distinction betwixt i i i 1 King 12. 19 20. Iudah and Israel was afterwards more inviolably ratified when by the apostasie of the ten Tribes from the house of David in Rehoboams time Israel under the raigne of Ieroboam and his successours became one kingdome and Iudah under the raigne of Davids linage became another 4. By a Trope the land where the children of Israel inhabited is stiled k k k Lev. 20. 2. Israel 5. By another Trope the Church of God whether Iewes or Gentiles is called l l l Gal. 6. 16. Israel 6. By a kind of propriety it is applied to God who is stiled m m m Isa 37. 16. The God of Israel n n n 21. The Lord God of Israel o o o Isa 1. 4. The holy one Israel p p p 24. The mighty one of Israel q q q 1 Sam. 15. 29. The strength of Israel c. Or as some interpret some of those phrases The holy Israel The mighty Israel meaning the holy and mighty God In this place Israel being a collective word is put for all the posterity of Iacob that came out of Egypt thorow the Red Sea assembled in the wildernesse which congregation was at that time the only visible Church of God on earth So as in this instance we may behold the Condition of Gods Church in this world §. 6. Of the Churches assaults in this world GODS true Church is subject to assaults in this world Every age from the beginning of the world giveth too evident demonstration hereof Thus much was at first prefigured by Cains rising up against Abel and slaying him Gen. 4. 8. the like hath been verified time after time even Turbabatur mare fluctuabat navicula Navicula Ecclesia est Mare seâ—ulum est Aug. Enar. in Psal 92. till this our time Fitly in this respect is the world resembled to the sea and the Church to a ship therein As well may a ship in the sea be free from stormes and waves beating upon it as the Church from assaults That enmity which is betwixt the seed of the serpent and of the woman Gen. 3. 15. is an especiall cause hereof The seed of the one is of a contrary disposition to the seed of the other and there is an inbred antipathy betwixt them as we heard before § 3. This is not so much to be understood of the visible serpent as of the spirituall serpent to whom it Quod si de sensi bili serpente haec dicta sunt multo magis accipienda sunt haec de spirituali serpente Chrys in Gen. 3. Hom 17. doth much more agree As well therefore may calves where lions and lambs where wolves and hares where hounds and mice where cats and birds where buzzards are thinke to be quiet secure and safe as the Church in this world The Devill himselfe as a roaring lyon walketh about seeking whom he may devoure 1 Pet. 5. 8. And he is the God of this world 2 Cor. 4. 4. As a God he raigneth and ruleth in this world and the men of this world do subject themselves to him as to their God wherefore he is also stiled e e e Ioh. 12. 31. 14. 30. The Prince of this world and his hellish brood f f f Eph. 6. 12. worldly governours By this spirit are all the men of this world guided he g g g Eph 2. 2. worketh in them He is their father and h h h Ioh. 8. 44. the lusts of their father they will do Prince and Subjects therefore will in what they can annoy the Church which is the kingdom of Christ Ob. Is not Christ able to maintaine and preserve his Church against all that the enemies thereof can do against it Ans He is able and will so farre preserve it as i i i Mat 16. 18. The gates of hell shall never prevaile against it That therefore which is done against it is done by his k k k See The whole armour of God Treat 1. Part. 3 §. 22 27. permission and that with respect had to l l l Ibid Part. 2. §. 2. Treat 2. Part 5 §. 13. his owne glory and his Churches good Many reasons tending to those ends may be gathered from this particular instance of suffering Israel to be assaulted by Amalek He suffered this in regard of his owne glory to manifest 1. His providence in taking care of them as to provide Gods glory set out by atteÌ„pts against his Church things needfull as Manna and water which he had done not long before so to protect them from things hurtfull as the attempt of Amalek was 2. His power in enabling them who were unacquainted with warres and destitute of warlike preparations being lately delivered from a long bondage wherein they and their fathers had lien to vanquish so potent and well prepared an enemie 3. His truth in beginning to accomplish that promise which was made to him that was first called Israel to him I say and to his seed that should also be called Israel Thou shalt prevaile with men 4. His justice in revenging so malicious an enemy as Amalek Gen 32. 