that were few in number that went from one countrey to another them for whose sakes Kings were reproved he said that these anointed ones must not be touched though the Kings and people of the world thought them to be but ordinary ones yet God accounts them his anointed ones and will not have them touched but if Kings shall meddle with them to doe them any hurt he will reprove thē for their sakes You may see how God reproved that King Nebuchadnezar for their sakes Jer. 50. 17. This Nebuchadnezar hath broken their bones observe the expression This Nebuchadnezar he makes but a This of Nebuchadnezar a great King when he comes to reprove him for the sake of his anointed ones and mark further how the reproofe is when their inheritance is but touched Jer. 12. 17. Thus saith the Lord against all the evill neighbours that touch the inheritance c. Behold I will pluck them out of the Land If they do but touch my peoples inheritance I will pluck them out of the Land And Isa 10. 27. all this care of God over his people is laid upon their anointment The burden shall be taken off their shoulder and the yoake from their neck and the yoake shall be destroyed because of the anointing I suppose now every one that lookes into this Scripture Touch not mine anointed will see that it hath been grosly abused and made to speak rather the conceits of men then the meaning of the Holy Ghost But for futher satisfaction consider it is not peculiar to Kings to be anointed It is true they were anointed in the time of the Law but as they were anointed so Priests were anointed Prophets were anointed yea other Magistrates and Captaines of Gods people are called the anointed ones First for Priests Numb 3. 3. These are the names of the sons of Aaron the Priest that were anointed And you know the Prophet Elijah anointed Elisha And Zac. 4. 14. speaking of Zerubbabel and Joshua the text saies these are the anointed of the Lord now then if this meaning could be put upon the words that those which are Gods anointed must not be touched whatsoever they do then Priests and Prophets whatsoever they do must not be touched for they are as truely Gods anointed as Kings are yea Captaines and inferior Magistrates must not be touched because they are Gods anointed also The third thing is the difference between Kings anointing then as David and Solomon and others were and Kings anointing now Then God chose such himselfe by revealing from Heaven that they should be Kings it was the immediate choice of God and then they were upon this submitted to by the people but now the people first agree that such a one shall be King the Kingly power shall be in such a family successively and then God establisheth this choise or agreement There is a great difference between these two First Gods chusing and then the peoples establishing and this the peoples chusing and then Gods establishing There the Kingly power was not conferred by way of compact or covenant but with us it was and so is with others But what if the Kingdom be got by Conquest the right come in that way Those who plead thus for Kings know not what they do in making this plea For if there were no other right neither precedent nor consequent but meerly because such a one was the stronger and got it and so holds it now then whosoever is the strongest at any time he hath right if a stronger then he comes he shall have the right This is no good Divinity nor Polity to plead thus that which subjects my conscience to such a one is the submission upon some compact covenant or agreement This may be when Kings are elective but what will you say concerning Kings that are hereditary Kings that inherit inherit no more then their fathers had and their fathers no more then those before them so that you must come at length to the root to the first who had this Kingly power invested upon him and by whom was he invested with this but by the people and what subjected the consciences of people to acknowledge this man or this family more then another man or another family but only the agreement that passed between this people and such a man or family But there is yet one Objection more out of Scripture We reade that Davids heart smote him but for cutting off the lap of Sauls garment because Saul was Gods Anointed The consequence that follows from hence is cleerly this That no private man in his own cause for so was David then by his own power may seize upon the person of a King in an offensive way especially such a King which had his call immediatly from heaven what further consequence that concerns our busines in hand let any shew from this place that can But is not this a Popish tenet that in case of Religion Subjects may rise up against their King Papists hold and practice against this and for this and beyond this as they see they may serve their own turns in their practises especially of late they have laboured to infuse into people yea and into Princes an opinion of their absolute power as conceiving it for the present most