THE MIRROR OF HONOR: Wherein euerie professor of armes, from the Generall, Chieftaines and high Commanders, to the priuate officer and inferiour souldier, may see the necessitie of the feare and seruice of God, and the vse of all diuine vertues, both in commanding and obeying, practising and proceeding in the most honorable affayres of warre.

A treatise most necessarie, comfortable and expedient for all English subiects, whereby their duties to God, their Prince and countrie, their assurance and safetie, is liuely set foorth as in a glasse before them.

Exod. 14.14.

The Lord shall fight for you, therefore hold you your peace.

The Contents of the booke are in the next page.

Printed at London by the Widowe Orwin for Thomas Man. 1597.

The Contents of this Booke.

  • 1 A briefe motiue to the consideration of the necessitie of this worke, and of the different effects of peace and warre.
  • 2 How necessarie the feare and true seruice of God, and the vse of all diuine vertues are in euery chiefe gouernour in armes, and wherein true honor consisteth.
  • 3 That all men should be readie to defend their Prince and Coun­trie, and how inferiour officers in armes, the common and pri­uate souldiers should behaue themselues, as touching their obe­dience to God, their Prince and superiour Commanders.
  • 4 That Prayer is necessarie among men of armes, as a principall and chiefe meane both to defend themselues, and to annoy the enemie, and that after victorie they ought to praise God.
  • 5 A most necessarie motiue to stirre vp all men that continue at home, to serue the liuing God, and to seeke to winne his fauour aswell in regarde of the safetie and good successe of their bre­thren, souldiers abroad, as of their owne at home.

TO THE RIGHT HO­norable my singular good Lord and Ma­ster, Robert Earle of Essex and Ewe, Lord Ferrers of Chartley, Bourcher and Louaine, of her Ma­iesties most honorable priuie Counsell, and Knight of the most noble order of the Garter.

ALbeit (right Honorable) the indeuours of best deseruers, and of men qualified with highest gifts of all kinds of ver­tues, be subiect to deprauing censures, I, the meanest of many other, am mo­ued by the loue I beare to my countrie, in all reuerence and zeale, according to my portion of knowledge (sith the better able affoord it not) to aduenture some thing to the incouragement of men trained and to be trai­ned to the field in Militarie seruice: not as teaching them the art of warre, but inciting them to obedience to God, their Prince and Commanders, to vertuous and diuine exercises, to the practise of profitable, and of praise worthie actions, and to the auoyding of things offensiue, hurtfull and fruitles. For if none should speake because they haue captious hearers: if none should write because they haue deprauing readers; what would become of the vse of the tongue or practise of the pen? If none should vndertake but what they were assured should please all men, there would follow speedie ruine of all vertuous indeuours in whatsoeuer kinde. For none is so absolute by art or nature, but that some being meere naturals without art or vertue, will struggle to glorifie their own [Page] nothing, by deprauing the something of others. No good inde­uour (intended to Gods glorie) can be so simple and fruitles, but it will yeeld some profite to the well disposed: and no worke is so excellent but is altogether fruitles to the euill affected. Best things haue least grace among the worst, and the prophanest workes best welcome to prophane men. But such as sauour of diuine reason will imbrace the good fruites euen of poorest knowledge, and will reiect the most absolute worke of a carnall conceit. And if I had not hope grounded vpon mine owne, as al­so vpon publique experience of your honorable clemencie, to accept of vertuous indeuours at the hands of the meanest, I could not (at this time) affoord scope vnto my sorrowing thoughts, daunted, dulled, and dismaied at the dismall issue of former hope, to expose vnto a generall gaze, this sillie Mirror, which vnder your Honorable protection, I know may safely passe through the pikes with profit to many, preiudiciall to none, but behoofull to all. And it craueth at my hands no safer shelter from the malice of the worst, nor better warrant to passe currant among the best, than your Lordships allowance, which in discretion I cannot denie it, though I cannot assure it. Yet I am vrged to aduenture my selfe for it, and it for me, vnto your Honorable considera­tion. And while I waite in hope, I doe and will euer rest a dutifull petitioner to the God of hoasts, to fur­nish your Honor with all happines, and happie issue of all your Hono­rable enterprises.

Your Honors humble seruant, Iohn Norden.

To the Reader.

NOthing is so rashly, rudely, or vnadui­sedly vndertaken, but that reason or discretion seemeth to direct the same: and most of all Militarie attempts are to bee enterprised with high deuotion, because they tend to peace the most pre­cious end of warre. For there seemeth as great difference betweene peace and warre, as betweene a sober and a mad man: the one plausible, sweete and profitable to many, the other ter­rible and troublesome to all, and truly profi [...]able to none. It is a per­nicious euill, as of it selfe, but by circumstances it is both lawfull and expedient, not that it openeth the way to heauen by slaughter and bloud, as Scipio of Affricke boasted, but that it is the way to re­deeme most wished peace. When the cause is iust no man may que­stion whether the warre bee lawfull. It is then iust when it seeketh to defend and preserue the publique quiet and Christian religion, and it is then lawful, when it is done by the authority of the Prince, and rightly vndertaken when it is in the feare of God, and truly ex­ecuted when it is with vpright minds. As touching the iustice and lawfulnes of the cause present, it sufficeth vs to know it is to pre­serue our state, the superiour Magistrate commandeth it, and wee are to obey it in a treble dutie, to God, our Soueraigne and common­weale, to the end we may possesse our owne in quiet vnder the prote­ction of equitie and iustice, which both are established by peace, and peace maintained by suppressing warre. Our present warre is a de­fence against hostile offence, which (as euery man seeth) threatneth vnto vs the dreadfull deuouring sword, or such wretched seruitude [Page] as was neuer shewed vnto the Iewes in Aegypt or Babylon. For the experienced tyrannies of our aduersaries haue many wayes and in diuers places, displaied their bloudie inclination to bee more than heathenish: and therefore our estate (aymed at by their cruell de­sires) is neither to faint or flatter it selfe, but in the name of the God of hoasts to goe foorth with our armies, and with courage onely in Christ to witnes our Christian fortitude: not as some great Mar­tialists haue done, that haue sought and gotten fame by bloud, as Herod, Hannibal, Caesar, Attila, and infinite others, who haue left behinde them nothing whereof truly to glorie, onely the stinke of their ambition, and slaughter of men remaineth. And our present enemies testifie their apt imitation of these tyrants in all their vi­ctories, wherein they regarde nothing more then the number of townes burned, and of men, women and children murthered. And he priseth his reputation dearest, that hath inhumanely bereaued most of life, and most tyrannously behaued himselfe in the warres, without feare of God, or clemencie towards man: shewing thereby how farre they degenerate in affection from true Christians, that imbrace compassion and mercy as the badges of true religion, which teacheth that wee ought to conforme our mindes to a godly procee­ding in the affayres of warre, without rigour, tyrannie and supersti­tious lenitie. And to this end ought all men called to the profession of armes to be furnished with diuine vertues, that all their proceedings may sauour of godlines and godly boldnes. And for as much as (by reason of our vsurped libertie to sinne more in this profession then is fit in any) we are depriued as of our owne natures, of the true knowledge of that good course which in these dangers of warre is to be taken. And therefore all militarie men ought to haue conti­nuall counsell and consultation with the God of armies, disclayming their owne wisedomes, iudgements and valour, and to followe what is commanded in, or agreeth with his word. The Common-wealth of Israel was held happie for that it might aske, and receiue coun­sell and direction in all their proceedings of God by Vrim and Thummim. But much more blessed are we in that the diuine light shineth vnto vs in Christ, whereby the true meaning of the spirit is expounded in the word of trueth, whereunto all men are inuited [Page] freely to referre themselues, and therein to search diligently what dutie is required of them in their seuerall functions: for therein hath God declared his mind and will concerning all things where­with man hath to deale in this life. From thence must euery degree be furnished with warrant and direction how to proceede in their professions: therein is the Prince taught how to rule rightly, the subiects how to obey loyally: therein are Commanders in the warres directed how to dispose of their charge wisely, and the inferiour souldiers may therein learne how to frame both their affections and all their proceedings godly. And for that the office of a souldier is a calling of higher reckoning and of greater moment then it is commonly reputed by the generall and rude multitude, yea, then it is considered to be, of the most that vndertake to carrie armes in the field, and of some that beare office in the warres: it is requisite that all should vnderstand what burthen they beare, that they may also learne to discharge the same, so as they may be worthie to be called what they desire to bee. For as the life is to the bodie, so is vertue to the minde, and the diuine spirit to the soule: the bodie without life is but a dunghill, the minde without vertue is but a sinke or gulfe of filthie cogitations, and the soule without the heauenly comforter is but a forlorne captiue vnder the Prince of darknes. Ignorance of the will of God is a darke clowde that shadoweth all diuine quali­ties, and that smoothereth euery sacred grace and speciall fauour receiued at the hands of the highest, whereby a souldier becommeth oftentimes proud of vanitie, and couetous and greedie of vitious and hurtfull in stead of vertuous and profitable things: whereby he becommeth conquered of his owne carnall affections, making him­selfe thereby vnfit to vndertake that honorable action which onlie is proper to the vertuous, and to such as feare God. Such as are ar­med with diuine habiliments within, aswell as girded with milita­rie furniture without. For who so considereth that he fighteth for the Lords cause, for his Princes state, his countries good, and his owne honour, cannot but thinke himselfe bound to cast off all im­pediments that may hinder his prosperitie, or blemish his reputa­tion therein. For there is no assurance in things displeasing the King of Kings, in things vnsauourie to the spirit of God, who being [Page] on our side giueth vs victorie: but if we defraude him of the reue­rence and honour due vnto him from our selues at home, and from our men of war [...]e abroad, wee haue no assurance that he is with vs and for vs. And therefore when we goe foorth with our Armies (saith Moses) we must then keepe vs from all wickednesse: for that the Lord himselfe walketh in the middest of our campe [...] to deliuer vs, and to giue the enemie into our hands, if we be holie: but to destroy vs if we be prophane, faithles and wicked. And it h [...]th been euer a noted subtiltie of a wicked enemie prompted by Sathan, to lay traps and snares to cause Christians to sinne. Search (saith Achior) if there bee any wickednesse among them, Iudith. 5. then shall wee surely destroy them, otherwise we shall neuer preuaile against them, for their God will defend them. And it seemeth that our aduersaries haue no greater encouragement, then to see the fruites of our grosse corruptions, affirming that wee feare not God, because wee transgresse his will so boldly: and aboue all they take notice of the vnciuill behauiour and licentious liues of our men in the warres, grounding greater hope to preuaile, by reason of our sinnes, then by their owne forces. Experience hath long tolde vs that there hath been defect of vertuous exercises among men of militarie profession, who seeking to be renowmed, begin not at the feare of God, but yeelding their mindes captiue to sinne, come con­quered into the field: and therefore their enterprises often faile of victorie. But howsoeuer some deeme the contrary, it doth higly dignifie men of armes, to feare and serue the liuing God, and to bee at one with him, before they presume to march to the battell, or vn­dertake to beare armes in the field. And all such as are called to that high and worthie calling ought to be changed in their minds, casting off all the former lusts of the flesh, to shape their affections after a more holie order: for the neerer they resemble the great conqueror, by participation of his diuine vertues, so much the more powerfull shall they become, and bee partakers also of his glorie by conquering by him, as were Gideon, Barac, Sampson, Iepthath, Dauid, Samuel, and many other that in and by him ouercame king­domes, and obtained many admirable victories against their ene­mies. It is an honorable thing in Commanders to be able to exhort [Page] by word to godlines of life, but more honorable when their exhor­tation is ioyned with the example of a vertuous life: for the one proceedeth from the tongue, which may dissemble before the world, the other from the heart, which is knowne to God. And he that is truely sound within, cannot but appeare vnto others to be so: for he will bring foorth the fruites of approbation, among which it is not the least to haue care of the choice of his souldiers, as of the most vertuous, as much as lieth in him, after the example of Cyrus, who sayd vnto his souldiers: My friends, I haue chosen you, not be­cause I haue had experience heretofore of your manhood, but because I haue knowne you readie to doe those things which are honest, and to eschew all dishonestie. In his choice he seemed to agree with the opinion of valiant Agamemnon a Grecian Cap­taine, who affirmed to Achilles, that one man beloued of God, is in stead of many men in an armie. On the contrarie the Scrip­ture affirmeth,Iousha 7.1.2 that the wickednesse of one man indangereth the state of a whole armie, as Achan did the armie of Israel. The Em­perour Traian sayd, to accept of warre, to collect souldiers, to put them in order, and to giue battell, belonged to man: but to giue victorie was the worke of God onely. Whereby it followeth, that as victorie is the end of waging battell, and battell disposed by best discretion of chiefe Commanders: so there is not a more pretious thing in the execution of this busines, then to doe all in his feare, ho­nor and reuerence, that giueth that which is striued for. They that couet to vanquish, and not to bee vanquished, must relie wholly on him that disposeth of victorie, and to vse souldiers, munition and policie as his meanes: for if they be blessed by him, they are holie, o­therwise they may bee aswell instruments of their owne, and of the confusion of such as trust in them as of their safetie. To the ende therefore that our enterprises may succeede to our comfort, it be­houeth all men of armes, of what qualitie or degree soeuer he bee, not to thinke is a blemish to his reputation to be seene vertuous, re­ligious and godly, but to testifie the same in the view of all men, by continuall exercise of prayer and praise to the God of hoasts, that he may still blesse those meanes, direct their counsels, and dispose of their proceedings happily: so shall they triumph in victorie as well [Page] with few as with many, with the godliest, and not with the greatest number of men. And to the end that all militarie men may be put in minde of this heauenly consideration, I haue presumed vnder your fauours, to speake a little vnto you in a plaine manner, not that I would be seene to presume to teach such as are alreadie furni­shed with diuine knowledge, and are armed with faith and religion: but to whet them on to the daily practise thereof, and to stirre vp such as are more ignorant, to a desire to become also vertuous and obedient to God, and in him to their Prince and Com­manders, that as they seeke honor, they may so at­taine it, as may make them in deede truely honorable.