28. was and causing him to fall into the snate that he laid for Israel 5. His wisdome in turning that to Israels advantage which the enemy intended to his great damage as is manifest by the reasons following which shew how God herein aimed at Israels good For hereby 1. At their entrance into the wildernesse an evidence is Enemies assaults prove good to the Church given of that successe they should have when they should come into Canaan so as their faith might thus be much strengthened 2. A means was affoorded to furnish them with armour For Amalek comming prepared against Israel by the victory which Israel had was spoiled of all his preparation 3. An occasion was given of exercising them to warre before they entred into Canaan 4. Ioshua their Generalls authority and courage was evidenced before hand Vses of the Churches assaults Vltima Ecclesiae nota est foelicitas temporalis Bellarm controvers 2. l. 4. c. 18. de notis Eccles At contrà August de Civit. Dei l 2. c 23. Ne magni pendamus terrenam foelicitatem quae malis etiam plerunque conceditur 5. The power and efficacy of prayer was demonstrated The fore-mentioned condition of the Church to be subject to assaults 1. Discovereth the uncertainty of that note which by many is pretended to be a note of the true Church Temporall felicity If this were so Israel was no true Church nor they of whom Christ said In the world ye shall have affliction Ioh. 16. 33. 2. It instructeth us in the difference betwixt the Militant Church here on earth and the triumphant in heaven Nor Satan nor any other enemies of the Church can enter into heaven to assault it there 3. It putteth us in mind to be
accessary thereto and in that respect are visited for them As the vertues of predecessors descend to their posterity as Davids and others so the wickednesse of sinners shall fall upon their posterity if their children and childrens children do the like things In Iosiahs dayes c 2 King 23. 2 c. though he himselfe did what lay in him to redresse the remainder of his fore-fathers abominations yet d Ier. 3. 6. 10. the people were not thorowly reformed e 2 King 23. 26. That therefore which is noted of Gods remembring Manassehs abominations in Iosiahs daies was not in regard of Iosiah for it is said that f 2 King 22. 20. he should be gathered into his grave in Deus non exaudiet Moysen aut Samuelem quoniam consummata sunt scelera populi delinquentis Hier. Comment l. 3. in Hier. 15. peace but it was in regard of the people who continued to cleave to the sinnes of Manasseh notwithstanding all the care that Iosiah tooke for an universall reformation For God will not accept the intercession of his best Saints when the wickednesse of a sinfull nation is full and in that kind perfected As for Sauls sinne 1. David had not redressed it as he might and should have done The slaying of the Gibeonites was a publique fact and that against a publique agreement and oath so as David could not be ignorant thereof He might therefore and ought to have enquired of the remnant of the Gibeonites what satisfaction he should make as he did being put in mind of Sauls sinne by Divine oracle 2. It may be thought that the people had their hand as accessaries in slaying the Gibeonites For it is said that d 2 Sam. 21. 2. Saul sought to slay the Gibeonites in his zeale to the children of Israel and Iudah They therefore are justly punished with this famine 3. Sauls sonnes were a wicked of-spring of a wicked stocke and retained their fathers evill disposition For Sauls house is stiled e 1. a bloudy house Vnder his house his children are comprised The Lord therefore purposing to root out all his posterity taketh this just occasion And by this meanes Davids fact in rooting them out is more justified before all the people the envy thereof taken from him and his kingdome the more secured to him and his posterity In hoc Dei Creatoris clementia demonstratur Non enim truculeliae est severitatis ir ā tenere usque ad tertiam quartam generationem sed signum misericordiae paenam differre peccati c. Hier. Comment lib. 5. in Ezek. 18. Herein therefore the clemency of the Creatour is manifested for it is not a part of severity and cruelty to withhold wrath till the third and fourth generation but a signe of mercy to deferre the punishment of sinne For when he saith The Lord God mercifull and gracious long-suffering and abundant in goodnesse and addeth visiting the iniquity of the fathers upon the children and upon the childrens children he sheweth that he is of such compassion that he doth not presently punish but defers the execution of punishment §. 14. Of mis-judging a profession by outward judgements IT being so evident that famines befall pious polities it Audlant qui temerè incircū spectè loquuntur divinant dicentes quoniam quispia madvenit sames facta Ecce etiam in adtētu justi fames c. Chrys Hom. 32. in Gen. 12. must needs be a perverse ground of censure to question a Religion and the truth thereof by reason of such an event Was there any true Church in the world but the Church of the Iewes while that politie stood Yet was there no externall judgement from which that was not exempted A Religion may be sound and good though the Professours thereof thorow their unworthy walking pull many judgements upon their owne heads a 1 Cor. 11. 