne her wayes .
Be always doing something, that Satan may never find thee doing nothing. The slothful person does the Wiseman send to the silly Pismire, to Learn her ways.
makes his life odious, and beastly, disableth nature to doe its duetie , defileth his soule with a world of iniquities , diseaseth his body with abundance of maladies,
makes his life odious, and beastly, disableth nature to do its duty, Defileth his soul with a world of iniquities, diseaseth his body with abundance of maladies,
Which thing the Prophet Ieremy taking into due consideration, (being also a Propheticall Diviner of Moabs destruction,) could not but earnestly incite to this work of the Lord, of not withholding the sword from bloud.
Which thing the Prophet Ieremy taking into due consideration, (being also a Prophetical Diviner of Moabs destruction,) could not but earnestly incite to this work of the Lord, of not withholding the sword from blood.
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Hee was not ignorant that peace is a better, yea a blesseder thing than war; and that for one armie of men to come bandied like enemies against another, is (as an Ancient once spake) both grievous and cruell: In which respect, Blessed are the Peace-makers, (our Saviours text ,) would (to our seeming) a great deale more fitly have dropped from his pen.
He was not ignorant that peace is a better, yea a blesseder thing than war; and that for one army of men to come bandied like enemies against Another, is (as an Ancient once spoke) both grievous and cruel: In which respect, Blessed Are the Peacemakers, (our Saviors text,) would (to our seeming) a great deal more fitly have dropped from his pen.
But it seemes, he knew withall, that a lawfull warre is to bee preferred before an unlawfull peace; and that warre with Moab, would be as well Israels peace,
But it seems, he knew withal, that a lawful war is to be preferred before an unlawful peace; and that war with Moab, would be as well Israel's peace,
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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;
especially, when I contemplated with my self, that it would compel me to speak of curses and woes in a land of grace: of blood and blows in a land of peace. But when I considered that there Are Canaanites to be smitten At home, Christians to be succored abroad, I took heart to venture this field;
] From the first (which must first be handled) we may collect this point, That it was the practise of Gods Prophets in former ages, to denounce the Curse in their Sermons at sometimes.
] From the First (which must First be handled) we may collect this point, That it was the practice of God's prophets in former ages, to denounce the Curse in their Sermons At sometime.
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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;
The writings of Moses Are full of Curses. Twenty times At least in the book of Deuteronomy, hath he this phrase up, Cursed be he that does this, and Cursed bee be that does that. Read a Whole catalogue in the 27. chapter, from the 15. verse to the end;
Wh• meane else the many and manifold complaints of the Lord against Israel for her sins, against Iacob for her transgressions? Now the righteous God hath so ordered, that where the breach of the Law goes before, the curse of the Law must follow after .
Wh• mean Else the many and manifold complaints of the Lord against Israel for her Sins, against Iacob for her transgressions? Now the righteous God hath so ordered, that where the breach of the Law Goes before, the curse of the Law must follow After.
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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,
Which wise and just Ordinance of the Lord, his holy prophets having weighed, could not, did not, spare to spend the arrows of the Laws rigorous curses, when they saw most to have swerved, and all prove to swerve from the Laws righteous courses. Had not David (who was a Prophet as well as a King) just cause to declaim woes,
. Ezekiels call and commission to this, we have in the second and third chapters of his Prophesie, where wee may read that the Lord himselfe set him upon his feet , put courage into his heart , words into his mouth , spread before him, opened vnto him the Legall Roll writ on both sides with lamentation, mourning,
. Ezekiels call and commission to this, we have in the second and third Chapters of his Prophesy, where we may read that the Lord himself Set him upon his feet, put courage into his heart, words into his Mouth, spread before him, opened unto him the Legal Roll writ on both sides with lamentation, mourning,
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.
and cry out against us, that Are God's Messengers, for speaking to them At Some times in the terrible language of the Law. Speak we comfortably to all At all times, they can well bear it.
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So 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;
So grievous to men ear is God's Word, when it Convinces him of sin, or Goes about (with an holy violence) to pluck him from the world, and save him from hell;
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 Prophets (as well in respect of his office of preaching Christ after he was borne,
Why may not we do as our Predecessors the prophets did? Is our Charter less? nay, is not our Commission larger than theirs was? John Baptist, who was greater than the rest of the prophets (as well in respect of his office of preaching christ After he was born,
that is, not onely lesse than the blessed soules of glorified Saints, in actuall happinesse , or lesse in nature than the Celestiall Angells, which ever stand in Gods glorious presence;
that is, not only less than the blessed Souls of glorified Saints, in actual happiness, or less in nature than the Celestial Angels, which ever stand in God's glorious presence;
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The one doth not more powerfully strike at the branches & fruit, actuall transgression, than the other doth at the roote, originall corruption. Not that the Law meddles not with concupiscence at all;
The one does not more powerfully strike At the branches & fruit, actual Transgression, than the other does At the root, original corruption. Not that the Law meddles not with concupiscence At all;
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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;
And must we Ministers of the Gospel, in every passage of every Sermon, deliver forth sweet wine? never any tart vinegar, be it never so needful, never so useful? Our blessed Saviour, the Sweetest Angel of peace that ever Come into the world;
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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;
holy Paul, the most Evangelical Preacher since christ, that ever the Church had, and the rest of the holy Apostles, were not so stinted, so straighteneth;
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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 .
yet notwithstanding these differences, Christ Beloved Disciple, S. John, herd a great voice out of the Temple, saying to the SEAVEN ANGELS, Go your Way, pour out the Vials of the wrath of God upon the earth.