Yours in christian good will, Iohn Norden.

THE MIRROR OF Honor.

A motiue to the consideration of the necessitie of this worke, in regard of the time, and of the different effectes of peace and warre.

THERE is nothing in this worlde more pleasing to fleshe and bloud then peace, nor more beneficiall to a commō wealth. For where no trouble is,The sweete effectes of peace. there is a quiet state fitte for euery honest Artist to practise his skill, to the furnishing of the state with Sciences necessarie and profitable. In peace are Lawes at liberty to be duely executed, and Iustice may flourish without restraint: Ve [...]tue may then shewe her effectes, and Religion bee practised, without terror or torture. Then may the Church execute necessary Discipline and mannage all thinges to Gods glorie and the comfort and commoditie of all his members. This hath England tryed true, almost fortie yeeres vnder Queene Elizabeth, who from God hath brought vs the blessing of this wished peace,Englandes peace neere 40. yeeres. toge­ther with the rich Iewell of the freedome of Religion, whose fruits (if they flourish not as they ought amongst vs) the fault is ours. And that God that hath afforded vs these precious bles­sings, finding vs negligent and colde in our professions, threat­neth to rouze vs out of our secure dreames by the drum of his surie, to awaken vs out of our slumber by the noise of warre,God threat­neth to [...]ouze vs out of our dreame by warre. A new song, a wofull song. nay by the blowes of warre, we heare the sound, we see the swords, the Cannon playes in our eares, the armours glitter in our eyes, here is the beginning of warre. After the sweete song of Peace peace, now is the dreadfull dumpe of Warre warre. And what is Warre, a May-game? Noe, it is the wofull messenger of con­fusion, without the mercie of our offended God, which is to be obtayned by faith and repentance. We all know that peace is [Page 2] plausible, a ioyfull and wished thing, and yet we seeme full of it, or at least of the fruites of it, which is plentie and ease, fulnesse and forgetfulnesse of God and our selues. But if we had seene warre as we haue tasted peace, we should esteeme the better of peace and prouide against the feare of warre, in meeting the God of hoastes to appease him,1. Sam. 25.23. as Abigail did Dauid. But England (God be praysed) hath beene made acquainted with warre by report from our neighbour territories, and the most of vs are ignorant whether it be sweete or sowre by experience: and therefore thinke not that it bringeth the miseries which Fraun [...]e, M [...]ny of vs are ignorant of the effectes of warre. The fruites of warre. Flaunders, Holland, Zeland, Brabant, and sundry o­ther most pleasant Landes and Prouinces, haue long time en­dured: wherein Iustice hath beene suppressed, and iniurie, vio­lence, will, and the swordes surie preuayled. These infernall fire-brands inkindle warre, whence proceed the outrage of bloudy furies, wherein spoyles are helde lawfull prize, riots maintained as rightfull lawes, innocents murthered, maydens, wiues and most graue matrons violently abused, and forcibly deflowred, churches destroyed, religion confoūded, houses consumed with fire, all vertue and honest duety abandoned, vice exalted and imbraced, the seruice of God contemned, Gods children mur­dred, euery degree, sexe and qualitie grieued and oppressed, all trades and traffique hindred, the best men troden downe, and all this (with many other miseries) by a crewe of most merci­lesse and wicked men.Warre a salue for secure kingdomes. Heere are in parte the fruites of furious warre. And yet it is the salue that our most louing God applieth to the infections of such Kingdomes and Countries, as abuse his most sweete bl [...]ssing of peace. We are not ignorant of this, though wee haue yet but giuen ayme (as it were) to forraine broyles, not considering, or at least not reforming the euilles that long peace hath bread at home. For which our forgetful­nesse and neglect of duetifull diligence to reforme vs, the same God, that found out this remedie for the sinnes, or iudgement for the transgressions of other Nations, hath threatned the same to vs, for that we repent not at his many other most gentle ad­monitions. It seemerh he hath decreed somewhat against vs, for the common report is, that there will bee wa [...]res, and that [Page 3] England must prepare for warres,Gods forewar­ning of war [...]e a great fauour & surely this gentle forewar­ning of God (among many others) is to be helde a precious fa­uour, for that he giueth vs time to consult with him, what is to be done, in so waighty a pretended busines. And there is no doubt but our Soueraigne is not slacke, not onely to consult with her chosen and graue Senators, but with high Iehouah the God of Armies and hoastes her glorious guide and our appro­ued most strong and louing defender, to whome also like true Niniuites we must all flie, from the one degree of men to the other. And sith it is the businesse of warre,Generals, captaynes and sol­diers must take counsell of God. 2. Sam. 5.19. Iosh. 8.18. 1. Sam. 7.8. The Ministers must pray and exh [...]rt to prayer. the generals chiefe­tains and captaines, inferiour officers and priuate souldiers, must martch forth and beginne the action, continue it and performe it in his feare. And as victorious Dauid did, they must aske counsell of him, and he will teach them and instruct them as he did Ioshua at the conquest of Aye. And hereunto must our faithfull Ministers become true Samuels to cry vnto God for the good successe of them that goe forth to fight. And moreo­uer they must not cease, but with all industrie and diligence, teach and exhorte to faith, obedience and praier all that tarry at home, that the Lordes wrath may be appeased: and that he will take part with vs going forth with, and blessing our armies that we may expect our saluation onely to proceede from him: least that trusting in our owne merit, strength, wisedom or po­licie, we should bee foyled of his and our enemies. And to the ende that our men appointed to the warres, should be in some measure whetted on with godly affections to vndertake a mat­ter of so high moment,What moued the auctor to vndertake the worke. beeing on the behalfe of the Lorde of lords, our Queene and countries weale and preseruation: I am imboldened in duetie and stirred vp in loue, simply as it is to set before them, this silly Mirror.