conducing to their ends who have preached up that all is the Kings that his wil is our Law that whatsoever he cōmands must be obeyed either by doing or suffering Prelates and prelatical men have infused this doctrine so that to question this was dangerous enough yea not to bee zealous in it was enough to have the brand of an Antimonarchical Puritan And the reason why the Popish party labours so much to cry up absolute and arbitrary Government in Kings is because their being but few they hope to gain some of them at least to them and then this absolute power shall be made use of for the extirpation of the truth and upholding Popery In gaining one King they gaine almost the whole Kingdome if this King may rule by his absolute power if once he be a Papist then this absolute power is the Popes absolute power it is the Prelates absolute power for if he useth it not as they please they can excommunicate him they can free their Subjects from their allegiance yea being by them excommunicated Marke what follows it is one of the Canons of Pope Urbans We take them not in any wise to be man slayers who in a certaine heate of Zeale towards the Catholique Church their mother shall happen to kill an excommunicated person This they teach and practice if they doe not gaine them to be full Papists yet if they can by popish matches or by any popish party in the Kingdom gain them to be inclinable any way to them or remisse in the profession of the truth they get a great advantage by this absolute power of the King the Prelats have upheld their tyrannicall power
that shew that Princes may make use of other help So there is for Subjects to make use of other helps against the oppression of their Princes many Scriptures have been mentioned formerly and cleered Further besides this we answer that the power of all Kings is not alike it is no argument because one King hath such and such power therefore all must needs have The power of Kings is limited or enlarged by the severall Laws of severall Countries Let us see what the third Scripture sayes for yet our consciences are not scrupled it is Numb 10. That the people might not go to war but by order from him that had the power of the Trumpet Because there was a positive order there that Moses must make trumpets and thus use them Doth it follow that this must be so every where you may by as true a consequence urge the necessity of silver trumpets and that the Priests should blow them as well as the former The consequence would be full as good No King can use Trumpets in war but by the blowing of the Priests for it is commanded there as that no people can go to war till the Magistrates use the Trumpets because it is so ordered there we know the Law is judiciall and for those judiciall Laws the equity binds no further then according to rules of prudence and justice every countrey shall see behoofefull for their conditions Besides if this did binde then it were a sinne for an Act to passe to put the Militia for any time into any other hands for certainly it might not then be done no not with Moses and Aarons consent The next Scripture is 1 Sam. 26. 9. who can stretch out his hand against the Lords Anointed and be guiltlesse Why doth the D. speake of stretching forth the hand against the Lords Anointed who endeavours it doth not the Parliament professe the defence of the Kings Persons 2. Doctor willet upon this place gives you this Answer That indeed it is not lawfull for a private man to lay hands no not upon a tyrant for it is not lawfull for a private man to kill a thiefe of a murderer much lesse a Magistrate a Prince But secondly he tels us of some that have laid hands upon a King and yet have been guiltlesse as Ehud upon Eglon King of Moab therefore from that Scripture there cannot be a generall Proposition drawn that no man in any case may stretch forth his hand against a King Yea Doctor willet answers in the third place that yet Tyrants and wicked Governours may be removed by the whole State He indeed limits this and sayes it must be understood of such Kingdomes as goe by election as in Polonia and gives this reason From whom Kings receive their authority by them may they be constrained to keep within bounds This it seems was good Divinity in those dayes This distinction he used to deliver the opinion from opposition in England but if the distinction be examined there will appeare little strength in it We doe not find that D. willet was ever reproved or his writings censured for this thing Concerning that restriction of his to Kingdomes by election we shall when wee come to shew from whence all Kings have their power see that if it proves true of them it will prove true of others for the foundation of all power that such and such men have over others will be found either from election or covenant which will come to all one D. Ferne proceeds thus If the King had come into the battel his person might have been hurt as well as any This had been but accidentally If a father should