The arriereban a sermon preached to the company of the military yarde, at St. Andrewes Church in Holborne at St. Iames his day last. By Iohn Everarde student in Diuinity, and lecturer at Saint Martins in the fields.
THESE three bookes of Salomon, which onely of all those great & voluminous works of his, the prouidence of GOD hath to this time preserued in the Canon of Scripture, are like the three Tabernacles, which S. Peter would haue had built vpon the Mountain, where his Master was transfigured;
THESE three books of Solomon, which only of all those great & voluminous works of his, the providence of GOD hath to this time preserved in the Canon of Scripture, Are like the three Tabernacles, which S. Peter would have had built upon the Mountain, where his Master was transfigured;
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This booke of Prouerbes, or Parables, is like the Tabernacle of Moses, contayning matters morall and politicall: Ecclesiastes, or the Preacher, is like the Tabernacle of Elias, sparkling with the fire of a sacred zeale, the light whereof discouers,
This book of Proverbs, or Parables, is like the Tabernacle of Moses, containing matters moral and political: Ecclesiastes, or the Preacher, is like the Tabernacle of Elias, sparkling with the fire of a sacred zeal, the Light whereof discovers,
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But his Song, or rather The Song, Canticum Canticorū, is the Tabernacle of Iesus filled with that sweetnes, which none can conceiue but they that taste;
But his Song, or rather The Song, Canticum Canticorū, is the Tabernacle of Iesus filled with that sweetness, which none can conceive but they that taste;
with hidden Manna, which onely Contemplation feedes on; with new names, which onely Contemplation reads; with new light, which onely Contemplation discouers;
with hidden Manna, which only Contemplation feeds on; with new names, which only Contemplation reads; with new Light, which only Contemplation discovers;
But we must downe againe from this eminent height, and for this night take our rest, at the foote of Iacobs ladder, in this forrest of Prouerbs, amongst which (such is their nature and condition) you can expect no dependance;
But we must down again from this eminent height, and for this night take our rest, At the foot of Iacobs ladder, in this forest of Proverbs, among which (such is their nature and condition) you can expect no dependence;
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nor neede wish any, euery line shewing Apelles his hand, and euery letter the wisdome of him, that had a wise and vnderstanding heart, so that there was none like vnto him before him,
nor need wish any, every line showing Apelles his hand, and every Letter the Wisdom of him, that had a wise and understanding heart, so that there was none like unto him before him,
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as frequent in flourishing Allegories, both of necessitie and ornament ) commending vnto vs the wisdome of man, in his prouision and preparation for things necessary,
as frequent in flourishing Allegories, both of necessity and ornament) commending unto us the Wisdom of man, in his provision and preparation for things necessary,
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And with this plaine diuision, and the pursuite of these two points, I shall desire you will rest satisfied, without expecting, that I should spin my text out into so small threeds (NONLATINALPHABET NONLATINALPHABET) as will neither be for the profit of your memories, in the wearing;
And with this plain division, and the pursuit of these two points, I shall desire you will rest satisfied, without expecting, that I should spin my text out into so small threads () as will neither be for the profit of your memories, in the wearing;
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For as Seneca of Philosophy, so I of Scripture, Diuidi in partes, non in frusta concîdi vtile arbitror, thinke it fit, NONLATINALPHABET, to diuide it aright, and to distinguish it into his parts,
For as Senecca of Philosophy, so I of Scripture, Diuidi in parts, non in frusta concîdi utile arbitror, think it fit,, to divide it aright, and to distinguish it into his parts,
The horse ] It is an ordinary figure in the language of Canaan, by specifying one part of anything, to intimate the whole: So you haue sometimes a finger put a man; They worship that which their owne fingers haue made:
The horse ] It is an ordinary figure in the language of Canaan, by specifying one part of anything, to intimate the Whole: So you have sometime a finger put a man; They worship that which their own fingers have made:
In like manner, it putteth, for the whole power and preparation of warre, sometimes no more than a Bow: All you that bend the bow, besiege yee Babel round about, let none escape:
In like manner, it putteth, for the Whole power and preparation of war, sometime no more than a Bow: All you that bend the bow, besiege ye Babel round about, let none escape:
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Sometimes onely a sword, They got not the land in possession by their owne swords: Sometimes a shield only, For, there the shield of the mighty is cut downe:
Sometime only a sword, They god not the land in possession by their own swords: Sometime a shield only, For, there the shield of the mighty is Cut down:
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By which is ment not that this wisdom, counsell, and vnderstanding consisteth in prouiding horses onely, nor peraduenture horses chiefly against the day of battell;
By which is meant not that this Wisdom, counsel, and understanding Consisteth in providing Horses only, nor Peradventure Horses chiefly against the day of battle;
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but generally, totum apparatum belli, all manner of prouision, men, munition, and (that which Q. Curtius, somewhat besides the good liking of Machiauel, calls the sinewes of warre) money,
but generally, totum apparatum Belli, all manner of provision, men, munition, and (that which Q. Curtius, somewhat beside the good liking of Machiavel, calls the sinews of war) money,
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and therefore beside testimonium oris, the testimonie of his word, we haue also testimonium operis, his owne precedent and example, who when he had peace round about him,
and Therefore beside testimonium oris, the testimony of his word, we have also testimonium operis, his own precedent and Exampl, who when he had peace round about him,
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yet at that time, besides the maintayning of his Nauy (the safest wall of a sea-bordering kingdome) he had Cities for store, and Cities where his Charets for warre were kept,
yet At that time, beside the maintaining of his Navy (the Safest wall of a sea-bordering Kingdom) he had Cities for store, and Cities where his Charets for war were kept,
the rather, because all times do abound in the examples of those, Qui dum non timent, in sereno patiuntur tempestatem, who are sodainly wracked before they see any appearance of danger. Tis true:
the rather, Because all times do abound in the Examples of those, Qui dum non Timent, in sereno patiuntur tempestatem, who Are suddenly wracked before they see any appearance of danger. This true:
it was once prophesied of the dayes that were then to come, Conflabunt gladios suos in vomeres, They shall breake their swords into plough-shares, and their speares into sithes ;
it was once prophesied of the days that were then to come, Conflabunt gladios suos in vomeres, They shall break their swords into ploughshares, and their spears into Paths;
and spirituall concord, betweene them who are, NONLATINALPHABET, of the houshold of faith, and know themselues to bee brethren by grace, sonnes of the same father, God:
and spiritual concord, between them who Are,, of the household of faith, and know themselves to be brothers by grace, Sons of the same father, God:
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or, as the same Apostle had fully expressed himselfe in the twelfth chapter and tenth verse of that Epistle to the Romans, not only NONLATINALPHABET, louing as brethren, but NONLATINALPHABET, kindly affectioned one towards another in brotherly loue:
or, as the same Apostle had Fully expressed himself in the twelfth chapter and tenth verse of that Epistle to the Roman, not only, loving as brothers, but, kindly affectioned one towards Another in brotherly love:
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But seeing that all men haue not faith, and that the wicked are like the raging sea which cannot rest, wanting all peace, both externall, internall, and eternall:
But seeing that all men have not faith, and that the wicked Are like the raging sea which cannot rest, wanting all peace, both external, internal, and Eternal:
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Surely, NONLATINALPHABET, that we may be deliuered from vnreasonable and euill men : It is not onely lawfull, but necessary to follow our Sauiours aduice, Luc. 22.36. Let him that hath no sword sell his coat and buy him one:
Surely,, that we may be Delivered from unreasonable and evil men: It is not only lawful, but necessary to follow our Saviour's Advice, Luke 22.36. Let him that hath no sword fell his coat and buy him one:
Nor doth this preparation to war argue an indisposition to peace; (Peace, that blessing which as all other, not onely (NONLATINALPHABET) perfect gifts, but (NONLATINALPHABET) good giuings is from aboue,
Nor does this preparation to war argue an indisposition to peace; (Peace, that blessing which as all other, not only () perfect Gifts, but () good givings is from above,
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— Pax optima rerum Quas homini nouisse datum est: pax vna triumphis, Innumeris potior, — Peace, the best of earthly blessings giuen vnto mortality: more safe then any warre: more secure then any victory:
— Pax optima rerum Quas Homini nouisse datum est: pax Una triumphis, Innumeris potior, — Peace, the best of earthly blessings given unto mortality: more safe then any war: more secure then any victory:
Then shall you see how farre the Marcionites, Tertullianists, Anabaptists, and whosoeuer else condemneth the vse of the sword, (if managed by the hand of the Magistrate) are from that spirit which leads into all truth ;
Then shall you see how Far the Marcionites, Tertullianists, Anabaptists, and whosoever Else Condemneth the use of the sword, (if managed by the hand of the Magistrate) Are from that Spirit which leads into all truth;
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an endowment wherof (though happily none of those NONLATINALPHABET, gifts which are without repentance ) the Scripture hath alwayes acknowledged valour and fortitude in this kinde, to be.
an endowment whereof (though happily none of those, Gifts which Are without Repentance) the Scripture hath always acknowledged valour and fortitude in this kind, to be.
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When Israel in their necessity cried vnto the Lord, and the Lord in his mercy gaue them Othniel the son of Kenaz, to saue them from the hands of their enemies;
When Israel in their necessity cried unto the Lord, and the Lord in his mercy gave them Othniel the son of Kenaz, to save them from the hands of their enemies;
And least it should be sayd, that this was but in his own defence against a beast, the same testimony is giuen as well when he slue the thirty men of Ashkelon, as when he destroyed a thousand with the iaw-bone of an Asse.
And lest it should be said, that this was but in his own defence against a beast, the same testimony is given as well when he slew the thirty men of Ashkelon, as when he destroyed a thousand with the jawbone of an Ass.
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In like manner, when Saul had heard that Naash the Ammonite had besieged Iabesh Gilead, and would not hearken to any composition, without the thrusting out of all their right eyes, it is sayd, that The spirit of the Lord came vpon him, and he was exceeding angry.
In like manner, when Saul had herd that Naash the Ammonite had besieged Jabesh Gilead, and would not harken to any composition, without the thrusting out of all their right eyes, it is said, that The Spirit of the Lord Come upon him, and he was exceeding angry.
