Cain and Abel parallel'd with King Charles and his murderers in a sermon preached in S. Thomas Church in Salisbury, Jan. 30, 1663, being the anniversary day of the martyrdom of King Charles I of blessed memory / by Henry Glover ...
IF I had the Liberty of choosing a Text this day, not onely out of the Sacred Bible, but out of any other History in the world, I suppose it would be impossible to find a Parallel for that Tragedy which England this day saw acted;
IF I had the Liberty of choosing a Text this day, not only out of the Sacred bible, but out of any other History in the world, I suppose it would be impossible to find a Parallel for that Tragedy which England this day saw acted;
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It is storied of Conradinus the son of Conrade the fourth, the last of the Noble Family of the Barbarossae, that being taken Prisoner in Battel by Charles King of Naples and Sicily, he was by the Instigation of Pope Clement the fourth, publiquely beheaded at Naples. Here was a King beheaded, but then he had the honour to be beheaded by a King, not by a Tumultuous Rabble of his own Rebellious Subjects; and which is more, the Headsman who did the Execution, was presently beheaded by another, Ne extaret qui diceret tam generosum sanguinem à se effusum:
It is storied of Conradinus the son of Conrade the fourth, the last of the Noble Family of the Barbarossae, that being taken Prisoner in Battle by Charles King of Naples and Sicily, he was by the Instigation of Pope Clement the fourth, publicly beheaded At Naples. Here was a King beheaded, but then he had the honour to be beheaded by a King, not by a Tumultuous Rabble of his own Rebellious Subject's; and which is more, the Headsman who did the Execution, was presently beheaded by Another, Ne extaret qui diceret tam generosum sanguinem à se effusum:
that there might not be one able to boast that he shed that Noble blood. Here was some respect had to Majesty, but not so with our Regicides. The sacred blood which they shed was vilely cast away, as if the Person whose blood it was, had not been anointed with Oyl, 2 Sam. 1. 21. It being then impossible to find a Text that should represent this days Villany to the Life, we must be content with one that will do it,
that there might not be one able to boast that he shed that Noble blood. Here was Some respect had to Majesty, but not so with our Regicides. The sacred blood which they shed was vilely cast away, as if the Person whose blood it was, had not been anointed with Oil, 2 Sam. 1. 21. It being then impossible to find a Text that should represent this days Villainy to the Life, we must be content with one that will do it,
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except onely his Father the Devil, who was a - Murderer from the Beginning ) will come closest home to our English Cainites, or rather Canibals, (who were the greatest Murderers in the World, the Devil himself not excepted.) Wo unto them, for they have followed the way of Cain, Jude 11. And then the sufferings of Abel the first Martyr, will best express the sufferings of King Charles the greatest Martyr in the World.
except only his Father the devil, who was a - Murderer from the Beginning) will come closest home to our English Cainites, or rather Cannibals, (who were the greatest Murderers in the World, the devil himself not excepted.) Woe unto them, for they have followed the Way of Cain, U^de 11. And then the sufferings of Abel the First Martyr, will best express the sufferings of King Charles the greatest Martyr in the World.
We will observe in the Text but these two general Parts, a Cry and a Curse; a great Cry, and a great Curse; the cry of Blood, and the curse of the Blood shedder. Both these we shall see exactly fulfilled,
We will observe in the Text but these two general Parts, a Cry and a Curse; a great Cry, and a great Curse; the cry of Blood, and the curse of the Blood shedder. Both these we shall see exactly fulfilled,
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There be four sorts of sins especially, that are said in Scripture to have a Voice; and though men do not hear the Voice of these sins, yet God doth. They are,
There be four sorts of Sins especially, that Are said in Scripture to have a Voice; and though men do not hear the Voice of these Sins, yet God does. They Are,
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though it be but the blood of the meanest innocent Subject, it never leaves clamouring till expiation is made by the blood of the Murtherer. And God hath a Court of Inquisition for such bloody sins, Psal. 9. 12. When he maketh Inquisition for blood he remembreth them,
though it be but the blood of the Meanest innocent Subject, it never leaves clamouring till expiation is made by the blood of the Murderer. And God hath a Court of Inquisition for such bloody Sins, Psalm 9. 12. When he makes Inquisition for blood he Remember them,
2. The cry of that filthy, unnatural sin of Sodomy, Men with men working that which is unseemly, as the Apostle speaks, Rom. 1. 27. And this is a very crying sin;
2. The cry of that filthy, unnatural since of Sodomy, Men with men working that which is unseemly, as the Apostle speaks, Rom. 1. 27. And this is a very crying since;
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Those lustful Benjamites which we read of Judg. 19. 22. were unnatural Sodomites: Bring forth the Man (say they) that came unto thee, that we may know him.
Those lustful Benjamites which we read of Judges 19. 22. were unnatural Sodomites: Bring forth the Man (say they) that Come unto thee, that we may know him.
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3. The Cry of the oppressed, groaning by reason of their Affliction, under the Bondage of their Tyrannical Taskmasters; and God hears the cry of such afflicated, oppressed souls, Exod. 2. 23. The children of Israel sighed by reason of their bondage,
3. The Cry of the oppressed, groaning by reason of their Affliction, under the Bondage of their Tyrannical Taskmasters; and God hears the cry of such afflicated, oppressed Souls, Exod 2. 23. The children of Israel sighed by reason of their bondage,
The stone cries out of the wall, and the beam out of the timber doth answer it, Hab. 2. 11. 4. The Cry of the poor Labourers hire detained from him by fraud or violence, and that cry entereth into the ears of the Lord of Sabaoth, Jam. 5. 4. When the poor man is defrauded of his wages on Earth, he sues for it in Heaven, in forma pauperis;
The stone cries out of the wall, and the beam out of the timber does answer it, Hab. 2. 11. 4. The Cry of the poor Labourers hire detained from him by fraud or violence, and that cry entereth into the ears of the Lord of Sabaoth, Jam. 5. 4. When the poor man is defrauded of his wages on Earth, he sues for it in Heaven, in forma pauperis;
then the bloud that is let out of a vein by the hand of a skilful Physician, for the preservation of the Body Natural. So when a Murtherers blood is shed by the Magistrate, it hath no voice, its dumb blood; because God hath commanded it to be shed, Gen. 9. 6. Whoso sheddeth mans blood, by man shall his bloud be shed.
then the blood that is let out of a vein by the hand of a skilful physician, for the preservation of the Body Natural. So when a Murderers blood is shed by the Magistrate, it hath no voice, its dumb blood; Because God hath commanded it to be shed, Gen. 9. 6. Whoso sheds men blood, by man shall his blood be shed.