30. The Church of Corinth in the Primitive and purest time thereof provoked God to judge them in this world Yet was the Religion which they professed taught them by an Apostle the Religion I say not their abuse therof There is a better touch-stōe to try the truth of Religion by then externall events b 1 Pet. 4. 17. Iudgement must begin at the house of God c Pro. 11. 31. The righteous shal be recompenced in the earth Shall then that be accounted no Church where judgements are Or they not righteous who on earth are recompenced Well may we judge that God inflicteth no judgement without a just cause But a false Religion is not the onely cause of judgement Wherefore neither judge other Churches in their Religion because of famine plague or other like judgements befall them nor thinke the worse of thine owne profession especially when thou hast evidences of the correspondency thereof to Gods Word for such causes §. 15. Of duties which judgements under pious Princes require WOrthy directions are affoorded even to pious Governours and their people by this publique judgement which God laid on Israel in Davids time Governours must therefore 1. Make the best enquiry they can into former times and take notice of such publique crying sinnes as have beene committed and not expiated either by any publique judgement on Gods part or by any publique humiliation and satisfaction on peoples part Such sins are treasured up Vengeance may be executed for them in succeeding times Successours therefore ought to do what lieth in their power to make an attonement in such cases 2. Be carefull over their people to keepe them in good order That as they themselves professe affect and maintaine true Religion so their subjects may subject themselves thereto and shew forth the power thereof Not common A Principibus non requiruntur opera tantum trita vulgaria sed ut sapiāt alijs ut vivant alijs ut illis praeluccant omni virtutum genere Martyr Comment in 2 Sam. 21. 17. and ordinary works onely are required of Governours but that they be wise for others live for others and shine out to them in every kind of vertue Otherwise the sinnes of subjects notwithstanding the piety of their Governours may pull downe publique vengeance As for people under pious Governours 1. They may not be secure and carelesse much lesse dissolute and licentious because they have such Governours as if no judgements could fall on a land in the time of good Governours God hath many wayes to punish such people even in such times As by inflicting such judgements as prove greater plagues to the common people then to their Governours as this famine was For famine for the most part lieth most heavy on the meaner sort Or by giving over their Governours to commit such sinnes as will pull downe publique judgements as he gave over David or by taking away their Governours as he tooke away Iosiah 2 Sam. 24. 1. 2 King 23. 26 29. and then powring out the vials of his indignation 2. They must
State The true Zeale which to the Honour of God and Good of his Church you have on all occasions manifested do all challenge all the honour that can be done to a man of such desert The ancient acquaintance which hath beene even from your childhood betwixt you and me The entire familiarity that was betwixt us while we were Students in Cambridge The Continuance thereof by mutuall Latine Letters about Scholasticall disputes Bono enim literarum eadem ferè absentes quae si coram essemus consequimur when we Cic Epist Famil were parted And finally the many favours which in this time of acquaintance you have shewed me doe in speciall require of mee all gratefull remembrance For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore having here an opportunity of giving publique testimony of the high esteeme I have of you and of the reverend respect I beare to you I doe most willingly take it c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoc. in Ait It was the commendation of the golden age that a friend would testifie all the respect he could to his friend True it is that in regard of your noble birth your eminent dignity your excellent endowments there is betwixt us to use the d Arist Ethic. Lib. 5. Philosophers phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet as another e Plat lib. de Leg 6. Philosopher saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Aphorisme may fitly be applyed to friends who though in sundry respects they be unequall yet unequall things to them become equall To this tends that which Saint Hier. Comment in Mic 7 Hierom hath taken from the Oratour Amicitia pares aut accipit aut facit In confidence of your true friendly minde to mee I have made bold to testifie mine to you and