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that is, he foresaw the Ministers of the Gospell in these times, to have commission given them from the God of heaven, to powre forth Gods curses (comminatorily in their Sermons) upon the heads of earthly minded men.
that is, he foresaw the Ministers of the Gospel in these times, to have commission given them from the God of heaven, to pour forth God's curses (comminatorily in their Sermons) upon the Heads of earthly minded men.
And indeed, then Paradise produces the Tree of knowledge, of good and evill, when the Preacher promiseth mercies to the good, threatneth judgement against the bad.
And indeed, then Paradise produces the Tree of knowledge, of good and evil, when the Preacher promises Mercies to the good, threatens judgement against the bad.
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but in these times iniquity doth so abound, and mortall men doe so wallow in sinnes sordid filth, that wee must of necessity at sometimes bee the sonnes of thunder.
but in these times iniquity does so abound, and Mortal men do so wallow in Sins sordid filth, that we must of necessity At sometime be the Sons of thunder.
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Mercilesse they are to themselves, in that they would have us to let them have liberty to sinne to death without controll, having no stomacke (as indeed they should have ) to eate of that Paradise fruit, of the knowledge of the evill of punishment, which may make them abhorre the evill of sinne.
Merciless they Are to themselves, in that they would have us to let them have liberty to sin to death without control, having no stomach (as indeed they should have) to eat of that Paradise fruit, of the knowledge of the evil of punishment, which may make them abhor the evil of sin.
And injurious they are to us, in that they would have us bring the guilt of their bloud upon our owne heads, while (like Locusts (one of the plagues of Egypt ) which loves the spring time,
And injurious they Are to us, in that they would have us bring the guilt of their blood upon our own Heads, while (like Locusts (one of the plagues of Egypt) 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.
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 Sins, and so spoil their Souls.
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I would not willingly have passed this point, without a word of advise to my brethren in the Ministry, that they would not spare to direct legall curses against godlesse men for their lawlesse courses:
I would not willingly have passed this point, without a word of Advice to my brothers in the Ministry, that they would not spare to Direct Legal curses against godless men for their lawless courses:
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.
and by a Friar-like straggling into quaint descants, more pleasing to the Flesh, than wholesome for the soul, I bring my self within the compass of the guilt of taking God's Name in vain.
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.
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.
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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.
Cursed be [ HE ] what he? either the Whole body of the Chaldaean or Babylonian Army, or any particular member, especially the King and head of that body. [ That withholdeth his sword.
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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;
God sometime draws the sword of one wicked man against Another. Here the Chaldaeans, an impious, idolatrous people, Are summoned to battle against the Moabites;
In the first field that was ever fought, which did happen, as some reckon, in the fourescore and fourth yeere of Abrahams age, the 2092. of the world, we have ten wicked Kings hard at it, five against five in the Vale of Siddim .
In the First field that was ever fought, which did happen, as Some reckon, in the fourescore and fourth year of Abrahams age, the 2092. of the world, we have ten wicked Kings hard At it, five against five in the Vale of Siddim.
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In the booke of Iudges, we shall finde the unrighteous Midianites sheathing their swords in their owne bowels, and every man drawing upon his neighbour .
In the book of Judges, we shall find the unrighteous midianites sheathing their swords in their own bowels, and every man drawing upon his neighbour.
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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,
When the Tribes of Israel grew corrupted, the Lord threatened by his servant Isaiah, that every one should eat the Flesh of his own arm, Manasses Ephraim,
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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,
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,
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for, as he is voide of all sinne himselfe, so hee neither is, nor can bee the author or approver of any iniquity, notwithstanding hee bee both the orderer and avenger of it.
for, as he is void of all sin himself, so he neither is, nor can be the author or approver of any iniquity, notwithstanding he be both the orderer and avenger of it.
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As 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.
As no darkness can comprehend his Light, no impurity communicate with his holiness; so his Light can abide no darkness, his Majesty can away with no wickedness.
He will indeed laugh at the wickeds destruction, and mocke when their feare commeth : yet hee laughs not, joyes not to see men sinning, in destroying one another.
He will indeed laugh At the wickeds destruction, and mock when their Fear comes: yet he laughs not, Joys not to see men sinning, in destroying one Another.
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What then? 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.
What then? I answer, First his Will, secondly his Wisdom; both concurring to Set forth the glory of his Justice First, his Will is the ground of it.