Howe necessary the feare and true seruice of God, and the vse of all diuine vertues is in euery chiefe gouernour in armes, and wherein chiefe honour consisteth.

AN hoast of men, or an army of souldiers, as of themselues, is a multitude confused and vnordered, many dispersed [Page 4] members,An Armie of men is a con­fused multi­tude without order. of an vncompact bodie. But wisedome, arte and ex­perience, hauing found the meane, to dispose them into a body, by the right reducing of euery member into his conuenient place: the wisedom of God must needes be confessed to haue the chiefe rule and to beare greatest sway in the worke, which so much the more resembleth this politicke body to the diuine Image, by how much it bendeth the chiefe ende thereof to the glory of the highest and most superior Gou [...]rnour,How an Army may resemble the diuine Image. Euery head of an Army must be conformed to the head Christ. by seeking the good of the vniuersall body of his Church, which in regard of all diuine duety, order, and the right rule of christian religi­on, is sayd to be diuine and heauenly: whose head, as it is that chiefe Soueraigne Christ I [...]sus the Sonne of the eternall Deitie, full of grace and peace, so must the head and generall of this body of a christian armie, be conformed to righteousnesse and holinesse, that all the infe [...]iour members may (like vnto the mē ­mbers of the heauenly body) imbrace that trueth and follow that rule of righteousnes, which their head receyueth by the power of the diuine comforter and director, from his superiour head Christ. So shall there be seene that sweet consort and heauenly harmonie in their warfare, which shall gayne the loue, fauour & affection of the heauenly company,The Angels of God shall goe forth with the godly. Exod. 14.19. & 32 34. 2. King. 19.35 Rom. 9.7, 2 Pet. 1.3.4. An excellent resolution. An vncertaine ground of good successe. euen of the Angelles, and they shall go before them as heauenly guides, yea & as a warlike hoast to destroy their enemies. The feare of God & his seruice, fayth and true religion, haue onely the promise of Gods pre­sence, of his defence, protection and conduction. And that re­solution onely is excellent, which is grounded vpon that right reason which is confirmed by the word of trueth: and all other hope which proceedeth from the power of fleshe and bloud meerely, from the strength of mans arme, as Goliahs and Se­nacheribs and others: hath the assurance semblable to that ground, that is weake, and of no certainty. And therefore what­soeuer this last hope shall warrant, is but like vnto the winde which bloweth where and when God permitteth. So God by his might throweth downe the mightie strength of the proud, who boast themselues of their multitudes and stand vpon their policies▪ and preserueth the weake in their owne conceites, beyond the expectation of carnall hope: whereof the examples [Page 5] [...]n diuine histories are infinite. Yet such is the necessitie of the order & comely disposition of matters of warre,We must aske counsell of God, how to order [...]ur troupes rightly. Deut. 31.22. Iosh 1.1.2. that we must seeke at the hands of the high Lord of hoasts and armies, how to dispose our troupes, and how to leade them forth in his feare and according to his will: who challengeth a share therein, if wee will proceede aright, for so hee had in the proceeding of Ioshua whom he directed and incouraged being the General of the huge Armie of Is [...]ael, to whome he principally gaue coun­sell and charge that hee should bee studious in the Lawes and word of the Highest: willing that the Booke ther [...]of shoulde not depart from his handes,I [...]sh. 1.5.6. The booke of God must be in the hand [...]s of a Generall, & the practise in his heart. Iu [...]g. 2.25. Iosh. 6.2. The Generall ought to feare God. Order & go­uernement. but practise and proceede accor­ding to all equitie and iustice, and in so doing hee shoulde bee strong and couragious, for no man should be able to withstand him all the dayes of his life, and that the Lord would not faile or forsake him. This diuine and absolute assurance of Gods fauour and readinesse to helpe in the time of neede, hath been in all former Generals and Captaines fearing God, & they haue preuayled, as appeareth by Joshua against Iericho, Gideon a­gainst the Madianites, and many others. And therefore, it is required, that great regard be had of the choyce of the Gene­rall, that he be religious, fearing God, that he so order the mat­ters appertaining to his charge, as beseemeth christian policie. Gouernement of it selfe presupposeth order, for without order, no man can gouerne his little house, much lesse an Armie of men. And gouernment is a right disposition of those thinges whereof a man taketh charge, to bring them to a good ende. And therefore many thinges are requisite in a Generall, as wel for the right ordering of the armie, (namely of the body where­of he is the head) as also for example, that the inferiour officers may follow him as a light, leading them the right way. For that is the nature of the honest imitation of the vertuous, to become more vertuous by a vertuous guide:The [...]ffectes of Imitation and Emulatiō as it is the propertie of wic­ked emulation in the contrary affected. And therefore in a Ge­nerall, Prudence, which includeth in it selfe, that wisedome which is the right reason of thinges, is the most precious and most honourable ornament. For as Zenophon saith. Without prudence there is no vse of vertue. Prudence. What then auaileth magna­nimitie [Page 6] and fortitude,Magnanimi­tie vaine with out pru [...]ence. Effectes of pru­dence. and other vertues, if Prudence faile? for then magnanimitie is but desperate rashnes, & fortitude a care­lesse running on to his owne ruine: nothing is sure, but all vn­certaine, without that Prudence, which is the mistresse of all vertues, which teacheth howe to prouide for thinges to come, how to order and dispose of thinges present,The office of a Generall. The approba­ [...]i [...]n of a Ge­ner [...]ll. and how to make vse of thinges past. The ende of the office of a Generall, gene­rally taken, is to doe good for his country in the highest degree, and therefore the right administration of all necessary directi­ons, and discipline to them that are vnder his charge, is of no small importance, for that vpon his carefulnes and high wise­dome, dependeth much the good and happie issue and successe of victorie, although indeede the disposition of victorie, is in the Lorde. It is a token of Gods fauour, and that hee alloweth of the choyce of that Generall, that feareth him and walketh right­ly before his people. If otherwise, he is surely aduanced to that high place, to hurle downe such to confusion, that trust in his wisedome, be he neuer so politike or warlike: and his honour is but vsurped & shall be taken from him againe with ignominie. Religion is that golden rule,R [...]ligion. that godly guide, that by right rea­son leadeth an Army rightly: and the irreligious, neglecting true duetie to the powers diuine, howsoeuer forward or fortu­nate they may seeme, in stumbling vpon fortune sometime, and in triumphing in victorie, yet at the length their tragicall endes discouer vnto the wise, that there is no true hope nor blessed issue vnto the ende, and in the ende without the feare of God. And this hath appeared in many, who haue bin full with vayne conceit of worthines by reason of some fortunate effects which after haue bin foyled & their glory stained: [...] King. 1.4. 2. King. 19 37 Exod 14.23. as Ieroboam that pul­led destruction on himselfe and the cittie, and as mightie Seua­cherib was killed by his sonnes, and Pharaoh with his hoast, for policie admirable, & for multitude infinite, in his glorious con­ceiued hope of victorie ouer Gods children, being of himselfe victorious and mightie,The sinne of the people may be the des [...]ru [...] ­ [...]ion of the go [...] ­l [...] G [...]nerall. is a spectacle of dishonour to this day, with infinite others. But (by the way) it may fal out that though the Generall be religious, faithfull and fearing God, the sinnes of the people may procure the confusion both of their Gouer­nour [Page 7] and themselues, and sometime the sinne of one man, may cause many to be punished, as Achans, for whose sake all Israel was afflicted & greatly discomfited at the siege of Aie:Iosh. 7 1.2. where­in he alone perished not, but many for him. How much more shall many suffer for the sinnes of many? The men of Gibeah were slaine, not onely the committers of the wickednesse, but such also as wincked at it.Iudg. 19 24. & 20.13.14. How carefull then ought a Generall to be of his Captaines, the Captaines of their souldiers, least that they being negligent in looking into the manners or puni­shing the vice of such as are vnder their charge, knowing this, that hee that committeth sinne is worthie to bee punished, not onely for examples sake, but for the Law, and Iustice,The execution of Iustice and punishment of sin a pleasing sacrifice to God. Rom. 1.31. A Generall ought to pray for his people. Num. 14.19. in whose true execution God is pleased: and least also the Cōmaunder be snared by sinne, and so not onely fauour sinners, but euen com­mit the same, & so fill vp the measure of Gods vengeance, which waiteth on all them that are thus