that by prefixing your noble name before this Sermon of The Extent of Gods Providence In regard of the smalnesse of it it is indeed but as a little Pamphlet and as here published but an Appendix to a larger Treatise Yet a Treatise dedicated to your right honourable Kinseman the Earle of Warwick and in that respect I suppose it may be the better taken The manner of setting out that divine matter of Gods Providence is according to my accustomed manner very plaine But I remember a Proverbiall speech in use among the Iewes noted by Drusius that great Hebrician to bee Ioh Drus Sent vet Sapient among the Aphorismes of loses the sonne of Iudas which I am perswaded you also have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne respice cantha rum sed id quod in co est The occasion of this Sermon which was a Downefall of Papists too audaciously gathered together to heare a Iesuited Priest preach is remarkable The like I suppose hath not in our dayes beene heard of Remembrances of divine Iudgements are usefull to Gods Church as well as Memorials of his Mercies To this purpose that Adage which the fore-mentioned Drusius attributeth to Simeon the sonne of Gamaliel Ioh Drusloc citat is not impertinent It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundus consistit per veritatem per judicium per pacem I suppose he under standeth by judgement as mens just and equall dealing one with another so likewise Gods just dealing with children of men both in rewarding the pious and righteous and also in revenging the impious and unrighteous Read Iudge Favour Vesterrimum Veterrimum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WILLIAM GOVGE A Table of the Principall Points handled in The Churches Conquest In the Extent of Gods Providence and in the Dignity of Chivalry § 1. OF the Resolution of the History 177 § 2. Of Amaleks malice against Israel 182 § 3. Of invetered hatred 185 § 4. Of undue beginning warre 188 § 5. Of the title Israel 191 § 6. Of the Churches assaults in this world 192 § 7. Of Amaleks inhumanity 195 § 8. Of base advantages which malicious enemies take 197 § 9. Of the interpretation and observations of Moses his charge to Ioshua 200 § 10. Of Princes protecting their people 203 § 11. Of preparing to great exploits 205 § 12. Of keeping out enemies 206 § 13. Of the lawfulnesse of warre 209 § 14. Of the lawfulnesse of war under the New Testament 210 § 15. Of other objections against the lawfulnesse of warre answered 212 § 16. Of warring with Christians 213 § 17. Of the necessity and benefit of warre 214 § 18. Of just warres 214 § 19. Of souldiers encouragement in just warre 217 § 20. Of opposing violence to violence 218 § 21. Of using meanes 219 § 22. Of the gestures of prayer 221 § 23. Of standing in prayer 224 § 24. Of the time and place of Moses his prayer 225 § 25. Of the Rod which Moses used 226 § 26. Of the Resolution and observations of the latter part of the ninth Verse 229 § 27. Of joyning prayer with other meanes 230 § 28. Of their care who tarry at home to pray for them that go to warre 232 § 29. Of manifesting our inward desire by our outward gesture 233 § 30. Of seeking helpe of God in time 235 § 31. Of praying in any place 237 § 32. Of taking good notice of that for which we pray 238 § 33. Of strengthening faith by Gods former works 240 § 34. Of the benefit of a perswasion of others prayers 243 § 35. Of Ioshuahs obedience 245 § 36. Of yeelding obedience to Governours 245 § 37. Of going to warre upon command 247 § 38. Of the meaning method and doctrines of the tenth verse 249 § 39. Of assisting one another in extraordinary prayer 252 § 40. Of Magistrates and Ministers care to seeke helpe of God in publique need 253 § 41. Of performing the promises which we make of praying for others 254 § 42. Of the interpretation and resolution of the 11. verse 256 § 43. Of the power of faithfull prayer 258 § 44. Of continuing to pray 263 § 45. Of fainting in prayer 265 § 46. Of prejudice of failing in prayer 266 § 47. Of the uncertainty of warre 268 § 48. Of the interpretation and resolution of the 12. Verse 272 § 49. Of considering others weaknesse 275 § 50. Of supporting others weaknesse 276 § 51. Of that dispensation which is yeelded to man in divine matters 280 § 52. Of bearing one anothers burden 282 § 53. Of Union of spirits 283 § 54. Of that stability which the weake may receive by others supportance 284 § 55. Of the meaning and doctrines of the 13. Verse 286 § 56. Of attributing successe in warre to Generals 287 § 57. Of the successe of war well waged 28◠§ 58. Of the overthrow of such as begin warre 291 § 59. Of the punishment of accessaries 292 § 60. Of the lawfulnesse of shedding bloud in warre 292 § 61. Of the meaning method and matter of the 14. Verse 297 § 62. Of Gods causing Records 301 § 63. Of mans ministry in writing divine records 302 § 64. Of