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and knockes at heaven gates) necessarily calls for punishment at the hand of his Iustice. Of the infliction of which punishment (both for the matter, manner,
and knocks At heaven gates) necessarily calls for punishment At the hand of his Justice Of the infliction of which punishment (both for the matter, manner,
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,
If on the other side, it be his will to give the Land of Egypt to the King of Babel, that King of Babel shall surprise her multitude, spoil her spoil, take her prey,
Neede he aske of man or Angell what workeman he shall employ? Shall the scholler prescribe the Master what rod to smite with? shall man teach God what sword to fight with? Hee, whose the Iudgement is, knowes what instrument to chuse, to use, without the direction of any other.
Need he ask of man or Angel what workman he shall employ? Shall the scholar prescribe the Master what rod to smite with? shall man teach God what sword to fight with? He, whose the Judgement is, knows what Instrument to choose, 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;
When Therefore you see one wicked man stretching forth his hand, striking with his sword against Another, nation against nation, as Chaldaea against Moab;
First, 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.
First, it affords two conclusions for information of judgement. 1. That the wars betwixt the Pope and the Turk, Are no argument that the Pope is better than the Turk.
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.
as though in place and grace he were superior to all, inferior to none: but, in my judgement, in baseness and badness, the Turk himself Goes not beyond him.
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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,
In the year 607. Boniface the third, or rather Maleface, challenged by disputes, and obtained by Gifts, of that Traitor Phocas (who by murder usurped his Masters Empire) the blasphemous title of universal Bishop, just when Mahomet that Turkish Deceiver did arise,
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 reason and honesty ) it may easily be proved, the Pope is the man.
if either of the twaine have exceeded the other in robberies, in murders, in whoredoms, in sorceries, in riots, in insolences, in inhumanity, in maintaining their Religion by sword and cruelty (which they could not possibly uphold by reason and honesty) it may Easily be proved, the Pope is the man.
For, 1. did theevish Mahomet ever rob his owne Churches, as did Boniface the seventh, who robbed Peters in Rome of all the Iewels & precious things hee could finde in it? Did murtherous Mahomet ever slay so many of his Idolatrous Clergy,
For, 1. did thievish Mahomet ever rob his own Churches, as did Boniface the seventh, who robbed Peter's in Room of all the Jewels & precious things he could find in it? Did murderous Mahomet ever slay so many of his Idolatrous Clergy,
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because they favoured Clement the seventh? which did breed the most pestilent schisme (as their owne Writers record) that ever was in the Romane Church before.
Because they favoured Clement the seventh? which did breed the most pestilent Schism (as their own Writers record) that ever was in the Roman Church before.
suffering himselfe to bee called the Lord God; his Apostolicall seate, the seate of God; and the sword which hee gives some Prince or other, on Christmas day, the Signe of that power which hee hath in heaven and earth,
suffering himself to be called the Lord God; his Apostolical seat, the seat of God; and the sword which he gives Some Prince or other, on Christmas day, the Signen of that power which he hath in heaven and earth,
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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,
The one threatened but confiscation of goods, captivity of wife, bondage of children, or loss of temporal life, to them that would not believe his writings,
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,
and the authorizer of all his impiety) and for all kind of wickedness, what not? If he, even he, I say, Come behind Some Popes in Some cursed practises,
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or have given him by his Parasites, a priority in goodnesse before those Turkish Emperors ( Mahomets successors) who have beene juster, chaster, milder,
or have given him by his Parasites, a priority in Goodness before those Turkish Emperor's (Mahomets Successors) who have been juster, chaster, milder,
But I onely enquire, upon what ground it can bee proved, that the Turke is worse than the Pope; some of his owne Popish faction having not knowne what to make of him, affirming him to be neither God, nor yet a man, a certaine wonderfull thing,
But I only inquire, upon what ground it can be proved, that the Turk is Worse than the Pope; Some of his own Popish faction having not known what to make of him, affirming him to be neither God, nor yet a man, a certain wonderful thing,
have warred upon them, sometimes gotten the day of them : and therefore they are better; the doctrine in hand doth argue the insufficiency of that argument.
have warred upon them, sometime got the day of them: and Therefore they Are better; the Doctrine in hand does argue the insufficiency of that argument.
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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,
For, were the Chaldaeans ever a whit better than the Moabites, Because they were God's Instruments to destroy Moab? Evil men may quarrel, two parties may Cut the throats of one Another,
albeit, it is to bee wished, that none might goe forth but under good Governours, and religious Commanders. Warre in it selfe is a punishment for sinne .
albeit, it is to be wished, that none might go forth but under good Governors, and religious Commanders. War in it self is a punishment for sin.
It is well observed by one (commenting upon the two first verses of the third chapter of Iudges,) that so long as the Israelites kept covenant with God, they had no neede of armes; but after they had once broken covenant with him,
It is well observed by one (commenting upon the two First Verses of the third chapter of Judges,) that so long as the Israelites kept Covenant with God, they had no need of arms; but After they had once broken Covenant with him,
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.
Because he did First invent weapons, Set men in battle array, and execute other warlike exploits, just At such times as he was intended to Punish the wicked.
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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.