voluntarily goe into the Army of the common enemy against whom the childe is in service and the child in discharging upon the enemy should slay his father being there especially he being desired beseeched by any meanes not to be there but to withdraw himselfe doth the child contract guilt in such a case His next Argument from Scripture is That the Prophet reprechending the Kings of Israel and Judah for Idolatry and oppression none ever called upon the people for this duty of resistance First There is much difference betweene Kings now and those Kings The people then did neither give them their power nor limit their power They doe both now when first they are set up Secondly if this be a good argument that because when Kings oppressed the prophet did not cal upon people for resistance therefore all resistance in any case is unlawful then if when people have resisted cast oft the Government of their King the Prophets have not reproved them for it then it is lawfull for people in some case to resist He that will harken to his own reason must acknowledge there is par ratio If the Prophets exhorted not to resistance then there may be no resistance sayes the Doctor Then if when there is resistance the Prophets rebuke not that resistance then there may with as good reason be resistance say I. When the ten Tribes cast off the Government of Rehoboam for his oppression and hearkning to his young Cavalliers about him rather then to his ancient grave counsel the Prophets did not rebuke the ten Tribes for what they did but rather seemed to take their parts 1 Kings 12. 24. â—eturn every man to his house for this thing is from mee Now the D. comes to his great place again Rom. 13. which he sayes be will free from all exceptions Nay bare me an Ace of that The truth is he vever so much as mentions nor thinks of the great exception which duly considered will clear the Text to be nothing to his purpose First he supposes that the King is the supream as Peter calls him or the higher power as here 1. It is true Peter cals the King Supreame but in the same place he is made an ordinance of man and therefore to be limited by man He may be the chiefe man in authority and yet limited in that authority he is supreame but not absolute We grant that the Houses of Parliament and we all are his Subjects but not Subjects to his will but to that power of his that Law gives him 2. He takes for granted the King is the higher power Here observe his mistake Let it be granted that the King hath the highest power yet what propriety of speech is it to say that he is the highest power It is proper to God to say that he is Power in the abstract Well The King hath the highest power and we must be subject to this power of his and not resist it Who denies all this When all this is granted the D. hath got nothing at all for if we resist not that power which Law hath given him we do not resist the higher power although we do not do nor suffer what hee would have us to do or suffer Then he reasons from the person whosoever
is with them there Deut. 20. 4. The Lord your God is he that goeth with you to fight When God sayes I am with you you may write down what you will to make up this promise a compleat one for your safety and comfort As thus I am with you to assist you I am with you to direct you I am with you to encourage you to blesse to save you to comfort you to reward you c. I am with you saies God This is as it were a piece of a line that our faith must make up If we once have this promise got into our hearts whatsoever we want we may adde to it and then our peace and joy may be full We reade Judges 4. 8. Barak would not goe into the field except Deborah would goe with him It is ill going into the field except God goe with you but if you have this promise in your hearts you cannot but have strength in your hands Zac. 10. 5. They shall be as mighty men which tread downe their enemies as mire in the streets in the battell and they shall fight because the Lord is with them and the riders on horses shall be confounded 7. God is not onely with his people in their fight but he goes before them as their Captain to lead them That one place will suffice for all Josh 5. 13. Joshua saw a man with his sword drawn in his hand and Joshua went to him and said Art thou for us or for our adversaries And he said Nay but a Captaine of the host of the Lord am I now come It is apparent this was Christ for Joshua fell on his face and worshipped and said What saith my Lord unto his servant And the Captaine of the Lords Host said unto Joshua Loose thy shoes from off thy feet for the place where thou standest is holy 8. God condescends lower even to be the Trumpeter in the wars of his people It is accounted too mean a work for a Generall to blow the Trumpet to his Armie but this great Generall The Lord of Hosts that he might encourage his people the more in his battels he blows the Trumpet himselfe to them Zach. 9. 