registring matters of moment 303 § 65. Of sake keeping publique records 303 § 66. Of memorials of judgements 304 § 67. Of rehearsing matters of moment 305 § 68 Of Governours observation of Gods former dealing 308 § 69. Of Gods avenging 309 § 70. Of Gods vengeance extending to mans utter ruine 310 § 71. Of Gods revenge in every place 312 § 72. Of the interpretation of the 15. Verse 313 § Of Iehovah 315 § 73. Of the Resolution and Instructions of the 15. Verse 322 § 74. Of the care which Governours must have of publique piety 323 § 75. Of giving publique praise for publique deliverances 325 § 76. Of memorials of Gods mercies 326 § 77. Of ascribing the glory of deliverances to God 327. § 78. Of the mind and method of the 16. Verse 329 § 79. Of remembring Gods inalterable resolution 332 § 80. Of Gods swearing vengeance 333 § 81. Of Gods undertaking his Churches quarrels 337 § 82. Of mans implacablenesse making God implacable 338 § 83. Of warres desolations 339 § 84. Of the continuance of Gods vengeance 340 § 85. Of the evils of warre 342 § 86. Of the better part put to the worst in warre 346 § 87. Of the good of war notwithstanding the evils therof 347 § 88. Of warre the sorest of Gods judgements 348 § 89. Of delighting in warre 350 § 90. Of Christians backwardnesse to warre 350 § 91. Of circumspection in waging warre 351 § 92. Of warre kept out of a land 352 § 93. Of Englands deliverances since Q. Elizabeth began her Raigne 353 § 94. Of Gods Providence to England in King Iames his time 359 § 95. Of Englands troubles from the Conquest to Q. Elizabeth 361 § 96. Of peace The benefits and excellencies thereof 367 A Table of the principall Points handled in The Extent of Gods Providence § 1. OF the meaning of the Text. 373 § 2. Of the Summe and Resolution of the Text. 376 § 3. Of the extent of Gods Providence 377 § 4. Of the grounds of the extent of the divine providence 378 § 5. Of chance 379 § 6. Of Gods Providence extending it self to things below 381 § 7. Of despising meane meanes 382 § 8. Of Saints not fearing men 383 § 9. Of eying God in all affaires 386 § 10. Of submitting all our purposes to Gods will 387 § 11. Of Contentednesse 389 § 12. Of ascribing the glory of all deliverances to God 390 § 13. Of ascribing the glory of judgements to God 392 § 14. Of a down-fall of Papists 393 A Table of the Principall Points handled in The Dignitie of Chivalry § 1. OF the Summe of Text and Sermon 409 § 2. Of such as are fit or unfit for warre 410 § 3. Of the property of men of warre 411 § 4. Of preparation for warre under a Prince of peace 412 § 5. Of the principall points of the Text. 414 § 6. Of the honour of a souldiers function 414 § 7. Of double honour due to such as exercise armes 416 § 8. Of encouragement to Artillery Gentlemen 418 § 9. Of drawing more to the Artillery Garden 419 § 10. Of valour requisite for souldiers 419 § 11. Of the damage of timerous souldiers 421 § 12. Of righteousnesse making valorous 422 § 13. Of wickednesse making timerous 423 § 14. Of courage against spirituall enemies 424 § 15. Of preparation for warre in peace 425 § 16. Of the benefit of Artillery Gardens 428 § 17. Of the commendation of Artillery Gardens 429 § 18. Of warlike recreations 430 § 19. Of neglect of Artillery exercises 431 § 20. Of applying all to the present Artillery Gentlemen 432 THE CHVRCHES CONQVEST over the Sword Set out on Exod. Chap. 17. Vers 8 c. to the end of the Chapter §. 1. Of the Resolution of the whole Historie THE history of the Israelites in the wildernesse is a visible representation of Gods governing his Church in this world The Apostle therefore having culled out sundry choice instances maketh this inference upon them These things were our examples 1 Cor. 10. 6. 11. And this These things hapned to them for ensamples and they are written for our admonition upon whom the ends of the world are come Wherefore as other histories of holy Scripture so these especially are to be read and heard not as meere records of ancient times but as presidents wherein we may learne what God expects of us and what we may expect of him Among other particulars the history recorded in the latter part of the 17. chapter of Exodus from the beginning of the 8. verse to the end of the chapter is very remarkable in it selfe and very seasonable for our times wherin so many Amalakites assault the Israel of God The Summe of this historie is A Narration of a glorious victorie The parts are two 1. A Description of the Battell 2. A Declaration of the Event In setting out the Battell he sheweth 1. The Assault 2. The Defence The Assault is 1. Expressed in two words Came. Fought 2. Amplified by the Persons Place Vers 8. Then came Amalek and fought with Israel in Rephidim The Persons are Assaulting Amalek Assaulted Israel The Place was Rephidim In the Defence are noted 1. The Meanes 2. The Successe The Meanes are of