HEaring of warres and of ru­mors of warres, vnto which many souldiers of many coun­tries in Christendome were like to be sent, I haue written a plaine and short Treatise, more and more to stirre vp so many of them now (and o­thers hereafter) as by any meanes may haue vse of it, vnto a gracious cariage in this high calling of theirs; which so much concerneth not onely them­selues, but all Christian Churches and Common­wealths also, yea and the glorie of God withall, to­gether with their owne particular safetie, (for the better setting forth of his glorie.) A short Treatise (in comparison) I write, because I feare that if it were long, there would be much want of fit time, and much more of good will to reade it, (the mul­tiplicitie of bookes considered.) A plaine Treatise I write, because most souldiers are plaine men, al­together vnlearned touching any skill in the Arts▪ [Page 2] for whose sake it is, that when I vse any illustration in Latin (for more delight to the learned) I omit not to translate it. Now if there be a blessed peace in most places, yea or in euery place before my booke cometh forth, I shall much reioyce at it, as he who wisheth that all Christian Kings and Prin­ces would labour to make Halcyon neasts for bree­ding Sion birds, and that none of them would nou­rish such Romish Rauens, Hawkes and Harpies as delight in cruell preying vpon innocents (Prin­ces and all) more then in true prayer to the true God. Yet seeing warres are as like to continue in the world as diseases (both being sent of our God as punishments for sinne) my booke may stand in such stead as medicines, printed long before for such and such maladies when people fall into them. Weapons are prouided in peace against the time of warre; and why not counsels? Surely both these are necessary aforehand. Now as the Apostle Paul said touching his brethren the Iewes, My hearts de­sire and prayer for Israel, Rom. 10.1. is, that they may be saued: so say I for Protestant souldiers (my Christian bre­thren) my hearts desire and prayer for them, is, that they may be holy, and doe worthily, like King Da­uids Worthies:2. Sam. 23. yea so worthily, as they that walk by the eye and word of their God (this being the onely way to haue Gods Angels to protect them,Num. 23.21. and the shout of a King amongst them, yea and the King of Kings on their side.) Thus shall they shew themselues gracious souldiers and truly religious, both by profession and practise. No other sorts wil respect such Armour and such a Chaine as this, [Page 3] whose linkes are found in the word, and put toge­ther by the word. These links, this armour and this chaine, I wish to all Sion souldiers. By Sion souldiers I meane such as earnestly contend for the faith once gi­uen to the Saints, Iude verse 3. shewing their good faith by good workes; and vtterly abhorring that Whore of Ba­bylon as well for her loose life, as for her diuellish doctrine. For this departures sake, by beleeuing, speaking and doing, (or at leastwise for the outward profession hereof) I call them generally Sion soul­diers. If any of them doe not answer so worthy a departure, and so worthy names as are here giuen them for this departures sake, so much the more they haue to answer hereafter, because they abuse their honorable calling and name. It is my dutie, and not my offence, to iudge in loue of such, and to giue the best titles and termes I can to such, whose Baptisme, Profession, Vowes, Education, Vocation and God do call them with a loud voice, to be the selfe same in deed, which I in words name them, (Sion souldiers, sacred souldiers.) Gracious men wil not take so high titles in vaine, but abandon vani­ties, and follow the wayes of wisedome. I desire that this little booke may do them good herein. It cometh not hastily abroad, no sooner penned but printed, Lapwing-like. They report that this bird is more forward both for foote and wing then o­ther birds are, insomuch as it will runne away with the shell on it head, and quickly take flight also: so do many Lapwing bookes now adayes. For in our time this saying of Solomon is more and more verified: There is no end of making many bookes; and [Page 4] much studie is a wearinesse to the flesh: and that also of the Poet,

Had I therefore knowne of any in our dayes, who had written purposely of this subiect, I would haue kept silence, and not ventured vpon the ha­zard of doing so needlesse a worke as that which already is done. But finding none (by sight or re­port) who haue made it their labour in such sort as they who take it for their taske, though some haue dealt graciously therein by the way, and per­ceiuing it to be a thing worth the labour, (yea and a whole and long labour) rather then it should be vnhandled, I haue set a weake hand to it. This mat­ter offereth one iust occasion (before I go any far­ther) to write at large of the most worthy and an­cient profession of a Souldier: yet sith I doubt not but this truth is generally receiued, I will onely handle it in briefe, and so come to the maine point which I aime at, that is, The holy cariage of good soul­diers, whereby they ought to honour this high profession of theirs.