14. And the Lord shall blow the trumpet and shall goe with the whirle-winds of the South Why of the South Those winds are hottest and therefore swiftest If ye see the South-wind ye say it will be hot sayes Christ and so it commeth to passe Luk. 12. 54 55. If we think our General follows too slowly this great General The Lord of Hosts follows swiftly enough In the words before The arrowes of the Lord are said to goe forth like lightning Swiftnesse in an Army is of great consequence it hath been a special advantage to our adversaries We doe little except in this we equall them 9. God is the Rereward of his people in times of Battail Isa 52. 12. Ye shall not go out with haste nor by slight for the Lord will goe before you and the God of Israel will be your Rereward Not the Reward but Rereward the guard defence behind When an Army is strong in the Rereward as wel as in the Front it is safe God is both before and behind in the Armies of his people 10. Gods providence in Wars works in the continuance of them How long they shall abide in a Land and when they shall cease is wholly from the appointment of the Lord of Hosts He workes in the upholding parties bringing in supplyes breaking asunder treaties c. We are ready presently to cry out How long shall the sword devour but when God gives Commission to the sword it must stay it must goe on devouring till the Commission be out Jer. 47. 6 7. Oh thou sword of the Lord how long will it be ere thou be quiet put up thy self into the scabbard rest and be still The answer is there How can it be quiet seeing the Lord hath given it a charge against Askelon against the sea shore there hath he appointed it Hos 11. 6. The sword shall abide on his cities and consume his branches and shall devour them because of their own counsels We are troubled at the sword comming neare our Cities but how sore would the misery be if it should come into our Cities but if abide in our Cities what miserable spoile and ruine would there be If wee would be delivered from so great an evill let us take heed of our own counsels If God leaves Parliament or City to their own counsels the sword will abide amongst us longer time then we for the present imagine even until it hath devoured God usually is a long time before he draws his sword he is whetting preparing delaying it but when it is once drawn he many times will not put it up again untill it bee bathed filled fatted satiated drunke with blood All these expressions we finde in Scripture Esay 34. 5 6. My sword shall be bathed in heaven it shall come downe upon Idumea upon the people of my curse When Gods sword hath to deale with the people of his curse then it shall be bathed indeede And surely God hath a people of his curse amongst us this day who they are is easie to know You may know them to bee cursed of God by the horrid blasphemies and hideous unheard-of curses that come out of their mouthes The earth was never stained with such dreadfull execrations and blasphemies since man lived upon the face of it as now it is by these men Surely the brand of Gods curse is upon them feare them not Ver. 6. it is said The sword of the Lord is filled with blood it is made fat with fatnesse and Jer. 46. 10. The sword shall devoure it shall be satiate and drunke with their blood And when God is pleased to give the word hee makes wars to cease Psal 49. 9. He makes wars to cease unto the end of the earth he breaketh the bow and cutteth the speare in sunder he burneth the chariot in fire Of Gods worke in stilling wars we have a most admirable example 1 Kings 12. 21. we have not the like in all the Booke of God neither was there ever the like before or since in the world King Rehoboam was incensed against the ten Tribes falling off from him he was in as great a heat and rage against them as we can imagine a man could be put into This fire of his rage was blowne up to the height by those young daring Cavaliers that were about him he had got an Army together strong enough an hundred and fourescore thousand men a mighty force and it was but to bring the Kingdome to the house of David Well their power was great their rage was fierce their cause they questioned not they were going forth with a high hand with cruel and bloody intentions How was all stilled now You shall find that The word of the Lord came to Shemaiah the Prophet saying Speak to Rehoboam Thus saith the