two sorts 1. Externall 2. Internall Vers 9. And Moses said unto Ioshua Choose us out men and go out fight with Amalek The Externall meanes are set out by a charge vers 9. obedience thereto vers 10. The Internall by Promise vers 9. Performance vers 10. In the Charge are expressed the Persons Matter The Persons Giving The charge Moses The Persons Receiving The charge Ioshua The Matter is 1. To prepare for warre Choose us out men 2. To wage warre Go out Fight with Amalek Tomorrow I will stand on the top of the hill with the rod of God in mine hand The more to encourage Ioshua hereunto Moses addeth his promise of using internall means In which promise are foure observable points 1. The Action promised I will stand 2. The Time when Tomorrow 3. The Place where On the top of the hill 4. The Instrument with which With the rod of God in mine hand Vers 10. So Ioshua did as Moses had said unto him and fought with Amalek And Moses Aaron and Hur went up to the top of the hill Ioshuahs obedience to the fore-mentioned charge being every way answerable thereto is set downe 1. Generally So Ioshua did as Moses had said unto him 2. Particularly in the most principall branch thereof And fought against Amalek Vers 11. And it came to passe when Moses held up his hand that Israel prevailed and when he let downe his hand Amalek prevailed The Performance of the Promise is 1. Generally propounded 2. Particularly exemplified In the Generall we have 1. The Persons 2. The Preparation The Persons are Principall Moses Assisting Aaron Hur. The Preparation is by ascending to a fit place where they might see the Armies They
give instances of like hatred and malice of others in succeeding ages And we in our age have found wofull experience of as much in the hatred of Papists and others against us Wrathfull and revengefull affections whereof malice and Malice of an increasing nature hatred are not the least are of a spreading and increasing nature like fire the longer it continueth especially having matter to work upon the further it spreadeth it selfe and the hotter it waxeth But the fore-named affections can never want fuell Goodnesse it selfe by reason of the malignant disposition of such as are malicious becomes fuell to Semper contra virtutem insanit malicia Chrys in Gen. 6. Hom 23. The power of Sathan and depth of corruption in naturall men the fire of malice and hatred These fiery affections therefore may fitly and justly be added to the number of those things that are never satisfied nor will say It is enough Pro. 30. 15. Especially against truth and vertue is malice alwaies mad Both the power which the God of this world hath over the men of this world and also the deep rooting that corruption hath taken in the hearts of naturall men is hereby Quid longius à voluntate diu inâ quam malicia Planè chaos magnum inter nos illam firmatum est in hac parte cumsemper eum delectet praestare beneficia ingra'is no bis è contra suggerat affectio crudel ssima innoxijs velle nocere Bern. in Quadrag Serm. 6. manifested That which so farre spreadeth it selfe which so long continueth which is so unsatiable as we heard malice and hatred to be must needs have fast and deep rooting And the fire which is ever and anon flaming forth must needs be blowne up by some means or other Now the Devill is he that is ready at all turnes where he observeth fire to be to blow it up And where he is suffered so incessantly to incense the fire of malice what can we els thinke but that he there beareth a great sway yea that he hath the whole rule A matter of much humiliation For what is more contrary to the Divine nature Surely in this respect there is a great gulfe betwixt it and us For where he is alwaies delighted in doing good on the contrary the pernicious affection of malice doth worke in us a desire to do wrong even to such as are harmlesse How wise and circumspect ought we to be that are of Others malice must make us the more wary the Church of God so long as we live in this world that we give not unnecessary advantages to such malicious persons whose wrath is implacable whose hatred is unsatiable So long as there are Israelites in the world there wil be Amalakites So long as there are people that professe the name of the true God there wil be malicious enemies that for their profession sake will worke them all the mischiefe that possibly they can As there is a direct contrariety betwixt truth and errour so there is an imbred antipathy betwixt professours and maintainers of the one and the other as is betwixt the wolfe and the lambe by reason of that malicious and mischievous disposition that is in enemies of the truth The nearest bonds of nature are in this case little or nothing regarded For the brother will betray the brother to Mat. 10. 