Touching the calling of a souldier to fight cor­porally, that I may speake (for better vnderstan­ding) as the thing is indeed; I say, that the heauen­ly armour of a souldier was in truth and substance before the earthly, (howsoeuer for our weake ca­pacitie the spirituall armour was afterwards made plaine to vs by the corporall,) so as according to a supernaturall sence, the bodily armour may be said to take denomination of the armour of the spirit, [Page 5] and the corporall combat denomination also of that spirituall combat which the children of God haue with Satan and his children. For why? the ar­mour of armours belonging to this combate (euen the armour of God) was before any corporall combat could be vsed. Adam presently after the promise (no doubt) did put it on: I will put enmitie (saith our God) betweene thee and the woman, Gen. 3.15. and betweene thy seed and her seed: Hee shall breake thy head, and thou shalt bruise his heele: Here is mention made of a spirituall warre, to which belonged spirituall ar­mour instantly, and the grand Captaine of the war pointed vnto (That promised seed Christ Iesus) whose souldiers all godly people must be (both Captaine and souldiers fighting against the euill one.) Now as this enmitie is manifest in the soule of good men (carying a godly hatred against the diuell continu­ally, and against the qualities of the wicked whilest they remaine in the old birth,) so it is also declared by an open corporall combat hand to hand against Gods foes in battell, when our God will haue them punished, or brought in subiection, or put to death. Therefore though fields and campes could not be at first, till multitudes were increased; yet a dispo­sition to warre (both spirituall and corporall) was at first; and that as well in the bad to offend, as in the good to defend. This euill disposition was quickly seene in Cain, Lamech and Esau. And a kind of duell there appeared when as yet there were but a few men in the world, namely betweene Cain and Habel; Cain offending, and Habel (we may well thinke) striuing (as nature taught) to defend him­selfe: [Page 6] but he was a stronger spirituall souldier then temporall, God suffering his bloodie brothers strength to preuaile so far, as to take away his mor­tall life in that corporall combat. Here were both warres begun in two brethren, Cain exercised a most vngracious fleshly warre, as his wicked mur­der declared (he fought for Satan:) Habel by his fathers example practised the gracious spirituall warre, as his holy and well accepted sacrifice decla­red,Gen. 14. (he fought against Satan.) The father of the faithfull did know and practise this warre both wayes; with faith he made warre against Satan, and with weapons of warre against fiue wicked Kings. Hereby it plainly appeareth, that the calling and dignitie of them that warre on Gods side is very ancient, and no lesse honorable then that calling whereof Christ Iesus (being King of Kings and su­preme Commander in the warres) is Head and chiefe Leader. If we looke to the temporall warre, this he acknowledgeth himselfe to be (euen a Cap­taine of the Lord of hoasts,) we may perceiue in the booke of Iosua, Ios. 5.13.14.15 at the besieging of Ierico: And it came to passe, when Iosua was by Ierico, that he lift vp his eyes and looked, and behold there stood a man ouer against him with his sword drawne in his hand; and Io­sua went vnto him, and said vnto him, Art thou for vs or for our aduersaries? And he said, Nay, but a Captain of the hoast of the Lord am I now come. And Iosua fell on his face to the earth, and worshipped. If wee looke to the spirituall warre, there also he professeth him­selfe to be our most powerfull Pr [...]nce and gouernour, yea the author and finisher of our faith, without whom [Page 7] we can do nothing, (a Captaine of Captaines there­fore;) and we also most ioyfully confesse this, estee­ming it our greatest renoune to fight vnder his ban­ner (though with afflictions) as his souldiers. So saith Saint Paul to his sonne Timothy: Thou therefore suffer affliction as a good souldier of Iesus Christ. And of himselfe he saith, I haue fought a good fight. Abraham, I say againe, was such a souldier, both spi­rituall and temporall. Spiritually wee may see it, vvhere our God saith, I know him, that hee will com­mand his children and his houshold after him, Gen. 18.19. and they shall keepe the way of the Lord, to do iustice and iudge­ment, that the Lord may bring vpon Abrahā that which he hath spoken of him. And corporally we may not doubt but that he taught his people what to do in battell against those cursed Kings. And no maruell that so good a sonne and seruant as Abraham, did imitate so good a father and master as his God in this instruction. Our gracious God vouchsafeth to teach his seruants (his souldiers) how to fight: Hee teacheth my hands to fight, saith King Dauid. Nay more then this, so honorable is the profession of a souldier, that God of vvarre, by the pen of his ser­uant Moses, professeth himselfe to be a man of vvar, The Lord is a man of warre, saith he. You saw before, that he called himselfe a Captaine of the Lords hoast; here he is called plainly, A man of warre. As he took mens nature vpon him, so taketh he mens names vnto him: they men of warre, he a man of vvarre; they brethren, he a brother; they seruants, and he a seruant: yea, and imparteth also his owne names to the sonnes of men, he a father, and men fathers; [Page 8] he a King, and men Kings; nay, he a God, and men Gods. And vvhat so great maruell is this for names, sith it is his good pleasure to make men partakers also of the diuine nature (in regard of qualities,) and to giue them an entrance here into his euerlast­ing kingdome, where at his appearing they shall be like him, yea one with God. O wonderfull humiliation on the one side! O wonderfull exaltation on the o­ther side! Warre then is ancient; vvarre then is honorable. If we respect the spirituall warre, all the life of man is a warre, (saith Iob:) if we respect the corporall warre, we may see, that as our God will be called a warrier, so he will haue his deputie Kings (who yet aboue all other men ought to seeke peace, and make peace, and keepe peace, if it be pos­sible) to be vvarriers also vvhen time and cause are offered. Samuel did signifie thus much to the Israe­lites, vvhen he told them that their King would chuse some of their sonnes to make instruments of warre, and other some to be Captaines ouer thousands. To this end for one also, he gaue King Saul another manner of heart then that which he had when he sought his fathers asses, (a couragious heart for battell;) and made lit­tle Dauid a man of great courage, as to take a Beare by the throate, a Lion by the beard, and a Giant by the eares: yea and this prouident God of ours chargeth Kings to make war by counsel, and teacheth them to be circumspect in war: What King (saith our God) goeth to war against another King, and sitteth not downe first, Luke 14.31. and taketh counsell, whether he be able with ten thousand, to meet him that cometh against him with twentie thousand. Moreouer, we perceiue that all [Page 9] people of vnderstanding despise a coward, and re­spect a man of valour; whence it is that the name of a dastard, is a base by-word of great reproch. And hence also it comes, that they who are to be chosen to offices of any eminencie in the Weale publike, one speciall qualitie regarded in them, is (according to Iosuahs counsell) that they be men of courage. Lastly,Exod. 18.21. we may see in all ages that the most worthy Kings and Princes haue highly preferred souldiers of fidelitie, policie and prowesse; yea gi­uing them titles and places so high, as to be of their Councell; such were King Dauids Worthies:2. Sam. 23.8. and from hence (euen from courage in war) proceeded that which greatly sheweth and setteth forth the ancient dignity of a valiant souldier, namely Armes. Souldiers are specially called Men of armes; nay they onely are so called, and haue had both Names and Armes giuen them (as well as other honours) for their worthy deeds of Chiualrie. These things thus, I will come to apply that which I haue briefly laid downe of the right worthy and ancient pro­fession of a souldier; concerning which, this I say: Sith the antiquitie, dignitie, estimation and vse of men of warre is so great, what maner care ought true Christian souldiers to haue for ioyning hea­uenly cariage with earthly (nay rather with hea­uenly) courage, heauenly armour with earthly armes? Surely an exceeding great care, (thereby a­dorning a profession so princely, with all eminent vertues and holinesse;) otherwise they do not only forset all their former titles, ornaments and ad­uancements of sacred and worthy souldiers, but [Page 10] withall they shame (as much as in them lieth) their countrey, their Religion, their Kings, their Princes, their Leaders, their parents, their teachers, their kinsfolkes, their alies, yea and dishonor their God also. Far be it then that a Sion souldier (any one I meane who haue that name) should in his deeds be found to be a swearer, a drunkard, a drone, a ti­gre, a peacock, a lyer, a bragger, a Thraso, a filthy doer, a loose speaker, a lasciuious liuer, a quareller, a cutter, a cozener, a shifter, an irregulous Atheist, a prophaner of the Sabbath, or any way tainted with any other notorious sin: No, no, a Sion soul­dier must be a Saint by life, as hee is by calling. Hence it is that I vse my best endeuour to perswade all Protestant souldiers to all maner holinesse, and this not onely in peace, but in warre also (yea and then especially) lest they lose the presence of God and his blessed Angels when they haue most need of them. Will you see a precise commandement for a speciall regard of their holy cariage in warre? his generall commandement to all the world, that they be holy as he is holy, Leuit. 19.2. might serue for all sorts: yet it is his good pleasure (very remarkable) to in­forme their care of holinesse in the very time of warre:Deut. 23.9. When thou goest out (saith our God) against thine enemies, keep thee from all wickednesse. Will you moreouer see the exhortation of a most valiant & godly Captaine to this? See it in Iosua, a little be­fore the destruction of Ierico. The very day before their miraculous passage through Iordan,Ios. 3.5. he called them together, and said, Sanctifie your selues. For your better and more full consideration yet, what [Page 11] a great respect our glorious God hath to his peo­ples holinesse in warre, ponder I pray you deeply of the grieuous state of Gods armie (yea and of good Iosuah himselfe especially) at their fight with the men of Ai. How came this?Ios. 7.1. Because there was one wicked man in secret among them. Behold, this turned to their great discomfort. Consider then with your selues, how fearfull the standard of any campes must needs stand in all ages, if there be ma­ny notorious wicked men in them, horribly infec­ted like lepers with many contagious vices. Our good God I know, both can and may spare such campes for his owne names sake, for his owne chil­drens sake; but I am sure that the case of such camps shall for euer be desperate for ought that man can see. How so? Because the true and powerfull word of our most true and powerfull God (whose reuea­led will belongeth to vs and our posteritie) hath shewed it: Reade and consider: If thou shalt obey diligently the voice of thy God, Deut. 28.1.2, 3. and obserue and do all his comman­dements which I command thee this day, then the Lord thy God will set thee on high aboue all nations of the earth: and all these blessings shall come on thee: Blessed shalt thou be in the citie, and blessed also in the field. vers. 7, The Lord shall cause thine enemies that rise vp against thee, to be smitten before thy face: They shall come out against thee one way, and flie before thee seuen wayes. vers. 15. But it shall come to passe, if thou wilt not hearken vnto the voice of the Lord thy God, which I command thee this day, the Lord shall cause thee to be smitten before thine enemies: Thou shalt go out one way against them, ver. 25.26. and flie seuen wayes before them, and shalt be remoued into all [Page 12] the kingdomes of the earth; and thy carkeis shall be meat vnto all the foules of the aire, and vnto the beasts of the earth, and no man shall fray them away. Now let vs returne againe to that case of Gods camp at Ai. The lamentable state of that camp doth shew, Gods an­grie entrance into a terrible execution of this law with great seueritie. Against whom? Against his owne most dearly beloued people.Ios 7.10. Obserue it well: And the Lord said vnto Iosuah, Get thee vp, where­fore liest thou thus vpon thy face? Israel hath sinned, and they haue transgressed my couenant which I com­manded them: for they haue euen taken of the accursed thing, and haue stolen and dissembled also, and they haue put it euen amongst their owne stuffe. Therefore the chil­dren of Israel could not stand before their enemies, but turned their backs before them, because they were accur­sed. Neither will I be with you any more, except you de­stroy the accursed from among you. Vp, sanctifie the peo­ple, and say, Sanctifie your selues against to morrow. For thus saith the Lord God of Israel: There is an accur­sed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, except ye destroy the accur­sed from amongst you. ver. 24.25. Then Iosua and all Israel tooke A­chan the sonne of Zeuah, and the siluer, and the garment, and the wedge of gold, and his sonnes and his daughters, and his oxen and his asses, and his sheepe, and his tent, and all that he had, and they brought them vnto the val­ley of Achor. And Iosua said, Why hast thou troubled vs? The Lord shall trouble thee this day. And all Israel sto­ned him with stones. And they raised ouer him a great heape of stones vnto this day. O fearfull iudgement! Whom may not this make to tremble, when they [Page 13] commit grieuous sinnes in warre? I acknowledge that this was an extraordinarie case, at an extraor­dinary time; neither do I in any wise compare lesser sinnes with this, but still I say, that vile sinnes may cause our holy God to turne his face from the ar­mie. And the thing that I presse, is, that shamefull (or rather shamelesse) sinners with a high hand should for euer either be reformed in, or remoued from Sion camps. Great vigilancie, I say, should be had in this matter, and all good meanes should be vsed to obtaine a holy campe. And still I heartily desire you to remember the state of Gods campe at Ai. For more stirring vp of all sorts to the practise of holinesse in campes, let all true Christians consi­der, that the chiefe cause why our God would haue his enemies ouerthrowne in warre by his children, is their wickednesse. And will not the same God expect, that they who are made instruments to pu­nish others for their horrible sinnes, should be void of such vilenesse? Yes certainly. Yea and our glori­ous God hasteneth the ruine of his foes, lest his children should learne of them to do after their abho­minations, and so sin against the Lord their God. Deut. 20.17, 18 Now though these abhominations consist especially in false worship, yet all the godly know, that all man­ner filthinesse of life which either idolaters or his owne children lie in, are abhominable to our God also. Yea and as idolatrie leades to filthinesse, so fil­thinesse leades to idolatrie.Reade Num. 25 1, 2, 3, 4, 5. This is apparent in the matter touching Baal Peor, where the people commit­ting whoredome with the daughters of Moab, were in­ticed by and by to bow to their idols: for loe thus [Page 14] it is said, The people began to commit whoredome with the daughters of Moab, and they called the people vnto the sacrifice of their gods, and so the people did eate, and bowed downe vnto the gods of their harlots. And then by degrees it is said, that Israel (signifying a great number) coupled himselfe vnto Baal Peor, whereby the Lords wrath was kindled against them all, till the heads of many were hanged vp against the sunne, that the in­dignation of the Lord might be turned from the resi­due. Call to mind the Israelites estate, a little before they fell to these grosse sinnes. When Balak would haue smitten them, Balam tels him, he could not do it,Num. 23.21. Because their God was with them. And why was he with them? Because he had not beheld iniquitie in Iacob, neither peruersenesse in Israel. The great peo­ple of this great campe, were true worshippers and holy liuers, therefore the souldiers could not be conquered: they were both outwardly & inwardly holy. Now for the better perswading you yet a­gaine to outward and inward holinesse in war, re­member that our all seeing God is not pleased with any worship euer so religious for the forme,Isai. 1.2, to 20. Isai 58.1. to 8. Mica 6.6, 7, 8. or with any outward actions euer so specious for the shew, or costly for the matter, if righteousnesse of heart & holinesse of life go not with them hand in hand: no not with venturing of life for killing his ene­mies, (how many soeuer they kill.) See this for ven­turing of life, in the case of King Saul, he behaued himselfe valiantly against Gods foes; for he smote the Amalekites from Hauilah vntill thou commest to Shur, 1. Sam. 15.7, 8. that is ouer against Egypt, and he tooke Agag the king of the Amalekites aliue, and vtterly destroyed all [Page 15] the people with the edge of the sword: yet because he wickedly brake the commandement of his God, and trusted in a shining outward performance, without a simple inward obedience, which is better then sacrifice, his valiantnesse was of no value with our God.

What may I write to moue you yet more to a godly behauiour in warre? I will adde this more: That God who precisely commandeth cleanlinesse of bodie in the campe,Deut. 23.12, 13. (as we may reade Deut. 23.) doth he not much more regard cleanlinesse of soule in the campe? Yes, yes.Psal. 39.5. Reu. 1.13. Remember then as Holinesse becometh the Lords house for euer, because he standeth in the midst of the golden Candlesticks: so Holinesse be­cometh the Lords campe for euer, Deut. 23.14, because he walketh in the midst of thy campe to deliuer thee, and to giue vp thine enemies before thee: therefore let thy campe be ho­ly, that he see no vncleane thing in thee, and turne away from thee. This holdeth in spirituall things, much more then in corporall. Our God is a spirit, and vieweth the spirit of man, and requireth spirituall cleanlinesse, inward cleanlinesse specially.Math. 11.18. Is this commandement of God true, and this presence of God true? Yea, they are most true. O then let Sion souldiers be Cornelian souldiers (such I meane as feare God and are deuout: Acts 10.2,7.) for this end and purpose I heartily with and pray, and aduise that all Sion souldiers may now and for euer earnestly consider of, and diligently labour to get and put on the spi­rituall Chaine and Armour which now I come to describe. I shew it, but God onely can bestow it.