disobedient. If I shoulde say that it were the part of a Generall to pray for his people and for their sinnes, I might say but as Moses did, who being moued in zeale of the peoples safetie, desired God to pardon their sinnes, knowing that sinne had the threates of iudgement: and how glorious an effect had his request? to whom the high God gaue answere, saying, I haue heard thee for them, and haue for­giuen them? God forbid it should be thought a derogation of the reputation of the greatest Commaunder to be seene for­ward in the like affection for his people: for by that meanes hee may also winne such as are vnder his charge to feele their infir­mities, & draw them to such humiliation,1 Sam. 12.19.20. The benefite that the people haue of the Generall fea­ring God. Deut. 1.30. as that they may both pray themselues, & serue the Lord in feare, & also craue the assi­stance of their godly Superiours therin. This is the benefi [...]e that riseth of the true feare and seruice of God in the Generall, who will shew himselfe as couragious as Moses, not meerely stan­ding vpon his policie or multitude, but vpon the Lord to blesse his proceedings, & to encourage his people that they faint not: and then may he iustly assure them that they neede not to feare or be afraid of the enemie, for the Lord of hoastes goeth before them and will fight for them. Hee is the Generall of generalles,God the Gene­rall of gene­rals. the high Captaine of all Christian Companies, the powerfull De­fender [Page 8] of all faithfull Armies and hoastes, his power hath bin seene in miraculous manner to the destruction of the mightie enemies of his children. And yet his absolute force and power ha [...]h not beene seene, as it is in himselfe, for if he should at full discouer his force before vs mortall men,God hath ne­uer shewed his power as it is. it would so far dismay the strongest of vs, as we should confesse our selues lesse then nothing vnto him. And therefore is his power called infinite as hauing no end,Gods power cannot be limi­ted. nor limit, whereby it may be staid or restrained, neyther is there any meane in the same, in mans capacitie and iudgement, though we can say that the death & destruction of one man is more admirable then another, and one miracle doth exceed another in admiratiō,Num 21.28. All Gods mi­racles are alike. Dan. 4.29, as to make Balams Asse to speake like a man was straung to vs, and to make Nabuchadnezzer to become a beast being a mightie Monarche of the worlde after his many conquests, was no more straunge. The killing of Go­liah by Dauid was no more admirable, (if wee consider, by whome the thing was done) then the killing of a worme by a man,1. Sam. [...]7.51. for the Lord of hoastes is the hand that effecteth great things by weake meanes: as by Gideon with 300. men he o­uerthrew the whole hoast of the Mydianites. God doth weightie things by weake meanes. So that we may not recken what God can doe, for there can bee no estimation or limitation of his power, neither in regarde of his mercie, wherein he saued Daniel among the lyons, and the 3. children in the fire,Dan. [...] 16. and confounding their accuser: s neither of his iudge­ment & vengeance wherein he destroied the whole world with water,Gen. 7. in toto. Gen. 19 24. and Sodom with fire. And therefore wee may conclude, that if he will he can doe what he pleaseth, and there is no ex­ception of persons, places, strength, policies, riches or multi­tude of men with him But whosoeuer fearing him truely doe cōmit themselues & cōmend themselues vnto his fauour, thro­wing themselues downe & all their naturall wisedom & power at his feete in humble prayer and singlenesse of heart in a liuely fayth, [...]hey are stron­ [...]est that com­ [...]it their pow­ [...] to God, [...]ste [...]ming thē [...]hing may assure themselues that both he can and wil doe more mightie things for them then hath bin hitherto seene of men. And if we of England haue not forgotten his many miracles done euen for vs, to make his power to be truely knowne & his name rightly reuerenced of vs, we cannot but with prayse ac­knowledge [Page 9] that he hath done mightie thinges for vs,God hath done great thinges for England. whereof we haue reioyced: and the same he will confirme vnto vs, with newe mercies towardes vs, in his iudgements towards our ad­uersaries, if he be taken as our chiefe Conductor: and if our lea­ders, captaines & soldiers imbrace him with their whole hearts.Our leaders must feare God. Iosh. 1.5▪ 6. The fruites of the booke of God. And there is no way to assure vs hereof, vnlesse our chiefetaines be seene fauourers of his worde and followers of his will. And therefore as he willed Ioshua, so he willeth thē all to seeke wisedome of him, and not to suffer the booke of his diuine precepts to depart from before their eyes, for it recordeth his power, his prouidence, his mercie, his loue towardes the true of heart, and layeth open his iustice and iudgements, against such as are wic­ked and dissemble with him. This booke shoulde bee in their hands, and his trueth in their hearts euen in the middest among their enemies. So shall it be as a sanctuarie vnto them to defend them from the destroyer, and as a signe that the deuouring an­gell shall spare them in the day of destruction. It is as Manna to feed them from heauen, and as a two edged sword to cut down their enemies before their faces. It is better then Socrates great vertue, it is the wisedome of the spirit of God, which guideth and lifteth vp the heart aright, induing it with that happie and most fruitfull knowledge, that not onely concerneth the true direction of an armie, but of the very Maiestie and power of heauenly Jehouah, and their obedience to him their high and powerfull Generall. There is nothing so precious as the feare & true seruice of God in the warres,The feare and true seruice of God, the most pretious thing in the warre. Exod. 17.11. as appeared by Moses praier at the battell of the Israelites with the Amalekites, for as long as Moses prayed instantly, Israel preuayled: but when he fainted; their aduersaries had the better. What other thing is warre, thē a contention for victory? and what is the honor of warre, but conquest? and whence is victory but of God? and as God is of Maiestie, most high farre aboue all gods, that is,As God is of highest Maie­stie, so must highest Com­maunders be directed by him. farre aboue all the princes of the earth; so it beseemeth the greatest, that haue charge in the warres, to acknowledge him their supreame Com­maunder: and as they expect honor, duety and reuerence from the inferiour and lowest of the Armie, & thinke it both vnlaw­full and punishable, if any resist their commaund and authori­zed [Page 10] power: so they must thinke that their obedience is to bee yeelded vnto God. And as the priuate souldier or captaine pre­sumeth to enterprise nothing without the speciall direction of the Generall, so the Generall ought to be a continuall petitioner vnto the high of highest commaunders, that hee will teach him that wisedome, and giue him that direction which may answere his owne will, & redowne to his owne honor and glorie, and to the preseruation of his children, ouer whom mortall man hath charge.The true vse of [...]eligion. For it is the true vse of religion thereby to become hea­uenly wise, and being truely instructed in that sacred schoole of diuine vertues, he becommeth obedient, not by constraint, but in loue, whose fruites appeare alwaies to bee faith and assurance in the heauenly powers, which cannot be but it wil alwaies shew it selfe by working all things, and vndertaking all things, not after carnall, but after a spirituall consultation and consideration of the end of euery enterprise.Though God answere vs not by mouth, his spirit speaketh within vs. And although wee may not looke for re­uelations, and apparant declarations of Gods purposes, as from his mouth, wee must not therefore remaine careles to aske coun­sell of the Lord by pray [...]r, who although he answer not yea or no, goe, or goe not, fight, or stand still, as in former ages of our faithfull fathers hee did: yet hee by his spirit assureth vs according to our faith, and therefo [...]e to referre the issue vnto him, and assuredly if wee repose absolute affiance in his power and prouidence, no doubt but hee will effect it as wee pray. If wee clense our selues from euill, and wash our hands in innocencie, it shall (I say) effect and succeed well by his promise, which hee neuer brake, neither will violate for euer:God neuer breaketh pro­mise. 1. Ioh. 5.14, 15. 1. Iohn 3.19. The hypocrite is vnfit to pray. Deut. 10.12. whatsoeuer wee aske according to his will we shall receiue, prouided, if our hearts condemne vs not. The hy­pocrite is vnfit to become a petitioner vnto the Lord, because he is alreadie discouered to bee a leaper within, not cleane in con­science, through faith in the bloud of Christ. God asketh nothing at our hands for all his fauours, but feare, obedience and loue, and euen these haue the promise to be heard. These haue the promise of victorie,What hath the promise of vict [...]rie. therefore must not onely the Generall, but all Cap­taines and souldiers imbrace these, and gird them as a most victo­rious sword about the loynes of their hearts, and so march on in faith and full assurance of good successe.