Now if war be a punishment for sin, who fitter to taste it, than the lewdest men, that most deserve it? Again, war may prove a means to make men better.
and amongst common souldiers, you shall easily finde the corruptest men, to whom it is a sport, to destroy houses, to rob Churches, to ravish virgins, to ruinate cities;
and among Common Soldiers, you shall Easily find the corruptest men, to whom it is a sport, to destroy houses, to rob Churches, to ravish Virgins, to ruinate cities;
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,
nor hear with patience the admonitions of men, bidding the Almighty to depart from them, saying, we desire not the knowledge of thy Ways, as though they were to be ordered by no Rule, to be conformable to no right,
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 is it not pity, that one soul should be lost for lack of any means, which may do it good? If the daily Fear and danger of death, which is stirred up in a wicked man (if he be not desperately secure) when he is among the Pikes, may stir him up, to lay about him for a better life,
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,
I speak this the rather, that I may incite such as have the office of pressing in these needful times, committed unto them, to be careful to cleanse the city,
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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 fighting in field for our Friends, against our enemies, than ranging our streets, haunting our taverns, tippling in our tap-houses, fiddling in fairs, jetting on stages,
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.
If it be demanded, how can a blessing be expected upon the service of such Soldiers? how can we look that the work of the Lord should prosper in such sinful hands? You have an answer in the point we Are upon, The Lord smites 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;
It cannot be denied that we have cause to be 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 own, which they passed through;
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,
Why should not our present Doctrine work the like Effect of horror and trembling in all those among us, who Are like to Moab, godless, graceless, and malicious men,
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so usefull to man? Should hee bid the aire infect them with a noisome pestilence, the water drowne them by overflowing her bankes, the fire burne them by transgressing its bounds, the heavens to deny them their influence, the earth her foyzen, it were a terrible thing.
so useful to man? Should he bid the air infect them with a noisome pestilence, the water drown them by overflowing her banks, the fire burn them by transgressing its bounds, the heavens to deny them their influence, the earth her foyzen, it were a terrible thing.
Should he command his Angells, who (hating sinne with an intenstine hatred) are ready to smite the hairy scalpe of any one, that goes on with an impenitent heart in impious courses:
Should he command his Angels, who (hating sin with an intenstine hatred) Are ready to smite the hairy scalp of any one, that Goes on with an impenitent heart in impious courses:
Should the Lord (I say) command them to be as a Surgeons knife, or an Husbandmans tooles, to cut them off, to root them out (like infectious members from the body of mankinde,
Should the Lord (I say) command them to be as a Surgeons knife, or an Husbandman's tools, to Cut them off, to root them out (like infectious members from the body of mankind,
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.
But to make wicked men the Instruments of executing his wrath upon the children of wrath, I am not able to express how exceedingly more fearful this is.
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:
It seems, he Thought he could not wish a greater judgement against his Adversaries (but one, viz. a delivery over into the Devils 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, 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. 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.
and when there was no remedy, but that himself must be scourged for his sin of numbering the people, and the Lord in mercy offered him his choice of three rods, he chosen rather to fallen into the hands of that living God, who is a consuming fire, than into the hands of man. Which choice he would never have made, had he not known, that whereas the Justice of God is a merciful Justice, the Mercies of the wicked Are cruel.
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,
What mercy Canst thou look for from him, At whose hands christ himself does still suffer many injuries, much ignominy and reproach? yea, who is an adversary to himself,
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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,
as every wicked man is? Thou Mayest be sure that he, who is led about of so many Lustiest, will not cease to lay upon thee, what pride, malice, envy, hatred, covetousness, (such merciless Masters and commanders) shall command him,
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yet deliverance shall come: and rather than that Romish Whore shall alwaies continue to sucke the bloud of Gods Saints, some Heathenish power, some Pagan Idolater shall soake his blade in her bloud,
yet deliverance shall come: and rather than that Romish Whore shall always continue to suck the blood of God's Saints, Some Heathenish power, Some Pagan Idolater shall soak his blade in her blood,
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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,
David had neither call, nor cause to besmear his sword with Vriah's blood, and how great a sin he did commit, who knows not, that knows 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? Doeg had no call from God to slay in one day fourescore and five of the Lords Priests,
or hath but herd how God Chastised him according as he told him, that the sword should never depart from his house? how Nathan reproved him, Thou art the man, and himself cried peccavi for it? Doeg had no call from God to slay in one day fourescore and five of the lords Priests,
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, when hee would needs draw out his sword against Pharaoh Necho king of Egypt, without Gods warrant,
Had not Ahab ill success, when he went up to battle against Ramoth Gilead against God's will? Did it not cost that good King Josiah his life, when he would needs draw out his sword against Pharaoh Necho King of Egypt, without God's warrant,
and cut off the high Priests servants eare, our Saviour bade him put up againe, telling him plainely, that he that did smite with the sword, should perish by the sword.
and Cut off the high Priests Servants ear, our Saviour bade him put up again, telling him plainly, 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, and tooke him up roundly for what hee had done.