This was it, and this made them both not onely innocent Sufferers, but eminent Martyrs. Facibus invidiae inflammabatur in Fratrem, (saith S. Aug. of Cain) & quem debuerat imitari, cupiebat auferre.
This was it, and this made them both not only innocent Sufferers, but eminent Martyrs. Facibus invidiae inflammabatur in Fratrem, (Says S. Aug. of Cain) & Whom debuerat imitari, cupiebat Auferre.
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Had these Murtherers but lookt with a Christian eye upon the vertues of the Royal Martyr, his eminent Patience, and Meekness, and Charity, his constant Courage, and Resolution rather to dye then do any thing unbeseeming a Christian and a King, they had had a fair Copy to have written after,
Had these Murderers but looked with a Christian eye upon the Virtues of the Royal Martyr, his eminent Patience, and Meekness, and Charity, his constant Courage, and Resolution rather to die then do any thing unbeseeming a Christian and a King, they had had a fair Copy to have written After,
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and had never left their Names with such a curse upon them to Posterity. But the Devil of Envy and Discontent was entered into their hearts (as he did into the heart of Judas, ) and that together with those other Fiends of Covetousness, Ambition, and Sacriledge, set them upon this Hellish Project. Thus Esau being discontented because his brother had the Blessing, vowed his death.
and had never left their Names with such a curse upon them to Posterity. But the devil of Envy and Discontent was entered into their hearts (as he did into the heart of Judas,) and that together with those other Fiends of Covetousness, Ambition, and Sacrilege, Set them upon this Hellish Project. Thus Esau being discontented Because his brother had the Blessing, vowed his death.
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Thus Judas being discontented (as it is conceived) because he could not get money for the Oyntment that anointed our Saviours feet, Joh. 12. 5.) went away to the Priests, and betrayed his Master.
Thus Judas being discontented (as it is conceived) Because he could not get money for the Ointment that anointed our Saviors feet, John 12. 5.) went away to the Priests, and betrayed his Master.
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And lastly, thus the Devil not being contented with his place in Heaven, rebelled against his Maker, and thereupon procured for himself a place in Hell. Now, put all these together, Cain, Esau, Ahab, Judas, and the Devil; make up (if you can) one compound of their several sins, Envy, Malice, Discontent, Pride, Ambition, and Sacriledge; beat them all together till they are become one great sin, and you have the very Picture of these wretched Regicides, who acted over all their sins in this one Murder. No wonder then to hear of a Voice, when Innocence is assaulted with such a legion of Fiends together;
And lastly, thus the devil not being contented with his place in Heaven, rebelled against his Maker, and thereupon procured for himself a place in Hell. Now, put all these together, Cain, Esau, Ahab, Judas, and the devil; make up (if you can) one compound of their several Sins, Envy, Malice, Discontent, Pride, Ambition, and Sacrilege; beatrice them all together till they Are become one great since, and you have the very Picture of these wretched Regicides, who acted over all their Sins in this one Murder. No wonder then to hear of a Voice, when Innocence is assaulted with such a legion of Fiends together;
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The Bloud-thirsty man is usually in Scripture called NONLATINALPHABET a man of blouds, so Psal. 5. 6. And if it be so in the murder of a private person, if that be a sin of such a deep die, that nothing but blouds will serve to express the guilt of it;
The Bloodthirsty man is usually in Scripture called a man of bloods, so Psalm 5. 6. And if it be so in the murder of a private person, if that be a since of such a deep die, that nothing but bloods will serve to express the guilt of it;
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what shall we say of Rebellious Subjects shedding the bloud of their lawful Soveraign, and letting it out like water upon the Earth? Surely this is Blouds indeed,
what shall we say of Rebellious Subject's shedding the blood of their lawful Sovereign, and letting it out like water upon the Earth? Surely this is Bloods indeed,
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As when you break a Looking-Glass in pietes, every little bit of it will shew you your face, and so there is not one face but many, when the Glass is broken:
As when you break a Looking-Glass in pietes, every little bit of it will show you your face, and so there is not one face but many, when the Glass is broken:
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so when that Royal bloud was shed, every drop of it had a several voice, and so it was not a Voice, but Voices; not onely a Voice of bloud, but a Voice of blouds.
so when that Royal blood was shed, every drop of it had a several voice, and so it was not a Voice, but Voices; not only a Voice of blood, but a Voice of bloods.
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Because it was not Abels bloud onely that was shed, but the bloud of all his Posterity, of all the Families, and Generations that should have come out of his Loins, if he had not been murdered.
Because it was not Abel's blood only that was shed, but the blood of all his Posterity, of all the Families, and Generations that should have come out of his Loins, if he had not been murdered.
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so that it was the bloud of families, the bloud of Generations, the bloud of seeds, which now by being shed lost its prolifical vertue. God (it seems) takes notice of this;
so that it was the blood of families, the blood of Generations, the blood of seeds, which now by being shed lost its prolifical virtue. God (it seems) Takes notice of this;
and condemnation, and execution, 1 King. 21. 13, 14. How then was it the bloud of Naboth, and the bloud of his sons? I suppose they are in the right, who do understand it, De filiis nondum ab eo natis,
and condemnation, and execution, 1 King. 21. 13, 14. How then was it the blood of Naboth, and the blood of his Sons? I suppose they Are in the right, who do understand it, De filiis Nondum ab eo natis,
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He hath been pleased to preserve the sacred branches of that Royal Root, and to make them flourish again, to keep alive that great Name in his Posterity. And yet for ought we know, the bloud of some of his Posterity was shed in his.
He hath been pleased to preserve the sacred branches of that Royal Root, and to make them flourish again, to keep alive that great Name in his Posterity. And yet for ought we know, the blood of Some of his Posterity was shed in his.
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This we may truly say, That one unhappy stroke let almost all the bloud of his three Kingdoms out of his veins; and 'twas Gods great Mercy that the whole Land (which in his fall was left almost lifeless,
This we may truly say, That one unhappy stroke let almost all the blood of his three Kingdoms out of his Veins; and 'twas God's great Mercy that the Whole Land (which in his fallen was left almost Lifeless,
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which would surely have come to pass, had not God himself been pleased to stop the issue of that blond with his own hand, in the Restauration of our Gracious Soveraign. So 'twas vox sanguinum, the voice of blouds.
which would surely have come to pass, had not God himself been pleased to stop the issue of that blond with his own hand, in the Restauration of our Gracious Sovereign. So 'twas vox Sanguinum, the voice of bloods.