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Otherwise, to what purpose was Iuda, that victorious Tribe of Iuda, epitomized in its Patriarch, compared to a Lyon, the Hieroglyphicke of all fortitude? But because His hand was to bee in the necke of his enemies? Iudah,
Otherwise, to what purpose was Iuda, that victorious Tribe of Iuda, epitomized in its Patriarch, compared to a lion, the Hieroglyphe of all fortitude? But Because His hand was to be in the neck of his enemies? Iudah,
So is it in a iust warre, whose naturall and intended effects are to recouer our owne; to reuenge iniuries: to succour the distressed; to subdue rebels; to defend our owne land;
So is it in a just war, whose natural and intended effects Are to recover our own; to revenge injuries: to succour the distressed; to subdue rebels; to defend our own land;
But that amongst Souldiers violence, cruelty, rapes, delight in blood, blasphemy, and prophanenesse, are so frequent and ordinary, that they are now thought proper vnto the profession, it may seeme vitium personarum non rei, the fault of the persons, and not of that profession, than which I doe not finde any other more honoured in the whole booke of God;
But that among Soldiers violence, cruelty, rapes, delight in blood, blasphemy, and profaneness, Are so frequent and ordinary, that they Are now Thought proper unto the profession, it may seem Vitium personarum non rei, the fault of the Persons, and not of that profession, than which I do not find any other more honoured in the Whole book of God;
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at the least if you interpret it an honor, that he who in these later times hath bene called Deus pacis the God of peace, did in the dayes of olde call himselfe Dominus exercituum, the Lord of Hosts.
At the least if you interpret it an honour, that he who in these later times hath be called Deus pacis the God of peace, did in the days of old call himself Dominus Exercituum, the Lord of Hosts.
And had it not bene so, he would neuer haue suffered his owne spirit to haue entitled himselfe, Il maestro di guerra, The grand master of warre, Blessed be the Lord my strength (saith Dauid ) which teacheth my hands to fight and my fingers to battell.
And had it not be so, he would never have suffered his own Spirit to have entitled himself, Il maestro Die guerra, The grand master of war, Blessed be the Lord my strength (Says David) which Teaches my hands to fight and my fingers to battle.
Nunquid est numerus militum suorum? Is there any number in his armies? and at the incarnation of our Sauiour mustred them in a band of heauenly souldiours.
Whether est Numerus militum suorum? Is there any number in his armies? and At the incarnation of our Saviour mustered them in a band of heavenly Soldiers.
It would neuer haue called a Christian a Souldior, Put vpon you therfore the whole armour of God, that you may be able to stand against the wiles of the Deuill.
It would never have called a Christian a Soldier, Put upon you Therefore the Whole armour of God, that you may be able to stand against the wiles of the devil.
and applyed vnto those that are good, as from the vniust Iudge to God Luc. 18. yet Titles, or NONLATINALPHABET (as Basil calls them) you shall neuer finde ascribed either to holy men, or to the most Holy (if borrowed onely) saue from things in their owne nature good, and approued.
and applied unto those that Are good, as from the unjust Judge to God Luke 18. yet Titles, or (as Basil calls them) you shall never find ascribed either to holy men, or to the most Holy (if borrowed only) save from things in their own nature good, and approved.
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when waters sufficient to quench our greatest thirst of knowledge, do so plenteously gush from the rocke of the word? Or shall curiositie seeke out another Doctor while it is in the chaire? Theres none can teach vs so truly, none more plainely.
when waters sufficient to quench our greatest thirst of knowledge, do so plenteously gush from the rock of the word? Or shall curiosity seek out Another Doctor while it is in the chair? Theres none can teach us so truly, none more plainly.
With how great euidence do the Scriptures proue that the husbandman so soone as he had chosen out a Vineyard, hedged it, making his care equally ancient, of fencing,
With how great evidence do the Scriptures prove that the husbandman so soon as he had chosen out a Vineyard, hedged it, making his care equally ancient, of fencing,
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Will you see modum indicendi bellum, a prescript forme of denouncing warre? (A matter of much regard and cerimony amongst the ancient Romanes: ) see Deut. 20 10. Will you see delectum militū, the choise of souldiours? see Exod. 17.9.
Will you see modum indicendi bellum, a prescript Form of denouncing war? (A matter of much regard and ceremony among the ancient Romans:) see Deuteronomy 20 10. Will you see delectum militū, the choice of Soldiers? see Exod 17.9.
Will you see sacramentū militare, the oath of obedience from a Souldiour to his Captaine? see Iosh. 1.16, 17. Will you see Colonells, and Captaines? looke Num. 31.14.
Will you see sacramentū militare, the oath of Obedience from a Soldier to his Captain? see Joshua 1.16, 17. Will you see Colonels, and Captains? look Num. 31.14.
Will you see a Councell of warre? looke the same Chap. vers. 4. Will you see a City besieged? looke Iosh. 6. Will you see a City releeued? looke Iosh. 10.9. Will you see an Ambush laid? look Iosh. 8.9.
Will you see a Council of war? look the same Chap. vers. 4. Will you see a city besieged? look Joshua 6. Will you see a city relieved? look Joshua 10.9. Will you see an Ambush laid? look Joshua 8.9.
But what should I stand wearying you with repetition of watches, spies, battels, skirmishes, defeates, supplies, stratagems, and six hundred things of like nature? wherevnto the blessed spirit hath euery where in Scripture giuen, not only approbation,
But what should I stand wearying you with repetition of watches, spies, battles, Skirmishes, defeats, supplies, stratagems, and six hundred things of like nature? whereunto the blessed Spirit hath every where in Scripture given, not only approbation,
From all which, it easily results, that as by the law of nature it was permitted vnto man and implanted in his heart, to oppose violence with violence, art with art,
From all which, it Easily results, that as by the law of nature it was permitted unto man and implanted in his heart, to oppose violence with violence, art with art,
and cunning with cunning, vt fortis impiugat in fortem, that the strong might stumble against the strong, and the armed man against him that was armed:
and cunning with cunning, vt fortis impiugat in fortem, that the strong might Stumble against the strong, and the armed man against him that was armed:
So in the statutes and ordinances which God gaue by Moses for the reforming of the degenerate and counterfeit manners of his people, he confirmed vnto them the lawfulnesse thereof, he ordered the circumstances, and professed himselfe Generall of all such warres as were made at his command.
So in the statutes and ordinances which God gave by Moses for the reforming of the degenerate and counterfeit manners of his people, he confirmed unto them the lawfulness thereof, he ordered the Circumstances, and professed himself General of all such wars as were made At his command.
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Nor did the Prince of peace, at his comming, abrogate this, as ceremoniall, amongst those NONLATINALPHABET, carnall rites which were enioyned vntill the time of reformation, nor dishearten the practise thereof in his seruants,
Nor did the Prince of peace, At his coming, abrogate this, as ceremonial, among those, carnal Rites which were enjoined until the time of Reformation, nor dishearten the practice thereof in his Servants,
as though it had beene of the Iudicialls, peculiar only (by way of command) to the then NONLATINALPHABET and Commonwealth of the Iewes, to vs though not deadly, yet dead, except quickned and reuiued by the higher powers, who haue command of the sword.
as though it had been of the Judicials, peculiar only (by Way of command) to the then and Commonwealth of the Iewes, to us though not deadly, yet dead, except quickened and revived by the higher Powers, who have command of the sword.
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and to be content with their wages. By that which Christ himselfe attests vnto the Centurion, Mat. 8.10. who published his calling, and from thence drew an argument to strengthen his faith, Verily I say vnto you, I haue not found so great faith, no not in Israel.
and to be content with their wages. By that which christ himself attests unto the Centurion, Mathew 8.10. who published his calling, and from thence drew an argument to strengthen his faith, Verily I say unto you, I have not found so great faith, no not in Israel.
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And by that which afterwards his Apostle writes of Cornelius the Captaine of the Italian band, that he was A deuout man, and one that feared God with all his house &c. which threefold argument, we are thus taught to inforce, by Chrysostome, Tertullian, Augustine, Basil, and (because Hostē qui feriet mihi erit Carthaginiensis ) Bellarmine, Alphonsus à Castro, and Gregory de Valentia.
And by that which afterwards his Apostle writes of Cornelius the Captain of the Italian band, that he was A devout man, and one that feared God with all his house etc. which threefold argument, we Are thus taught to enforce, by Chrysostom, Tertullian, Augustine, Basil, and (Because Hostē qui feriet mihi erit Carthaginian) Bellarmine, Alphonsus à Castro, and Gregory de Valentia.
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To all which doctrinalls, I might adde the practise of the primitiue Church, in the age next after Christ, which was richly enameled with the bloud of infinite Martyrs of this profession,
To all which doctrinals, I might add the practice of the primitive Church, in the age next After christ, which was richly enameled with the blood of infinite Martyrs of this profession,
as Sebastian, Maurice Chrysogomus, Victor, Pantaleon, Gorgonius, and the whole legion of the Thebans, with many more, whose names and sufferings are euerie where obuious,
as Sebastian, Maurice Chrysogomus, Victor, Pantaleon, Gorgonius, and the Whole legion of the Thebans, with many more, whose names and sufferings Are every where obvious,
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or penon into his hands, with intimation that hee should bee valiant, wise, and circumspect in the leading and commaund of the Souldiers, committed vnto him for the defence of the borders and territories:
or pennon into his hands, with intimation that he should be valiant, wise, and circumspect in the leading and command of the Soldiers, committed unto him for the defence of the borders and territories:
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so was a Marquisate, an Earledome, a Baronie, together with the honour of being made Knights and Esquires, as their verie names of Duces, Equites, Armigeri, &c. doe sufficiently proue,
so was a Marquisate, an Earldom, a Barony, together with the honour of being made Knights and Esquires, as their very names of Duces, Equites, Armigeri, etc. do sufficiently prove,
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though now the sayling by that compasse bee much discredited, in respect of a new-found passage, a more compendious and lesse dangerous way lately discouered;
though now the sailing by that compass be much discredited, in respect of a newfound passage, a more compendious and less dangerous Way lately discovered;
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The more our miserie that are fallen vpon this effeminate age, and the greater iniury to that honourable profession, which is not onely scorn'd, but rob'd. The time hath been,
The more our misery that Are fallen upon this effeminate age, and the greater injury to that honourable profession, which is not only scorned, but robbed. The time hath been,
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but now that touch-stone hath lost his propertie, for cum Meretricibus conuersantur, they keepe companie with Harlotts, and sacrifice (their dearest bloud) to Whores ; but populus non intelligens vapulabit :
but now that touchstone hath lost his property, for cum Meretricibus conuersantur, they keep company with Harlots, and sacrifice (their dearest blood) to Whores; but populus non Intelligence vapulabit:
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The time hath beene when a well ordered campe, was accounted a Schoole of Vertue, where was profest and taught, preparation to death, continence, vigilance, obedience, hardnesse,
The time hath been when a well ordered camp, was accounted a School of Virtue, where was professed and taught, preparation to death, continence, vigilance, Obedience, hardness,
The time hath beene, when amongst our selues, wee haue beene so iealous of our honours, that the Kentishmen would not haue sold their prerogatiue of beeing in the Vaunt-gard, nor they of Wiltshire, Cornewall, and Deuonshire, of beeing in the Arriere-gard, at any reasonable price:
The time hath been, when among our selves, we have been so jealous of our honours, that the Kentishmen would not have sold their prerogative of being in the Vanguard, nor they of Wiltshire, Cornwall, and Devonshire, of being in the Arriere-gard, At any reasonable price:
Let it therefore suffice, and content vs, (as it will do any man who dares for truths sake, stemme the tide of the multitude ) that howsoeuer these wanton and womanish times, vndervalew the lawfull, necessary, honourable profession of Armes, yet GOD himselfe hath graced it, our Sauiour hath approued of it, the Apostles haue commended it, the Saints haue pra•tised it, the Fathers haue praised it, our Ancestors haue gloried in it, our Land hath beene renowmed by it,
Let it Therefore suffice, and content us, (as it will do any man who dares for truths sake, stem the tide of the multitude) that howsoever these wanton and womanish times, undervalue the lawful, necessary, honourable profession of Arms, yet GOD himself hath graced it, our Saviour hath approved of it, the Apostles have commended it, the Saints have pra•tised it, the Father's have praised it, our Ancestors have gloried in it, our Land hath been renowned by it,
First, vt recta sit intentio bellantium, that both stocke and branch, Commander and priuate Souldiour, do euery one in their degree and order vndertake it with a right intention, not that one warre may draw on another,
First, vt Recta sit Intentio bellantium, that both stock and branch, Commander and private Soldier, do every one in their degree and order undertake it with a right intention, not that one war may draw on Another,
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for when we haue warre in our hands, we must haue peace in our hearts, vt eos quos expugnamus, ad pacis vtilitatem vincendo perducamus, that by our victory we may inuest them, whom wee ouercome, with the benefit of it.