By which speech, he did not so much hinder Peter for the present, from a good actium, which he might do (as one thinks) but he reproved him, and took him up roundly for what he had done.
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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:
as Some have Thought? No. Why then? Because Peter's fleshly and unregenerate part did rashly rush upon this actium, without any respect to his Masters will, without any warrant from his Masters call:
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as we see in Samuell, 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.
as we see in Samuel, who hewed Agag in Pieces without any show of compassion; as we see in Joshua, who hanged up the five Heathenish Kings without any commiseration.
Now wee know, that the Scripture doth every where almost call upon us for the contrary; to be mercifull, to put upon our selves the bowels of tender compassion, to cloath our selves with goodnesse, with kindnesse, to doe good to all, to love our enemies.
Now we know, that the Scripture does every where almost call upon us for the contrary; to be merciful, to put upon our selves the bowels of tender compassion, to cloth our selves with Goodness, with kindness, to do good to all, to love our enemies.
This is a doctrine I doe desire may bee remembred by our reverend Iudges, when being set in their judgement seates, the lives of men are brought in question before them:
This is a Doctrine I do desire may be remembered by our reverend Judges, when being Set in their judgement seats, the lives of men Are brought in question before them:
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!
how may it make them rid the innocent out of the blood-hunters claws, and Set them free from the hands of those wretches, whose false tongues (a bloodthirsty desire, arising from malicious covetousness) do Set on work to give in evidence against 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,
what pains will they take in sifting of Causes, in sounding of Witnesses, in examining of evidences, in bolting out all appendant Circumstances, that they will not pass sentence upon the party,
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.
The First whereof I Fear me will be harsh, Because, (as that Orator told Philip, great Alexanders father) men love rather to be praised than reproved.
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.
Of these erroneous spirits and furious sparks, I would gladly know, what proofs they can give, that true valour Consisteth in such exploits, what call men have to express their fortitude by such private quarrels.
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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.
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 think it.
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;
and did ever any man, Divine or Pagan, teach and avouch that lawless things Are truly praiseworthy? There Are Some enemies I confess, whose blood to shed is a very laudable actium;
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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);
yea, what is further from true fortitude, than this is? The magnitude of the mind is proved by this, that it is capable of eternity (as a Father speaks);
and dare any applaude it for a marke and signe of a brave courage and valiant spirit? 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!
and Dare any applaud it for a mark and Signen of a brave courage and valiant Spirit? O applause (as one said once on occasion of Cains churlish answer to God, Am I my Brother's keeper?) O voice more execrable than the murder it self! o impious and irreligious sentence!
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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,
Tell me I pray, did not David do a more noble exploit by bearing with patience the cursings of Shimei, than he should have done if he had drawn his sword and slain him with it? To lay snares for blood,
& a thousand times better it is, injuriam ferre, quàm inferre, to suffer wrong, 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.
& a thousand times better it is, Injuriam Far, quàm infer, to suffer wrong, than offer it, to bear the lesser, than do the greater: At this bearance, thine anger shall break and split in Pieces, thy courage, thy strength shall hold its own.
But their fruite and issue being for the most part so fearefull, so woefull, that the slayer committeth a deadly sinne, the party slaine (without Gods greater merey) is sent to hell, thou art to bee condemned,
But their fruit and issue being for the most part so fearful, so woeful, that the slayer Committeth a deadly sin, the party slain (without God's greater Mercy) is sent to hell, thou art to be condemned,
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.
A sorry glory, God wot, that being true which Erasmus Writeth, That to be praised for sinful things of sinful 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;
Reform thine error Therefore Here worthily taxed, whoever thou Best, that Thinkest those men the Bravest sparks, whose wounding swords a Petty injury can call forth to take revenge, without a call from God;
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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,
Which pass Shouldst thou ever come unto, a remarkable horror might take hold upon thee, a guilty conscience ever vex thee, the gnawing whereof, death it self (though thou Shouldst desire it) would rather increase by infinite Degrees,
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,
Secondly, there is a generation among us, who in such troublesome times as these be, steal from their Parents, run from their Masters, tendering their service, to take sword in hand,
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.
Their rashness also does this Doctrine reach At (for they Are old enough to hear a reproof.) Silly yonguelings, they do inconsiderately venture on they know not what.
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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 hear the Cannons roar, the Armour clatter, the Air thunder, the Lances shiver, the Heavens resound with hideous Outcries of parties slain;
one lye scrambling on the earth on this side, another lye tumbling in bloud on that side the enemies looking fiercely, striking furiously, doubling blowes upon them, threatning death unto them, were there no more men in the world than themselves;
one lie scrambling on the earth on this side, Another lie tumbling in blood on that side the enemies looking fiercely, striking furiously, doubling blows upon them, threatening death unto them, were there no more men in the world than themselves;
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.
when to use such persuasions too there was neither need nor cause? with better warrant may I blame such yongulings as account those men most worthy to be hearkened to who egg and entice them into the field when (as having neither skill nor strength to use their weapons for lack of Years) they Are like to be more burdenous, than helpful to the army.