see them to bee of the same mould wee are of God hath not revealed from heaven by his Prophets that this or that family must be so much above others rather then other families That then that now makes the difference between man and man is from men setting up this family rather then another or this person rather then another but is it possible to conceive that any Common-wealth should set up any to their owne ruine Were it that men kept in due order or that when the most abominable injustice and violence that is offered men did not presume so audaciously to make use of the name of the King these reasonings would never bee occasioned in mens hearts woe therefore to them by whom such dangerous offences come The Lord deliver us and the Lord deliver His Majesty from these men and such fearefull scandals as they cast upon him How dangerous a temptation is this to Princes to have such an apprehension infused into them whatsoever they doe whatsoever spoile of Kingdomes they make and violence they offer they shall still enjoy what they had and be acknowledged as they were That Land is in a sad condition where these thoughts are applyable to the Prince thereof and lie boiling in the hearts of the people For our parts we desire as long as ever we are able to charge onelie even in our very hearts the actors of all the violence and spoile amongst us and our brethren in Ireland as the Authors of it and therefore we judge it is the best service we can doe for the King to deliver him from these mischievous men that his throne being established in righteousnesse his Crown may slourish upon him and his posterity These things I have spoken out of conscience of my duty to God and to the Kingdome knowing that if some do not open these things as they are able to satisfie the ignorant and doubting and erroneous consciences of many they will he found guilty of betraying themselves their brethren their posterities their religion and liberties Now having endeavoured to cleare that what wee doe we doe by commission from the Lord of Hosts the way is cleare to fetch soul-staying supporting satisfying comfort from this glorious Name of God It is not more glorious then comfortable to the Church of God Surely we need not feare wars strength of enemies roaring of Canons clattering of weapons beating of drums neighing of horses so long as God our God is the Lord of Hosts Now I come to what I promised to shew you this name of God written upon the Mercy-seat Xerxes used to pitch his tent on high and stand looking upon his Army when they were in fight to encourage them This our great Generall stands on high looking upon his people in their battels let them looke up to him and there is encouragement enough to fill any heart in the world This Title is an exceeding vast treasurie of comfort and encouragement Deut. 30. 3 4. Heare O Israel you approach this day to battell against your enemies let not your hearts faint feare not do not tremble neither be terrified Observe the variety of expressions Faint not Feare not Tremble not Be not terrified Why For the Lord your God is he that goeth with you to fight for you If so much encouragement meerly from Gods going with us to fight for us what is there from all those severall workings of God in battels which this Lord of Hosts is pleased to declare himselfe in Psal 46. 7. The Lord of Hosts is with us the God of Jacob is our refuge and ver 10. Be still and know that I am God I will be exalted and again I will be exalted Quiet your hearts in this If any distracting sinking discouraging thoughts arise in your hearts still them all with this And therefore ver 11. in the next words he repeats that againe The Lord of Hosts is with us the God of Jacob is our refuge Luther was wont in sad tumultuous times to say to those about him Come let us sing the 46. Psal It is a Psalm most sutable for these times to be sung often Isa 51. 12. Who art thou that thou shouldest be afraid of a man Surely thou doest not know what thy priviledge is thou knowest not what interest thou hast in the Lord of Hosts that thou art afraid of a man that must die wherefore it follows v. 15. I am the Lord thy God that divided the sea The Lord of Hosts is his Name But you will say Ah! if we knew indeed that the Lord of Hosts were ours that he were with us then we might well comfort our selves in these times of wars but that is all the question to us for want of the assurance of that our hearts are troubled First Though you doe not know certainly that you have any speciall interest in him yet it is a great comfort to know that all things in wars are carryed on by him yea though he were a meere stranger to you and you to him as suppose you were sure there should be nothing done in all these stirs about wars but by the will of the most wise the most holy and most mercifull man in the world that hath all the holinesse all the wisdome all the mercy that all the men in the world ever had although this man were a stranger to you you never saw his face in your life yet would it not be a stay and comfort to your hearts to heare that all things were committed to the dispose of this man and not a stroke struck nor any hurt should come to any but as this man gave out his commissions certainly it would quiet our hearts much but that all is at the dispose of this Lord of Hosts is far better whose holinesse wisdome and justice is infinite although yet we do not know any further of him wee cannot say we have any speciall interest in him Secondly Although you doe not know your interest in this Lord of Hosts yet your hearts may be stayed yea comforted in this that the cause hath a deep interest in the very heart of this Lord of Hosts and therefore that shall prosper howsoever The satisfafaction the soul takes in this is a speciall argument of interest in this God Thirdly Yet further I will tell you how you shall know whether you have any speciall interest in this Lord of Hosts or not from that Scripture Psal 84. 