for when we have war in our hands, we must have peace in our hearts, vt eos quos expugnamus, ad pacis vtilitatem vincendo perducamus, that by our victory we may invest them, whom we overcome, with the benefit of it.
Secondly, to a iust warre there is required Authoritas Principis, the command of the Prince whosoeuer he be, that hath NONLATINALPHABET, that same transcendent power (which Vlpian calls imperium merum ) of life and death:
Secondly, to a just war there is required Authoritas Principis, the command of the Prince whosoever he be, that hath, that same transcendent power (which Ulpian calls imperium merum) of life and death:
let him be a Pagan, an Haeretike, or a Tyrant, yet still (though not modus potestatis, the manner of the power) potestas est à Deo, the power is of God;
let him be a Pagan, an Heretic, or a Tyrant, yet still (though not modus potestatis, the manner of the power) potestas est à God, the power is of God;
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The lawfull commaund therefore of a lawfull Magistrate is the second qualification of a iust warre, without which (by whomsoeuer vndertaken) it is but a sedition, conspiracy, tumult, commotion, or a rebellion, and accordingly shall receiue its iudgment.
The lawful command Therefore of a lawful Magistrate is the second qualification of a just war, without which (by whomsoever undertaken) it is but a sedition, Conspiracy, tumult, commotion, or a rebellion, and accordingly shall receive its judgement.
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whereof hauing spoken somewhat already, I will adde onely this, that it doth not belong (notwithstanding) to euery priuate man, to make too curious a disquisition into the causes and occasions of his Soueraignes command: (reasons of state and policie sometimes inioyning secrecy therein,
whereof having spoken somewhat already, I will add only this, that it does not belong (notwithstanding) to every private man, to make too curious a disquisition into the Causes and occasions of his Sovereigns command: (Reasons of state and policy sometime enjoining secrecy therein,
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and the brest of the Prince sometimes more sensible, than the heart of the subiect is capable ;) For if a iust man (saith Augustine ) do serue vnder a sacrilegious King, he may well and safely goe to warre at his command,
and the breast of the Prince sometime more sensible, than the heart of the Subject is capable;) For if a just man (Says Augustine) do serve under a sacrilegious King, he may well and safely go to war At his command,
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or call it not into question, for why should he stretch his suspicion beyond his knowledge?) Ita vt fortasse Regem reum faciat iniquitas imperandi, innocentem autem militem ostendat ordo seruiendi ;
or call it not into question, for why should he stretch his suspicion beyond his knowledge?) Ita vt Fortasse Regem Reum Faciat iniquitas Commanding, innocentem autem militem ostendat ordo seruiendi;
And thus farre haue I gone, (I hope not out of the way) to shew the lawfulnes and necessitie of war, because as all preparation to vnlawfull things is euill, so to vnnecessary is vnprofitable.
And thus Far have I gone, (I hope not out of the Way) to show the lawfulness and necessity of war, Because as all preparation to unlawful things is evil, so to unnecessary is unprofitable.
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So that the wisdome of man doth not only looke after, equum, a horse, but equum paratum, a horse prepared or made ready, and that cannot be except they be ready horse: For take a horse out of the studde (so the Irish call those equos gregales which the ancient Graecians called NONLATINALPHABET) of how generous and excellent a breede and stomacke soeuer,
So that the Wisdom of man does not only look After, Equum, a horse, but Equum Paratum, a horse prepared or made ready, and that cannot be except they be ready horse: For take a horse out of the stud (so the Irish call those equos gregales which the ancient Greeks called) of how generous and excellent a breed and stomach soever,
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and bounds, and kicks, he hath no vnderstanding, his mouth must be holden (chamo & fraeno) with bitt and bridle least he come neere thee, and for a long time hee continues disobedient, vnready, and vnseruiceable.
and bounds, and kicks, he hath no understanding, his Mouth must be held (chamo & Freno) with bit and bridle lest he come near thee, and for a long time he continues disobedient, unready, and unserviceable.
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No there is still more difference betweene them two, than inter equum sagmarium, Quem { que } coloratus Mazax deserta per arua Pauit, & assiduos docuit tolerare labores.
No there is still more difference between them two, than inter Equum sagmarium, Whom { que } coloratus Mazax Deserta per arua Pauit, & assiduos Doctrine tolerare labores.
They mocke at feare and are not affrighted, neither turne they backe from the sword; The quiuer ratleth against them, the glittering speare and the shield;
They mock At Fear and Are not affrighted, neither turn they back from the sword; The quiver rattleth against them, the glittering spear and the shield;
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By this time me thinks, as S. Paul demanded of himselfe, NONLATINALPHABET, Hath God any care of oxen? so there are some of you ready to aske of me, hath God so great care of horses? But I told you before, that vnder the name of horses was vnderstood totus belli apparatus, all,
By this time me thinks, as S. Paul demanded of himself,, Hath God any care of oxen? so there Are Some of you ready to ask of me, hath God so great care of Horses? But I told you before, that under the name of Horses was understood totus Belli apparatus, all,
as vncapable (whilest so) of this qualification: namely the lusty, or rather lustfull adulterers, that pretend to valour, because they can tanquam equus emissarius vnusquisque hinnire ad vxorem proximi sui, neigh like fed horses, euery man after his neighbors wife.
as uncapable (whilst so) of this qualification: namely the lusty, or rather lustful Adulterers, that pretend to valour, Because they can tanquam equus emissarius vnusquisque hinnire ad vxorem proximi sui, neigh like fed Horses, every man After his neighbours wife.
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Thirdly, the Thrasonicall Braggers, Qui virtutem verba putant, vt lucum ligna, that thinke by great words to bragge themselues into an opinion of valour, but whom experience shall finde to be NONLATINALPHABET.
Thirdly, the Thrasonical Braggers, Qui virtutem verba Putant, vt lucum Ligna, that think by great words to brag themselves into an opinion of valour, but whom experience shall find to be.
as Lions in their roaring, so hares and not horses in the day of battell. Fourthly and lastly, all stabbing Ioabs, and puntilious duellists, qui occident virum in vulnus suum,
as Lions in their roaring, so hares and not Horses in the day of battle. Fourthly and lastly, all stabbing Ioabs, and puntilious duellists, qui occident virum in Wound suum,
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& adolescentulum in liuorem suum, that like Lamech, will kill a man to their wounding, and a young man to their hurt, Cursed be their wrath, for it is fierce,
& adolescentulum in liuorem suum, that like Lamech, will kill a man to their wounding, and a young man to their hurt, Cursed be their wrath, for it is fierce,
them that remaine behinde I let to know, that the valour required and expected at their hands, consists in 1. Willingnesse to vndergo danger for the publike good. 2. Constancy to beare it. 3. Wisdome to manage and deport themselues therein.
them that remain behind I let to know, that the valour required and expected At their hands, consists in 1. Willingness to undergo danger for the public good. 2. Constancy to bear it. 3. Wisdom to manage and deport themselves therein.
But Qui sponte obtulistis de Israel animas vestras ad pericula, benedicite Domino, say Deborah and Barok, you that offered your selues willingly for the auenging of Israel, praise you the Lord.
But Qui sponte obtulistis de Israel animas Vestras ad pericula, benedicite Domino, say Deborah and Barok, you that offered your selves willingly for the avenging of Israel, praise you the Lord.
hee would not desire warre, but being prest by necessity, he would demeane himselfe becommingly amidst hunger and wounds and all other companions thereof.
he would not desire war, but being pressed by necessity, he would demean himself becomingly amid hunger and wounds and all other Sodales thereof.
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It was not possible for a man to expresse it better than he did in that straite and exigent, where the Ammonites and Syrians charged him both in the front and the riere at once;
It was not possible for a man to express it better than he did in that strait and exigent, where the Ammonites and Syrians charged him both in the front and the riere At once;
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when suddenly he diuided his army, and gaue a great part thereof into the hands of his brother Abishai, to encounter the Ammonites, and himselfe in the meane time gaue on vpon the Syrians ;
when suddenly he divided his army, and gave a great part thereof into the hands of his brother Abishai, to encounter the Ammonites, and himself in the mean time gave on upon the Syrians;
and is lame on its feete, vnable to goe further than it shall be caried by practise and experience, which is the outward preparation of a man against the day of battell.
and is lame on its feet, unable to go further than it shall be carried by practise and experience, which is the outward preparation of a man against the day of battle.
and (where God is not pleased to vse his royall prerogatiue to worke without meanes or against meanes) like God himselfe Attingit a fine ad finem fortiter,
and (where God is not pleased to use his royal prerogative to work without means or against means) like God himself Attingit a fine ad finem fortiter,
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and consider the relation inter fundamentum & terminum, betweene him, and what we heere imply by him, a man, for this is the indiuiduum wherein the similitude consists, this the point wherein the preparation of men is especially like the preparation of horses against the day of battell.
and Consider the Relation inter fundamentum & Terminus, between him, and what we Here imply by him, a man, for this is the indiuiduum wherein the similitude consists, this the point wherein the preparation of men is especially like the preparation of Horses against the day of battle.