This Chaine is made of eight heauenly linkes. [Page 16] I haue here by Gods assistance collected eight wor­thy things from his owne word (the mouth of the Lord hath declared them,) which they that make true vse of, shall proue true souldiers of Iesus Christ their heauenly Captain. Euery Christian must haue these eight linkes (according to their seuerall places and occasions,) and weare them close together (as in a chaine,) and put on this armour also: but spe­cially these double souldiers who fight both cor­porally and spiritually, they must haue double care to enioy them graciously. They that despise any one of these linkes, or any part of this armour, our God wil despise them, and they shall be found vnworthy of the name of Christian souldiers. God grant that such as make shew to fight on his side, may in truth weare these eight worthies (worthy links I meane) graciously ioyned together, as a spirituall chaine a­bout their holy necks. These they are.

1. Person. Gen. 4.1.4, 5.First, they must consider of their persons, how they stand in Gods fauour. As the sacrifice of a wic­ked man is not acceptable to our God, no more is his person: if not his person, then no action which he performeth.2. Cause. Ios 10.5.8. Deut. 23.4. Secondly, they must looke to the cause for which they must fight, that it be holy: our iust God will maintaine no vniust cause. Third­ly, they who fight the Lords battels,3. Courage. Ios. 1.6. must see to their courage, that it be valiant. He sends not forth cowards to fight for him, but valiant men; and this valiantnesse is setled on a firme resolution at all as­sayes. Fourthly, they must consider of such mercie as belongs to Christian souldiers,4. Mercie. Iam. 2.13. and that must be abundant; for our God delights in mercie. Fiftly, [Page 17] they must obserue truth in all their leagues and promises; and that must be vnfained and constant.5. Truth. Psal. 15.4. The God of truth loueth truth. Sixtly, they must haue consideration of their wages,6. Wages. Luke 3.14. when to take it holily, and when to be without it patiently. Se­uenthly, they must haue care of their spirituall ar­mour:7. Armour. Ephes. 6.13. this armour they must put on and keepe on for euer, and not their corporall onely. Eightly and lastly,8. Consultation. Iudg. 20.18. they must alwayes consult with their good God in all plots, enterprises and actions whatsoe­uer. Of these eight things briefly, according to my little skill and strength.

For the first worthy, that is to say, a worthy per­son.1 Sith our glorious God is the God of battell,1 A worthy person. and ruleth all things therein, both for beginning, middle and end; (For of him, and through him, Rom. 11.36. and to him are all things.) How can a souldier haue any blessing in warre, if his person be not loued but ha­ted of this all-gouerning God? Except his person be found worthy in that Worthy of worthies Christ Iesus, whereby his conscience is more and more purified, he is like an outlaw,Tit. 1.15. depriued from all comfort in, and protection from the high God. As an earthly Courtier can haue no likelihood to be graced and preferred (but rather to be disgra­ced and deiected) if there be euident tokens that the King of that country abhors him: so it is with euery souldier in Gods campe, if his person be not gracious with that heauenly Captaine of Captains, Michael, whose great name declares his greatnesse;Who like our God? Faith, with a gracious purpose of amendment of life, if God lengthen the dayes, are inward tokens [Page 18] of Gods fauour to a souldiers person. The outward signes to be seene of men, are, A reall change of their old life, for that sheweth the new birth; Zeale for Gods glory, with an vtter detestation of all leud companie; and generally a holy cariage and beha­uiour in words and deeds, gouerned by the word, as in Gods presence. Such sanctified souldiers may assure themselues that they are well accepted by the God of battell, be it by life, be it by death. Ther­fore all wicked souldiers that are hardened in noto­rious vices, are quite excluded (whiles they so re­maine) from all hope that their persons please God, and thereby haue iust cause to quake at euery sound of the Trumpet or Drum. This being true (as it is most true) it behoueth Christian souldiers to con­sider deeply hereof, and to labour by all meanes that their persons may be gracious in the eyes of their God, (yea and to know it and make it known by those tokens aboue named, and such other) be­fore they put foote to warre, lest they fall into hor­rible danger of soule and bodie, state and name. I write not this to discourage any sinner, but rather to hearten them more, by becoming holy: I who write this, do acknowledge, that both my selfe and my fathers house, and my owne house haue sinned and do sinne; but I write it to stir vp my selfe and mine in our places, and all Sion souldiers in their places, to a gracious regard of holinesse more and more; without which, neither can we looke for any blessing in peace, nor they in battell. Therefore that you may prosper in war, leaue off your grosse sinnes, and come to the battell, and stand in the bat­tell [Page 19] graciously and holily, that so your persons may be accepted in and by Christ Iesus our Lord. Thus much for the first consideration, the first link, the first worthy thing.

The second thing for Sion souldiers to consider of, is, the cause for which they fight,2. A worthy cause. they must haue a worthy cause. A souldier (how valiant and vertuous soeuer) who hath no consideration of this, is in no better case then his horse; the horse goeth willingly and fiercely to the battell as well as his master; looke whither he rides him, thither the horse hasteth; against whom or for what cause, the beast cares not, because it is a beast; it sufficeth the dumbe creature that his master sets him forward: but this is not enough for a man, especially for a Si­on souldier, he may not suffer himselfe to be drawn on to war by his owne vainglorie or couetousnes, without due respect to the cause; no nor to be com­pelled to war in a cause apparently knowne to be vnholy and vniust. Most true it is, that he must go to war sometimes, when wel he knoweth the cause; nay more then that, when he is vtterly ignorant thereof. For souldiers may be iustly pressed by their gouernours to take weapon, way and ship towards some exploit which as yet is hidden and vnfit to be opened for a season. If it be hid continually, then they must beware of suspition, and iudge louingly of their Prince, (Loue is not suspitious, 1. Cor. 13.5.6.7 but hopefull ra­ther) & rest fully perswaded that the cause is good. Their diligent search to know the goodnesse of the cause,Pro [...]. 5.3. and their desire to fight in a holy cause (when by any secrecie in the Princes heart which is deepe and [Page 20] vnsearchable, or by any suddennesse of combat it cannot be reuealed) is accepted by our good God who searcheth the herat. Now if he cannot come to an euident truth of the iustnesse of the cause, yet a Centurion souldier (so I call the obedient at a becke) must go with all speed,Math, 8.9. labouring to fight with as much courage as if he knew the cause to be euer so iust: and then our gracious God who seeth his holy purpose, will take this good hope concei­ued of his Deputie in good part, and take his due obedience giuen to his Deputie, as done to himself. Beware then of false whisperings, which many times bring disobedient murmurings. Gods Vice­gerent must not be denied aide (no nor so much as grudged at) vpon surmises and rumors: so they might haue no heartie vse at all of subiects for maintaining their wars. Howbeit that serious en­quirie, that full purpose, that heartie desire to fight in a good cause (abhorring the contray) should be in all Sion souldiers. Therefore those souldiers shew themselues to haue ignorant, blockish and wicked hearts, who care nothing at all in what cause they venture lims and life; much more they who hazard themselues when the cause is plainly discer­ned to be bad. If hope of gaine be their principall motiue, then haue they hearts possessed with the roote of all euill.1. Tim. 6.10. Here mercenarie souldiers are greatly to be reproued, who runne to and fro (like greedie wolues,) and flie hither and thither (like hungrie Eagles) where they may haue most wages, whether they fight for God or for the Diuell, they care not, so they may haue mony and spoiles. Such [Page 21] as these can looke for no good successe in the bat­tell. God forbid that any Protestant souldier should be of this mercenarie mind. Hence it is that I ad­uise all godly souldiers to vse all good meanes to be throughly perswaded of the goodnes of their cause, that so that good God and mightie defender of right, may stand for them, and that they may stand to him with true courage in the field. And yet again I aduise a gracious souldier to iudge the best of the cause, if by those occasions which I haue named (or the like) he can neuer find the depth of it: for he must in no wise contest with his gouernours a­bout the cause, by standing vpon nice termes, shifts and euasions. Thus might vnwilling souldiers find store of starting holes to auoide all skirmishes. To conclude, a Sion soldier must be zealous for a good cause, and not iealous of a good Prince; he must vse all good inquisition, and auoide all euill suspition. And thus much for the second worthy sink, namely a worthy cause.

Thirdly, sith all men, though vertuous,3. Worthy, Courage. godly and prudent, are not endued with courage fit for war, (for courage is a speciall gift of God) it be­houeth a true Christian to consider how God hath stirred him vp that way, and not offer himselfe to war vpon a sudden heate or mood in euer so good a cause, but stay till he find that the God of battell hath bestowed a firme couragious heart vpon him, without which he is able to do small good, nay ra­ther much harme. Faint hearts may sooner discom­fort others, then performe any acceptable seruice at all. Yet this I say in the case of courage: when [Page 22] any goeth to warre voluntarily vpon a deceiued heart, and then findeth his courage faint; or when any that is pressed to war by his Prince, is oppres­sed with feare of the enemie, then let him do that to obtaine courage, which men ought to doe for obtaining wisedome;Iam. 1.17. both these descend from the Father of lights. Iam. 1.5. Therefore as Saint Iames saith, If a-man lacke wisedome, let him aske it of God, which gi­ueth to all men liberally, and reprocheth no man: so say I, if any Christian souldier want courage, let him aske it of God in faith, and for his glorie, not for by and bad respects; and if then our most wise God doth not vouchsafe (vpon earnest petitions) to be­stow this gift vpon him, surely he should do well to confesse his faintnesse: and then such gracious Captaines as shall haue full notice thereof, shall do well also to send him backe for some other emploi­ment at home. I make no way here for dissemblers to wind out of their Princes seruice: our God can giue holy Captaines discerning spirits, to iudge of things in wisedome: but I speake of such souldiers whose dastardly feare is apparently seene. Here I suppose that old rule of our good God is to be remembred and practised for euer, which saith, Let the officers speake vnto the people, Deut. 20.8. and say, Whosoe­uer is fearfull and fainthearted, let him go and returne vnto his house, lest his brethrens hearts faint as well as his heart: yet I determine nothing hereof, but leaue it to the godly wisedome of religious Captaines.