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.
lest like the foolish Fish, he leap out of the pan into the fire, and so find by woeful experience the truth of our present point, That the sword must not be dipped in any blood without a call.
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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.
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 blood when there is just cause and a lawful call, is a dangerous thing, displeasing to God, exposing to the Curse.
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The contrary is set downe by the Prophet Ezekiel, 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 contrary is Set down by the Prophet Ezekielem, who tells us that Nebuchadnezzar (though a wicked King) had the land of Egypt given him as his pay for his pains, in punishing the people of Egypt with his sword, according to the command which God gave him to do it.
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.
so for him? Is not his command the ground of it? Is not the bringing of his own Counsels to pass (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 work of the Lord, is a cursed thing, (For if remissness in such a work (as appears in the former part of the verse) then much more the total omission of it, exposeth to the Curse.
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.
Mercy then is a foolish mercy, and he that shows it, verifies that saying of an heathen man, It is an hard thing to be merciful and wise At the same instant.
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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.
To be merciful to him whom God would have destroyed by the sword, and to be wise enough to provide for himself an escape from the curse, is very difficult.
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The Lord gave charge to Reheboam King of Iudah, not to make warre with Ieroboam King of Israel; and why? because Israel and Iudah were sisters and friends.
The Lord gave charge to Rehoboam King of Iudah, not to make war with Jeroboam King of Israel; and why? Because Israel and Iudah were Sisters and Friends.
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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,
and God's enemies; as David with the philistines, Joshua with the Canaanites, Jehoshaphat with the Moabites, Nehemiah with the Ammonites, etc. The Lord never taught their hands to war,
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? I answer:
But how Stands this, with that counsel of our Saviour, Love your enemies, bless them that curse you, pray for them that persecute you? Is to war with them, to love them? Is to join battle with them, to bless them? I answer:
Our next taske therefore, must be to give in our answer to the second demand, viz. For what causes the Lord gives warrant to wage warre with our foes? What? is it to give satisfaction to the unreasonable motion of rash anger? to compasse that honour, that applause amongst men, which wee ambitiously aspire to? to get our enemies possessions, which we unlawfully covet? meerly to be made Lords of Sea and of Land? or to rule by our selves without Competitor? I know carnall men (both amongst Infidells and Christians) have in former times made warre for these causes.
Our next task Therefore, must be to give in our answer to the second demand, viz. For what Causes the Lord gives warrant to wage war with our foes? What? is it to give satisfaction to the unreasonable motion of rash anger? to compass that honour, that applause among men, which we ambitiously aspire to? to get our enemies possessions, which we unlawfully covet? merely to be made lords of Sea and of Land? or to Rule by our selves without Competitor? I know carnal men (both among Infidels and Christians) have in former times made war for these Causes.
Moab shall be destroyed from being a people, because hee magnified himselfe against the Lord. Thirdly, Insulting over the Church, is another cause of just destruction by the sword.
Moab shall be destroyed from being a people, Because he magnified himself against the Lord. Thirdly, Insulting over the Church, is Another cause of just destruction by the sword.
A fire shall come forth out of Heshbon, and a flame from the midst of Sion, which shall devoure the corner of Moab, and the crowne of the head of the TVMVLTVOVS ones.
A fire shall come forth out of Heshbon, and a flame from the midst of Sion, which shall devour the corner of Moab, and the crown of the head of the TVMVLTVOVS ones.
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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,
are Christians prohibited to do that same thing, which if the Chaldaeans did not, they were threatened to be cursed? What work is there, which may lawfully be done for the Lord, by any that Are his enemies, which may not in Some cases,
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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:
for Some Causes, with Some cautions, be done by his Friends? In this same question (Whither a Christian Magistrate may lawfully make war?) the state of it lies not in unnecessary war:
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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;
When Kings and Princes, through an ambitious and covetous desire to enlarge their own territories, and to encroach upon other men's rights, without God's warrant, do take sword in hand, and bid battle with it;
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If wee should tell that generation, that Abraham made warre with the Sodomites, Moses with the Amalekites, Iosuah with the Canaanites, Gideon with the Midianites, Sampson with the uncircumcised Philistims;
If we should tell that generation, that Abraham made war with the Sodomites, Moses with the Amalekites, Joshua with the Canaanites, gideon with the midianites, Sampson with the uncircumcised philistines;
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.
The Capernaite Centurion remained a soldier After he became a Christian. christ did not bid him cease the field, After he had truly embraced the faith.
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:
Yea but Isaiah prophesied of the times of the Gospel in the new Testament, when he said, They shall beat their swords into plow-sheares, and their spears 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.
nation shall not lift up sword against nation, neither shall they Learn war any more: Therefore Christians may not make war now under the Gospel.