[Page 11] Polybius Generall and Lieutenant to Scipio of Affrick though he were a meere polititian, saith, that the Romanes had no greater meanes to extend the borders of their Empire, The Romanes got the posses­si [...]n of glorie of the world by religion. and the glory of their famous acts ouer all the earth, then religion. And shall Christian armies that pretend to goe foorth in the name of the same God that gaue them successe, be either carelesse or cold of this princi­pall and great vertue, that hath still preuailed, and hath the pro­mise to preuaile for euer? The Heathen haue had speciall regarde to serue their idoll gods before they proceeded to battell,The zeale of the heathen. hauing but the shadow of hope (to encourage them) of the better suc­cesse. But sith there are so many examples in the booke of God, of the issue and happie successe of victorie in the religious seruing of the true and vnuanquishable God, by whom we haue the sub­stance of a liuely hope, euen his promise: what Generall, what Captaine or Commander will not be carefull truly to imitate the godly in this behalfe? If Infidels and Idolaters shall goe before vs in their care of their blind religion, in seruing creatures vnhelpful, and Saints, whose bodies are dust, as the reliques of Iames, which are highly reuerenced and deuoutly sought vnto by blind zea­lous pilgrimes at Compostella in Spayne, and infinite other like. Yea the Turkes, how doe they haunt the temple of Mecha, Iames of Com­postella. to vi­sit the shrine of that incarnate diuell Mahomet? And as the Ro­manists haue a whole legion of Saints,Mahomet. so haue the T [...]rkes as ma­ny Passaes, The Turkes Passaes. whom they esteeme as most religious departed this life, and call vpon them for their sundrie occasions: as Aschick Passa, one that can further loue: Sehrich Passa, Barthschin Passa, Aliuan Passa, and so many other as their griefes and maladies of the body, passions of the minde, the pleasures of peace,The Turks and Papists haue many inferiour gods. or troubles of warre seeme to require. For euery of their occasions are sup­plied by the multitude of their petite gods, as of the Papists by their Saints: and yet they both seeme to hold a superiour inferiour maiestie, as the Turkes their Mahomet, and the Papists their Pope: yet both vnder ye high God, who is aboue the Passaes & Saints in their own cōceits. But what are these men but mad, through blind zeale? what are these gods, but saints and reprobates?England pro­fesseth and hol­deth of one on­ly God. It is the glorie of the English nation, to produce, in their life, manners and profession, that religion which holdeth one only liuely, powerfull [Page 12] and alsufficient God, the creator of all, the preseruer of all, the confounder of all, not only of men, but of all the counterfeit gods of these nations, euen as he will. God forbid therfore that we that haue the name of true Christiās, should faulter in the true execu­tion of that sincere religion which wee professe, namely, in our trust & confidence in the liuing God, to whose honor & immor­tall praise wee must bend whatsoeuer wee take in hand. And for that the state of warres importeth matter of the greatest moment of any other thing appertaining to this life,Warre impor­teth matter of greatest mo­ment. it must bee so conside­red, practised and performed, as may hold best assurance of good successe therein: and as wee relie vpon one God alsufficient, wee must maintaine one law inuiolable, and that the most righteous and best; we must haue one King and Monarch Christ, vnto whō the celestiall father hath giuen the seate of his father Dauid, that he may rule and haue dominion from one sea vnto another, and that he may execute iustice and iudgement in all the earth. This great and inuincible Generall ordaineth the true ministers of iu­stice vnder him in euery place,Christ ordai­neth ministers to execute iu­stice in earth. to defend his Church, which im­braceth that religion which is only good, and is compact of good men: and these ministers are to draw the sword, not onely against the euill members of that holie societie, but against euery ene­mie that riseth agaynst it. Wherein the worde of our sauing Christ, the Bishoppe of our soules, ought to stand fast and vn­moueable in the heartes and soules of them that vndertake to leade forth the armies of Christians, for weake and feeble is the helpe and force of best weapons, yea of the cannon and cu­rious and furious ingines, vnles both at home and abroade all men regarde dutie and Religion, and striue who shall be most godlie, vertuous, and forward to preserue the peace, health, and saluation of their Prince and Countrie.True glorie neuer gotten without religiō. True glorie is neuer got­ten in the warres without Religion and virtue. Agamemnon the Generall of the Grecians before Troy, said that a man beloued of God was in the place of many men in a campe: What then is a re­ligious Generall? who fearing God, will (for so he ought) seeke out like Captaines: and they againe will endeuour to finde out and choose like Souldiers. And when an armie is thus furnished, it will come to passe in deede, that ten shall chace an hundred, [Page 13] and one hundred shall put a thousand to flight. Sith then that the necessitie of the feare and seruice of God is such, as there is no hope of good successe of an armie without it; it behooueth a Generall, who in that behalfe is Gods agent, to prouide suffi­cient godly, sincere, and paineful Ministers, or men apt to teach the feare of the Lord vnto his people,The Generall ought to haue a care to pro­uide Ministers to teach the [...]eople. that not onely the Gene­rall himself, but euery Captaine, priuate officer & Souldier, may be exercised in knowledge, & practise of the word in praier and thankesgiuing to God. Good men haue bin in time past greatly honored in warre, and much sought for by the greatest com­maunders, euen among the heathen,The heathen haue honored good men in the warres. who would vndertake no­thing before they had prayed vnto their gods, and offered sa­crifices after the manner of their time: and when they had done some exployte, and gotten victorie, they were diligent to giue the praise to their gods. And shall we that professe Christ,Iudg. 11.34. 1. Sam. 18.6.7. and vndertake to defend his cause, goe on without prayer, and re­ceiue victorie without praise? It is too generall that our Gene­rals for the most part haue sought more for a multitude of men then for godly and religious men,An ouersight in generals. and a swaggering Ruffian is yet often preferred in wars, before a modest discreet mā fearing God, and of resolute valure. But such as thus fill vp the number without regard of honest dutie appearing in them; haue many men, yet few men.A man with­out vertue is no man. For a man without true vertue is a man but in shape, and called a man because he vsurpeth the place of a man. I speake not onely this of euery base fellow that hath the title of a Souldier, corrupt in manners: but of such as are able by their furie, to strike a terror and feare in a whole armie of enemies, as Senacherib, Benhadad, Hazael, Hannibal, Herod, C. Caesar, Silla, Attila, Totila, Tamberlane, and infinite such, who by their vic­tories seemed, and some of them are esteemed at this daye very vertuous, because of their successe in armes, as their destruction of many Kingdomes, Countries and Citties, their confusion of common wealths, their murdering of many men. But if we con­sider what their furies haue left behinde them,The ignorance of wicked Ge­nerals, is grea­ter then their honor. it will appeare that the stincke of their vices & cruelties is greater, to their eter­nal ignominie, thā their victories haue gayned honor. The grea­test conquerours that histories recorde, come short of true ho­nor [Page 14] nor without God. And therefore the people of God haue euer practised godlines, and exercised true vertue at all times, but in the perils of battell and dangers of warres especially. And that made the Israelites so vnuanquishable:The Israelites neuer ouer­come, but when they flie from God in their manners. they were neuer ouer­come, but when they forgitting God, fell to wickednes and i­dolatrie, then they became alwaies a pray vnto the enemies, and vpon their repentance, they obtayned their honor and reputati­on again. When Holophernes was deuising what course to take to ouercome Israel, he was perswaded if he could intise them to sin, as Balaam also counselled Balacke K. of Moab, they might be ouercome. And therfore saith Achior, if there be any wicked­nes in them, wee shall ouercome them. But if they stand in the true feare of their God, we shall neuer preuaile against them: for their God will defend them.Wickednes odious in an armie. Here we see how odious wicked­nes in an armie is before God, and how pretious his feare is, that for the one he defendeth, and for the other hee destroyeth them. Sultan of Memphis gaue the Christians a notable scoffe when he said that the Saracens got not Siria and other prouin­ces from them by their owne power, but because the Christians had forsaken their dutie to God,Sinne the cause of ouerthrow. and became disobedient vnto his word, and therefore God gaue them no prosperitie in their warres, but let them fall into their enemies hands. The Sara­cens prospered, increased in wealth, and enlarged their pos­sessions, and the Christians decayed and lost their territories, be­cause God was angry with their sinnes. There is no armie to be feared in deed,Wicked Chri­stians ouer­come of wicked infidels. but of the Christians: but as long as they by their sinnes prouoke God, so long they bee not onely not of force to ouercome, but subiect to be ouercome of Infidels. And there­fore it is a thing worthie to be spoken, and often to be saide vnto our Generals: Serue the Lord in feare, and fall downe before him in all reuerence, Learning for leaders. that he may be vnto them a guide in their pro­ceedings, that they causing sinne to be banished from their own tents, the faults of inferior followers may be found out: for there is nothing that can expell darknesse but light, and nothing can discouer sin,Chiefe gouer­nours are as the head of a spring. but the trueth, and sincere obedience to the lawes and precepts of the highest. And if the superiour gouernours be cleere and cleane, being the spring of the fountaine, the foun­taine [Page 15] will yeeld pure water to the riuer: but if the fountaine bee defiled, it is impossible that the brooke should be cleane. And surely if the opprobrious wordes of this Sultan might sometime sound in the eares of Leaders, it might perchance so grate their hearts, and pierce their thoughts, that they may feele the necessi­tie of godlinesse, and so clense themselues and their people from sinne: for vnlesse it begin aboue, and that the Commanders bee seene religious and righteous, the inferiour sort will hang on their manners, and thinke it neither pietie nor policie to cast off that which their Leaders imbrace.Faith and obe­dience a two edged sword. And therefore let the two edged sword of faith and obedience cut off the head of sin in the head, that it may dye in the members: and let the sound sleepe where­in our Martiall men lie snorting (for the most part of them) in va­nitie, be awakened, least that mischiefe which hath seazed vpon the most, deuoure all, and so our state which hath