3. O Lord of Hosts my King and my God Here are these two Lord of Hosts and my God Now all the question is about the Copula that which joynes these two together there you have it my King that is set betweene them if then you can say O Lord of Hosts my King you neede not staie there but may confidentlie goe further to the other my God If you can out of the uprightnesse of your hearts say O Lord thou knowest the desires of our Soules are that thou mayest rule over us O when shall
we heare that blessed voice The Kingdomes of the earth are the Lords his Christs and he shall reigne for evermore O that thy Kingdome might come more powerfully in our hearts and that it might be more conspicuous in Church and State The speciall reason thou knowest why we are willing to venture our selves as we do to endure any hardship to part with our estates is that Antichrist may never rule amongst us againe but that we and our posterity may be under the Kingdome of Jesus Christ Surelie this is the voice of those who have the Lord of Hosts to be their God That is an everlasting rule If he be thy King he is thy God Now then for the full comfort and encouragement the Church of God may take from this glorious name Consider the Relation that the Church hath to this Lord of Hosts and the Relation this Lord of Hosts hath to the Church For the first 1. The Church is the City of the Lord of Hosts it is not onelie Gods Citie but his Citie under this Title Psal 48. 8. As we have heard so have we seen in the City of the Lord of Hosts Wee may comfortablie say This Citie of London is the City of the Lord of Hosts God hath precious Saints here abundance of them and it hath done worthilie for the honour of the Lord of Hosts of late and therefore surely the Lord of Hosts will defend it If there bee any Citie under heaven that may be called The Citie of the Lord of Hosts then I am confident the Citie of London may But we are to take here the City in a spirituall sense for the Church of God as it is usuall in Scripture Now we know when an Army hath to do with a City that is in the inheritance of the Generall then if there be any power in Generall or Army it will bee all put forth to the utmost either for the defence or gaining that City As the City of Breda in the Low-Countries when that was besieged it was soon won by the Army of the Prince of Orange because that City was the Princes own City his proper inheritance he had a speciall eye and care over that City Surely the eye and care of this Lord of Hosts though it be over Towns and Countries and walled Cities yet it is most over his Church if he hath any power in all the Armies in heaven and earth it shal be put forth for the defence of and supplying good unto this City Hence that passage in the prayer of Solomon 1 King 8 44. If thy people go to battell and shall pray to the Lord toward the City which thou hast chosen then heare in heaven Jerusalem was the City God then chose which was but a type of every Church in the time of the Gospel 2. The Church is the Vineyard of the Lord of Hosts Esay 5. 7. For the Vineyard of the Lord of Hosts is the House of Israel Certainly God will not suffer the wild beasts and boares of the field to devoure and lay waste his Vineyard A Generall will be very carefull in keeping enemies out of fruitfull Countries but especially our of his own Vineyard We reade 1 Kin. 21. 2 3. how loth Naboth was to part with his Vineyard though King Ahab was sick for it yet God forbid that I should give the inheritance of my fathers unto thee Gods Vineyard is beloved of him and deer to him Esa 27. 3. I the Lord keep it I will water it every moment lest any hurt it I will keep it night and day 3. It is the Mountain of the Lord of Hosts Zac. 8. 3. in which regard God professeth himself very jealous for it Thus saith the Lord of Hosts I was jealous for Sion with great jealousie I was jealous for her with great fury He gives the reason in the latter end of the 3. ver Jerusalem shall be called the City of truth and the Mountain of the Lord of Hosts the holy Mountain As if the Lord should say What are they come to hurt my Mountaine my holy Mountaine my Church Fury riseth up in the face of God presently Yea Esa 31. 4. When the Lord comes to fight for mount Sion he comes forth as the young Lion roaring on his prey so shall the Lord of Hosts come downe to fight for Mount Sion God will leave heaven to fight for his Church will not you leave your shops and your houses 4 The Church is the house of the Lord of Hosts Hag. 1. 14. The Text sayes They did worke in the house of the Lord of Hosts which typified Gods Church A Generall will fight to maintain his own house it were a signe the enemy had prevailed indeed if hee should come and plunder the Generals own house In regard of this that is said of the Church to bee Gods House vve have that expression Psal 24. 