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even above their power, 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,
even above their power, to the Church of the Iewes in Syria. They have many other cavils, scarce worth the spending of our ink and paper, which of purpose I pass over,
Thirdly, is it so, that to withhold the sword from bloud when the Lord calls it forth, procureth the Curse? then goe thou Text of ours, thou short sentence of old Ieremy, that authentick Prophet:
Thirdly, is it so, that to withhold the sword from blood when the Lord calls it forth, procureth the Curse? then go thou Text of ours, thou short sentence of old Ieremy, that authentic Prophet:
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,
O round them in their ear, present thy self to their eyes, that the sighed of thee may make them stir in the lords quarrel, who have been backward all this while,
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:
Thou Mayest be the bolder in thine importunity, now the royal head of great Brittany, our dread Sovereign, hath taken the course to exempt his kingdoms from this Curse, by beginning to draw his weapon for the help of the Lord against the mighty:
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,
And now, Oh England, where shall I begin? whom shall I First call upon? Might I be suffered (and do no wrong to the Text) to speak in an allegory, I would begin with mine own calling,
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.
Next, I could entreat the temporal Magistrate, to stretch forth the sword of his Authority, to the spilling of the blood of those dangerous enemies, gross impieties, who have god such strength in these evil times.
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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, that sharp weapon, the sword of Repentance, which may lay ableeding their mightiest corruptions, that they may never prevaile, nor beare rule againe.
Finally, I could Advice every Christian, to use a Metaphorical weapon, not hypocrisy (which wounds Religion under a colour of devotion) but the sacrificing knife, that sharp weapon, the sword of Repentance, which may lay bleeding their Mightiest corruptions, that they may never prevail, nor bear Rule again.
Secondly, was Moab an Idolater? had he his Idoll, and abomination, Chemosh? Who grosser Idolaters than Papists be, who have a multitude of Idolls, and abominations?
Secondly, was Moab an Idolater? had he his Idol, and abomination, Chemosh? Who grosser Idolaters than Papists be, who have a multitude of Idols, 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, and drawing Salomon himselfe, notwithstanding his wisedome, to build an high place for their Idoll Chemosh.
Thirdly, the Moabites were not only Idolaters themselves, but also enticers of Others to Idolatry, calling the Israelites to the Sacrifices of their God's, and drawing Solomon himself, notwithstanding his Wisdom, to built an high place for their Idol Chemosh.
poysoning the Princes of the earth with his Idolatries, and perverting them, notwithstanding their wisedome? Who knowes not how bold his Factors have beene to entice our Gospellers to their Masses & superstitious services? How many Gentlemen have their filthy Cages, their Popish houses beyond the Seas, robbed of their sonnes, deprived of their daughters?
poisoning the Princes of the earth with his Idolatries, and perverting them, notwithstanding their Wisdom? Who knows not how bold his Factors have been to entice our Evangelists to their Masses & superstitious services? How many Gentlemen have their filthy Cages, their Popish houses beyond the Seas, robbed of their Sons, deprived of their daughters?
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, Balaams and Asses to curse and condemne Gods people.
Sixty, did the King of Moab send balaam on his Ass to curse Israel? so the Romish King of the Romish Moab sends abroad his Bulls, Balaams and Asses to curse and condemn God's people.
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Lastly, (for I omit many things) it was prophesied in the old Testament, that Moab should be smitten with the starre of Iacob. It is likewise prophesied in the new Testament, that the man of sinne shall bee consumed by the breath of the Lords mouth,
Lastly, (for I omit many things) it was prophesied in the old Testament, that Moab should be smitten with the star of Iacob. It is likewise prophesied in the new Testament, that the man of sin shall be consumed by the breath of the lords Mouth,
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,
First, have we not herd of the pride of Rome? how that man of sin Sitteth in the Temple of God, exalting himself above all that is called God? Have not we herd of a Sun and a Moon? of a Universal Vicar of christ,
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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,
adding to his Word, and taking from it what he Pleases? How saucily does he make himself the lords Competitor in title, in supremacy, in Authority, to devise Laws,
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 coin Articles of Faith, to make a Purgatory, Limbus Patrum, and Limbus Infantum, to God's Heaven and Hell? giving his Priests power (as he Presumeth) to make a man, a god-man, Flesh blood,
Thirdly, who have ever more injuriously opposed, more imperiously insulted over the Church, than Papists have? Do not they laugh in their sleeves that they have gulled us with sugred words,
Thirdly, who have ever more injuriously opposed, more imperiously insulted over the Church, than Papists have? Do not they laugh in their sleeves that they have gulled us with sugared 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, 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,
and fair pretences? Do they not rejoice in the ruins of the Palatinate of Rhine? and Are glad to see the Sun of Another Elizabeths glory in the eclipse? How hath the Romish Emperor insulted over the person of noble Palatine, calling him in base and contumelious terms, a slave or vassal, and that to the face of the English Ambassador? They that have read the book of Martyrs, have often seen how those Romish wolves did crow over the Lambs of christ,
What a tumultuous compact was there betwixt them, in buying and selling the Palsgraves possessions? Cardinall Lodowick is the cardinall man in that businesse:
What a tumultuous compact was there betwixt them, in buying and selling the Palsgraves possessions? Cardinal Lodowick is the cardinal man in that business:
Having set downe this resolution with himselfe, he dispatcheth a Capuchine Frier, called Hyacinthus, to negotiate the businesse with the King of Spaine,
Having Set down this resolution with himself, he dispatcheth a Capuchine Friar, called Hyacinthus, to negotiate the business with the King of Spain,
To worke therefore the Spanish King the better to his will, the Popes Legate with the Emperour, by letter after letter, sollicites the Capuchine to slacke no diligence in the businesse.