been long glo­rious, in standing defencible by God, against a mightie aduersa­rie, become foyled to our disgrace. Let all bee prouoked to the studie of vertue, of that vertue, which is accounted among the godly, to bee the Ladie of fame, namely, Christian obedience,Religion the Ladie of fame. whereby our slander, which consisteth in our vicious liues, may bee taken away, whilest our vngodly and furious enemies take counsell against vs, and lay plots to deuoure vs,The ground of our enemies hope to pre­uaile. A pernitious conceit. hauing no other ground but that wee haue forsaken our God, and God vs: and therefore they say in the way of reproch, where is their God? They are most grosly affected surely, and their mindes very pernitious, that seeme by their owne manners, and by the tolleration of the wickednesse of others vnder them, to hold that there is no neces­sitie of vertue, or the feare of God among souldiers: and that tem­perance, sobrietie, meeknes, loue, peace, and such like arguments of christian modestie, and fruites of religion, should be entertai­ned of mē of armes, as though through these most blessed things manly mindes should seeme dastardly or cowardly, without which diuine vertues, none may indeede bee held either vertuous or valorous, nay not men but beasts. For these things are the fruites of faith, whereof Paul sheweth the effect,Faith hath chiefest domi­nion in warre. Hebr. 11. to be the chiefe guide, and to haue highest dominion in warre. Reade and consi­der his 11. chapter to the Hebrewes: Euery vertue that is begot­ten [Page 16] without faith,Vertue with­o [...]t faith is as a bastard. is bastardly: for faith is the gift of God, which he neuer giueth without those companions to follow it, which make a complete vertuous man. And therefore he that fathereth his vertues otherwise then on God, the author and father of all goodnesse, and good men, vsurpeth his honor: for the very hea­then haue acknowledged,Plato. that no man can bee honorable without diuine inspiration and inw [...]rd motion. And Plato that famous man among the Greekes, None can be tru [...]y vertuous but from [...]od. sheweth by the words of Socrates, that all the vertue and grauitie of man is so much to be esteemed, as he hath the knowledge of God: and contrariwise his vice and wicked­nes may be measured by his ignorance of God. And therefore is the Prince induced to conceiue well of him,What maketh the Prince to thinke fit in him that she appointeth Ge­nerall. whom she purposeth to make Generall of an armie, by the apparant tokens of his wise­dome and experience, and especially of his religion and feare of God: whereby she is moued to referre vnto his disposition (as it were) her power and authoritie regall, for matters requisite in the busines of warre. And it behooueth that precise choyce be made, for that his charge may import the preseruation of millions of men,What in [...]rea­seth the hope of the Prince. yea of the state of his whole countrie. And therefore the more his resolution appeareth to bee grounded vpon the feare of the Highest, so much the more hope hath his Soueraigne of prosperous expedition. And so much the more vertuous and valorous will his followers appeare, by howe much they see their Generall trulie religious. And his care (as before is said) must be to furnish his companies with the most vertuous; and as Aga­memnon dispensed with a rich dastard and cowardly world­ling for going to warre: so and much more should religious Ge­nerals and Captaines refuse & reiect wicked persons,Generals must refuse wicked persons to g [...]e to warre. in as much as in them and their knowledge lieth. For if a coward and faint-hearted man be supposed preiudicial and not to profit, but to doe hurt in warre; what may a wicked man? through whose impietie and vngodly example many are corrupted, and for whose cause not onlie warres, but euery vertuous action succeedeth the worse. And therefore is the religious man to be reuerenced,The religious neuer faint hearted in a good cause. for that in a good cause he is neuer fainthearted: though it may bee that the imbecillitie of the flesh sometime may make him stagger, but he gathereth his powers, as it were vnto him, and resolueth like Da­uid, [Page 17] resting assured, that his owne weaknesse shall bee no impe­diment vnto him as long as hee feeleth the power of the diuine aide to compasse him about. And howsoeuer the wicked may seeme sometime to preuaile by their hardinesse and desperate boldnesse, there is no certaintie in their successe,The issue of the enterpri [...]es of the wicked sus­pitious. but alwaies a sus­pition of the issue. For there is no true hope without faith, and faith hath no ground but Gods promise, which is onely made vnto the godlie, that bring foorth such vertues,God [...] promise the ground of faith. as are approoued by the word of God, and executed accordingly. Such as are lo­den with euils, haue no hope at all; but onely an ambitious de­sire to preuaile, as Goliah had, whose trust was in himselfe:The wicked haue a desire and no hope. but preuailing Dauid held himself by God, who had promised victo­rie to faith: & therfore, in that his liuely expectation he waited for the grace, presence and power of God, wherein he preuailed. In vaine doth he hope that feareth not God, and in vaine he fighteth that fighteth without Gods assistance:The conquest of the wicked not honorable. for whether he ouercome or be ouercome, neither is honorable, for that the blessing follow­eth onely the promise which is made to the beleeuers, whose consciences being pure and cleane, they are accepted with God: And their counsels and enterprises haue reason for their guide, and passe not the limits of right and equitie. And the hope which is grounded vpon this sound foundation is the greatest riches & chiefestie well that a Generall can possesse:The greatest riches and best iewell of a Ge­nerall. for it causeth him to shake off the clogs of cowardise and of a couetous desire, which hinder much the good successe of warre. For from the latter pro­ceed many mischiefes, as strifes, quarrels, emulation, hatred, and murders, and all forgetfulnesse of God, who then besotteth hu­maine wisedom by the cares of spoyles, delay and slauish feare. But hope is an enemie vnto this greedy desire of gaine, and argu­eth greatest magnanimitie,Greatest mag­nanimitie. in setting more store by an ounce of honor, then by millions of golde. For hope precedeth honor, and true honour hath euer enough. Alexander the great Generall of the Grecians, is hereof a notable president,The praise of Alexanders hope. who to succour his followers, and to enable his friends, gaue all that he had. And be­ing demaunded what hee would keepe for himselfe, answered, Hope. Thus shuld noble minds trust in their vertues, whence can not but spring new supply daily of necessarie furniture,The noble minde. to main­taine [Page 18] honorable reputation, especially to him that feareth God, and executeth his charge religiously. Such a one may assure him­selfe aboue Alexander, that his hope shall haue enough. The noble minde thinketh nothing more dishonorable,The noble ig­nobled. then to bee blemished with the seruile loue of the bace pelfe of this world, although many pretending honour and nobilitie in the worlde, doe euen sell their reputation for mucke and the worlds miseries, who haue the name, but not the effect of nobilitie, which is to bee qualified with these honorable parts,True nobilitie. namely with patience, boun­tie, curtesie, clemencie: to be liberall in rewarding deseruers: to bee kinde in entertainment of the vertuous: easie to bee spoken with, to be constant, magnanimous, readie and quicke in execu­tion of vertuous enterprises: to bee forward in his countries quar­rell, to be resolute to performe whatsoeuer true duetie requireth: So shall he not onely become more honorable, but admired and beloued, not onely of his followers, but of all men, euen of his e­nemies: and God especially will blesse his endeuours, and frame all his actions and enterprises, so, as the successe shall be glorious and wished. And forasmuch as a Generall standeth in place, not onely of a Leader and director,The office of a Generall two­fold. for the performance of militarie affayres: but of a Magistrate to execute iustice by authoritie, de­riued from his Soueraigne, wherein hee must not onely regard his alleageance due vnto her, but especially his dutie to God: Plato affirmeth,Plato his opi­nion of the ne­cessitie of iu­stice. Iustice twofold. that no common-wealth, citie, or bodie politike can bee well ruled, ordered, or preserued in happie estate, without diuine or humane iustice. Whereby it appeareth that iustice is two-fold, diuine, whereby we are ioyned to God by deuotion and religious seruice: humane, whereby wee are linckt and knit vnto men by mercie, loue, and mutuall desire to helpe one the other. The ground then of iustice is the honour and true seruice which wee owe to God,The ground of iustice. whereby wee are induced to yeeld vnto man what equitie and loue require, according to Gods diuine institution, to loue him aboue all, and our neighbours as our selues. And this is the summe of all iustice. It is the most manifest testimonie, that a Generall and chiefe commander can shew vnto man outwardly,The truest te­stimonie that a Generall fea­ [...]eth God. that he feareth God, and imbraceth his trueth inwardly, when he executeth iustic [...] Whereof euery man, be he high or low, yea the [Page 19] basest, equall with the greatest, is to bee partaker. For iustice is nothing els among men, but an equall distribution to all, The definition of iustice. as they de­serue good or euill. And for that cause it is most earnestly com­manded, by the spirit of God, to all Magistrates and gouernours,Iere. 21.12. and 22.3. and who soeuer violateth the same, cannot auoyde the curse of God: which will light not only vpon their own heads, but be to the confusion of them that are committed to their charge. And therefore a heauie iudgement of God hangeth ouer them, whose gouernours regard not iustice,Iustice a refuge for the good. which ought to bee as a sanctuary and citie of refuge, to protect the innocent. It should be as a hand to hold them vp, a sword to defend them, and as a Moses to de­liuer them, a buckler to withstand the rigour, crueltie and oppres­sion of the wicked, and as an executioner to punish them. For there is no other safe way or meane to preserue an armie from tu­mult,The way to keepe an armie from mutinies. sedition, and daungerous mutinies, then to reward the well doer, and to punish the offender. It requireth of euery man, much more of a Generall, to bee seene an indifferent and iust modera­tor betweene man and man, hauing no respect of men in regarde either of friendship, kinred, wealth, pouertie, or dignitie. But if a good Generall make choice of good Captaines, Captaines of pri­uate officers and souldiers fearing God, possessed with the same zeale to vertue and religion, there will seldome happen partiali­tie in iudgement. But for as much as among such a huge multi­tude of men, it cannot bee but there will bee many disobedient, stiffenecked, idle, wicked and contagious persons: Iustice must haue her effect in cutting off the worst, that the rest may growe vp and become more profitable. Agesilaus King of Lacedemon, vsed to say, that he esteemed iustice as chiefe of all the