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yet if they were not trained vp to the Discipline of warre, though as the sand of the Sea in number, they would be but (as Demaratus the Lacedemonian told Xerxes of his numerous or rather innumerable army) multitudo indigesta, & grauis,
yet if they were not trained up to the Discipline of war, though as the sand of the Sea in number, they would be but (as Demaratus the Lacedaemonian told Xerxes of his numerous or rather innumerable army) multitudo indigesta, & grauis,
If they were not acquainted with words of command, In the greatest extremity, they would be like the builders of Babel, they would not vnderstand one anothers speach:
If they were not acquainted with words of command, In the greatest extremity, they would be like the Builders of Babel, they would not understand one another's speech:
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and if they were not enured (though but NONLATINALPHABET) to noise and clamour, to shouting and grones, to the roaring of the Artillery and the thunder of the small-shot, to the sight of wounds,
and if they were not enured (though but) to noise and clamour, to shouting and groans, to the roaring of the artillery and the thunder of the smallshot, to the sighed of wounds,
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This saw well the eye that seeth all things, who intending to make of his people a mighty Nation, terrible abroad and inuincible at home, ( sauing when their sinnes sharpened the sword of his vengeance against them) did traine them vp, vnder Chiefetains of his owne choise, from Brick-makers and labourers to Tyrones, and from thence to Soldiours, and from that to be men of such practise and experience, that euery one of them was able to lead an Army, as it is said of those three hundred and two and twenty thousand which came vp to Hebron to make Dauid king ouer Israel.
This saw well the eye that sees all things, who intending to make of his people a mighty nation, terrible abroad and invincible At home, (Saving when their Sins sharpened the sword of his vengeance against them) did train them up, under Chiefetains of his own choice, from Brickmakers and labourers to Tyrones, and from thence to Soldiers, and from that to be men of such practice and experience, that every one of them was able to led an Army, as it is said of those three hundred and two and twenty thousand which Come up to Hebron to make David King over Israel.
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the Romanes, who being to oppose their fewnesse against the multitude of the French: their indifferent and meane statures, against the giant-like talnesse of the Germanes :
the Romans, who being to oppose their fewness against the multitude of the French: their indifferent and mean statures, against the giantlike tallness of the Germane:
their weake-nesse, against the strength of the Spaniards, their pouerty, against the riches of the Africans: and their plainnesse, against the policie of the Graecians :
their weakness, against the strength of the Spanish, their poverty, against the riches of the Africans: and their plainness, against the policy of the Greeks:
In all these difficulties had no other stratagem, nor hope of victory, than ( Tyroronem solerter eligere, ius armorum docere, quotidiano exercitio roborare;
In all these difficulties had no other stratagem, nor hope of victory, than (Tyroronem Solerter eligere, Just armorum docere, quotidiano exercitio roborare;
quaecun { que } euenire in acie, at { que } in praelijs possunt, omnia in campestri meditatione praenoscere, seuerè in desides vindicare ) to make exact choise of their Soldiours, to teach them the law of armes, to confirme them with daily exercise, to acquaint them in their drillings and trainings, with whatsoeuer things are wont to fall out in the battell,
quaecun { que } evenire in acie, At { que } in praelijs possunt, omnia in campestri meditation praenoscere, seuerè in desides vindicare) to make exact choice of their Soldiers, to teach them the law of arms, to confirm them with daily exercise, to acquaint them in their drillings and trainings, with whatsoever things Are wont to fallen out in the battle,
Which maketh me the lesse to wonder at the strange and almost incredible victories atchieued by either of them, the Iewes driuing out before them on euery side, people that for their numbers were as the starres of heauen;
Which makes me the less to wonder At the strange and almost incredible victories achieved by either of them, the Iewes driving out before them on every side, people that for their numbers were as the Stars of heaven;
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and the Romanes, in their period, growing from a few sheophard-like Cottagers to be Lords and proud owners of almost all the inhabitable World which was knowne vnto them.
and the Romans, in their Period, growing from a few sheophard-like Cottagers to be lords and proud owners of almost all the inhabitable World which was known unto them.
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their neere alliance and equality ( nam doctor & miles aequiperantur ) consists not only in those foure proportionals, which the Glosse vpon that place points at;
their near alliance and equality (nam Doctor & miles aequiperantur) consists not only in those foure proportionals, which the Gloss upon that place points At;
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By which different translations of the same originall phrase, we may at least, see this, that discere belligerare est exerceri ad praelium, to learne to make warre, is to be exercised,
By which different Translations of the same original phrase, we may At least, see this, that discere belligerare est exerceri ad Praelium, to Learn to make war, is to be exercised,
In the one they were brought vp to runne, to leape, to strike, to thrust, to defend, to shoote, to cast darts, to throw stones, to swimme, At { que } omnes implere numeros.
In the one they were brought up to run, to leap, to strike, to thrust, to defend, to shoot, to cast darts, to throw stones, to swim, At { que } omnes implere numeros.
namely to keepe their rankes, to fight in array, and in the greatest tumult and confusion, not to forsake their Colours: there likewise (according to their deferts,
namely to keep their ranks, to fight in array, and in the greatest tumult and confusion, not to forsake their Colours: there likewise (according to their deferts,
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and the vacancie of the places) they commenced and were preferred to be Serieants, Ensignes, Lieutenants, Captaines, or what other offices and places of Command in their discipline were sutable and correspondent to these.
and the vacancy of the places) they commenced and were preferred to be Sergeants, Ensigns, Lieutenants, Captains, or what other Offices and places of Command in their discipline were suitable and correspondent to these.
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when they were thus enured to hardnesse, by watchings, spare dyet, and sleeping (according to the French prouerbe ) à l'enseigne de l'estoille, at the signe of the starre;
when they were thus enured to hardness, by watchings, spare diet, and sleeping (according to the French proverb) à l'enseigne de l'estoille, At the Signen of the star;
then did they hold themselues more assured with a few, than with infinite millions of such as either had neuer seene, or neuer learned any thing, ( elementares senes, Abecedary old men, (for It is not time but exercise makes a souldiour ) whose greatest numbers haue alwaies beene noted to be rather exposed to slaughter, by disbanding and breaking their array, than confident of victory by preseruing inviolable that discipline, which they neuer learned,
then did they hold themselves more assured with a few, than with infinite millions of such as either had never seen, or never learned any thing, (elementares senes, Abecedary old men, (for It is not time but exercise makes a soldier) whose greatest numbers have always been noted to be rather exposed to slaughter, by disbanding and breaking their array, than confident of victory by preserving inviolable that discipline, which they never learned,
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This Pompey (though by the testimonie of his enemy, one that knew better how to ouercome, than how to vse the victory ) found too true by experience, in the battel of Pharsalia, where,
This Pompey (though by the testimony of his enemy, one that knew better how to overcome, than how to use the victory) found too true by experience, in the battle of Pharsalia, where,
thogh he had double the numbers of Caesar — primo gentes oriente coactae, Innumerae { que } vrbes, quantas in praelia nunquam Exciuere manus: toto simul vtimur orbe:
though he had double the numbers of Caesar — primo gentes orient coactae, Innumerae { que } Cities, quantas in Praetia Never Exciuere manus: toto simul vtimur orbe:
yet knowing them to be not legionary souldiours, as Caesars were, but a mixture of barbarous nations, rather relying vpon their multitude than their discipline and valour ;
yet knowing them to be not legionary Soldiers, as Caesars were, but a mixture of barbarous Nations, rather relying upon their multitude than their discipline and valour;
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but when he saw it no longer possible to withhold the vntaught rage of inexperienced men, from giuing battell to Caesar — stat corde gelato Attonitus ;
but when he saw it no longer possible to withhold the untaught rage of inexperienced men, from giving battle to Caesar — stat cord gelato Astonished;
yet base and effaeminate in spirit, are not able to sustaine thirst, and heate, and dust, trembles to heare of an enemy, are amazed at his presence, swound at the sight of bloud,
yet base and effeminate in Spirit, Are not able to sustain thirst, and heat, and dust, trembles to hear of an enemy, Are amazed At his presence, swoon At the sighed of blood,
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How much better that Maister of warre, Tullus Hostilius? who to set an edge vpon Courage, that it might cut euen whetstones, did ordaine (which was with much eare and iealousie obserued, during the flourishing estate of that Republicke ) that not onely there should be a generall suruey of all the foote and horse once in a yeare, at what time they should be transported beyond Tyber, and there mustered;
How much better that Master of war, Tullus Hostilius? who to Set an edge upon Courage, that it might Cut even whetstones, did ordain (which was with much ear and jealousy observed, during the flourishing estate of that Republic) that not only there should be a general survey of all the foot and horse once in a year, At what time they should be transported beyond Tiber, and there mustered;
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whereas on the contrary side, Animos subitò ad arma non erigunt, nisi qui se ad ipsa idoneos, praemissa exercitatione confidunt, there's no man can with cheerefulnes and alacrity vndertake that, whereunto he knowes himselfe vnfit,
whereas on the contrary side, Animos subitò ad arma non erigunt, nisi qui se ad ipsa Idoneus, Praemissa exercitatione confidunt, there's no man can with cheerfulness and alacrity undertake that, whereunto he knows himself unfit,
I haue, in mine owne intentions, confined my selfe, for forraine instances, within the history of the Romanes, or else I should with much difficultie forbeare, to giue the ancient Graecians their due commendations in this respect;
I have, in mine own intentions, confined my self, for foreign instances, within the history of the Romans, or Else I should with much difficulty forbear, to give the ancient Greeks their due commendations in this respect;
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especially the Lacedemonians, whose very Children from seuen yeares old and vpward, were distributed vnder such as were in stead of Captaines, commanding and instructing them;
especially the Lacedaemonians, whose very Children from seuen Years old and upward, were distributed under such as were in stead of Captains, commanding and instructing them;
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although this Citie, this honourable Citie, (who, in this respect, I hope, will proue to all her sisters of this Empire, as Iason to his fellowes, of whome the Poet:
although this city, this honourable city, (who, in this respect, I hope, will prove to all her Sisters of this Empire, as Iason to his Fellows, of whom the Poet:
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and other were moued and swayed by his example:) haue in a short time brought forth (not without labour and trauaile) two so like nurceries of that noble profession,
and other were moved and swayed by his Exampl:) have in a short time brought forth (not without labour and travail) two so like nurseries of that noble profession,
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The other insulting ouer it, with a Cui bono, to what purpose? But for the first, it seemes they neuer read that of Cassiodore, Viri fortes semper in pace modesti sunt,
The other insulting over it, with a Cui Bono, to what purpose? But for the First, it seems they never read that of Cassiodorus, Viri forts semper in pace Modesti sunt,
though I might answer with Thucydides, that Praestat se ex vano metu & rumore, aduersus pericula praeparare, quam ex nimia securitate & hostium contemptu imparatum ab ijs opprimi ;
though I might answer with Thucydides, that Praestat se ex vano metu & rumore, Adversus pericula praeparare, quam ex Nimia securitate & Enemies contemptu imparatum ab ijs opprimi;
or any caution too much, the spirit hauing spoken euidently, that in these NONLATINALPHABET, perilous times, men shall be NONLATINALPHABET, truce-breakers, and traytors, that lay their hands vpon such as be at peace with them, and breake their couenants.
or any caution too much, the Spirit having spoken evidently, that in these, perilous times, men shall be, Truce-breakers, and Traitors, that lay their hands upon such as be At peace with them, and break their Covenants.