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A brother in the Greek Tongue is called NONLATINALPHABET, because brethren do lye all in one Womb, in one Belly. And how inhumane is it for those that drew bloud and breath from the same Parents, to take away that bloud and breath one from another? so to kill a brother is hainous,
A brother in the Greek Tongue is called, Because brothers do lie all in one Womb, in one Belly. And how inhumane is it for those that drew blood and breath from the same Parents, to take away that blood and breath one from Another? so to kill a brother is heinous,
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When a man is persecuted for his Piety, and murthered for his Innocencie, and slain for Righteousness sake; this is not onely to strike at the Image of God, and destroy that in the man (as every Murderer doth,) but it is to strike at God himself in the man.
When a man is persecuted for his Piety, and murdered for his Innocence, and slave for Righteousness sake; this is not only to strike At the Image of God, and destroy that in the man (as every Murderer does,) but it is to strike At God himself in the man.
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When a Christian is thus wounded, Jesus Christ bleeds, Act. 9. 4. The bloud of Innocents doth cry, but the bloud of Martyrs doth shrick in the ears of the Almighty.
When a Christian is thus wounded, jesus christ bleeds, Act. 9. 4. The blood of Innocents does cry, but the blood of Martyrs does shrick in the ears of the Almighty.
If we should alter the words a little, and in stead of fratris tui, say patris tui, in stead of thy brothers blood, say thy fathers blood, we should make the matter a little worse;
If we should altar the words a little, and in stead of fratris tui, say patris tui, in stead of thy Brother's blood, say thy Father's blood, we should make the matter a little Worse;
but it would still fall short of the savage barbarity of these Tragical Murtherers. Had they with Romulus killed their own brother, or with Oedipus their own father; had they with Medea chopt their children in pieces,
but it would still fallen short of the savage barbarity of these Tragical Murderers. Had they with Romulus killed their own brother, or with Oedipus their own father; had they with Medea chopped their children in Pieces,
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To kill a man is homicide, to kill a father is parricide, but to kill a King is Deicide; that's but Manslaughter, but this is a sort of God-slaughter: God himself calls them Gods, and man is forbid to curse them, much more to kill them; he must not use his tongue to their dishonour, much less is he permitted to take up a sword for their destruction. Thou shalt not revile the Gods,
To kill a man is homicide, to kill a father is Parricide, but to kill a King is Deicide; that's but Manslaughter, but this is a sort of God-slaughter: God himself calls them God's, and man is forbid to curse them, much more to kill them; he must not use his tongue to their dishonour, much less is he permitted to take up a sword for their destruction. Thou shalt not revile the God's,
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The word NONLATINALPHABET here used, doth signifie exclamare, vociferari, to whoop or hollow, to cry out with abundance of earnestness and violence, as one that is in any great danger, would do for help; and that generally not with any articulate, significative voice, (that's NONLATINALPHABET) but onely with a great noise, as if the voice of bloud were that which would even fill the ears of God, that he should hearken to nothing else, till that were avenged.
The word Here used, does signify exclamare, vociferari, to whoop or hollow, to cry out with abundance of earnestness and violence, as one that is in any great danger, would do for help; and that generally not with any articulate, significative voice, (that's) but only with a great noise, as if the voice of blood were that which would even fill the ears of God, that he should harken to nothing Else, till that were avenged.
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So then it is not a small, still voice, but a loud, fearful, shricking voice, and clamat ad me, saith God, it crieth unto me, that is, it is a voice crying for Justice to the Judge of all the World;
So then it is not a small, still voice, but a loud, fearful, shricking voice, and Proclaim ad me, Says God, it cries unto me, that is, it is a voice crying for justice to the Judge of all the World;
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a voice crying for vengeance to him, to whom vengeance belongeth. 'Tis a voice of bloud calling and crying out for bloud, that they who have shed bloud may have bloud to drink;
a voice crying for vengeance to him, to whom vengeance belongeth. It's a voice of blood calling and crying out for blood, that they who have shed blood may have blood to drink;
but onely the bloud of Jesus Christ. That is indeed better bloud then that of Abel, and so speaketh better things then that of Abel, Heb. 12. 24. It cried for Mercy, and for Mercy to the very Murtherers, whose souls (some of them at least) were washed with that very bloud which their hands had shed, Act. 2. 23. with 38. The efficacie and vertue of that Prayer of our blessed Saviour, Father forgive them, for they know not what they do, made that pretious innocent bloud a soveraign bath, to cleanse their souls who had shed it.
but only the blood of jesus christ. That is indeed better blood then that of Abel, and so speaks better things then that of Abel, Hebrew 12. 24. It cried for Mercy, and for Mercy to the very Murderers, whose Souls (Some of them At least) were washed with that very blood which their hands had shed, Act. 2. 23. with 38. The efficacy and virtue of that Prayer of our blessed Saviour, Father forgive them, for they know not what they do, made that precious innocent blood a sovereign both, to cleanse their Souls who had shed it.
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And so the bloud of Christ did out-crie even the bloud of Christ; that is, The voice of Christs bloud as Mediator, did crie louder for Mercy, then the voice of Christs bloud as an innocent Sufferer did cry for vengeance. Thus that bloud cried,
And so the blood of christ did outcry even the blood of christ; that is, The voice of Christ blood as Mediator, did cry Louder for Mercy, then the voice of Christ blood as an innocent Sufferer did cry for vengeance. Thus that blood cried,
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and still doth crie for Mercy; but all other innocent bloud (having no merit in it self to cleanse souls) doth cry for vengeance, and will never leave crying till it be revenged.
and still does cry for Mercy; but all other innocent blood (having no merit in it self to cleanse Souls) does cry for vengeance, and will never leave crying till it be revenged.
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How long, O Lord, holy and true, dost thou not judge and avenge our bloud on them that dwell on the Earth? Not as if those blessed souls were Vindictae Cupidi, or had the least malice, or desire of revenge against their Murderers.
How long, Oh Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the Earth? Not as if those blessed Souls were Vindictae Cupidi, or had the least malice, or desire of revenge against their Murderers.
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But as the bloud of the Sacrifice (saith Grotius ) which was poured at the foot of the Altar, did as it were mind God of the Sacrifice which was offered up to him upon the Altar: So the souls of th•se Martyrs, which are said to lie NONLATINALPHABET under the Altar; do as it were continually put God in mind of their innocent sufferings, and stir up his justice to take vengeance on their Murderers.
But as the blood of the Sacrifice (Says Grotius) which was poured At the foot of the Altar, did as it were mind God of the Sacrifice which was offered up to him upon the Altar: So the Souls of th•se Martyrs, which Are said to lie under the Altar; do as it were continually put God in mind of their innocent sufferings, and stir up his Justice to take vengeance on their Murderers.