vertues, Valour of no value without iustice. and that valour was of no value, if it were not ioyned therewith. To vse iustice is the meane to make many iust, which (if all were iust) would haue no vse in iudgement, but all in reward. Oh, what an­happie regiment would that bee, where were no vse of the sword?A happie regi­ment. And howsoeuer vnpossible it may seeme to bee to attaine vnto that perfection in an armie, yet euery christian societie ought, from the head to the lowest member, bend their indeuours to come neere thereunto: to which there is nothing more auailable,The good ex­amples of go­uernours much auailable. then the good examples of superiour gouernours. But because it [Page 20] is a thing rooted in nature, and all men generally are subiect to some vanitie, all men seeme to take shelter vnder that thinne co­uert,A cold couert for sinne. and for all their euils pleade naturall imbecillitie, whereby more sins are committed, then if according to a diuine constan­cie, they would resolue to conforme themselues to the best na­tures, namely, to the sanctified affectiōs of the most godly, whose corruptions howsoeuer they may seeme to draw them to things forbidden, yet it appeareth that it is as it were against their con­sents,Exercise and custome the best meane to subdue sinne. doing that they would not do. So that exercise and custome to vertue, is an especiall meane to conquer carnall desires, which to doe at all times for all men, yea for any at al, is hard and meere­ly impossible, but that some sparke of originall frailtie will eua­porate, and shew from whence wee are: yet for the auoyding of slaunder, and the iust reproofes due for common weakenes or wickednes, it behooueth euery chiefe Commander especially to consider duely how hee walketh:The Leader must take heed to his walkings. considering the eyes of all are fixed on his treadings, which seeme to priuiledge the licentiall minded to follow his Leaders euils. And though diuers men are diuersly affected, and among a multitude the most are worst, hap­pie is that gouernour that giueth rather occasion to the good to become better,The greatest meane to ad­uance a Lea­der. and to the euill to become good also. And this a­mong all other deseruings, yeeldeth greatest aduancement vnto his honorable reputation. For honor is in nothing more gained, then by noble vertues. And nothing more blemisheth the noble person, then grosse imperfections: for that is true honor that pro­ceedeth of wisedome and good gouernment.True honor. And hee is onely to bee reckoned excellent, that by the high spirit of inward grace is able to knowe himselfe: and then to subdue what he knoweth in himselfe offensiue to God, or preiudiciall to his right rule and go­uernment, not leading his affections by the line of carnall reason, twisted by the goldē wheele of flatterers, but as diuine prudence, the liuely leader to right iudgement, shall induce him. Cicero by a certaine diuine illumination,Cicero his opi­nion of the prudent. sayth, that none can be prudent, but he must needs be good. Such then as haue corrupt and wicked con­ditions, are destitute both of this wisedom and pietie, and deceiue themselues,Men of great spirits may de­ceiue them­ [...]elues. in conceiuing that as long as they can performe some act, well liked of great men, and be perchance noted to bee of va­lour, [Page 21] because they will vndertake desperate things, that they ther­fore are prudent, and haue in them that which becommeth men deseruing honorable reputation. For euery vertuous and truely praise worthie action, floweth from that valour which is groun­ded vpon that wisedome which both teacheth the way to true honour, and discouereth the infirmitie of such as walke in vaine glorie: Such as measure their deseruings by the plausible voyces of such as speake for aduantage or feare, hauing no true taste of that most honorable feare and dutie to God, without which there can be no true valour in the heart. And therefore euery man that longeth for honour (as all men for the most part,What he must doe that de­serueth honor. without flatte­rie, doe) must foster religion & the religious which procureth ho­nour. In regard whereof, the most honorable person so little re­specteth honour, as hee priseth his vttermost trauailes yea his life little worth to maintaine the same.Truest glorie. The truest glorie is gotten by measuring all things by consc [...]ence, not doing any thing for ostē ­tation and vanitie. No man needeth to boast himselfe of a vertu­ous action:The greatest honour is to haue done an honorable thing. for the greatest glorie that a man (most valiant) can expect in this life, is to haue done an honorable thing: for it is the act that glorifieth the agent, by whom againe God must be glo­rified by whom he did it: for the glorie of the assistance of the di­uine worker, is more glorious to him by whom it is wrought, then the greatest honor that man can giue.When a man getteth most glorie. And the man that perfor­meth laudable seruices, gaineth most praise and fame, when hee himselfe least assumeth it. Yet it may stand sometime with mode­stie in a militarie man to grace himselfe,When a man may praise himselfe. with commendation of his owne heroicall desires, to the better encouragement of others to follow him in an aduenture perillous: as Nestor, who to ani­mate Patroclus and other knights, to vndertake the combate a­gainst Hector man to man, thought it no arrogancie to praise his owne valour. It is an apt meane, and sometime expedient, to draw men forward, and it causeth cowards sometime to become hardie, when a commander shall ioyne execution, to his encou­ragement and exhortation, and when his person shall be prest to performe what he speaketh of himselfe:A Generall should not ad­uēture his per­son vpō a light occasion. although it is not to bee held a generall necessitie that the chiefe gouernour or leader should aduenture his person vpon a meane occasion, or where [Page 22] the seruice may bee done by others, only by his direction. But it beseemeth not euery man, how worthie soeuer, to bee seene for­warde to glorifie his owne abilitie, by reason of things alreadie done, nor to argue assurance by former experience, to per­forme a thing to come, being dangerous and vncertaine: vnlesse his assurance bee so soundlie grounded vpon faith in the po­wer of the almightie, as Dauids was, who made it an argumēt to be able to fight with Goliah, because God had giuen him po­wer to preuayle against a Beare and a Lyon.1. Sam 17. [...]4. And therefore if valour couet by vrging emulation, to make testimonie of it selfe, let reason goe before which promiseth successe, and then no doubt but honor will follow: which of it owne nature and accord,Honor atten­deth vertue. attendeth vertue at the heeles, and neuer suffreth true Fortitude, (which is grounded vpon equitie and iustice) to die without honor. For such is the power of vertuous actes, that though they bring the mortall ca [...]kas with hazzard to the field and lay it in the dust, yet the memorie of the excellent deedes is challenged, and the vertuous that liue doe afford the same to posterities, with etern [...]ll commemoration of deserued honor. And therefore it befitteth a souldier to be so iealous of his repu­tation,How a souldier should be iea­lous of his re­putation. that he rashly vndertake not an vniust action, and vali­antly to execute what is iust and honest. And it behooueth a Commaunder to be so watchfull ouer his affections, as nothing breake forth to stayne his reputation by vnseemely desires. For there are many daungers,Honor passeth through many dangers. Pride. through which true honor is forced to passe ere it come to the ende of the race of absolute renowne. And among the rest Prid [...] is the most perillous, the cause of the first corruption of mans nature, a pleasing deceit, whereby best actions may be defiled, and highest reputation blemished, and that by assuming more of it selfe to it selfe, then reason or desert will yeeld, from other men And there is nothing so powerfull to prostitute the heroicall mind to all vanitie, as an ouer good conceit of a mans owne worthines. This is deeply to be consi­dered, euen of military men that seeme to challenge it as a pe­culiar badge of their profession, wherein they stand vpon their honor (as they seeme) to encounter in armes the proudest in conceit. But sith there is nothing more grieuous vnto them thē [Page 23] to bee ouercome, and the proud haue no promise of victorie, be­cause God exalteth the meeke, and throweth downe the proude: as appeareth by poore Mordecay & insolēt Haman. Iam. 4.6. Hest. 7.9. The lowly ex­alted and the proude cast downe. It is as a good­ly tree that bringeth forth bitter and banefull fruites, which may bee well compared to the apples of Asphaltidis, faire to the eye, and yet filthie and corrupt within. And therefore though it bee very pleasing to flesh and bloud, it is hateful to the diuine nature: for that it hath not, nor affoordeth any societie in loue, which is onely meeke and temperate in euery action. But pride is an in­fernall poyson, which being once entertained in the heart,Pride an in­fernall poyson. pro­cureth such an eleuation and swelling in the thought, as it see­meth to admit no equalitie in earth, nay it sometime heaueth it selfe aboue the diuine Maiestie, as appeareth by that ramping di­uell of Rome, who trampleth all power and subiection vnder his feete. It maketh a base peasant sometime to lift vp his thoughts aboue his betters, like poore Diogenes, Diogenes con­tendeth with Alexander. who being proude and scornefull, for that he seemed to bee of highest magnanimitie, in subduing his affections, thought it no fault to contend with A­lexander. A tollerable pride. And indeed pride is most cōmendable (if pride be to be praised) when men be proude of suppressing euils in themselues. But that pride that commeth of a vaine conceit of a mans singu­lar vertues, or gifts outward or inward aboue other mens, brea­keth oftentimes foorth into cursed enuie, Enuie cōmeth of pride. the inuisible roote that bringeth foorth many apparant and execrable euils. It shewed her poysoned inclination first against innocent Abel, and it hath no part of her venome diminished to this day:Gen. 4 8. but still draweth men to execute her effects in most detestable actions,Enuie enemie especially to the vertuous. especiallie against the more vertuous, that by true desert gaine most glorie: as Saul who sought Dauids destruction, for no other cause but that his worthines was seene, to purchace honour by his vertues among the people, in the seruice of the King,1. Sam. 18.7. & for defence of his countrie: for which cause Saul moued by enuie, sought means to murder him: but he not only preuailed not,1. Sam 31.4. but came to a shame­full ende: and God weakened his posteritie, and strengthened Dauid and his house, onely because Dauid feared God,2. Sam. 3.1. & sought not the like effects of enuie, to recompence euill for euill. It euer bringeth greatest detriment vnto the enuious,Enuie hurteth it selfe most. and hurteth not [Page 24] the enuied: but is rather a meane to bring them to more comfort. What gained Labans sonnes by their enuie towards Iacobs pro­speritie?Gen. 31.1. G [...]n 37.4. En [...]ie a grosse wic [...]dnesse. Dan. 6.4. the bl [...]ssing came vpon Iacob, and the hurt vpon them that enuied him. The like came to Ioseph