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Or were there none of his line left aliue, that durst say, he treated of agreement with Lewis the twelfth, K. of France, onely to be reuenged of the seuenteene iniuries he had receiued of the French, whereas indeed they had done him no wrong at all:
Or were there none of his line left alive, that durst say, he treated of agreement with Lewis the twelfth, K. of France, only to be revenged of the seuenteene injuries he had received of the French, whereas indeed they had done him no wrong At all:
and worth, oh how many Rhodes and Malta'es! Or had we not amongst vs men, aetatis atramentum, the inke of the times, baptized Iewes (as Bernard speaks) whose bodies are with vs,
and worth, o how many Rhodes and Malta'es! Or had we not among us men, aetatis atramentum, the ink of the times, baptised Iewes (as Bernard speaks) whose bodies Are with us,
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Or had we neuer heard of a Sicilian vespro, or a Parisian massacre: Or were we assured that the Romish Catholicks amongst vs, who take the oath of Allegeance, meane as they say;
Or had we never herd of a Sicilian vespro, or a Parisian massacre: Or were we assured that the Romish Catholics among us, who take the oath of Allegiance, mean as they say;
so he can stirre vs vp enemies from among our friends, for Ego Dominus faciens pacem, & creans malum, saith he, Esa. 45.7. I am the Lord that make peace and create warre:
so he can stir us up enemies from among our Friends, for Ego Dominus Faciens pacem, & Cleanse malum, Says he, Isaiah 45.7. I am the Lord that make peace and create war:
Whereunto there shall neede the lesse allectiues, and inducements, because Riches without meanes to defend them, are of themselues invitations to spoyle ;
Whereunto there shall need the less allectives, and inducements, Because Riches without means to defend them, Are of themselves invitations to spoil;
yet) their hearts were so fired with the desire of them, and their fingers did so itch at them, that within lesse than an hundred yeares after, all that masse of treasure and riches, together with all his people, were (according to the word of the LORD) carried by Nabuchadnezzar vnto Babel.
yet) their hearts were so fired with the desire of them, and their fingers did so itch At them, that within less than an hundred Years After, all that mass of treasure and riches, together with all his people, were (according to the word of the LORD) carried by Nebuchadnezzar unto Babel.
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It concernes vs then, vpon whom the Lord hath so showred downe temporall blessings, that I may truly say of the Iewes and Englishmen, (as one of Demosthenes & Tully; Cicero effecit,
It concerns us then, upon whom the Lord hath so showered down temporal blessings, that I may truly say of the Iewes and Englishmen, (as one of Demosthenes & Tully; Cicero effecit,
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ne Demosthenes esset solus orator, Demosthenes ne Cicero primus foret ) that they were the cause we could not be the first people, whom God did so extraordinarily fauour;
ne Demosthenes esset solus orator, Demosthenes ne Cicero primus foret) that they were the cause we could not be the First people, whom God did so extraordinarily favour;
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They that are in publique places of trust, haue a more publique charge, and a greater charge of the publique laid vpon them Det virtutem, qui contulit dignitatem, may he that gaue them the dignity endue them with abilitie to performe it:
They that Are in public places of trust, have a more public charge, and a greater charge of the public laid upon them Debt virtutem, qui contulit dignitatem, may he that gave them the dignity endue them with ability to perform it:
& offering your selues to stand in the gap when need shal require, and like those 300. Laconians that made Xerxes his Army of 300000. make a stand, to stop the Cataclysme and inundation of war whensoeuer it shall happen;
& offering your selves to stand in the gap when need shall require, and like those 300. Laconians that made Xerxes his Army of 300000. make a stand, to stop the Cataclysm and inundation of war whensoever it shall happen;
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Good luck haue you with your honor, you shal eate the Nations which are your foes, you shal bruise their bones and shoot them through with your arrowes, you shall neuer be ashamed when you speake with your enemies in the gate for, Donabit certanti victoriam, qui certandi dedit audaciam, he shall giue victory to you when you fight, that first taught your fingers to fight and your hands to make warre.
Good luck have you with your honour, you shall eat the nations which Are your foes, you shall bruise their bones and shoot them through with your arrows, you shall never be ashamed when you speak with your enemies in the gate for, Donabit certanti victoriam, qui certandi dedit audaciam, he shall give victory to you when you fight, that First taught your fingers to fight and your hands to make war.
yet we may lift our eyes to the hill of Sion, and there as our weake sight shall be enabled, looke vpon that ouerbright darknesse of his supreme and transcendent power, the prerogatiue which he will not communicate to any creature, in disposing of victory according to his owne pleasure with meanes, without meanes, against meanes, which is the second point obseruable in this Scripture.
yet we may lift our eyes to the hill of Sion, and there as our weak sighed shall be enabled, look upon that overbright darkness of his supreme and transcendent power, the prerogative which he will not communicate to any creature, in disposing of victory according to his own pleasure with means, without means, against means, which is the second point observable in this Scripture.
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Which truth was neuer more frequently and freely acknowledged by any man than by Dauid, one that had the heart of a Lion, one that had gotten him a name in warre, whose happy valour was growne into a Prouerb, Saul hath slaine his thousand,
Which truth was never more frequently and freely acknowledged by any man than by David, one that had the heart of a lion, one that had got him a name in war, whose happy valour was grown into a Proverb, Saul hath slain his thousand,
Our shields, our swords, our speares, our bowes, our men, our horses, had all beene prepared in vaine against the day of battell, except thou hadst gone forth with our armies, brought vs into the strong Cities,
Our shields, our swords, our spears, our bows, our men, our Horses, had all been prepared in vain against the day of battle, except thou Hadst gone forth with our armies, brought us into the strong Cities,
and lead vs into Edom. So much is likewise confessed by Moses in that song of thanksgiuing, made for the deliuerance of the Israelites from the Aegyptians, Exod 15. and epitomized as it were in the third verse, The Lord is a man of warre, Iehouah is his name.
and led us into Edom. So much is likewise confessed by Moses in that song of thanksgiving, made for the deliverance of the Israelites from the egyptians, Exod 15. and epitomized as it were in the third verse, The Lord is a man of war, Jehovah is his name.
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The same song sang Ioshua his successor, by way of prophecy, Iosh. 23.10. One man of you shall chase a thousand for the Lord your God fighteth for you ;
The same song sang Ioshua his successor, by Way of prophecy, Joshua 23.10. One man of you shall chase a thousand for the Lord your God fights for you;
and by way of historie, in the Chap. following at the 11. verse; And the men of Iericho fought against you, the Amorites, the Perizzites, and the Canaanites,
and by Way of history, in the Chap. following At the 11. verse; And the men of Jericho fought against you, the amorites, the Perizzites, and the Canaanites,
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all which acknowledgements, though differing in words, yet naturally resolue themselues into this proposition that safety (or victorie ) is from the Lord, I shall not neede to vse many words in this matter;
all which acknowledgements, though differing in words, yet naturally resolve themselves into this proposition that safety (or victory) is from the Lord, I shall not need to use many words in this matter;
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None but a Goliah, a Sennacharib, a Nebuchadnezzar, or Holofernes, will assume to themselues, and their owne arme the successe of warre; whether victorie or discomfiture;
None but a Goliath, a Sennacherib, a Nebuchadnezzar, or Holofernes, will assume to themselves, and their own arm the success of war; whither victory or discomfiture;
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Nor is this only to be vnderstood, in cases where numbers to numbers, and praeparation is opposed to praeparation, as though it were then only in his power NONLATINALPHABET, who should be found too light in the ballance,
Nor is this only to be understood, in cases where numbers to numbers, and preparation is opposed to preparation, as though it were then only in his power, who should be found too Light in the balance,
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when resolution meets with resolution, skill with skil, and strength with strength, — Infestis { que } obuia signis Signa, pares aquilas, & pila minantia pilis.
when resolution meets with resolution, skill with skill, and strength with strength, — Infestis { que } obuia signis Signs, pares aquilas, & Pila minantia pilis.
Nay Ionathan and his Armorbearer shall be too many for the whole Garrison of the Philistims: If he let it fall, then Permodicus numerus Syrorum, Though there came but a smal company of the Aramites, yet the Lord will deliuer a mighty army of the Israelites into their hands;
Nay Ionathan and his Armorbearer shall be too many for the Whole Garrison of the philistines: If he let it fallen, then Permodicus Numerus Syrians, Though there Come but a small company of the Aramites, yet the Lord will deliver a mighty army of the Israelites into their hands;
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And certainly, if the men of this generation shall thinke his power lesse, or lesse able to praeuaile against Babel, because of the building her a Tower ▪ Against the Anakim, because of their walled townes: against Goliah, because of his Helmet and Brigandine of brasse:
And Certainly, if the men of this generation shall think his power less, or less able to praeuaile against Babel, Because of the building her a Tower ▪ Against the Anakim, Because of their walled Towns: against Goliath, Because of his Helmet and Brigandine of brass:
or against Ierusalem it selfe, because of her bulwarkes: Ile say no more, but as our Sauiour to the Iewes, so tell I them, the men of Niniueh shall rise in iudgment against them, and condemne them:
or against Ierusalem it self, Because of her bulwarks: I'll say no more, but as our Saviour to the Iewes, so tell I them, the men of Nineveh shall rise in judgement against them, and condemn them:
Is not Calno as Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus? saith this ( flagellum Dei, ) this scourge of God, whom the Lord had appointed to be as whips on Israels sides,
Is not Calno as Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus? Says this (flagellum Dei,) this scourge of God, whom the Lord had appointed to be as whips on Israel's sides,
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nor that a man should persecute him whom He had smitten, or adde to his sorrowes whom He had wounded, Qui fruitur poena, ferus est, legū { que } videtur Vindictam praestare sibi.) determines as soone as he hath accomplished his worke vpon Mount Sion and Ierusalem, to visit the King of Ashur himselfe, and his proud lookes;
nor that a man should persecute him whom He had smitten, or add to his sorrows whom He had wounded, Qui fruitur poena, Ferus est, legū { que } videtur Vindictam praestare sibi.) determines as soon as he hath accomplished his work upon Mount Sion and Ierusalem, to visit the King of Ashur himself, and his proud looks;
But God once spared this populous City, wherein there are more than six score thousand persons that cannot discerne betweene the right hand and the left. TRVTH.