21. death and the father the sonne and the children will rise against the parents and cause them to die Among other reasons of this immortall fewde against worshippers of the true God and professours of the true Religion this is one of the chiefe that Truth is a light that discovereth the evils that lie hid in darknesse Now the nearer that such as are of the light are to such as live in darknesse the more conspicuously are their evill deeds discovered which makes them the more fret and fume What wonder is it if the like fall out in our daies Before our daies it was so and after our daies it is like to be so Papists to Protestants are as Amalakites to Israelites We see therefore that no propinquity of country kindred neighbour-hood or the like can restraine their malice but they are ready to take all advantages they can against us Their profession being palpable Antichristianisme this their malice against us is an evidence that our Religion is true and Orthodoxe Christianity which may minister unto us no small comfort against their bitter hatred of us §. 4. Of undue beginning warre II. THe evidence of the Amalakites malice is noted in these two words came fought The first word a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came implieth that the Amalakites first set upon the Israelites The other and fought importeth an hostile attempt against them whereby the Amalakites thought to have utterly destroyed the Israelites b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth to devoure and consume as well as to fight against or to joyne both together it signifieth by fighting to consume In allusion whereunto David saith of the ordinary instrument of war c c c 2 Sam. 11. 25 The sword devoureth one as well as another And where d d d Deut. 32. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumpti comesti excsi Malice provokes to do wrong Moses speaketh of devouring he useth this word From this evidence of their malice we may inferre that It is a property of a malicious enemy first to seeke others destruction or causelesly to begin warre This is noted as an evidence of the malicious mind of the e e e Exo. 14. 5 6. Egyptians f f f Num. 21. 1. Canaanites g g g 23. Amorites and of all those enemies which invaded and annoyed the Israelites in the time of the Iudges and Kings On this ground the Prophet makes this complaint h h h Psal 120. 7. I am for peace but when I speake they are for warre And oft doth he complaine that i i i 35. 7 19. 69. 4. without cause they laid a net for him without cause they digged for his soule wrong fully they were his enemies they hated him without cause k k k 109. 3. they fought against him without cause l l l 119. 161. they persecuted him without cause m m m Lam. 3. 52. They chased me sore saith the Church like a bird without cause Malice hath no respect to equity or honesty nor to honour or reputation It onely careth to satisfie its owne venomous End that malicious aime at humour which as we heard before can never be satisfied It is therefore impatient at all delaies It is ready to take all opportunities of doing mischiefe whether they be just or unjust whether there be cause or no cause And whereas that light of understanding which is in men even as they are reasonable creatures might somwhat direct
holy trumpets unto the warre for the souldiers better encouragement Numb 10. 9. 2 Chron. 13. 12 14. 10. Victory in warre is promised as a blessing Lev. 26. 7 8 c. 11. God is said to teach mens hands to warre and fingers to fight Psal 18. 34. 144. 1. 12. Battels are stiled warres of God and the Lords Battels 1 Sam. 18. 17. 25. 28. 2 Chro. 20. 15. 13. God himselfe is stiled A man of warre and the Lord of hosts Exo. 15. 3. 1 Sam. 1. 11. §. 14. Of the lawfulnesse of warre under the New Testament 1. Ob. ALL these proofs are taken out of the Old Testament 1. Ob. No proofe for war out of the New TestameÌ„t Answ which gives not sufficient warrant to Christians Answ 1. The ground of the objection is unfound For in many things the Old Testament gives even to Christians as good warrant as the New e e e 2 Tim. 3. 16. 2 Pet. 1. 21. The Old Testament is as truly divine as the New And many things therein contained concerne all ages of the Church to the end of the world 2. The kind of the fore-mentioned reasons is such as is agreeable to common equity and must in that respect be extended to all times 3. Though no particular arguments could be diducted out of the New Testament yet because the Old is so plentifull in proofs for warre the New is the more sparing For the New Testament useth lesse to insist on those points whereon the Old hath much insisted Instance the Sabbath usury removing land-markes and other the like 4. The Church in those times whereof the New Testament recordeth the history had no outward setled state but was under such civill Governours as were of a contrary profession as Heathen Emperours and Lords No marvell then that the New