9 10. Lift up your heads O ye Gates even lift them up ye everlasting doores and the King of glory shall come in Who is the King of glory The Lord of Hosts he is the King of glory You know when a Prince comes to his own house the great gates are set open when other men come thither they come in at the wicket at some lesse doore but when he comes himselfe then all is set wide open 5. The Church is the place of the name of the Lord of Hosts Isay 18. 7. To the place of the name of the Lord of Hosts Mount Sion now Gods name is deare and precious to him It is a great priviledge God grants to his Church that it is the place he chooseth to set his name there Exod. 20. 24. Nehem. 1. 9. As God would have us highly to esteem that place to seeke after that place as Deut. 12. 5. Unto the place where God shall choose to put his name there shall ye seeke and thither shalt thou come thither shall you bring your burnt Offerings and Sacrifices c. So surely God himself puts a high price upon that place and he will preserve it 6. The Church is the place of the glorious reign of the Lord of Hosts Isa 24. 23. The Moon shall be confounded and the Sun ashamed when the Lord of hosts shal reign in Mount Sion and in Jerusalem before his Elders gloriously God hath yet a further and more glorious Kingdome to be set up in his Church then ever hath been at which all the glory of the world shall be darkned by reason of the brightnesse of this glory it is the Lord of Hosts that shall thus reigne Surely then all the Hosts shall have their strength put forth in defence of and providing for this place of this glorious reigne of their great Generall 7. The Church is the people of the Lord of Hosts Zep. 2. 10 11. This shall they have for their pride because they have reproached magnified themselves against the people of the Lord of Hosts The Lord will be terrible
Merchants shall lament them Hence Revel 19. 6. the Hallelujah that is begun upon the Lord God omnipotents raigning is begun by the people I heard the voice as of many waters saying Hallelujah Now the Scripture frequently sets forth the people by waters as Revel 17. 15. The waters which thou sawest were peoples We reade Cant. 5. 11. where the glory of Christ is set forth it begins at the head but Cant. 7. 1. where the glory of the Church is set forth it begins at the feet How beautifull are thy feet Surely the right knowledge of these liberties God hath given people will much help forward the great things God hath to doe in this latter age This makes me willing to publish what help I can in this thing although I know full well I run the hazard of suffering much in it Let Babylon fall let the Church prosper it is enough our lives are not much worth And now I have shewne the Commission of the Lord of Hosts for warres I shall not yet cease to pray for peace such a peace as may have as good a Commission from the Prince of Peace as the present wars of the Kingdom have from the Lord of Hosts That which I have done is but as the taking of my pen to write a Letter to a friend but a little strength is enough to oppose a little strength FINIS Doct. Quest Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quievit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exeâ—citus Militia Why God is called The Lord of Hosts Gods Providence in the workings of Warre Plutarch vita ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God stilleth wars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest Ans Hieron in Isa 19. 14. Vindimiabit Quest Answ Why the Lord doth work in Armies Ob. Answ Why the adversary often prevailes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abscondit An honourable imployment to bee a Souldier Cowardise branded with infamie Use 3. Ob. Answ 1 Sam. 23. 13. Ob. Ans Ob. Ans Ob. Answ Ob. Ans Ob. Ans Ob. Ans 1 Pet 2. 13 All civill Government even that of Kings is called a humane creation for so the words are in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ob. Answ Ob. Ans Ob. Ans Ob. Ans Ob. Ob. Ans Can. Excom caus 23. qu. 6. cited by K. James in his Answer to Perror Ob. Answ Ob. Ans Ob. Ans Ob. Ans Ob. Ans Ans Ob. Answ Ob. Ans Ob. Answ Ob. Ans Ob. Answ Isay 38. 9. Heb. 12. 14. Rom. 14. 17. Rom. 1. 7. Ob. Ans Plutarch in the life of Pyrrus Ob. Ans Plutarch vita Lysandri 1 Reg. 18. 17. Amos 7. 10 Act. 24. 5. Act. 17. 6. Object Answ Use 4. Use 6. Totum se contulit Preces nostrae bombardae nostra Use 5. In pacedecus in bello praesidium Quest Ans Act. 21. 13 Use ult Calvin upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O nimium dilecte Deo cui fâ—ndit ab anti is Aeolus armatas acies cui militat aether Et conjurati veniunt ad classica venti 2 Kings 6. 17 19. Ans Ans Ans Ans Ans 1 Sam. 14. Ans 1 Sam. 26. Ans 1 Sam. 23. 12. Ans Ans Ans 1 Chro. 26 Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans Ans