So did the bloud of our Royal Martyr crie, and that under the Altar too, being slain for the Testimony which he held, and it cried so loud, that all his Kingdoms heard it from one end to the other,
So did the blood of our Royal Martyr cry, and that under the Altar too, being slave for the Testimony which he held, and it cried so loud, that all his Kingdoms herd it from one end to the other,
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5. Once more, and I have done with the first part of my Text. A voice! a voice of bloud, of brothers bloud, and that crying bloud; not whispering, but olamouring for vengeance.
5. Once more, and I have done with the First part of my Text. A voice! a voice of blood, of Brother's blood, and that crying blood; not whispering, but olamouring for vengeance.
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and (as the Poet could tell us) Raro antecedentem scelestum deseruit pede poena claudo; when such bloudy sins do march in the Front, vengeance will not fail to bring up the Rear. The very Barbarians themselves had it either from Experience, or from Natural Light, that Murderers could not go unpunished:
and (as the Poet could tell us) Rare antecedentem scelestum deseruit pede poena claudo; when such bloody Sins do march in the Front, vengeance will not fail to bring up the Rear. The very Barbarians themselves had it either from Experience, or from Natural Light, that Murderers could not go unpunished:
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And thus it is here, Vox de Terra, a voice out of the earth, but yet a voice that (like the crie of Sodoms sin) reacheth up to Heaven, and a voice that pursues the Murderer down to Hell. John Baptist was the voice of one crying in the Wilderness, Isa. 40. 3. but this is the voice of one crying in the earth, and crying out of the earth.
And thus it is Here, Vox de Terra, a voice out of the earth, but yet a voice that (like the cry of Sodom's sin) reaches up to Heaven, and a voice that pursues the Murderer down to Hell. John Baptist was the voice of one crying in the Wilderness, Isaiah 40. 3. but this is the voice of one crying in the earth, and crying out of the earth.
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That voice out of the Wilderness called for Repentance; but this voice out of the Earth calls for Justice. We read of the Wizards in Isa. 8. 19. that they did peep and mutter out of the earth.
That voice out of the Wilderness called for Repentance; but this voice out of the Earth calls for justice. We read of the Wizards in Isaiah 8. 19. that they did peep and mutter out of the earth.
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Forerius saith, that the NONLATINALPHABET there rendred Familiar Spirits, were spiritus in sepulchris mortuorum, & locis subterraneis, qui Rogati voce stridula respondebant;
Forerius Says, that the there rendered Familiar Spirits, were spiritus in Sepulchers Mortuorum, & locis subterraneis, qui Rogati voce stridula respondebant;
when they have hid it, and buried it, and hope it is forgotten, even then there is spiritus in sepulchris mortuorum, a spirit in the sepulchres of the dead, that lifts up its voice afresh,
when they have hid it, and buried it, and hope it is forgotten, even then there is spiritus in Sepulchers Mortuorum, a Spirit in the sepulchres of the dead, that lifts up its voice afresh,
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there was spiritus in sepulchr• Regis, a spirit of vengeance that cried out of the Kings Grave, and never left crying till the curse came a dozen years after upon the shedders of it.
there was spiritus in sepulchr• Regis, a Spirit of vengeance that cried out of the Kings Grave, and never left crying till the curse Come a dozen Years After upon the shedders of it.
Which brings me from the Cry to the Curse, the second part of my Text, And now art thou cursed from the earth, which hath opened her mouth to receive thy brothers bloud from thy hand.
Which brings me from the Cry to the Curse, the second part of my Text, And now art thou cursed from the earth, which hath opened her Mouth to receive thy Brother's blood from thy hand.
and to compare the curse of Cain with the curse of King-killers, I shall crave leave a little further to compare the Persons and Dispositions of these men, with the Person and Disposition of Cain; that when we have seen how well they agree in their Qualities, we may the more admire the justice of God, who hath made them to agree so well together in their Curse.
and to compare the curse of Cain with the curse of King-killers, I shall crave leave a little further to compare the Persons and Dispositions of these men, with the Person and Disposition of Cain; that when we have seen how well they agree in their Qualities, we may the more admire the Justice of God, who hath made them to agree so well together in their Curse.
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The World was created by the Mercy of God, and is governed by his Mercy; because my works were better then thine, therefore my offering was accepted and thine not.
The World was created by the Mercy of God, and is governed by his Mercy; Because my works were better then thine, Therefore my offering was accepted and thine not.
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So that (I say) taking it upon the Authority of these ancient Paraphrasts, it appears to be at least their Opinion, that the Devil had first tempted Cain to Atheism, to a disbelief of judgment and the World to come, before he could tempt him to Murder. And truly, I think our King killers were of Cains Religion, that is, of none, as arrand Atheists as he.
So that (I say) taking it upon the authority of these ancient Paraphrasts, it appears to be At lest their Opinion, that the devil had First tempted Cain to Atheism, to a disbelief of judgement and the World to come, before he could tempt him to Murder. And truly, I think our King killers were of Cains Religion, that is, of none, as errand Atheists as he.
It seems to me impossible, that such a sin should have been committed, by men that did believe a judgment to come, or had any thing of Faith, or of the fear of God left in them:
It seems to me impossible, that such a since should have been committed, by men that did believe a judgement to come, or had any thing of Faith, or of the Fear of God left in them:
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We may say the same of these men ▪ They were fideicidae, before they were Regicidae, Men of no Religion, before they could act a Villany, that was so contrary to all Religion.
We may say the same of these men ▪ They were fideicidae, before they were Regicidae, Men of no Religion, before they could act a Villainy, that was so contrary to all Religion.
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That Cain for the present, dissembled his Anger, and gave his brother good words, that he might get him out into the field, and have the fitter oportunity to kill him.
That Cain for the present, dissembled his Anger, and gave his brother good words, that he might get him out into the field, and have the fitter opportunity to kill him.
And then, here is in Cain a notable example of a bloudy hypocrite ▪ who fawns and flatters, that he may kill and destroy. So Joab took Abner aside in the gate to speak with him quietly,
And then, Here is in Cain a notable Exampl of a bloody hypocrite ▪ who fawns and flatters, that he may kill and destroy. So Joab took Abner aside in the gate to speak with him quietly,
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and smote him there under the fifth rib, that he died, 2 Sam. 3. 27. And as if our King-killers had learned this craft from their Father Cain himself, they held the King with pretended Parlees, and Treaties, and a seeming desire of accord, even when the hearts of many of them were fully set to murther him.
and smote him there under the fifth rib, that he died, 2 Sam. 3. 27. And as if our King-killers had learned this craft from their Father Cain himself, they held the King with pretended Parlees, and Treaties, and a seeming desire of accord, even when the hearts of many of them were Fully Set to murder him.