But God once spared this populous city, wherein there Are more than six score thousand Persons that cannot discern between the right hand and the left. TRUTH.
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But if there be no remedy, let vs not be beaten at home, stop the passages, man the frontiers, keepe the munition, watch the wayes, let vs make our loynes strong,
But if there be no remedy, let us not be beaten At home, stop the passages, man the frontiers, keep the munition, watch the ways, let us make our loins strong,
Yea, but The shields of the mighty men (that come against thee) are made red; Their charets shall rage in the streets, they shall runne to and fro in the high wayes, they shall shoot like the lightning. Cap. 2. v. 4. HOPE.
Yea, but The shields of the mighty men (that come against thee) Are made read; Their charets shall rage in the streets, they shall run to and from in the high ways, they shall shoot like the lightning. Cap. 2. v. 4. HOPE.
But, Niniueh hath multiplied her merchants as the starres of heauen, there is no end of the store and glory of all her pleasant furniture, and therefore she can hire succours from forraine countries. TRVTH.
But, Nineveh hath multiplied her merchant's as the Stars of heaven, there is no end of the store and glory of all her pleasant furniture, and Therefore she can hire succours from foreign countries. TRUTH.
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Yea, but The Chaldaeans shall take the spoile of the siluer and gold, c. 2. v. 9. and for other Nations, they shall be so farre from helping her, that all they that looke vpon her, shall fly from her,
Yea, but The Chaldaeans shall take the spoil of the silver and gold, c. 2. v. 9. and for other nations, they shall be so Far from helping her, that all they that look upon her, shall fly from her,
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But Niniueh hath her walles an hundred foote high, so broad, that three carts may goe on a row at the top of them, furnished and fortified with fifteene hundred bulwarks and towers. TRVTH.
But Nineveh hath her walls an hundred foot high, so broad, that three carts may go on a row At the top of them, furnished and fortified with fifteene hundred bulwarks and towers. TRUTH.
Yet all her strong holds are but like fig-trees with the first ripe figs, if they be shaken, they shall euen fall into the mouth of the eater. cap. 3. vers. 12. HOPE.
Yet all her strong holds Are but like figtrees with the First ripe figs, if they be shaken, they shall even fallen into the Mouth of the eater. cap. 3. vers. 12. HOPE.
Yea but peace and plenty hath made them wanton, effaeminate, base, drunken, coward-like Carpet-Knights: Behold, thy people in the middest of thee are women, cap. 3. v. 13. Thy people, those that haue beene so renowmed in Armes, those that haue atchieued such victories, those that haue made such conquests:
Yea but peace and plenty hath made them wanton, effeminate, base, drunken, coward-like Carpet-Knights: Behold, thy people in the midst of thee Are women, cap. 3. v. 13. Thy people, those that have been so renowned in Arms, those that have achieved such victories, those that have made such conquests:
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and defence, Are women, proud as women, foolish and voide of counsell as women, fantasticall and new-fangled as women, delicate and tender as women, fearefull and coward-like as women, nice and effaeminate as women, which neuer will venter to set the sole of their foote vpon the ground for their softnes and tendernes, the heart melteth,
and defence, are women, proud as women, foolish and void of counsel as women, fantastical and newfangled as women, delicate and tender as women, fearful and coward-like as women, Nicaenae and effeminate as women, which never will venture to Set the sole of their foot upon the ground for their softness and tenderness, the heart melts,
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Wee now come to our selues againe, and demand, whether after the light of so great euidence, reflected vpon vs from the glasse of this example, there can any man be so stupid as to doubt,
we now come to our selves again, and demand, whither After the Light of so great evidence, reflected upon us from the glass of this Exampl, there can any man be so stupid as to doubt,
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so we by fastening our eyes thus long vpon the transcendent and imperiall power of God, haue lost all sight of the necessity of meanes, or second causes;
so we by fastening our eyes thus long upon the transcendent and imperial power of God, have lost all sighed of the necessity of means, or second Causes;
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or without them, therefore all preparation against the day of battell, all prouision, munition, numbers, experience and practise, are either needlesse or bootlesse;
or without them, Therefore all preparation against the day of battle, all provision, munition, numbers, experience and practice, Are either needless or bootless;
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For answer whereunto we are to consider, that albeit the absolute power of God be infinite, a matter (much rather than a Kings royall prerogatiue) not to be quaestioned,
For answer whereunto we Are to Consider, that albeit the absolute power of God be infinite, a matter (much rather than a Kings royal prerogative) not to be questioned,
and the wine, and the oyle, and they to heare Israel, certainly they that shall reason from his posse to his velle, from his power to his will, are like those deceitfull,
and the wine, and the oil, and they to hear Israel, Certainly they that shall reason from his posse to his velle, from his power to his will, Are like those deceitful,
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or vnlearned Physitians, who as Augustine saith, do so apply vtile medicamentum, a plaister wholsome in it selfe, vt aut non prosit, aut obsit, that it shall either do no good,
or unlearned Physicians, who as Augustine Says, do so apply utile medicamentum, a plaster wholesome in it self, vt Or non prosit, Or obsit, that it shall either do no good,
our Sauiour himselfe when he was to ascend into heauen, hauing chosen Mount Oliuet for the place, from whence, that (as one saith) Quamdiu natur ae vis inseruire potuit, miraculo non vteretur, wherein the power of nature could helpe him, he might not worke a miracle:
our Saviour himself when he was to ascend into heaven, having chosen Mount Olivet for the place, from whence, that (as one Says) Quamdiu Nature ae vis inseruire Potuit, miraculo non vteretur, wherein the power of nature could help him, he might not work a miracle:
to himselfe, for beating out the golden ingot of his prouidence, into so admirable a chaine of causes, perplexed, folded, and linked one within another:
to himself, for beating out the golden ingot of his providence, into so admirable a chain of Causes, perplexed, folded, and linked one within Another:
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so they may haue imployment vnder him, wherwith to busie themselues, that they fall not vpon that iust reprehension, Quid statis hic totum diem otiosi, why stand yee here all the day idle? It rests then, that (as Hierom speakes truly,
so they may have employment under him, wherewith to busy themselves, that they fallen not upon that just reprehension, Quid statis hic totum diem otiosi, why stand ye Here all the day idle? It rests then, that (as Hieronymus speaks truly,
though to another point), Singulorum priuilegia legem efficere non possunt, the priuiledges of singular and speciall persons, make no common rule for all men in generall:
though to Another point), Singulorum priuilegia legem efficere non possunt, the privileges of singular and special Persons, make no Common Rule for all men in general:
yet for all that, they were content to vse the best meanes they could, watching all opportunities, redeeming all occasions, sometimes flying, sometimes intreating, sometimes buying their peace,
yet for all that, they were content to use the best means they could, watching all opportunities, redeeming all occasions, sometime flying, sometime entreating, sometime buying their peace,
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Pauls voyage by sea, is knowne euen to the Barbarians, so is his danger, and the speciall reuelation he had for the deliuerance of himselfe and all his company:
Paul's voyage by sea, is known even to the Barbarians, so is his danger, and the special Revelation he had for the deliverance of himself and all his company:
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And what then? did that make the Mariners neglect to sound, to cast anchors, to lighten the ship, to wey anchors, to hoyse sayles, nay such as could, to swimme first to land, and such as could not swimme, to saue themselues on bords and other peeces of the ship? No;
And what then? did that make the Mariners neglect to found, to cast anchors, to lighten the ship, to weigh anchors, to hoist sails, nay such as could, to swim First to land, and such as could not swim, to save themselves on boards and other Pieces of the ship? No;
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for he knew, that si periculum quantum cauere possumus non cauemus, magis tentamus Deum, quam speramus in Deo, if we labour not to auoide danger and perill,
for he knew, that si periculum quantum cauere possumus non cauemus, magis tentamus God, quam Speramus in God, if we labour not to avoid danger and peril,
But aboue all, we haue an euident and an eminent example hereof, in her whom all generations shall call blessed, the Virgin-mother of our Sauiour, who though shee had laid vp in her heart, all the sayings, of the Angell at the Annuntiation, of Elizabeth at her visitation, of Simeon and Annah at her purification ;
But above all, we have an evident and an eminent Exampl hereof, in her whom all generations shall call blessed, the Virgin mother of our Saviour, who though she had laid up in her heart, all the sayings, of the Angel At the Annunciation, of Elizabeth At her Visitation, of Simeon and Hannah At her purification;
But though the watchman stand vpon the walles, yet except the Lord keepe the City, he watcheth but in vaine, and therefore secondary causes only must not be relyed vpon,
But though the watchman stand upon the walls, yet except the Lord keep the city, he watches but in vain, and Therefore secondary Causes only must not be relied upon,
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but actiue, iudicious, full of counsell, inuention, and greatnesse of minde, and most ready to execute whatsoeuer they shall be, by them, spurred and prouoked vnto;
but active, judicious, full of counsel, invention, and greatness of mind, and most ready to execute whatsoever they shall be, by them, spurred and provoked unto;
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but as our Sauiour sayes, If these should hold their tongues, the stones would cry ; So it being the property of light NONLATINALPHABET, to reprooue darknesse: Although I should be silent,
but as our Saviour Says, If these should hold their tongues, the stones would cry; So it being the property of Light, to reprove darkness: Although I should be silent,
or more, than you, of a kinde of namelesse sloth or improuidence, which hath insensibly emasculated & softned their hearts, making them lesse carefull to preuent, lesse able to resist, whensoeuer nation shall rise against nation, or kingdome against kingdome.
or more, than you, of a kind of nameless sloth or improvidence, which hath insensibly emasculated & softened their hearts, making them less careful to prevent, less able to resist, whensoever Nation shall rise against Nation, or Kingdom against Kingdom.