To go forward now in speaking more fully of courage, I must put you in mind that this courage which here I write of, hath alwayes a holy and no­ble [Page 23] resolution from the first houre to the last. What resolution? A Christian resolution, full of magna­nimitie. A heart, a soule, a bodie, fully resolued and prepared for all kinde of extremities, yea death it selfe, which endeth all: a heart, a soule, which makes the will and testament at home, in such sort as if the man were neuer to returne to his short home, but to go (as our phrase of speech is) to his long home: a heart, a soule prepared to leaue all in all, and to beare all brunts for Christ his sake. When the per­son of a souldier is once accepted of his God in that most worthy Sonne of his, that Lambe, I say, who is worthy to receiue power, and riches, and wisedome, Reu. 5.12. and strength, and glorie, and praise; then with this resolu­tion (which is vnseperable from that acceptance) the Sion souldier defieth all Gods enemies, despi­seth all dangers, and (after a heauenly maner) de­nieth all friends and himselfe also for Christs sake. Then he saith, Life I looke not for thy continu­ance, Death I feare not thy sting; Wife, father, mo­ther, sonne, daughter, brother, sister, friend, neigh­bour, fare you well, I am resolued of my course; if I neuer come againe to my house, I haue a house, not made with hands, prepared for me. By a little shadow of this couragious resolution, viz. that it was the most glorious and blessed thing that could be to die for ones country;O praeclara mors quae naturae de­bita patres est redita. Cicero in Philip. the old Romanes (who were like old wine, which is better then new) be­came a kind of Lords ouer their owne liues (not caring for death,) and thereby (at length) a kinde of Lords also ouer the knowne parts of the world. If they could thus resolue vpon so poore, weake and [Page 24] sandie a ground, what maner of resolution may Sion souldiers make vpon the most faithfull pro­mise and oath of the God of truth,Heb. 6.13. to the end 1. Cor. 2.9. 1. Pet. 1.4. touching those surpassing ioyes, which the eye hath not seen, nor the eare heard, nor the heart of man conceiued, laid vp and re­serued in store by our good God for them that loue him, Math. 9.29. Math. 10.34. & lose any friends for his sake, yea and especially for them that die in his cause. If mortall Princes and go­uernours hold it their renoune to requite their Captaines and souldiers for their constancie and courage, how will the immortall God performe this to his worthies? If the Romanes could giue their Torquatus a chaine of honour and a name of dignitie, (which remaineth to this day, euen the name of a chaine,) what will our God giue his va­liant men? Surely both palmes, and garlands, and chaines, and a celestiall crowne, together with an euerlasting name in heauen. What is it then to lose our country or friends for such a King, such a God? What is it to lose a lim for him? nay, what is it to lose life it selfe for him? Surely it is no losse, but great aduantage. And they who in this sort lose a mortall life, shall find an immortall life. Therefore you Sion souldiers take this linke of courage, toge­ther with the rest, for making vp a chaine of honor here, which will procure you a better chaine then the Romanes could giue their Torquatus. O pre­pare to come from home with resolued couragious mindes. And therefore prepare to come also with resolued hearts, to behaue your selues so as becom­meth Christians, in all maner holinesse: otherwise doe not loo [...]e to obtaine true resolued courage [Page 25] from our God. For this heauenly resolution can neuer enter into the heart of a wicked man; be­cause our God hath threatned, yea and assured him the quite contrary, (euen euerlasting punishment with the Diuell and his Angels) except he repent, except he amend, except he be new borne, except he present his bodie a liuing sacrifice, Rom. 12.1. holy and accepta­ble to God: which things if by the grace of our most gracious God he performe, then shall he be more valiant then any giant, then shall he not feare the face of any enemie, but strike and dash to peeces the iaw bones of Gods foes; flee at them like a Dra­gon, and teare them like a Lion,Reu. 5 8. (because the Lion of the Tribe of Iuda is with him.) Such souldiers as these haue no cause to feare any enemies, because they feare God, and haue him for their friend. If they die, they die in great honor, because they die for God, and in God, and to God: if they liue, they liue in great honour, both for their good life, and for their true valour. True valour, I say, that is stir­red vp by a calme and religious minde to fight for the truth. Desperate resolutions proceed not from Christian fortitude, but from rash furie. It is not brainsick venturing in mad moods, drunken veins, and furious fits, that makes a worthy souldier, a noble souldier in life and death: by such venturing thou maist venture vpon, and enter into hell. As it is in Martyrdome, so it is in battell: The cause, not the torment, maketh a Martyr. Right so, a good life lead in peace, not a bad life lost in warre, makes a blessed souldier at his death in the fields. Let Sion souldiers therefore be resolued vpon true valour, [Page 22] [...] [Page 25] [...] [Page 26] then may they stand to it with courage, because they stand vpon a certaintie. They shall be certaine either of a glorious victorie in life, or of a more glo­rious victorie by death. Such souldiers are far more resolute for Sion, then euen the ancient Romanes were for old Rome, or the new ones can be for new Babylon. Such warriers are indeed more excellent conquerers then euer the most excellent Romanes were. For by Christ Iesus their Captaine, they be­come spirituall conquerers of the whole world, yea of the flesh, and sin, and death, and diuell, and hell. These be truly couragious and truly resolued soul­diers. Thus much for the third worthy, namely a resolute courage.

4. Worthy, Mercie.The fourth worthy thing to be considered of Sion souldiers, is Mercie. Albeit a sacred souldier must be couragious and valorous, and that in such sort as to lay about him most manfully, without respect of the life of any whosoeuer, rather then put his owne life, and his countries, and his cause in danger: yet on the other side, there are times when, and persons to whom mercy must be shewed. I pleade not here for Agags, 1 Sam. 15.33. Iudg. 2.21. nor for Zeba's and Zal­munna's, whom the Lord will haue destroyed (prin­cipall irreconcilable enemies,) such must find no fa­uour: the blood which they haue mercilesse spilt, crieth out for their blood without mercie.Benhadad. 1. King. 2. Sam. 15.11, But the thing which I would say, is this; Such as are mis-led ignorantly (like those two hundred whom Absalon abused) mercie is due to them: Such as before haue shewed mercie to others, mercie is due to them. If Zeba and Zalmunna had been mercifull vnto Gide­ons [Page 27] brethren, Gideon saith,Iudg. 8.29. he would not haue slaine them. Babel was commanded to leaue her throne, and sit in the dust, because she shewed no mercie to the Israelites, but laid a very heauie yoke vpon the ancient.Isai. 47.6. Deut 20 10. 2. Sam. 20.18. Psal. 137. Obed. The like is said also of the children of E­dom. Such as yeeld in due time without resisting, mercie is due to them. Such captiues as may be spa­red without any danger of present or future harms (through their trechery or multitude,) it is better to shew mercie there then rigor. Matrons and vir­gins (vnlesse they haue bin like Iesabel) it is good (in sacking of townes) to shew mercie to them; whom to handle in the least vnchaste maner, let the thought thereof be far from all Sion souldiers. The great huffing Harlot (mother of the Stues) leaue villanie to her sonnes: fie vpon such filthinesse, let it not once be named among Protestant souldiers, but rather giuing of thanks for the victorie. More­ouer yong children, if there be any kinde of hope to stay them by the word, it is pitie to slay them by the sword. The aged (who haue not bin, nor are like to be speciall counsellers against God and his children) it is good to shew mercie to them, (neuer insulting ouer the miserable, but pittying their case rather.) Herein I would haue all Sion souldiers vt­terly to abandon the horrible instructions of that infamous Florentine Machiauel, who perswadeth to all crueltie, esteeming Christian mercie to come from a silly simple minde, vnfit for a valiant man. This scorner derideth humilitie and meeknesse, pa­tience and gentlenesse, esteeming that they do not become manhood, but make Christians much infe­riour [Page 28] to the Barbarians in courage, and that it breedeth nothing but dastardlinesse. A fit schoole­master for Satans sonnes. In particular therefore I ioyne with all good Christians in branding out this firebrand of hell, and in admonishing all, espe­cally souldiers, to learne of our blessed Sauiour, that most meeke Lambe and gentle Doue. Let his say­ings be frequent in your mouthes and setled in your souls. Amongst others, remember these which follow, some whereof proceeded from his owne most blessed mouth, and all of them from his sa­cred Spirit:Math. 5.12. Luke 6.36. Mica 7.18. Mat. 5.7. Do as thou wouldest be done vnto: Be mer­cifull as your heauenly father is mercifull. Mercie plea­seth our God. Blessed are the mercifull, for they shall ob­taine mercie. Let none thinke that mercie and man­hood, courage and kindnesse, courtesie and chi­ualrie, might and meeknesse, cannot dwell toge­ther. True courage hath pietie, and pietie hath pit­tie.Numb. 12.3. This mixture was seene in Moses, a most valiant Captaine, yet the meekest man of that world. It was seene also in noble Iosua; yea and many worthy pat­ternes there are left vs of great valiantnesse and great mercie ioyned together in Christian Empe­rours, Kings and Captaines, as Constantine, Valen­tinian, Charlemaine, Charles the fift, and our King Henrie the fift (crowned in Paris.) What shall I say more? Time would be too short to reckon vp many other valiant, yet meeke and mercifull Christians. As they who in their vocations do kill beasts to su­staine the life of man, are not thereby made the more cruell to man if they be spiritually minded, (the fleshly I confesse may thence be fleshed to [Page 29] hardnes of heart;) no more are holy souldiers made sauage by embruing their hands in the blood of many beastly foes. As they who in the old Law kil­led beasts continually for sacrifices, were not there­by made bloody hearted: no more are those Soul­diers who performe an acceptable worke to our God, by shedding the blood of his enemies, there­by made fierce to his friends: No, no, they conti­nue innocent like Doues, and milde as Lambes. Though their banners be red, their manners be white. Though their swords be bloody, their words be gentle and their deeds louely. And thus should Sion Souldier-striue to make a difference between the Whore of whores bloodie souldiers and them­selues: these like our God full of mercie; those like the King-killing Locusts, and like Satan full of massacres. So much for the fourth worthy linke. Onely adding that all the matters here named con­cerning warlike mercie, must still be weighed in the ballance of Christian wisedome, with due regard first to the word of our God, then to time, place, occasion, circumstance and person; each of which I leaue to the holy discretion of prudent Captains and Souldiers.