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God deliver us, and the Kingdom from such Crocodiles, who weep over the head, when they have a mind to feed upon the brain; from such Judas's, who have oyl upon their tongues, whilest they have murder in their hearts, whose words are smoother then butter,
God deliver us, and the Kingdom from such Crocodiles, who weep over the head, when they have a mind to feed upon the brain; from such Judas's, who have oil upon their tongues, whilst they have murder in their hearts, whose words Are smoother then butter,
and yet they are drawn swords, Psal. 55. 21. 3. Josephus tells us, That Cain after he had killed his brother, and was gone out from the presence of the Lord, turned Robber, and so became the first Robber as well as the first Murtherer in the world.
and yet they Are drawn swords, Psalm 55. 21. 3. Josephus tells us, That Cain After he had killed his brother, and was gone out from the presence of the Lord, turned Robber, and so became the First Robber as well as the First Murderer in the world.
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As the whole world cannot match them in bloud-guiltiness, so neither can it equal them in Robbery. The Tartars themselves, among whom Theevery is tolerated by a Law, were never so great Theeves as these.
As the Whole world cannot match them in Bloodguiltiness, so neither can it equal them in Robbery. The Tartars themselves, among whom Thievery is tolerated by a Law, were never so great Thieves as these.
They Robbed three Kingdoms of their lawful Soveraign, and they robbed the lawful heir of his Kingdoms, and they robbed the Church of its Revenues, and in doing so, they robbed God, Mal. 3. 8. They robbed the People of their Pastors, and they robbed the Pastors of their maintenance; they robbed the Nation of infinite summs of Money, and they robbed hundreds of Families of their whole Estates. And (which was worse) they did what they could, to rob us all of that which is dearest to us, our Religion and Christianity. Never were there such Robbers in the world as these;
They Robbed three Kingdoms of their lawful Sovereign, and they robbed the lawful heir of his Kingdoms, and they robbed the Church of its Revenues, and in doing so, they robbed God, Malachi 3. 8. They robbed the People of their Pastors, and they robbed the Pastors of their maintenance; they robbed the nation of infinite sums of Money, and they robbed hundreds of Families of their Whole Estates. And (which was Worse) they did what they could, to rob us all of that which is dearest to us, our Religion and Christianity. Never were there such Robbers in the world as these;
his Conscience being (it seems) so startled at the Guilt of his sin, that though the World was so thinly peopled, that there were none but his near Relations on earth,
his Conscience being (it seems) so startled At the Gilded of his since, that though the World was so thinly peopled, that there were none but his near Relations on earth,
and probably to have made such an excuse to his Father, as Josephs brethren did to their Father Jacob, That some evil beast had torn him in pieces, Gen. 37. 33. so hainous a sin is Murder in the eyes even of wicked men, that it is ashamed to walk bare-faced, though the sword of Humane Vengeance be not drawn to pursue it.
and probably to have made such an excuse to his Father, as Josephs brothers did to their Father Jacob, That Some evil beast had torn him in Pieces, Gen. 37. 33. so heinous a since is Murder in the eyes even of wicked men, that it is ashamed to walk barefaced, though the sword of Humane Vengeance be not drawn to pursue it.
as if Murder were now become Meritorious, and the greatest of Crimes durst impudently proclaim it self to be a Vertue. They poured out this sacred bloud upon the top of a Rock,
as if Murder were now become Meritorious, and the greatest of Crimes durst impudently proclaim it self to be a Virtue. They poured out this sacred blood upon the top of a Rock,
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and poured it not upon the Ground to cover it with dust, that it might cause fury to come up to take vengeance Ezek. 24. 7, 8. so that Cain was a modest, shame-fac'd Murderer, compared with these men.
and poured it not upon the Ground to cover it with dust, that it might cause fury to come up to take vengeance Ezekiel 24. 7, 8. so that Cain was a modest, shamefaced Murderer, compared with these men.
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S. Hierom tells us from the Tradition of the Hebrews, that the place in which Cain slew his brother ▪ was the Field of Damasous, which thence took its name Sanguinem Bibens, Drinking Bloud.
S. Hieronymus tells us from the Tradition of the Hebrews, that the place in which Cain slew his brother ▪ was the Field of Damasous, which thence took its name Sanguinem Bibens, Drinking Blood.
And there was as much reason that the place where this sacred bloud was shed, should have been called Aceldama, The field of Bloud, had there not been some kinde of Expiation made, by shedding the bloud of some of the Murderers near the same place. And so the curse fell upon them in a most exemplary way;
And there was as much reason that the place where this sacred blood was shed, should have been called Aceldama, The field of Blood, had there not been Some kind of Expiation made, by shedding the blood of Some of the Murderers near the same place. And so the curse fell upon them in a most exemplary Way;
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as if God had said to every one of them in particular, as he did here to Cain, And now thou art cursed from the Earth (from that very same Earth) which hath opened her mouth to receive, &c. which brings me about again to a more particular survey of the Curse it self, and the correspondence that may be observed,
as if God had said to every one of them in particular, as he did Here to Cain, And now thou art cursed from the Earth (from that very same Earth) which hath opened her Mouth to receive, etc. which brings me about again to a more particular survey of the Curse it self, and the correspondence that may be observed,
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You may observe the difference between Adams curse and Cains; Adams was Maledicta Terra propter te, Gen. 3. 17. the curse lighted mainly upon the earth:
You may observe the difference between Adams curse and Cains; Adams was Maledicta Terra propter te, Gen. 3. 17. the curse lighted mainly upon the earth:
When God curseth a mans Goods and Possessions, it is not half so much, as when he curseth himself, his soul and body. But Cains was both, a double curse; he was cursed and the earth too.
When God Curseth a men Goods and Possessions, it is not half so much, as when he Curseth himself, his soul and body. But Cains was both, a double curse; he was cursed and the earth too.