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as wee haue iust cause to wish, the knees had neuer praeuented, but that they had beene hid as vntimely births, or as infants which haue not seene the light:
as we have just cause to wish, the knees had never prevented, but that they had been hid as untimely births, or as Infants which have not seen the Light:
and Plenty NONLATINALPHABET, effaeminate wantonnesse: All we say, is that It is pity faire weather should euer do harme, yet we feele our selues thereby melted into pleasure,
and Plenty, effeminate wantonness: All we say, is that It is pity fair weather should ever do harm, yet we feel our selves thereby melted into pleasure,
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yet experience hath euer found this to be the most infallible and immediate forerunner, nutantis & iamiam casuri imperij, of a declining and tottering Empire, ready to fall by the least impulsion, or concussion.
yet experience hath ever found this to be the most infallible and immediate forerunner, nutantis & iamiam casuri imperij, of a declining and tottering Empire, ready to fallen by the least impulsion, or concussion.
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As much might be said of the Graecian Empire, the Persian Monarchy, and all other Estates of whom there is now nothing to be seene, but the dust and rubbish.
As much might be said of the Grecian Empire, the Persian Monarchy, and all other Estates of whom there is now nothing to be seen, but the dust and rubbish.
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they become bloody Pharaohs to themselues, in killing the male children, and sauing the faemales, in destroying or discountenancing masculine virtues, and nourishing effaeminate basenes;
they become bloody Pharaohs to themselves, in killing the male children, and Saving the faemales, in destroying or discountenancing masculine Virtues, and nourishing effeminate baseness;
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What could the Philistims haue deuised more dangerously against the Israelites ? though they made them flie from place to place, and hide themselues in caues, and in rockes,
What could the philistines have devised more dangerously against the Israelites? though they made them fly from place to place, and hide themselves in caves, and in Rocks,
The same policie did Sesostris vse against the Aegyptians, whose country being great, and their numbers infinite, to keepe them quiet hee thought it his best course to impose vpon women the workes of men,
The same policy did Sesostris use against the egyptians, whose country being great, and their numbers infinite, to keep them quiet he Thought it his best course to impose upon women the works of men,
NONLATINALPHABET. (let me spare the translation of this vnnaturally translated gesture:) And wherefore all this? hoping that by these meanes and customes, he should in time weane them from all man-like thoughts and exercise of Armes,
. (let me spare the Translation of this unnaturally translated gesture:) And Wherefore all this? hoping that by these means and customs, he should in time wean them from all manlike thoughts and exercise of Arms,
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but meerely out of their owne natiue and in-bred vices, softnesse, security, wantonnesse, and effaeminatnesse with the help of that Deuill pleasure, Quippe nec ira Deûm tantum,
but merely out of their own native and inbred vices, softness, security, wantonness, and effaeminatnesse with the help of that devil pleasure, Quip nec ira Deûm Tantum,
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Were Salomon aliue, in these our times, and should change Iudaea for England, he could not say as once he did, I haue found one man amongst a thousand,
Were Solomon alive, in these our times, and should change Iudaea for England, he could not say as once he did, I have found one man among a thousand,
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but a woman amongst them all haue I not found, more truly might he say, I haue found a thousand women (the vices and sinnes of so many) in the shape of one man,
but a woman among them all have I not found, more truly might he say, I have found a thousand women (the vices and Sins of so many) in the shape of one man,
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sure I am, that a little before the taking and sacking of Iericho, Rahab confessed of the inhabitants thereof Elanguit cor nostrū, nec remansit in nobis spiritus, that their hearts did faint,
sure I am, that a little before the taking and sacking of Jericho, Rahab confessed of the inhabitants thereof Elanguit cor nostrū, nec remansit in nobis spiritus, that their hearts did faint,
A little before the conquest of Aegypt, Isay prophecied, Et concidet spiritus Aegypti in medio, that the spirit of Aegypt should faile in the middest of her;
A little before the conquest of Egypt, Saiah prophesied, Et concidet spiritus Egyptian in medio, that the Spirit of Egypt should fail in the midst of her;
A little before the captiuitie of the Iewes, the Lord foretold, that he would take away from Iudah and Ierusalem, the strong man, and the man of warre, the captaine of fifty, and the honorable person.
A little before the captivity of the Iewes, the Lord foretold, that he would take away from Iudah and Ierusalem, the strong man, and the man of war, the captain of fifty, and the honourable person.
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And whensoeuer he ment to punish his people, by the sword of the enemy, he sent faintnes into their hearts in the land of their enemies, that the sound of a shaken leafe did chase them,
And whensoever he meant to Punish his people, by the sword of the enemy, he sent faintness into their hearts in the land of their enemies, that the found of a shaken leaf did chase them,
yet farre be it from vs, on the other side, to thinke that God doth punire periuria Troiana, amare Romana, Reuenge Troian, and loue Romane periuries: Thus much we may say:
yet Far be it from us, on the other side, to think that God does Punire periuria Troiana, amare Roman, Revenge Trojan, and love Roman perjuries: Thus much we may say:
The Iewes could iudge of the weather by the rednesse of the skies: the husbandman of the neerenesse of Summer, by the figge-trees putting forth her leaues;
The Iewes could judge of the weather by the redness of the skies: the husbandman of the nearness of Summer, by the figtrees putting forth her leaves;
Easily therefore may the Seers of Israell, whose eies are in their heads, The watch-men of Iudah that stand vpon the wals, giue NONLATINALPHABET, prognosticating or forerunning signes of things which already haue their beginning;
Easily Therefore may the Seers of Israel, whose eyes Are in their Heads, The watchmen of Iudah that stand upon the walls, give, prognosticating or forerunning Signs of things which already have their beginning;
but as the Messengers to Iob, one trode vpon the heeles of another, Adhuc loquebatur ille, & ecce alius intrauit, while he yet spake, behold there came another;
but as the Messengers to Job, one trodden upon the heals of Another, Adhoc loquebatur Isle, & ecce alius intrauit, while he yet spoke, behold there Come Another;
so while effaeminate, lasciuious, nice and delicate wantonnesse, is speaking, deliuering it's message and seducing men to pleasures and lasciuiousnes, ecce supervenit alius, behold there comes another, the punishment it self, wherevnto that was a praeparatiue,
so while effeminate, lascivious, Nicaenae and delicate wantonness, is speaking, delivering it's message and seducing men to pleasures and lasciviousness, ecce supervenit alius, behold there comes Another, the punishment it self, whereunto that was a preparative,
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Marcus Aurelius Probus (an Emperor of Rome, whose name was not better than himselfe) was heard to say, breui milites minime necessarios fore, cùm desint hostes, that shortly there would be no vse of souldiours, for want of enemies;
Marcus Aurelius Probus (an Emperor of Room, whose name was not better than himself) was herd to say, breui Militias minime necessarios before, cùm desint hosts, that shortly there would be no use of Soldiers, for want of enemies;
but ea vox plurimùm obfuit, saies one, That word did a great deale of harme, nay exitio fuit, saies another, it cost him his life, for he was shortly after slaine by the souldiours in a tumult at Sirmium, the place where he was borne.
but ea vox plurimùm obfuit, Says one, That word did a great deal of harm, nay Exitio fuit, Says Another, it cost him his life, for he was shortly After slain by the Soldiers in a tumult At Sirmium, the place where he was born.
We haue many, that with lesse cause, but with more confidence thinke Souldiours the most vnnecessary implement that can be in a quiet and peaceable gouernment;
We have many, that with less cause, but with more confidence think Soldiers the most unnecessary implement that can be in a quiet and peaceable government;
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and worthily doth Plato commend the lawes of the Cretans so made, tanquā homines semper parati essent ad bellum, at { que } in procinctu dimicandi consisteret, as if men ought alwaies to be ready for war,
and worthily does Plato commend the laws of the Cretans so made, tanquā homines semper Parati essent ad bellum, At { que } in procinctu dimicandi consisteret, as if men ought always to be ready for war,
Accordingly wherevnto, a Noble Countryman of ours, did wisely and soberly answer a petulant Frenchman, who at the losse of Callis, seeing him praepare homeward, ask't him when he thought the English would returne into France againe:
Accordingly whereunto, a Noble Countryman of ours, did wisely and soberly answer a petulant Frenchman, who At the loss of Callis, seeing him prepare homeward, asked him when he Thought the English would return into France again:
for vbi praeponderat iniquitas, ibi exaltabitur iudicium, where wickednesse presseth downe as low as the center, there iudgment shall be exalted as high as heauen.
for vbi praeponderat iniquitas, There exaltabitur iudicium, where wickedness Presseth down as low as the centre, there judgement shall be exalted as high as heaven.