The fift worthy link, the fift worthy thing I say,5. The fift worthy linke, is Truth. for sacred Souldiers to consider of and practise, is, Truth in all leagues, cathes and promises. The very hea­then had great care of this: how much more should Christians respect it.Regulus in Tul. offic. lib. 3, Students know what Tully wrote of Regulus; namely how being at libertie, & giuing promise either to release certaine captiues or returne; made choice to come backe, yea to ex­treme [Page 28] torments for his promise sake. Let the e­quiuocating, dissembling, double faced, double dea­ling Whore of the world and her vassals (whom she teacheth to dissemble by mentall reseruations and blasphemous abuse of that place of Scripture, My sonne giue me thy heart, Pro. 23.26. and it sufficeth;) let them be infamous as they are, for breaking all bonds of truth: but let Protestant souldiers binde fast and keepe fast these bonds, though it should be to their great seeming losse, our good God will requite it; and it is no losse to gaine his fauour, though with losse. We may be depriued of some temporall com­fort (which might notwithstanding haue turned to our discomfort;) but the inward ioy of Gods Spirit by obeying him, is of more value then any gaine, especially the gaine of vngodlinesse. Remember that although this truth is to be kept by all persons at all times and places, and in all vocations, yet spe­cially among Princes, Generals, Captaines and soul­diers in warre. My reason is this: In peace the mat­ters betweene man and man are most commonly touching lands and houses or goods, by some kind of contract, bargain, sale or exchange, none of these do reach to the life of man directly: albeit then that the breach of word in these cases may doe great harme, yet I say againe it toucheth not life; and withall it extends it selfe either to one person only, or to one houshold onely, or to some few persons or housholds: but the breaches of promise in war, are of so large extent, as that that they stretch to the spoile of a whole armie, sometimes of a whole coun­trie, euen for all in all, (goods, houses, lands, liues, [Page 29] what not?) Therefore these breaches of promise are like the breaches of the sea into the maine land, which carrie downe all before them, and leaue no place, no building, no person vntoucht, ouerwhel­ming Churches: it is not thus in the breach of pro­mise in ciuill contracts and bargaines in peaceable times at home. Hereby I go not about to extenuate the least failing in common promises with the mea­nest sort of people: for Gods children should be very wary to promise no more then they are willing and in all likelihood able to performe. And though their purpose be euer so good, yet if the plots faile, if the paiment come short, they are to be grieued for it, and to endeuour by all possible meanes to giue satisfaction, and not onely so, but then withall they must be abundantly wary that they fall not into the like againe. A deare child of God may be ouertaken in these ciuill things, sometimes by his owne proiects missing, sometimes by others decei­uing him, sometimes by sudden losses or crosses, which fall out to the sounes of men: but they must take heed of wilfull defrauding any of their goods, and much more of craftie cozening and deceiuing, & they must carefully make restitution by all good industrie and frugalitie; and they must also for e­uer after be the more warie how they borow. Con­sider now of the cases in warre. Consider I say of the breaking of leagues, vowes and oathes amongst wicked men in martiall matters. You shall find that most of them are Machiauillian & Ahitophel plots made of purpose, euen as artificers make nets to catch wilde beasts. Do not imitate them. Deale you [...] [Page 32] plainly, truly, sincerely and righteously with all sorts of people, friends and foes. Our holy forefathers haue bin highly carefull of plaine dealing, and so let vs. Iosua that right valiant Captaine, and all the Princes with him, gaue a notable patterne of this plaine dealing and true dealing in the case of the Gibeonites, though they wrought craftily. The Is­raelites were commanded to spare no such neare neighbours as the Gibeonites were, yet hauing made a promise to them suddenly, they feared more to breake that old rule of truth, that rule I say of promise keeping, then this new rule of worldly po­licie, in killing such as might be goades in their sides and thornes in their eyes. This patterne let all true Christian souldiers imitate, and not prefer politike crueltie before Protestant innocencie. As each godly policie may be vsed against wicked enemies, so all kind of piety must be practised towards them. We must repay good for euill, and not cary reuen­ging mindes. If reuenge be euil, how euill is it when a Christian shall breake all bonds of promises giuē, of purpose to breake into reuenge by craft. This is vtterly euill. As Iosua and the Nobles were and are iustly to be commended for that famous example of keeping promise, so Sauls sonnes were worthily hanged (a long time after) euen for that very pro­mise broken with some of the Gibeonites. Consi­der that our God is the God of truth, yea truth it selfe; his sonnes the sonnes of truth, and our Pro­testant Religion the Religion of truth: but contra­riwise, Satan is the father of lying from the begin­ning, all his Popish Iesuited sonnes lying children, [Page 33] and their Religion a Religion of lies. Therfore still I say, let all Protestants and Protestant souldiers a­boue all continue in all truth as touching leagues, promises and oathes. Let Sion souldiers excell in that vertue (truth I say) whose opposite vice (fals­hood) is most proper to all winding, shifting, tur­ning whores, and to Rome aboue all. Let all Pro­testant souldiers abhor that vice, and procure a most blessed name of carefull and sure keeping all their oathes, leagues and promises, that so they may (in, by and through Christ Iesus our Lord) obtaine the promise of resting in Gods holy mountaine,Psal. 15. when that whore and her bastard seed (who make a pra­ctise wilfully, willingly and purposely to breake all promises with Protestants) shall be throwne into the sea of destruction, yea the bottomlesse lake, ex­cept repentance be giuen them. To conclude this point, let vs (euen all Protestants) carefully imitate our blessed Lord and Sauiour Iesus Christ in a [...]l truth, and abhor that whore of Rome his enemie, especially for her falshood. And so I conclude the ioyning of this fift linke to the rest, namely, Truth in all leagues, oathes and promises.