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Cursed art thou, there's the curse upon his Person; and the earth shall not yield her increase, there's the curse upon his Possessions. One single curse is not enough for such Murderers, they are followed with curse upon curse, Cursed in their Basket, and in their Store;
Cursed art thou, there's the curse upon his Person; and the earth shall not yield her increase, there's the curse upon his Possessions. One single curse is not enough for such Murderers, they Are followed with curse upon curse, Cursed in their Basket, and in their Store;
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when God (who often visiteth the sins of the Fathers upon the Children ) doth curse the fruit of a wicked mans body, and gives him cursed children for his cursed sins. Cain was cursed in his soul, and cursed in his substance, and cursed in his posterity. His children were cursed children, not one of them came to good.
when God (who often Visiteth the Sins of the Father's upon the Children) does curse the fruit of a wicked men body, and gives him cursed children for his cursed Sins. Cain was cursed in his soul, and cursed in his substance, and cursed in his posterity. His children were cursed children, not one of them Come to good.
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but now the Curse hath overtaken the Cry. We will pursue it step by step, that we may see and admire the justice of God in the exemplary punishment of that enormous sin.
but now the Curse hath overtaken the Cry. We will pursue it step by step, that we may see and admire the Justice of God in the exemplary punishment of that enormous since.
Therefore there was no satisfaction to be taken for the life of a Murderer, because the Land could not otherwise be purged, ver. 31. so saith Solomon, Prov. 28. 17. A man that doth violence to the bloud of any person, shall flee to the pit, let no man stay him:
Therefore there was no satisfaction to be taken for the life of a Murderer, Because the Land could not otherwise be purged, ver. 31. so Says Solomon, Curae 28. 17. A man that does violence to the blood of any person, shall flee to the pit, let no man stay him:
But beside this, A bloudy Land being thus defiled, is sometimes in Gods judgment, made a barren Land: and the soaking of an Estate in bloud, is equivalent to the sowing of it with salt. Psal. 107. 34. A fruitful land turneth he into barrenness,
But beside this, A bloody Land being thus defiled, is sometime in God's judgement, made a barren Land: and the soaking of an Estate in blood, is equivalent to the sowing of it with salt. Psalm 107. 34. A fruitful land turns he into Barrenness,
further then that the Flying Rowl is consuming the beams and the timber, Zach. 5. 4. Let them look to that, who have built their houses in bloud. This is certain, That the curse for this Murder did hover a long time,
further then that the Flying Roll is consuming the beams and the timber, Zach 5. 4. Let them look to that, who have built their houses in blood. This is certain, That the curse for this Murder did hover a long time,
like an Eagle over the whole Kingdom, which hath been by reason of it, for many years a Land of Nod, that is, a Land of trembling. There was a cup of trembling put into our hands,
like an Eagl over the Whole Kingdom, which hath been by reason of it, for many Years a Land of Nod, that is, a Land of trembling. There was a cup of trembling put into our hands,
So Junius expounds this part of the Curse, that by it is meant, Corporis & animi instabilitas, ex diris conscientiae, the unsettledness both of his body and mind, through the terrours of his Conscience.
So Junius expounds this part of the Curse, that by it is meant, Corporis & animi instabilitas, ex diris conscientiae, the unsettledness both of his body and mind, through the terrors of his Conscience.
This punishment was very exemplary in the Jews, after they had crucified the Lord of Life; Dispersi, palabundi, coeli & soli sui ext•rres, vagantur per orbem;
This punishment was very exemplary in the jews, After they had Crucified the Lord of Life; Dispersi, palabundi, coeli & soli sui ext•rres, vagantur per orbem;
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sine homine, sine Deo Rege, saith Tertullian. They had never a certain abiding place since, but as banished men, they put in where they may be permitted to live;
sine homine, sine God Rege, Says Tertullian. They had never a certain abiding place since, but as banished men, they put in where they may be permitted to live;
He was not yet in Hell, but Hell was got into him, and that made him restless, endeavouring (if it had been possible) to flee from himself, as carrying his own Tormentor in his own bosome. The Guilt of his soul set Spurs (as it were) to his body ▪ and made him continually to be in a restless motion.
He was not yet in Hell, but Hell was god into him, and that made him restless, endeavouring (if it had been possible) to flee from himself, as carrying his own Tormentor in his own bosom. The Gilded of his soul Set Spurs (as it were) to his body ▪ and made him continually to be in a restless motion.
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And this (if you consider it) is the very Curse that is fallen upon the Regicides, those of them especially, that have hitherto escaped the Sword of Justice. They are in the Land of Nod, Mobilis & Vag•, frighted with the Noise of the Fetters of their own Consciences, and still afraid lest they hear the feet of the Revenger of bloud behind them.
And this (if you Consider it) is the very Curse that is fallen upon the Regicides, those of them especially, that have hitherto escaped the Sword of justice. They Are in the Land of Nod, Mobilis & Vag•, frighted with the Noise of the Fetters of their own Consciences, and still afraid lest they hear the feet of the Revenger of blood behind them.
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Thus is that Curse fallen upon them, then which David (by the Spirit of Prophesie ) could not imprecate a greater upon the enemies of God and his Church, Psal. 109. 10. Let them be continually Vagabonds,
Thus is that Curse fallen upon them, then which David (by the Spirit of Prophesy) could not imprecate a greater upon the enemies of God and his Church, Psalm 109. 10. Let them be continually Vagabonds,
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and in Dens, and Caves of the earth, Heb. 11. 37, 38. This was not their curse, because not for any crime; nor their misery, but their happiness. The world was not worthy of them,
and in Dens, and Caves of the earth, Hebrew 11. 37, 38. This was not their curse, Because not for any crime; nor their misery, but their happiness. The world was not worthy of them,
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though they were not thought worthy to live in the world. But to wander as Cain did, with a guilty conscience up and down the world, this is a Curse indeed, the very curse that the remaining Regicides are now under.
though they were not Thought worthy to live in the world. But to wander as Cain did, with a guilty conscience up and down the world, this is a Curse indeed, the very curse that the remaining Regicides Are now under.