To work Therefore the Spanish King the better to his will, the Popes Legate with the Emperor, by Letter After Letter, solicits the Capuchine to slack no diligence in the business.
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, the Pope forsooth, must devise a way to satisfie him,
Now lest the King of great Brittany by his Legate, (the Earl of Bristol, mediating with Spain about the restitution of the Palatinate to his son again) should hinder the proceedings, the Pope forsooth, must devise a Way to satisfy him,
First, That Bavaria shall restore the upper Austria. Secondly, That Bavaria shall content himselfe with the Electorall voice, and upper Palatinate onely.
First, That Bavaria shall restore the upper Austria. Secondly, That Bavaria shall content himself with the Electoral voice, and upper Palatinate only.
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.
Fourthly, That the Emperor and Spanish King shall make a league together, to make an offensive and defensive war against whomsoever should resist their proceedings.
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.
In which confederacy, how falsely they dealt under fair pretences, appears by this, that while Spain spoiled the daughter of her Dominions, he glozed with the father, and pretended a marriage with the brother.
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:
The Doctrine of equivocation is so well studied of these Romish Moabites, that in most of their Weightiest affairs with Protestant Princes, lies and falsehoods strike the greatest stroke:
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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.
and while the snares which she Layeth for the blood royal of the Brit raze, beside other manifest wrongs, do call us Britains to go forth against her.
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?
what rank, what degree among the Gentry, among 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, little moones upon the shoes, gold rings upon the hands, golden chaines about the necke, garments of purple given by Princes (the ancient Ensignes of nobility) were but ioyes to grace nobility with, in comparison to heroicke exploites in Gods cause, for the Church her right.
For the Gentry, the golden bubble upon the breast, little moons upon the shoes, gold rings upon the hands, golden chains about the neck, garments of purple given by Princes (the ancient Ensigns of Nobilt) were but Joys to grace Nobilt with, in comparison to heroic exploits in God's cause, for the Church her right.
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:
and her scattered stones in our neighbour-nations shall be gathered together again. If you say, we could be content to be forward, were we sure of success:
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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,
Let Popish Ladies have no acquaintance with State-secrets, (for then balaam and Balak shall be sure to know them:) Let the loyal subject's with an unanimous consent, add sinews to the war,
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.
In a word, let the Lord be 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 handiwork.
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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,
tell him, that for Zions sake you cannot be silent, nor yet will be, until he hath made bore his arm in his own cause, clothed his foes with the robes of shame,
Conferre with these Scriptures. Mat. 11.21.22. c. 18.7. c. 23.13 & saepius eodem capite. Luc. 6.2.25.26. c. 11.42.43.44. &c. Ioh 7.49. Gal 3.10 ver. 13. Iude ver. 11. Apoc. 8.13. c. 9. ver. 12. c. 11.1. c. 12.12.
Confer with these Scriptures. Mathew 11.21.22. c. 18.7. c. 23.13 & Saepius Eodem capite. Luke 6.2.25.26. c. 11.42.43.44. etc. John 7.49. Gall 3.10 ver. 13. Iude ver. 11. Apocalypse 8.13. c. 9. ver. 12. c. 11.1. c. 12.12.
Tunc enim producit Paradisus lignum scientiae boni & mali, quando Praedicator regnum Dei proponit bonis, & quando malis supplicium inferni exponitur. Rampeog. figur. Biblic. p. 272.
Tunc enim producit Paradise lignum scientiae boni & mali, quando Preacher Kingdom Dei proponit bonis, & quando malis supplicium inferni exponitur. Rampeog. figure. Biblic. p. 272.
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As did Benedict the eighth Platin. in vit. Pontif. fol. 157. And Clemens the seventh. anno 1532. Sleidan. comment. l. 8. fol. 128. edit. in 16. Conclusion 2.
As did Benedict the eighth Platin. in vit. Pontiff fol. 157. And Clemens the seventh. Anno 1532. Sleidan. comment. l. 8. fol. 128. edit. in 16. Conclusion 2.
Plut. de. Consol. ad Apol. to. 2. Graecol. edit. 108. A. Salust in Catil. Dion. Chrys. orat. 38. fol. 317. 318. Tul. Epist. Fam. l. 8. Epist. antepenult.
Plutarch de. Consol. ad Apollinarian to. 2. Graecol. edit. 108. A. Sallust in Catil. Dion. Chrys. Orat. 38. fol. 317. 318. Tul. Epistle Fam. l. 8. Epistle antepenult.
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. The same Sins as Causes of destruction by the sword, in the Roman Papacy now, that were in Moab in Jeremiahs time. 1. The pride of Papists. 2. Thebes 2.4.