The sixt worthy linke, is Contentednes,The sixt worthy linke is conten­tednes with their pay Luke 3.4. I say con­tentednesse with their pay: and this according to Iohn Baptists aduertisement, Do violence to no man, neither accuse any man falsly, and be content with your wages. The want of this worthy link, is a chiefe cause why so many make such hauocke and waste in war (against all lawes of God and man,) as sheweth them to be vtterly vnworthy of this high calling of a souldier. As wicked sonnes wil not stay for their [Page 34] fathers goods till they come to it by their gift or death, but robbe them in their life time: so wicked souldiers wil not stay for spoiles till their heauenly Father hath brought their foes to death or flight, but they will vse pilling and polling by and by, yea and sometimes killing and ransacking (not of foes onely, but of friends also) as soone as they get the name of soldiers. These counterfets are the cause of that ill report which generally is brought vp euen vpon all souldiers, how holy soeuer. Howbeit it is the dutie, and it will be the wisedome of all good people to lay the blame where it ought to be laid, and not to traduce and blot the innocent; let the wicked beare his owne disgrace. Our God will not haue a good sonne to beare the ignominie of his fa­thers fault; and shall a good souldier beare the spot of his wicked fellows sin? This is vniust. Learn you and practise you the gracing of sacred souldiers: they watch for you when you sleepe: they fare hard for you, when you feast: they endure extreme cold and heate, when you are in case and place to pro­cure comforts and remedies both wayes: they want the mutuall societie of their dearest friends, when you are in the midst of them: yea and diuers times they lacke that blessing of blessings, the word prea­ched (by tumults and tossings) when you enioy it abundantly: and lastly they hazard their liues for you, as well as for themselues, when you sit vnder your owne vines in all safetie and plentie. Requite not the good sort of souldiers so ill, as to disgrace them with vile persons, and to ioyne them with rio­tous and rakehels. To whom shall I resemble such [Page 35] a wicked generation? Surely such wicked souldiers in war, are like Elies riotous sonnes in peace, what­soeuer their lusting heart desireth, that their thee­uish hands will wrest, without any respect of iustice, law, order, season, age or sexe: but gracious souldi­ers, who feare the great God of Israel, will be as wel contented with competent pay in war, as any poore thresher, hedger or ditcher in peace; so far wil they be from hurting any, as that they will rather de­fend their neighbours goods (innocents goods) from the violence of others who make no consci­ence of their wayes. No doubt but good Dauid taught his souldiers this doctrine, and kept them in this discipline: yea and it may well appeare that they followed his instructions. Nabals seruant con­fessed their aboundant kindnesse, yea so far as to be a wall to them both by day and night. This was a rare example, quite contrary to the custome of most souldiers now adayes, who take robbing and rifling as a part of their wages; so as when they re­ceiue presse mony, they esteeme that they receiue also a large licence to take all maner commodities from all sorts of people (without any regard of Gods eye or feare of his sword,) spoile they will, rob they will (how, when, whom, they care not) as they go to war, in the time of war, and as they re­turne from battell. These are Sathans takers, right Shabeans. God forbid that any Protestant souldiers should euer vse this riot, this crueltie: nay rather let them be well contented with such pay as our God allotteth them: yea and let them haue more contentednesse then this also, or else they be not [Page 36] gracious, Sion souldiers. Put case that Kings, Prin­ces, Generals and Captaines haue not alwaies their pay readie (as it may fall out sometimes to the most godly, liberall, prouident and potent gouernours in the world,) is there not a higher contentednes to be practised here by Christian souldiers? doubtlesse there is. For though no man goeth a warfare at his owne cost (as the Apostle saith,) yet in dayes of ne­cessitie, sacred souldiers must take their God for their pay-master, and rest quiet, and stand coura­gious for a time without their pay. Nay a degree further then this too: Say that victuals wax scarce as well as wages, yet Sion souldiers will make no mutinies for all these wants, no, though vnder offi­cers should neglect or abuse them in all these things (which God forbid, and giue wisedome and care to superiour magistrates to looke narrowly to that point,) holy souldiers will not murmure as the wic­ked Israelites did in the wildernesse, but rather sub­mit themselues as meeke lambes vnder the mightie hand of their heauenly Father, (euen as Samson did, when our good God quenched his thirst pre­sently, whereby he was refreshed in a time of great want,) and sooner giue comfort to their gouerners whom they see grieued for their sakes, then adde afflictions and griefes vnto them by their discon­tentments. It is one thing to keep backe the hire­lings wages or foode out of a couetous or carelesse mind, and another thing to be wounded in heart because the strait is so great, that Kings, Princes, Ge­nerals and Captaines cannot do that for their soul­diers which their soule desireth: in such a case san­ctified [Page 37] souldiers will rather cheere vp their valiant gouernours (by their holy learning to abound and want) then make tumults for lacke of cheere. How far then will they be from such an vtter falling a­way, as to forsake God and gouernours, cause and campe, because their purses and mouthes be not al­wayes filled? Many wicked souldiers are vtterly voide of this godly minde, who vpon the least want of pay or prouision, do shew all maner want of pa­tience and contentednesse; yea so far as to make in­surrections. Some (in this case) fall to cursing, rai­ling and rauing; and othersome fall away to the e­nemie. No longer plentie, no longer dutie; no lon­ger pay, no longer Prince. Such souldiers as thus forsake God and gouernours for want of mony and meate, do bewray great emptinesse of grace, and do much disgrace the honourable profession of a souldier. This sheweth that their grounds and re­solutions in coming to war, were sinister, and quite voide of all godlinesse. As betweene man and wife, parents and children, friend and friend, there is a firm indissoluable bond of loue, as well in aduersity as prosperitie: so it is betweene gouernours and their souldiers, nothing must part them but death, vntill by a generall consent they giue ouer war. If at any time the wants be so great, as they cannot be endured, then it will be the wisedome and mercie of supreme Leaders and Commanders, to relinquish and breake vp for a time, and to vse all good meanes for their souldiers safetie as for their owne: but whiles hope of victorie remaineth, and matters go in a tollerable sort, no want of wages [Page 38] in any wise, nor any sufferable want of any necessa­ries, will cause souldiers that haue tasted of the new birth, to abandon the campe, or curse and ban their Rulers; knowing that so much the more patience as they haue in extremities, so much the more re­compence they shall haue (both with God & man) in victories. As they that faithfully suffer other losses at home (in lands, houses, goods or liberties) with our most blessed Sauiour, shall vndoubtedly reigne with him: so they that in war suffer with their Leaders in hard straits, shall vndoubtedly tri­umph with them at length; if not in earth, yet let them know, that if they suffer Christianly in war, (for Christs sake I say) this is also a right blessed meanes through Christs merits to reigne with him and with his Deputie-Captaines eternally. Let not Christian souldiers then looke with the eye of flesh vpon present meanes, but with the eye of faith vp­on Gods power and promise, and wholy commit themselues vnto this good Father of fathers, estee­ming his glory and his Deputies comfort and pro­tection to be of more value then all the wages and victuals in the world. Let it neuer be said, that Sion souldiers are like couetous worldlings, all for mony, nothing for loue. The ancient heathen shall con­demne such selfe-louers; yea weake women a­mongst the heathen shall condemne them, euen a Moabite: did Ruth leaue Naomi (though greatly vr­ged) because she was now become poore? No sure, she cleaued to her in a time of penurie (much like a time of war) and that in a most louing and con­stant maner. Naomi you know was in very extraor­dinary [Page 39] griefe and distresse when she was to trauell alone (for ought she knew) from Moab to Iudea. This tender mother in law was loth to haue her daughters in law with her, lest they should come to dangers and wants. At length the one of them was perswaded to returne; but the other would by no meanes leaue her: come what wants might come, Ruth would not forsake Naomi. Naomi did say, nay rather Marah (as she calls her selfe) she would take part with her in bitternesse.Ruth 1. Ponder well vpon her most kind words (a rare daughter in law,) Intreate me not to leaue thee, or to returne from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: Thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: The Lord do so to me, and more also, if ought but death part thee and me. Doubtlesse gracious souldiers wi [...]l say as much for the loue which they beare to their louing Kings, Princes, Gouernours and Captaines; they will not leaue them nor for­sake them for want of wages, no nor for want of food, so long as nature hath any strength to hold out. Sion souldiers would think it great shame and disgrace, that any woman, specially a Moabite, should go beyond them in close standing to a deare friend in time of aduersitie. As Ruth then ventured to gleane for her mother in law and her selfe a­mongst strangers (and some of them of strange and boisterous qualities:) so will they venture to roue and reape in the enemies countrie for their owne and their Captains sustenance: yea to rush through multitudes,1 Sam, 13.15. [...] like Dauids Worthies for the water of [Page 40] Bethlehem, rather then exclame against their Lea­ders for such wants as lie not in their power to sup­ply. A low ebbe of earthly maintenance will not bring a Sion souldier to a low ebbe of heauēly loue. Good King Dauid was brought to a low ebbe, when hee and his men are the Shew-bread. And what great store of prouision may wee suppose that hee had,1 Sam. 21.7. when hee sent to Nabal for some of his store? or when King Achish asked him, Where he had bin a rouing that day?1 Sam, 15.6. Neither is it like that hee had much wages to giue his souldiers in the wildernesse. Behold here a great Captaine in great wants; yet his louing souldiers held out with him to the end, without any storming at all meerly for want of mony or meate. So let Sion souldiers do with their Dauids, and not stand vpon their due or right, in times of difficultie. Let souldiers learne to make a difference of times, and according thereunto now and then to flourish in all things, now and then to fade in all things, saue onely in one, that is to say, the assurance of a powerfull, glorious and gracious God, to supply all their wants, if they will ply him with earnest petitions, and trust to him who neuer failed any. One way or other a faithfull man shal be supplied, yea and sometimes that way hee least thought on; as Lot from his bondage, and the Is­raelites from the famine which the Aramites cau­sed. Therefore I say once more, that a Sion souldier must still looke vpon that famous worthy linke of his heauenly chaine, Resolued courage; and not be clamorous or detected for want of his due in time of aduersitie. Is this a souldiers case alone when [Page 41] he is abroad in war? No surely: It is the Mariners case at Sea: yea and more then that also, it is the Plowmans case at home; it is the Artificers case at home; nay and it may be the Pastors, and the very Kings case himselfe at home. All these haue their portions allowed of the Lord our God, and accor­ding to their places plentifull portions in time of prosperitie; but in aduersitie, in troubled waters, in stormes, in dearths, in time of pestilence, in per­secutions for the Gospell, each of these (euen the Lords annointed) must be content to abate of their due, of their right, yea and come to sackcloth and ashes with fasting sometimes: they must not looke continually for such plentie, recompence, atten­dance and respect, as belongs vnto them: No, no, they are in their right way when in such cases they abate of their right. If this contentednes with want of their due, belong to Prince and Pastor, how much more to common people? If to Kings and Captaines, how much more to souldiers? All men must receiue their state, calling and place vpon con­dition, that if our good God wil call them to wants, they must be as wel contented with penurie as with plentie, and say with patient Iob, The Lord hath gi­uen, the Lord hath taken away, Iob 1.21. Iob 2, 10. blessed be the name of the Lord: Shall we receiue good at the hands of the Lord, and not receiue euill? And they must say with Paul, I haue learned in whatsoeuer estate I am, therewith to be content: I can be abased, and I can abound: euery where in all things I am instructed, both to be full and to be hungrie, to abound and to want. Is not our heauenly Father most wise, most prouident, most powerfull, [Page 42] and most louing? He is. Therefore this affliction, this want is good for vs; otherwise he would not suffer it to fall vpon vs. Now know this moreouer, that such wants as these may come to the most god­ly souldiers as wel as to the most vngodly ones. For in things of this nature, There is (as Solomon saith) one euent to the righteous and to the wicked, to the good and to the euill, to the cleane and to the vncleane, to him that sacrificeth and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. Good souldiers may doe good an hundred times, and yet sustaine many wants after­wards: wicked souldiers may do euill (yea commit foule outrages) an hundred times, and yet remain in great plentie, yea and go away vvith notable vi­ctories. Howbeit in the end there shall be a diffe­reence made and seene, as both Dauid and his son Solomon say,Eccles. 8.11, 12, 13. Because sentence against an euill worke is not executed speedily, therefore the heart of the sonnes of men is fully set in them to do euill: But though a sin-do euill an hundred times, and his dayes be prolonged, yet surely I know that it shal be well with them that feare the Lord: but it shall not be well with the wicked, nei­ther shal he prolong his days, w^ch are as a shadow, because he feareth not before God. And again: Mark the way of the vpright man, and behold, for the end of that man is peace. A good souldier considering this end, wil not be discouraged in a faithlesse manner for want of wages and victuals (when the enemy hath aboun­dant) and thereby grieue his gouernour,Act. 21.13. but as Paul said in his kind of war, What meane you to weep and to breake mine heart? I am readie, not to be bound onely, [Page 43] but also to die for the name of the Lord Iesus: So should a holy Sion souldier say: Why breake you my heart O louing Captaine, by grieuing for my wants, I am ready not onely to want my wages and foode for the cause of my Christ, but to spend my dearest drop of blood for him, and with you.Zach. 11.11. Gracious Io­sian souldiers (so I call the tender hearted to their gouernours) wil mourne to see their Captain come to any griefe or wound, by the Captaines owne fai­ling in any of his plots or cariages: how will they feare then to bring their Captaine to mourning, by their owne failing in any dutie of kindnesse to their Gouernour? A holy souldier will say thus in time of his gouernours disabilitie to pay wages: I serue a good Lord, euen the Lord Iesus Christ, who hath promised not to leaue vs nor forsake vs; he will pay you and me our wages (good Captaine.) And thus he will say in time of distresse for food:Deut. 8.3. Math. 4.4. I liue not by bread onely, but by euery word that proceedeth out of the mouth of my God: hence am I strengthened; I did put on this mind at home in my country, before I stept a foote towards this war; therefore be not grieued (I beseech you) for any wants of mine; as I haue bin well contented with my wages heretofore, so am I as well content without it now; and as for food (O Captain) I wait vpon my good God for it; and here will I stand for him, and to you, come what may come, till death it selfe come, (God assisting me,) onely be you strong and of good comfort. Thus much for the sixt Worthy, wherein I haue bin the longer, because many souldiers haue bin so short in this contentednes with pay & prouision, as thereby [Page 44] to hazard, or dissolue, or destroy mightie armies.