He that before could not be brought to Repentance with the sight of his sin, is now upon the sight of his punishment, driven to desparation. And this S. Bernard calls the greatest of Cains sins;
He that before could not be brought to Repentance with the sighed of his since, is now upon the sighed of his punishment, driven to Desperation. And this S. Bernard calls the greatest of Cains Sins;
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as if his Mercy must be triumphed over, and led captive by Satans malice. And therefore S. Bernard having repeated those prodigious words of Cain, My sin is greater then can be forgiven, cries out, Mentiris Latro, Thou lyest Villain, Major enim est Dei pietas quam quaevis iniquitas, for the Mercy of God is greater then any iniquity of man. 2. To the Merits of Christ; For it is to charge the Death and Passion of Jesus Christ, with weakness, and impotency, and insufficiency;
as if his Mercy must be triumphed over, and led captive by Satan malice. And Therefore S. Bernard having repeated those prodigious words of Cain, My since is greater then can be forgiven, cries out, Mentiris Latro, Thou liest Villain, Major enim est Dei pietas quam Quaevis iniquitas, for the Mercy of God is greater then any iniquity of man. 2. To the Merits of christ; For it is to charge the Death and Passion of jesus christ, with weakness, and impotency, and insufficiency;
as if the Devil were more mighty to destroy, then Christ is to save. To which the same Father replies again, Quid tam ad mortem quod non Christi morte salvetur? What sin is there so deadly, that Christs bloud cannot heal? Yea,
as if the devil were more mighty to destroy, then christ is to save. To which the same Father replies again, Quid tam ad mortem quod non Christ morte salvetur? What since is there so deadly, that Christ blood cannot heal? Yea,
He could not say, Quod mihi deest, usurpo mihi ex vesceribus domini, I will fetch honey out of the howels of the Lyon of the Tribe of Judah; quoe viscera per vulnera patent, whose very bowels you may see through his bleeding wounds. 3. It is utterly destructive to true Repentance, and so a sin against the very Remedy. For this is it which makes wretched sinners desperate, when they look upon God as all Fire and Fury, Wrath and Indignation, Vengeance and Terrour, but they apprehend nothing of Mercy and Compassion in him.
He could not say, Quod mihi deest, usurpo mihi ex vesceribus domini, I will fetch honey out of the howels of the lion of the Tribe of Judah; who viscera per vulnera patent, whose very bowels you may see through his bleeding wounds. 3. It is utterly destructive to true Repentance, and so a since against the very Remedy. For this is it which makes wretched Sinners desperate, when they look upon God as all Fire and Fury, Wrath and Indignation, Vengeance and Terror, but they apprehend nothing of Mercy and Compassion in him.
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upon some the curse of Desperation, upon most of them the curse of Obduration, that same NONLATINALPHABET, a hard and impenitent heart, Rom. 2. 5. S. Gregory saith upon this speech of Cain, that he committed the sin against the Holy Ghost. I dare not say this was that sin,
upon Some the curse of Desperation, upon most of them the curse of Obduration, that same, a hard and impenitent heart, Rom. 2. 5. S. Gregory Says upon this speech of Cain, that he committed the since against the Holy Ghost. I Dare not say this was that since,
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but if we may judge by S. Austins NONLATINALPHABET, who makes it to lie mainly in final impenitency joyned with desperation, I doubt many of the Regicides came as near to it as Charing-Cross is to Whitehall, None of them (that ever I heard) even when they came to Execution, manifested any great signs of Repentance, for this horrid Murder; some died stupidly, others justified it, others excused it.
but if we may judge by S. Austins, who makes it to lie mainly in final impenitency joined with desperation, I doubt many of the Regicides Come as near to it as Charing cross is to Whitehall, None of them (that ever I herd) even when they Come to Execution, manifested any great Signs of Repentance, for this horrid Murder; Some died stupidly, Others justified it, Others excused it.
such was the terrour of his guilty conscience, that he took himself to be an Anathema, an execrable devoted person, an Outlaw that any one might kill that would.
such was the terror of his guilty conscience, that he took himself to be an Anathema, an execrable devoted person, an Outlaw that any one might kill that would.
And so he was afraid not only of men, but of the beasts, and creeping things, and fowls of the air. He was afraid lest God should arm the very irrational creatures to be the Revengers of this bloud.
And so he was afraid not only of men, but of the beasts, and creeping things, and fowls of the air. He was afraid lest God should arm the very irrational creatures to be the Revengers of this blood.
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As (you know) God sent Hornets to drive out the Canaanites, Exod. 23. 28. and commanded Bears to tear in pieces those lewd children that mocked the Prophet, 2 King. 2. 24. And this very terrour of Cain, lest every thing that met him should slay him, lay upon the hearts of our King-killers too.
As (you know) God sent Hornets to drive out the Canaanites, Exod 23. 28. and commanded Bears to tear in Pieces those lewd children that mocked the Prophet, 2 King. 2. 24. And this very terror of Cain, lest every thing that met him should slay him, lay upon the hearts of our King-killers too.
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A Panick fear surprised them, as it is the property of the Workers of Iniquity, to be afraid where no fear is, Ps. 53. 5. They were scared with their own shadows, and (if Report lye not) with their own dreams; the very thoughts of their hearts were as so many Scorpions still stinging them,
A Panic Fear surprised them, as it is the property of the Workers of Iniquity, to be afraid where no Fear is, Ps. 53. 5. They were scared with their own shadows, and (if Report lie not) with their own dreams; the very thoughts of their hearts were as so many Scorpions still stinging them,
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so that they would say, Fugiamus hinc, iste est crudelis ille homicida, qui fratrem suum occidit; let us flee hence, this is that cruel Murderer, who killed his Brother. Others again say, It was a perpetual trembling of all his members;
so that they would say, Fugiamus hinc, iste est crudelis Isle Homicide, qui fratrem suum occidit; let us flee hence, this is that cruel Murderer, who killed his Brother. Others again say, It was a perpetual trembling of all his members;
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which they gather from the Septuagints Translation, NONLATINALPHABET, that he should go up and down the world groaning and trembling. Lastly, others will have it to be a continual trembling of the earth under him,
which they gather from the Septuagints translation,, that he should go up and down the world groaning and trembling. Lastly, Others will have it to be a continual trembling of the earth under him,
and this they gather from the Land of Nod, that is, the Land of Trembling, in which he dwelt, ver. 16. Whether the earth did shake under Cain, I know not;
and this they gather from the Land of Nod, that is, the Land of Trembling, in which he dwelled, ver. 16. Whither the earth did shake under Cain, I know not;
Our Law condemns Notorious Murderers to be hanged on a Gibbet, there to rot, and this in terrorem. Now suppose Cain had been served so, in less then twenty years there had been no Mark nor Memory of such a Person, nor perhaps of such a Sin. But now that Cain was driven up and down the world,
Our Law condemns Notorious Murderers to be hanged on a Gibbet, there to rot, and this in terrorem. Now suppose Cain had been served so, in less then twenty Years there had been no Mark nor Memory of such a Person, nor perhaps of such a Sin. But now that Cain was driven up and down the world,
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as a living, walking Monument of vengeance, this was such a punishment, as was most likely to effect the ends for which God appointed it, viz. to deterr others from Murder.
as a living, walking Monument of vengeance, this was such a punishment, as was most likely to Effect the ends for which God appointed it, viz. to deter Others from Murder.