As we loue (that which ought to be dearest vnto vs of any earthly thing) our Country, let vs forsake all vnrighteousnes, for desolabitur terra à multitudine sua, propter iniquitates omnium qui habitant in ea, the land shall be laid wast,
As we love (that which ought to be dearest unto us of any earthly thing) our Country, let us forsake all unrighteousness, for desolabitur terra à multitudine sua, propter Iniquities omnium qui habitant in ea, the land shall be laid waste,
As we desire the protection of him, who alone is able to keep vs safe vnder the shadow of his wings, let vs depart from that which is abhominable in his sight,
As we desire the protection of him, who alone is able to keep us safe under the shadow of his wings, let us depart from that which is abominable in his sighed,
But aboue all the rest, let our owne reason praeuaile with vs, if we be reasonable men, to abandon this sin, shall I say? or punishment of sin? or both? I meane, that frozen and benummed senselessnes of approaching danger;
But above all the rest, let our own reason praeuaile with us, if we be reasonable men, to abandon this since, shall I say? or punishment of since? or both? I mean, that frozen and benumbed senselessnes of approaching danger;
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so they were not such as Lampridius calls milites ostensionales, soldiers for show or pompe; such as can weare their swords in great scarfes & rich cariages;
so they were not such as Lampridius calls Militias ostensionales, Soldiers for show or pomp; such as can wear their swords in great scarves & rich carriages;
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NONLATINALPHABET, NONLATINALPHABET. But such as Dauids Captaines were, valiant men of warre, men of armes, apt for battell, which could handle the speare and shield, one of the least could resist an hundred,
,. But such as David Captains were, valiant men of war, men of arms, apt for battle, which could handle the spear and shield, one of the least could resist an hundred,
and I feare future times shall not want some, who like Hercules his Priest (in S. Aug. ) are able alone to play a game at tables, casting for themselues with the right hand,
and I Fear future times shall not want Some, who like Hercules his Priest (in S. Aug.) Are able alone to play a game At tables, casting for themselves with the right hand,
If in the truth of your hearts (for alium notorem non dabo, I desire no other iudges) you be perswaded of the lawfulnesse of a necessary war, of your generall obligation to the defence of your country, of the necessitie of being exercised and trayned vp to military discipline ;
If in the truth of your hearts (for Alium notorem non Dabo, I desire no other judges) you be persuaded of the lawfulness of a necessary war, of your general obligation to the defence of your country, of the necessity of being exercised and trained up to military discipline;
Then take courage vnto your selues, be neither amazed nor dismayed with the mockes of such as sit in the seate of scorners, runne not with the multitude to do euill;
Then take courage unto your selves, be neither amazed nor dismayed with the mocks of such as fit in the seat of Scorner's, run not with the multitude to do evil;
Looke downe with sorrow and pity, vpon the many thousands that march vnder Mindyrides his colours, that Epicurean Sybarite, who complain'd that his armes aked with seeing one digge;
Look down with sorrow and pity, upon the many thousands that march under Minturnae his colours, that Epicurean Sybarite, who complained that his arms ached with seeing one dig;
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and that it may not be the punishment of a slothfull Nation, which was once of a slothfull souldiour, to be let bloud, — NONLATINALPHABET NONLATINALPHABET.
and that it may not be the punishment of a slothful nation, which was once of a slothful soldier, to be let blood, —.
Lastly, when we haue gone as far as we can, in praeparing the horse against the day of battell, yet considering that safety, or victory is of the Lord, let vs repaire vnto him for help,
Lastly, when we have gone as Far as we can, in preparing the horse against the day of battle, yet considering that safety, or victory is of the Lord, let us repair unto him for help,
& not trust in charets or horses, for they are counted but vaine things to saue a man, and in much humilitie referre our selues to his good pleasure, saying with Ioab, 2 Sam. 10.12. Be strong and let vs be valiant for our people, and for the Cities of our God;
& not trust in charets or Horses, for they Are counted but vain things to save a man, and in much humility refer our selves to his good pleasure, saying with Ioab, 2 Sam. 10.12. Be strong and let us be valiant for our people, and for the Cities of our God;
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Now to Iehouah, the Allmighty King of Kings, and Lord of hostes, and to his victorious sonne Christ Iesus, the Lion of the tribe of Iudah, together with the Holy Ghost, the Communion of them both, the inspirer of all vertue and true valour, be power, maiesty, might,
Now to Jehovah, the Almighty King of Kings, and Lord of hosts, and to his victorious son christ Iesus, the lion of the tribe of Iudah, together with the Holy Ghost, the Communion of them both, the inspirer of all virtue and true valour, be power, majesty, might,
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The question whether the seruice of foot or horse be more necessary or honorable (not falling properly vnder the decision of a Diuine) you shall finde argued apud Machiauel. dis•o•s. lib. 2. c. 18. & apud Iulium Ferrettum lib. de antiq••. i•staur. & illustr. militia tit. 51. n. 53. & apud V•g•t. lib 2. cap. 1.
The question whither the service of foot or horse be more necessary or honourable (not falling properly under the decision of a Divine) you shall find argued apud Machiavel. dis•o•s. lib. 2. c. 18. & apud Iulium Ferrettum lib. de antiq••. i•staur. & Illustrate. militia tit. 51. n. 53. & apud V•g•t. lib 2. cap. 1.
Nulla fides pietas { que } viris qui castra sequ•ntur. Lucan. lib. 10. pro Castra, quidā legunt Claustra, inquit Gaudent. Merul. Memorab. lib. 2. c. 25.
Nulla fides pietas { que } Viris qui Castles sequ•ntur. Lucan. lib. 10. Pro Castles, quidam legunt Claustra, inquit Gaudent. Merul. Memorab. lib. 2. c. 25.
Nocendi cupiditas, vlciscendi crudelitas, implacatus & implacabilis animus, feritas rebellandi, libido dominandi, & siqua sunt similia, haec sunt quae in bellis iure culpātur. Aug. cont. Faust. Manich. lib. 22. cap. 74.
Nocendi Cupiditas, vlciscendi crudelitas, implacatus & implacabilis animus, feritas rebellandi, libido dominandi, & Siqua sunt Similar, haec sunt Quae in bellis iure culpātur. Aug. contentedly. Faust. Manich lib. 22. cap. 74.
Euangelium nō abolet ordines politicos, quales sunt publicanorū & militum, sed officia iustitiae à singulis requirit. Errant igitur Anabaptistae, qui putant hominem Christianum non posse bona c•nscientia militare. Piscat. in loc.
Evangelium nō abolet ordines politicos, quales sunt publicanorū & militum, sed Offices iustitiae à Singulis Requires. Errant igitur Anabaptists, qui Putant hominem Christian non posse Bona c•nscientia militare. Physical. in loc.
Cont. Faust. Man. lib. 22. cap. 75. Si vir iustus, sub Rege, homine etiam sacrilego, milite•, rectè potest, illo iub•nte bellare, ciuicae pacis ordinem seruant; modò quod iubetur vel non sit contra Dei praeceptum, vel vtrùm sit, certum non sit.
Cont. Faust. Man. lib. 22. cap. 75. Si vir Justus, sub Rege, homine etiam Sacrilego, milite•, rectè potest, illo iub•nte bellare, ciuicae pacis ordinem servant; modò quod iubetur vel non sit contra Dei Precept, vel vtrùm sit, certum non sit.
Nonnus in Dyonisiac. quo NONLATINALPHABET notantur: sic autē reddidit Cunrad. Ri•tershus. in n••. ad Phaed: fab. Extra bella leo, lepus in discrimine belli.
Nonnus in Dyonisiac. quo notantur: sic autē reddidit Conrad. Ri•tershus. in n••. ad Phaed: fab. Extra Bella leo, lepus in Discrimine Belli.
Torm•nta a me abesse velim; sed fi sustinenda fueriut vt me in illis forti•èr, honestè animosè ger•m, optabo: Quid nî malim non incid•re in bellum? sed fi incido, & v•lnera & fame•, & omnia quae bellorum necessitas adfert, generosè feram, non optabo. Sen. Ep. 57.
Torm•nta a me abesse velim; said Fi sustinenda fueriut vt me in illis forti•èr, honestè animosè ger•m, optabo: Quid nî malim non incid•re in bellum? sed Fi incido, & v•lnera & fame•, & omnia Quae bellorum Necessity adfert, generosè feram, non optabo. Sen. Epistle 57.
NONLATINALPHABET. Apollon Argonaut. lib. 1. Talem etiaem refert Calpurn Eclog. 4. qui, — Viridi sic exultauit in aruo, Tangeret vt fragiles sed non curuaret aristas.
. Apollon Argonaut. lib. 1. Talem etiaem refert Calpurn Eclogue 4. qui, — Viridi sic exultauit in aruo, Tangeret vt fragiles sed non curuaret aristas.
Caesim & punctim ferire ibid. Illud v•ro maius est quiddam, ordines seruare discunt, v•xillū sun̄ in tantis permixtionibus, in ipsa prolusione c•mita•tur; nec inter doctos aliquis error existit, cùm multitudinis sit tanta confusio.
Caesim & punctim ferire Ibid. Illud v•ro May est Quiddam, ordines seruare discunt, v•xillū sun in tantis permixtionibus, in ipsa prolusion c•mita•tur; nec inter doctos aliquis error existit, cùm multitudinis sit tanta Confusion.
Ad opes &c. dignitates ordo militiae, & Imperatoris iudicium cōsueuit euehere. Veget. lib. 2. c. 24. & Lucanus lib. 6. de Scaeua Centurione. Scaeua viro nomen, castrorum in plebe merebat. Ante feras Rhodani gentes; ibi sanguine multo Promotus, lattā longo gerit ordine vilem.
Ad opes etc. Dignitates ordo militiae, & Imperatoris iudicium cōsueuit evehere. Veget. lib. 2. c. 24. & Lucanus lib. 6. de Scaeva Centurion. Scaeva viro Nome, Castrorum in plebe merebat. Ante feras Rhodani gentes; There sanguine Much Promoted, lattā longo gerit Order vilem.
Post quanta volueris stipendia inexercitatus miles semper est Tyro. Veget. lib. 2. c. 23. Immò pro Tyronibus etiam habiti qui diu in pace durarunt, quique pugnare longo tempore desierunt. Idem lib. 3. c. 9. tum ij quoque qui homines nunquā viderunt vulnevari aut occidi. ibid. cap. 10.
Post quanta volueris stipendia inexercitatus miles semper est Tyro. Veget. lib. 2. c. 23. Immò Pro Tyronibus etiam habiti qui Diu in pace durarunt, Quique pugnare longo tempore desierunt. Idem lib. 3. c. 9. tum ij quoque qui homines nunquā viderunt vulnevari Or occidi. Ibid. cap. 10.
Illud idem, de praescientia futurorū quidam, sed rectius. NONLATINALPHABET, NONLATINALPHABET. NONLATINALPHABET, NONLATINALPHABET. Scire si liceret, quae debes subire Et non subire; pulchrū sit scire. Sed si subire oportet, quae licet scire, Quorsum scire? nam debes subire Antholog. Which I thus Englished at the request of Master Doctor G. If man might know th'ill he must vndergoe, And sh••nne it so; then it were good to know. But if he vndergoe it, though he know it, What bootes him know it? he must vndergoe it.
Illud idem, de praescientia futurorū quidam, sed rectius.,.,. Scire si liceret, Quae Debes subire Et non subire; pulchrū sit Scire. Said si subire oportet, Quae licet Scire, Quorsum Scire? nam Debes subire Anthology. Which I thus Englished At the request of Master Doctor G. If man might know th'ill he must undergo, And sh••nne it so; then it were good to know. But if he undergo it, though he know it, What boots him know it? he must undergo it.
Conuenit nunc quarere quemadmodum Deus •nstituit naturasrerum, non quid in eis ad miraculum suae potentiae velit operari. Aug. lib. 2. super Gen. c. 1.
Conuenit nunc quarere quemadmodum Deus •nstituit naturasrerum, non quid in eis ad miraculum suae potentiae velit operari. Aug. lib. 2. super Gen. c. 1.