7. Worthy linke, Armour.The seuenth vvorthy linke, which I aduise Pro­testant souldiers to consider of, is, their spirituall ar­mour, they must haue much more care of putting on and keeping on that armour, then of their corporal armor; this is that true armor of proofe, which Paul for the excellencie thereof doth call The Armour of God. By this armour Gods children are enabled (through him, by whom they can do all things) to stand against the greatest assaults of all: Take vnto you (saith the Apostle) the whole armour of God, that you may be able to withstand in the euill day, Eph. 6.13. and hauing done all, to stand. Stand therefore, hauing your loines girt about with truth, and hauing on the breastplate of righteousnesse, and your feete sh [...]d with the preparation of the Gospell of peace; aboue all things take the shield of faith, wherewith ye shal be able to quench the fiery darts of the wicked, and take the helmet of saluation, and the sword of the Spirit, which is the word of God, praying alwayes with all prayer and supplication in the spirit. Let me now lay downe a little concerning euery of these seuen peeces of armour,Truth the girdle the better to expresse them for the vnlearneds sake. First of all, Truth in worshipping the true God, and soundnesse in this truth, must compasse you about like a girdle, to make you strong in your marching, as they whose loines are girded, whereby you may the better fight against all aduersaries whatsoeuer they be that oppose this truth. In truth and in spirit you are to worship the true God, hee will make this truth a mightie defence to you, being indeed the first part of a Christian souldiers armour. This armour is not [Page 45] like the corporall, which is put on peecemeale, this part first, and that next, and then the girdle last: nay this is put on all together: and so the girdle of ve­ritie fastneth on all the rest. For without this truth in Gods worship, no other parts will sit closely, or remaine orderly vpon you. As the heathen man Ca­to said well of Cesar touching his earthly girdle, Odi puerum, male cinctum, I hate that same yonker who goeth so loosely girded: so our God hateth old and yong, high and low, who care not for his true wor­ship, this gracious girdle; marke their behauiour, you shal find it loose. He that cares not for this truth in worshipping the true God, shall be a false and a loose souldier. Therefore keepe on your girdle, you Sion souldiers. Beware of idols, beware of all false worship (Masses and the purtenances, adoration of Saints) and such like. Then hauing endeuoured to giue our God his due,Righteousnesse the breastplate. then I say comes your Breast­plate of righteousnes; your righteous life must shine cleerly before men. Part not this true life from true worship: our glorious God shall haue great honour thereby, and the aduersaries shall rest ashamed, whē they speake that euill of you which they cannot proue. This plate will so couer your breasts, as to make them vndaunted and ioyfull continually: yea it will be such a peece of armour, as none shall be a­ble to pierce, no not the greatest Anack or Goliah in earth or hell. This peece of armour thus setled, you must also put on spirituall shooes, before you go abroad:Peace the shooes. you must haue peace from the Prince of peace; you cannot stand in any war without this peace which passeth all vnderstanding. If you venture [Page 46] abroad without those shooes (that peace) euery place shall be as sharp stones, nay as thornes where­soeuer you tread; and if you kicke, you shall kick a­gainst pricks. Therefore you must carefully put on this peece of armour, euen that peace which comes from the God of peace; you must fasten it on to your soules, as shoes to your feete, then shall you tread safely.Mal. 4.3. Vpon what? Euen vpon the neckes of the wicked at last (till they be as dust) how great so­euer they be. They haue their pleasure now, and you shall haue your ioy hereafter: their pleasure is momentanie, your ioy shall be euerlasting. Nay more then so, our good God doth oftentimes also affoord his souldiers this downe treading of his e­nmies in this world,Ios. 10, 24.25. yea vpon their very necks, as he did in Iosuahs time. This peace with God is the chiefe peace, which no war of the most vile ene­mies can keep from you. This peace with God, will breed peace with men also, and with all the crea­tures; yea and nourish patience and courage against all oppositions: without which, men shall come so vnprepared to battell, as a traueller to his iourney if he want shooes. What a comfortable peace is this? How famous are the very soles of these shooes, and how beautifull are the feete that bring you this peace. To this peace you are prepared by the glad tidings which the word of our God brings you touching the Messiah,Faith the shield. in whom our peace consist­eth. Your shooes being on, abroad you go, but not without your Shield in any wise. In your iourney (ouer and aboue stones and thornes) make account that you shall meete with Buls of Basan, whom no [Page 47] inclosure will hold; with yong and old foxes also, yea mad dogs and other mad beasts, (such as Paul fought with) nay vvith Beares, vvolues, lions, tigres, and aspes: feare them not, you Sion souldiers, de­pend faithfully and wholy vpon your heauenly Fa­ther, trusting in his mercie through the merits of his deare Sonne Iesus Christ our Lord, Sauiour and grand Captaine, and vpon his good will towards you, and withall vpon his most powerfull abilitie to defend you. This faith shall be your shield, and by it you shall be shielded. This part of your armor is of such proofe, as you haue a whole cloud of wit­nesses in the word of our God,Heb. 11. the whole chap. & chap. 12.1. to testifie that who­soeuer vsed it in a gracious maner, vvere alvvayes kept from all the hurt of any troubles. You may haue (seeming) griefes,Heb. 12.11. but they shall bring you a substantiall quiet fruit. This is that shield which performeth that truly, vvhich is falsly reported of inchanted shields, viz. continuall preseruation: no earthly nor infernall blow can vtterly and finally o­uerturne him that hath vvell put on this shield.5. Saluation the Helmet. But yet, left (notvvithstanding all this) dreadfull death do offer to seize vpon you, and vtterly to dismay you, you must haue more armour then this; deaths stroke is mightie, it offereth violence to the verie heart of your temporall comfort, euen to life it self. How shall you doe now? On vvith your Helmet, O Sion souldier, and that is saluation. Say to your selfe, and say truly, Saluation is mine, by my Christ reserued in heauen for me; 1. Pet. 1.4. 2. Pet. 1.1 [...]. nay an entrance into that e­uerlasting kingdome of our Lord and Sauiour Iesus Christ, is ministred vnto me abundantly. When this [Page 48] Helmet is thus put on, let death strike and doe the vvorst it can; this assurance that eternall life is yours, and kept in store for you (by him from whom none can vvrest it) this, this vvill couer your head in the day of your greatest battell. Then shall you say to death, 1. Cor. 15.55. where is thy sting? and to the graue, Where is thy victorie? My head, my life, is kept safe by my Head (that Lord of life.) Imitate the vvilie serpent in this, he still maintaines his head aboue all parts; so doe you maintaine your head-peece, assured saluation.

The next peece of armour is your Sword Remem­ber vvel that you are not to fight as children,6. The word the sword. vvith fists or vvith little vvands, but vvith a two edged sword, that vvord of our God. This cutteth euery way; it defendeth, it offendeth. As Dauid said of Goliahs sword for preseruation of his bodie, None to that, 1. Sam. 21.9. giue it me: so say I of this sword, for preser­uation of your soule, None to this, take it to you in your right hand.Math. 4.1. With this sword our Sauiour put off Satan that great Tempter: by the same sword all his members do the same. It beates your enemies weapons to their faces, yea to their souls, and bruiseth their hairie scalpes. Binde it fast on; let it not rust:2. Sam. 23.10. vse it, yea till it cleaue to your hand, like the sword of Eleazar, Dauids worthy. Then if at a­ny time, you begin to faint in so great a skirmish, (as the Apostles did in that great wind,7. Prayer the key when they feared the sinking of the ship) you haue another excellent peece of armour, defensiue and offensiue also, and that is prayer: nothing daunteth Sathan more, neither is there any thing which more com­forteth the thirstie soule of man in this combat. We [Page 49] may spiritually and truly call it Heauens key. Eliah shut and opened the heauens by it. Iam. 5.17.18. 2. King. 6. Exod. 32.10. Ios. 13.14, Elisha shewed his seruant an armie of Angels by it. Moses stayed the Lords hand by it. Iosua stayed the course of the Sun by it (the better to be reuenged on Gods enemies.) But of this peece of armour I shall haue occasion to speake a little more in the last Worthy. Meane while thus I say: You haue heard seuen peeces of spirituall armour, the last whereof (euen prayer) hath the most charge laid vpon it, because it helpeth to make all the rest brighter and brighter, and is of a larger extent for doing good to others, yea to the whole Church. This peece of armour may be a meanes to wound them that wound your deare ones (namely your Princes, Pastors, fellows in arms, and domesticall friends) more then any gun or o­ther weapon whatsoeuer: you must vse it, speci­ally for benefiting the Lords annointed, and your spirituall Leaders who are to direct you for doctrine and life, (Gods salt to season you, Gods lights to guide you;) your charge in this, is that you vse it with watchfulnesse, instancie and feruencie: yea, when the wicked sleepe drunken sleeps, and all maner sinfull sleepes, then must you watch to per­forme this dutie of prayer, seeking him in your bed by night, whom your soule loueth, Cam. 3.1. as the Spouse in the Canticles; yea rising at midnight, as Dauid did,Psal. 119.62. to praise so good a God. Remember that you haue a speciall care of this armour: otherwise you will be found naked, and so lie open to the enemie of ene­mies. But if you be thus armed, then I say againe that no darts of Satan, nor of his wicked partakers [Page 50] shall vtterly daunt you, no not the dart of death. But who shal help you to put on this armour? Who but your reuerend, holy, skilfull and louing Prea­cher; by whom (if you will) you may haue this ar­mour of proofe, and this worthy Chaine more fully expressed vnto you; yea the verie life of them brought to your soules. The writings of mortall men are like an image (as it were) in respect of that life which comes from the mouth of Gods Embas­sadours, by direction and impression of his Spirit. As you haue watchmen continually for your bo­dies, lest you should be surprised on a sudden; so God hath made them watchmen for your soules: therefore be ruled by them, and suffer your spiri­tuall armour to be ioyned together, and put vpon you with all willingnesse and thankfulnesse. Infi­nitely happie are they who make true vse of this ar­mour of armours. And if those faithfull Armorers, whom God sends to arme their soules against the assaults of that compasser of the world,Iob 1.7. 1. Pet. 5 8. that Ad­uersarie, who goeth about like a roaring Lion seeking whom he may deuoure. And thus much for this se­uenth worthie, that is to say, worthy armour, consist­ing as you haue seene of seuen peeces. This is such an armour of proofe, as no shot, no not canon shot, no not the canon shot of hell shall euer be able to pierce: therefore in any wise see that it be well put on.