Testament speaketh no more then it doth of warre 5. The scope of the New Testament is rather to set out the spirituall kingdome of Christ and the spirituall government of the Church then civill outward polities and kingdomes of men and therefore is the more sparing in this point of warre 6. The New Testament doth also afford sufficient warrant Arguments in the New Testament for warre for war as is evident by these following reasons 1. a a a Si percutere glaâ—io omninò â—aâ— non est Christiano cur ergò Praeco Salvatoris contentos sore suis stipendijs militibus indixit non potius omnem militiam interdixit Bernad Mil Temp. c. 3. Vide Aug contra Faust Manich. l. 22. c. 74. When professed Souldiers who lived on that profession being powerfully wrought upon by Iohn the Baptists ministry asked him for their future course of life what they should do he counsels them not to leave that profession but well to use it to be content with their wages Luk. 3. 14. not to returne their wages back againe Thus he justifieth their calling For in an unlawfull calling they might not continue nor receive wages for it 2. b b b Fidem laudavit Centurionis non illius militiae desertionem imperavit Aug. loc citat SaneÌ„ cum occidit malefactorem non homicida sed ut ità dicam malicida planè Christi vindex in his malè agunt defensor Christianorum reputatur Ibid. Centurions who were principall persons in warre are commended for those graces which were in them and for the evidences they gave thereof without any reproofe or dis-allowance of their warlike profession Matth. 8. 10. Acts 10. 4. 3. Warres waged in the Old Testament are commended in the New Heb. 11. 33 34. 4. Michael and his Angels are brought in fighting with the Dragon and his Angels Rev. 12. 7. 5. The victories which the Church under the New Testament shall have over her enemies is foretold Rev. 17. 14. 19. 19. 6. The Magistrates sword is justified But he beareth the sword aswell to subdue open enemies abroad as to punish evill subjects at home Rom. 13. 4. With that publique sword when he slayeth a malefactour he is not to be counted a slayer of men but a destroyer of evill men and Christs avenger of those that do evill and a protector of Christians §. 15. Of other objections against the lawfulnesse of warre answered 2. Ob. CHRIST threatneth that All they that take 2. Ob. See §. 20. the sword shall perish with the sword Answ 1. That and such like principles concerned the Iewes and others that lived before Christ as much as Christians 2. They all are against private revenge But warre is a publique execution of justice 3. The fore-mentioned threatning is in speciall to be applied to the houre wherein Christ would give himselfe to the power of his enemies and would not be rescued by the power of Angels much lesse by the sword of man 4. He would shew how his kingdome was protected not as humane kingdomes by dint of sword 3. Ob. We are commanded to have peace with all men Answ That and other such like precepts are limited 3. Ob. Heb. 12. 14. Rom. 12. 18. with such provisoes as these If it be possible and As much as lyeth in you On our part there must be no occasion of breaking peace or making warre Yea if we can on lawfull and meet termes make peace we must do our best therein 4 Ob. It was foretold of Christians that they should 4. Ob. Isa 2. 4. beate their swords into plough-shares and their speares into pruning-hookes and that nation should not lift up a sword against nation nor learne warre any more Answ Those and such like propheticall phrases are somwhat hyperbolicall they expresse that intire amity that should be betwixt true Christians and the alteration of their nature by the Spirit of grace So as the difference betwixt nature and grace is very lively set out thereby to which purpose tend those other high transcendent hyperbolicall phrases of the Prophet Isay Chap. 11. Vers 6 7 8 9. §. 16. Of warring with Christians 5. Ob. TO yeeld that warre may be made against Infidels Idolaters and other open enemies of the Church yet may it not be made against Professours of the Christian Faith Answ 1. Some that outwardly professe the Christian Faith may be as great enemies to the true Faith as plaine Infidels I know saith Christ the blasphemy of them that say Rev. 2. 9. they are Iewes and are not but are the synagogue of Satan Papists professe the Christian Faith yet are Anti-Christians the directest and deadliest enemies that Christs true Church ever had The ten Tribes that with Ieroboam revolted from the house of David professed themselves to be the people of the true God the God of Abraham Isaac and Iacob and yet were deadly enemies to Iudah and the children of Iudah oft waged warre against them and that justly and lawfully 2 Chro 13 15 and the Lord helped them therin What can Papists plead more then the revolting Israelites could Papists professe the true