he hath seared them with an hot iron, 1 Tim. 4. 2. and given them up (as it is to be feared) to a reprobate mind, Rom. 1. 28. so they have Cains Mark upon them;
he hath seared them with an hight iron, 1 Tim. 4. 2. and given them up (as it is to be feared) to a Reprobate mind, Rom. 1. 28. so they have Cains Mark upon them;
And being thus cast out of the Church, he lost the light of Gods countenance, which was so sad a part of his Curse, that Cain himself complains of it, ver. 14. And from thy face (saith he) shall I be hid. Gregory the great upon that passage of the Psalmist, Psal. 51. 11. Cast me not away from thy presence, &c. hath these words, A facie Dei projicitur, cut spies veniae post peccatum negatur;
And being thus cast out of the Church, he lost the Light of God's countenance, which was so sad a part of his Curse, that Cain himself complains of it, ver. 14. And from thy face (Says he) shall I be hid. Gregory the great upon that passage of the Psalmist, Psalm 51. 11. Cast me not away from thy presence, etc. hath these words, A fancy Dei projicitur, Cut spies Veniae post peccatum negatur;
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that is, I shall never approach near thy Gracious presence more, I shall be out of thy Protection, and special favour. So Gods hiding of his face, signifieth the withdrawing of his comforts, care, and protection from a person, Psal. 13. 1. How long wilt thou forget me, O Lord,
that is, I shall never approach near thy Gracious presence more, I shall be out of thy Protection, and special favour. So God's hiding of his face, signifies the withdrawing of his comforts, care, and protection from a person, Psalm 13. 1. How long wilt thou forget me, Oh Lord,
and his forgetting of him is nothing else, out his leaving him out of his protection and special favour. It is the withdrawing of the light of his countenance from a man, which if it be for a season, is called Desertion; if for ever, it is Hell: so that when Cain was gone out from the presence of the Lord, he was (as it were) in Hell, while he was upon Earth. And this part of the Curse is eminently fulfilled upon the Regicides and their Adherents, who have voluntarily pulled down Cains curse upon their own souls;
and his forgetting of him is nothing Else, out his leaving him out of his protection and special favour. It is the withdrawing of the Light of his countenance from a man, which if it be for a season, is called Desertion; if for ever, it is Hell: so that when Cain was gone out from the presence of the Lord, he was (as it were) in Hell, while he was upon Earth. And this part of the Curse is eminently fulfilled upon the Regicides and their Adherents, who have voluntarily pulled down Cains curse upon their own Souls;
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This is remarkable, that the greatest part of them never cared to come near God in his Ordinances, in any part of his Publick Worship, since they killed the King. God indeed hid his face from Cain, but these men have hid their faces from God, and run out from his presence without driving:
This is remarkable, that the greatest part of them never cared to come near God in his Ordinances, in any part of his Public Worship, since they killed the King. God indeed hid his face from Cain, but these men have hid their faces from God, and run out from his presence without driving:
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but ran from Errour to Errour, and from Delusion to Delusion till many of them had quite cast off the profession of Christianity. These were they who separated themselves, sensual, having not the spirit, which they so much gloried in, Jude 19. They went out from the presence of the Lord.
but ran from Error to Error, and from Delusion to Delusion till many of them had quite cast off the profession of Christianity. These were they who separated themselves, sensual, having not the Spirit, which they so much gloried in, U^de 19. They went out from the presence of the Lord.
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7. And lastly, It is a received Opinion among the Jews, that Cain, running about in the Woods, was killed by Lamech instead of a wild Beast, in the seventh Generation;
7. And lastly, It is a received Opinion among the jews, that Cain, running about in the Woods, was killed by Lamech instead of a wild Beast, in the seventh Generation;
as that it was majorum nostrorum sententia, an old Tradition that Cain was killed by Lamech, who was the seventh from Adam, though not from Cain. And this is that which we may rest somewhat secure of too, that as God hath given some of these wretches their reward in a great deal less time;
as that it was majorum nostrorum sententia, an old Tradition that Cain was killed by Lamech, who was the seventh from Adam, though not from Cain. And this is that which we may rest somewhat secure of too, that as God hath given Some of these wretches their reward in a great deal less time;
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I shall conclude all with a saying of S. Hierom, or whoever was the Author of that Epistle, Ad Virginem in exilium missam, which is among his Works, Nullus tam crudelis homicida est, quam qui ita erga alterum saevit, ut non parcat sibi, none so desperate a Murderer,
I shall conclude all with a saying of S. Hieronymus, or whoever was the Author of that Epistle, Ad Virginem in exilium Mass, which is among his Works, Nullus tam crudelis Homicide est, quam qui ita Erga alterum saevit, ut non parcat sibi, none so desperate a Murderer,
For beside all the former curses, this misery he brought upon himself, that now he was deprived of his brothers company, counsel, and assistance upon all occasions.
For beside all the former curses, this misery he brought upon himself, that now he was deprived of his Brother's company, counsel, and assistance upon all occasions.
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And certainly, had not our King-killers been possessed with a spirit of strong delusion, they must needs have foreseen, that beside all the misery they should infallibly bring upon the Kingdom, they did but thrust a knife into their own Throats, when they killed the King. But thus it is,
And Certainly, had not our King-killers been possessed with a Spirit of strong delusion, they must needs have foreseen, that beside all the misery they should infallibly bring upon the Kingdom, they did but thrust a knife into their own Throats, when they killed the King. But thus it is,
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when God hides his face, and gives men over to an infatuated spirit. They were like the Mad-man that beat out his own Brains with his own hands; Et immemores salutis suae, propria manu seipsos interimunt, in Reges suos proprias convertendo vires, saith the fourth Council of Toledo; And being unmindful of their own safety, they kill themselves with their own hands, who lift up their hands against their Kings.
when God hides his face, and gives men over to an infatuated Spirit. They were like the Madman that beatrice out his own Brains with his own hands; Et immemores Salutis suae, propria manu seipsos interimunt, in Reges suos proprias convertendo vires, Says the fourth Council of Toledo; And being unmindful of their own safety, they kill themselves with their own hands, who lift up their hands against their Kings.
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and never flie farther abroad, and that the Land may be cleansed from that bloud. And for the Kingdoms peace and settlement, let us put up that Prayer to God, which the children of Israel were taught to pray when a man was found slain in the field, Deut. 28. 8. Be merciful, O Lord, be merciful unto thy people whom thou hast redeemed,
and never fly farther abroad, and that the Land may be cleansed from that blood. And for the Kingdoms peace and settlement, let us put up that Prayer to God, which the children of Israel were taught to pray when a man was found slave in the field, Deuteronomy 28. 8. Be merciful, Oh Lord, be merciful unto thy people whom thou hast redeemed,