8. Worthy, Consultation.The eight and last worthie thing for sacred soul­diers to consider, is, that in all actions whatsoeuer (specially their great enterprises) they consult with their God before they attempt any thing. This [Page 51] hath alwaies bin the gracious practise of most fa­mous Kings, Princes, Iudges, Captaines, souldiers and all: this did Moses, this did Iosua, this did Dauid, this did the children of Israel presently after Iosuas decease.Iudg. 1.1. Now the chiefe meanes to consult with our glorious God, as well in these actions of war, as in all other actions of peace, are two: by prayer, and by the word. I speake not here of the word of God and of prayer in generall (which are two principall parts of the armour spoken of before,) but I speake of them onely as they are meanes to consult with God. These two are twins, and must not be parted. Pray first, and then to the Law and to the Testimonie. Prayer is found to be a speciall meanes to ask coun­sell of, and to receiue counsell from his diuine Ma­iestie, yea to talke with his most sacred selfe, as a son with the father. What may I call praier, but a key (as I haue alreadie touched) to open the heauens; yea a kinde of most gracious violence offered to our most glorious God.Math. 11.12. Exod. 17.11. 2. Chron. 14.11 2. Chron. 18.31 By this meanes Moses preuailed against Amaleck: by this meanes Asa preuailed a­gainst the King of Ethiopia: by this meanes Ieho­saphat scaped present death in war, when Ahab for want of this was killed in the same battel. The word is that other meanes to aske and receiue heauenlie counsell: concerning which I say, that no good Captaine or souldier will vndertake anie thing out of his owne, or anie other mans wit, policie, lear­ning or experience, except he haue that word of God for his warrant.2. Sam 23.1, 2, 3, 4. 2. Chron. 18.2. 2. King 19.2. From hence did good King Dauid take his counsell in martiall affaires: from hence Iehosaphat, from hence Hezekiah. The word [Page 52] maketh yong men wiser then their elders, yea then their teachers, nay then the greatest counsellers, who take not their counsell from thence. You must ther­fore with King Dauid, make the testimonies of your God your delight, Psal. 119.24. yea the men of your counsell. This is the line and leuell of a Sion souldiers life: this is the true light to walke by; without which whosoeuer entreth into & followeth anie path, let him be sure to misse the King of Kings high way, though he should plot with Ieroboam, and out plot Achitophel (which were hard for the best wit to doe.) Nay, grant that he hit her plot of profit, pleasure or ho­nour, yet shall he misse the path of heauen, except he returne. The waies of man may seeme straight, green & pleasant at first: but if he consult not with the word of his God, they wil proue crooked, black and mirie at last. But why go I about to praise the Sunne for light, the fire for heate, siluer seuen times tried for purenesse, and that which passeth the ho­nie and the honie-comb for sweetnesse? They praise themselues: yea and God himselfe praiseth them. Onely this I will say more: As no godlie Captaine or souldier will do anie thing (how meane or how great soeuer) except he haue Gods word to allow it; so also no godly Captaine or souldier wil do anie doubtful thing, be it euer so small, how much lesse the weightier things, of such a priuat wit or conceit in the word, as to become his owne iudge, what is the will of God therein, but rather aduise with ho­lie Seers,Coloff. 3.2. & such as haue set their affections on things aboue, and not on things below. A mans own praier to God (according to the word) and his owne consul­tation [Page 53] with God by the word, are not enough in these cases.Rom. 12.3. This ouerweening wit (presuming to vnderstand aboue that which is meet) hurteth the most godly when they fall into it. And as for the wicked who contually both worke and play with their fine (refined) wits,Prou. 26.12. there is more hope of arrant fooles then of such. Good men may faile in this, by trusting too much vnto their owne iudge­ment, and thereby meete with a temporall punish­ment for such slips. But the wicked make a conti­nual practise of relying on their owne policie, quite neglecting, yea and some of them contemning the the word. Was not Achitophel a patterne of such fooles? Doubtlesse he was. And if you see an exam­ple of a holy man quite ouerturned by trusting to his owne counsell, see it in gracious Iosiah, when this good King, this peerlesse King, (for in that respect so I may say of him) tooke aduice by the word from the mouth of Hulda the Prophetesse,2. Chron. 34.21 he receiued a right comfortable answer from the Lord his God: but afterwards for want of taking such aduice, that most famous, religious, zealous King, perished in the battell against Pharao Neco. 2. Chron. 35.20 We do not find that he did then consult with his God by the help of his gracious Prophets. Now if it be a thing so dange­rous, not to aske counsell of holy Ministers, what is it to refuse their good counsell giuen? what to en­terprise things quite contrary to the word? Surely a double and treble fault, full of double and treble danger. By obstinate refusing good counsell from the Lords true messengers,Num. 14.45. you may see that the Is­raelites were ouerthrowne in fight against the A­malekites [Page 54] and Canaanites.1 King. 22.17.28. And so also came Ahab to his desperate death, he would go vp to Ramoth Gilead, though the Prophet shewed him his fall most plainly. Happie then are they who giue eare and obedience to the word of our God,Mal [...]. truly ope­ned by his faithfull Ministers. The Priests lips should preserue knowledge. For whom? For all sorts, both high and low, rich and poore, learned and vnlear­ned, and they should seeke the law at his mouth: for he is the Messenger of the Lord of hoasts. Yea, and as he should counsell all sorts of warriers by the word, so should he comfort and encourage them in the verie time of entrance into the battell: When thou goest out to battell against thine enemies (saith our God by his seruant Moses) and seest horses and chariots, Deut. 20.2.3.4. and a people more then thou, be not afraid of them: for the Lord thy God is with thee, which brought thee out of the land of Egypt. And it shall be when ye come nigh vnto the battell, that the Priest shall approach and speake vnto the people, and say vnto them: Heare O Israel, yee ap­proach this day vnto battell against your enemies, let not your hearts faint, feare not, and do not tremble, neither be troubled because of them, for the Lord your God is he that is with you, to fight for you against your enemies, to saue you. Thus you see what great vse and neede there is of the Ministers priuate counsell and pub­lick instruction euen in war. These things so, it al­waies behoueth both Captaines and souldiers to be frequent in consultation with their God touching all matters belonging to their places. Consultation I say by often and feruent praiers, and consultation by aduice of godly and learned Preachers. This [Page 55] consultation must begin at the first houre, and ne­uer end till a souldiers last houre be ended: yea and Sion souldiers ought also to ioyne priuate reading and meditation in the word together with this con­sultation, according to that in the first Psalme, His delight is in the law of the Lord, Psal. 1.2. and in his law will he meditate day and night: and agreeable also to that in Iohn, Search the Scriptures, Iohn. 5.39. for in them ye thinke to haue eternall life, and they are they which testifie of me. And specially as our God cōmandeth Iosua (which commandement extendeth to all souldiers) Let not this booke of the Law depart from thy mouth, Ios. 18. but meditate therein day and night, that thou maist obserue and doe according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou haue good successe. For this purpose if they reade Psal. 3. Ps. 27. Psa. 57. and Psal. 118. they may finde much comfort in these places. And thus much for the eight wor­thie linke here ioyned with the rest, as the last linke to make vp a heauenly Chaine for Sion souldiers. Such as keepe these links together in a gracious or­der, are fitly adorned to wait vpon the true God of battell, that King of glorie, and they to whom our God giueth these eight worthies for a spirituall chaine, are fittest, and likest to performe most vali­ant actions, and worthy of great honour here with their Kings and Princes, and shall be accounted worthy to reigne as kings with that King of Kings for euer. Shall I now say that here touching these eight links, which I said before concerning those se­uen peeces of armour, viz. suffer thy Pastor to ioyne these eight links together for thy good, and to fit [Page 56] them to thee for thy defence; I might say so: but I will say thus: Do not onely suffer, but intreate thy Pastor also to ioyne and fit these seuen peeces of armour aboue named, as heauenly and compleate armour of choice to defend thee; and these eight links also, as a heauenly chaine to honour thee. and then march on O famous Sion souldier. It seemeth that noble Iosua had such souldiers (souldiers thus armed,Ios. 1.16, 17, 18 thus adorned) as may appeare by their gra­cious answer to him: All that thou commandest vs, wil we do: and whither soeuer thou sendest vs, will wee go: According as we hearkned vnto Moses in all things, so will wee hearken vnto thee: onely the Lord thy God be with thee as he was with Moses. Whosoeuer he be that doth rebell against thy commandement, and will not hearken vnto thy words in all that thou commandest him, he shall be put to death; onely be strong and of a va­liant courage. Such a souldier also had that right no­ble couragious and louing Ionathan to his armour-bearer:1. Sam. 14.6.7. Come (said this Princely Captaine) let vs go ouer vnto the garrison of those vncircumcised: it may be that the Lord will worke with vs. For there is no re­straint in the Lord to saue by many as by few. And his armor-bearer said vnto him: Do all that is in thine heart: turne the. Behold I am with thee according to thine heart. These were gracious soldiers, louing soldiers obedi­ent soldiers, resolued soldiers, worthy souldiers. So all those Protestant souldiers may be truly esteemed and shalbe constantly found gracious, louing, obedi­ent, valiant, resolued, worthy souldiers, vpon whom our bountifull God will vouchsafe to bestow these eight worthies aboue named in some acceptable [Page 57] measure. I say againe, in some acceptable measure. For I go not about to pleade for protection, which this life affoordeth not to any whatsoeuer (from the thrones to the thresholds,) but I labour to describe such souldiers as now do shew themselues or here­after shall shew themselues to be in the new birth: such I say, as put off the old man, and put on the new man, endeuouring with industrie and earnestnesse (by their instant seruing of God,Act. 26.7. like the twelue Tribes) to please that heauenly Captaine Christ Ie­sus. These, these are true worthies, because they are approued by the true God. Without these eight worthy things here named, none of those nine Worthies of the world could haue any due and true praise: nay, looke in what measure any of them had those eight worthy things, (yea euen conten­tednes with that wages frō God, those bounds I say which Iehoua gaue them) according to that mea­sure was their gracious acceptance with God, and their worthy commendations with good men. The rest of their praise was but temporall and windie; this substantiall and euerlasting. And now you see those eight worthy links taken from Gods treasurie (euen his heauenly word.) Abrahams souldiers had these eight worthy things in their measure: Iosuahs souldiers had these eight in their measure: King Dauids souldiers had these eight in their measure; each of them in a sanctified measure. Whence it came that all of them became so truly famous and victorious? This spirituall chaine made them so, in and by their most worthy Captaine (that Captaine of the Lords hoast) Christ Iesus. Blessed are and [Page 58] shall be the nations: blessed are and shall be the ci­ties: blessed are and shall be the camps, where con­tinuall gracious, earnest endeuour is vsed to haue all their souldiers thus armed and adorned: thus ar­med, I say, with that armour of God, consisting of those seuen heauenly peeces; and thus adorned with this spirituall chaine made of eight heauenly linkes (both Armour and Chaine of one mettall.) Our God hath promised to blesse them, and (as Isaac said touching his good sonne Iacob) they shall be blessed. Gen. 27.33. Curse them who so will, euen with bell, booke and candle. This blessing I haue wished for & prayed for to all them that vnfainedly loue Sion: all whō I humbly beseech our good God to blesse, arme, defend and keepe in such sort and wayes, as whereby they may bring most honor to their owne names, most ioy to their owne soules, most good to the Church and Commonwealth where they liue, most renown to the Deputie Maiesties whom they serue, and most glorie to that Maiestie of Maiesties, (whom we all serue) whose holy Name be blessed and praised by all holy meanes, for euer and euer. Amen.