enuied by his brethren. It is a grosse wickednesse to be enuious: for it feedeth onely vpon the damnable desire of doing iniurie to the best, who in all loue ought to bee cherished and fostered, comforted and encouraged in vertue.En [...]ie follow­e [...]h honor like a [...]ulture to de­uoure it. The valiant are farre from en [...]ie. And yet this euill followeth honour, as a vulture to de­uoure it: it lurketh in the tents of most valiant souldiers: but the valiant are farre from enuie, yea so farre as they couet the compa­nie, and seeke the societie of the most praise worthie, imbracing the vertuous with the armes of perfect loue. All noble & religious Commanders, Captaines and inferiour men of true worth, hate this maligne furie, that macerateth it selfe at the prosperitie, and triumpeth at the harmes of other men.Enuie a trage­die of [...]iuellish practises. They see the effects, and consider the issue of it to bee nothing els but a tragedie of diuel­lish practises, whereby men runne into their owne ruine by re­uenge, as the Aegyptians enuying Israel, did. Reuenge is a braunch springing from the former roote,Exodus 1.12. Reuenge. which taken as it is in it owne nature, is a desire to requite an euill receiued, by retur­ning an euill againe, which hath some colour to worke iniurie, for iniurie.Enuie iniust. But such is the iniustice of enuie, that it boyleth with the furious heate of malice against innocent vertue, which carrieth no shape or resemblance, neither of valour, which consisteth in maintaining a iust quarrell, nor of reuenge, as it is truly reuenge: for that it seeketh to iniure such as iniure not. He is a simple man that enuieth and cannot pretend matter to beare colour of law­full reuenge.Enuie will find ma [...]ter to beare [...]olour of law­full reuenge. But farre be it from a Commander, because it blin­deth Iustice, and peruerteth Iudgement. And howsoeuer it bee growne among men to be held a part of highest generositie, to offer this measure for euery wrong, and to challenge and accept the challenge, for life and death, for trifeling abuses: and though he seeme cowardly, that refuseth to answere euery desperate out­rage of the furious:Consult with reason before [...]e [...]enge. Let all men consult with reason, whether vpon such friuolous occasions, true valour ought to launch out into such seas of repentance, as they are tossed in, that in such vain-glorious attempts speede best. Experience hath triall enough, [Page 25] that patience is better then desperate furie, which is also appro­ued true by that which is taught by the diuine teacher, who con­demneth murther,Leuit. 24 1 [...]. Psalm. 9.9.16. Matth. 5.10. God defendeth innocents from iniust iniurie. and forbiddeth to offer iniurie one to another for any priuate grudge: offering himselfe to be the defender of the innocents, to whose bosomes he returneth rather a reward, then suffering the wicked to preuaile. And therefore it is better to re­ceiue then to doe euill. And if any professour of armes seeme to take exception at this, in regarde that re [...]usall of a challenge may argue in him pusillanimitie: let him thinke that the effects of true magnanimitie and valour, is to beare and to endure, with all modestie and patience, the wrongs of priuate iniuries,True valour. and to referre the consideration of the offence vnto the censure of the superiour commander: who hath power to conuince and to exe­cute the offender, as the cause requireth in iustice. And howsoe­uer men (deceiuing themselues) deeme that their chiefe praise consisteth in shedding of bloud for priuate causes; let them know that their true fortitude is not therein seene,Wherein true fortitude is seene and not seene. nor seene but in a re­solute execution of it in the face of the publike and professed e­nemie of Gods trueth, and his countries quiet, wherein as farre as he sheweth his resolution to dye with honor, so much the neerer he commeth to that marke which vertue aymeth at: and wherein it sheweth it selfe absolute and perfect, for the vertue that com­meth neerest the diuine nature, and is most difficill, and least fa­miliar with men, is it that maketh men truely valiant, and gaineth them the honour which is due to the most worthie persons, who haue euer striued to conquer their reuenging desires, wherein that mightie Alexander shewed himselfe diuinely instructed, when he sayd,The noble hart of Alexander in subduing his desire of reuēge. that a man wronged had neede of a more noble heart to forgiue his enemie, then to be reuenged on him. Sage Pittacus ha­uing within his power one that had abused him, ouercame this furious passion of reuenge, and suffered him to depart vnhurt, say­ing, that pardon was better then reuenge, Pittacus his o­pinion in par­doning wrong [...]. [...]he one being proper to the spirit of man, the other to a cruell beast. He that is able thus to ma­ster this violent affection, shall procure vnto himselfe the name of being most ho [...]orable and gratious: for that it agreeth with the diuine spirit. Where (on the contrarie) if he yeeld to such an vnta­med passion, he shall onely receiue praise of the wicked, and the [Page 26] prudent shall record his rashnes, to his eternall ignominie. So that the best reuenge and most honorable victorie, which a man can haue against his enemie,The best victo­rie ouer an ene­mie. is to surpasse him in patience, in bountie, and in good turnes, wherein resteth true magnanimitie: whereby the wise will hold him a greater and more happie con­queror, then if he had depriued his enemie of life in the field. But when a mans reputation is touched by slaunder or disgrace, there seemeth such an honest quarrell,A pretended honest quarrel. as may not (in credite) be qual­lified, without the combat, or denial: for so deare doth a souldier seeme to prise his honor, that if it be impayred by any of his com­panions, he standeth vpon his reputation to maintaine it with the force of his owne sword. But alas, this is but a maske to co­uer a dishonorable affection, which were it duelie reformed by the glasse of diuine dutie,Matth, 5 44. that cōmandeth to loue our enemies, he would rather swallow vp a simple disgrace, amōg few (which in­dureth not) then in a vaine cōceit to maintaine his glorie by his owne will, to runne into the disgrace due to the reprobate for e­uer.He that reuen­geth, vsurpeth a law vnto himselfe. Let no man be deceiued with vaine regard of the preserua­tion, or increase of his honor, by vsurping a law vnto himsefe, to shed the bloud of him, whom the law in euery gouernment (yea of armes) hath power to punish: and which (in stead of the first offender, being reuenged by the offended) inflicteth the lawe iustly vpon him, that might iustly haue craued the law against the other. Vengeance is the Lords, therefore should all men leaue it to him,1. Thess. 4.6. or to the iudgement seate of his scepter bearer in earth. But he is the most honorable conquerour that freely forgiueth, ouer­comming euill with goodnesse:Rom. 12.21. which he cannot doe but with the weapons of that heauenly prudence, wherewith also he must encounter two other dangerous impediments to honorable re­putation,Ambition and Tyrannie. Emulation and flatte [...]ie. Ambition and Tyrannie, which daily offer themselues to charge the most heroicall spirit, by the instigation of emulation and flatterie, two inseparable companions of honour, shrowded both vnder one vaile of dissimulate zeale of amitie, whose fruites yet import enuie and disgrace. And he may bee called prudent in deede that can walke so warily, that he be not foyled in honor by the subtile wilines of one of these, of which the most daunge­rous is flatterie, which being shaken off, the residue cannot with [Page 27] ease subdue the affections of the prudent. If flatterie were plain­ly layd foorth before our eyes in it right shape (howsoeuer it ap­peare being couered and cloaked like loue) it would bee seene a pestilent deuourer of vertuous thoughts:The nature & effects of flat­terie. for it is a spirituall poy­son, an inuisible murtherer, a pleasing voyce, whereby aspiring hearts are vnawares wounded, and enchaunted: it beguileth the minde with vaine conceit of things that neither are, nor will bee. It promiseth life, but practiseth death, and worketh vpon the highest and greatest, changing it selfe into what behauiour, man­ners, guize and quality, be it vice or vertue, that the obiect imbra­ceth: it giueth a dissimulate eccho to euery sound: it boweth and bendeth, it standeth stout and becomes mute, according to the president of the obiect. Insomuch, as were it possible, the flatterer could transforme his shape into the shape of him whom hee flattereth, yea hee would seeme content to dismember himselfe for imitations sake: as it is reported, that Alexander the great and Alphonsus King of Ara­gon, hauing each of them a wry necke, the one by nature, the other by custome, their flatterers to seeme the more applicable to their affections, dissembled these their imperfections, carry­ing their neckes also awry, testifiyng their affections to bee as crooked. Euery obseruing noble Man, Men of power, place, and authoritie that behold their followers, may discouer such disguised foxes: and it is the part of discretion to discard them, as not profitable, but pernitious members, of whom yet some (being indued with perfect Prudence) can make vse,They that are truely wise may make vse of flatterers. by carry­ing themselues so much the more warily, by howe much they perceiue themselues inuaded by them. And therefore a thing seriously to bee considered of all men, but of military guides, gouernours and leaders espeacially, who ayming their vertues to the marke of honor, are yet through originall weakenesse & the subtiltie of the maligne spirit, carryed to and fro to attayne thereunto, by right or wrong. And the greatest spurre to pricke them on in the contrary and forbidden course,A d [...]ungerous pricke to the noble minded. is to hearken and giue consent to the deceyuing perswasions of such as followe them, of a meere desire to be aduaunced by them, & not in re­gard of that affection which loue (grounded vpon the vertu­ous [Page 28] inclination of him whom they followe) ought to inkindle in them. The nature of man is most apt to conceyue a good o­pinion of himselfe, and to affect them best that can most sweet­ly sing him asleepe in this conceit. Such a one hath both the passiue and actiue partes of flatte [...]ie,Flatterie hath both an actiue and a passiue part. 2. Sam. 15.7 8.9. Flatterie the spurre to am­bition. 2. Sam. 18.14 for he flattereth himselfe, and content [...] himselfe to be flattered, as Absolon that stole the heartes of the people from his father by flattery, wherein hee flattered himselfe to be more worthy of the Kingdom: and was whetted on to this reprochful ambition by suffering himselfe to bee carried away by dissembling Achitophell, whose end as it was wonderfull, so is his ambitious practise to be auoyded. The man that is deceiued with this counterfeit kin [...]nesse and loue, which he seemeth to haue (and hath not,) from other men, be­misteth his affections more & more,Flatterie be­misteth the af­fections of the flattered. The effect of perfect duety. by [...]herishing those means that couet to iustifie all his actions, so that he cannot perfectly see the true meaning of honest duetie and faithfull reuerence, which he that vnfeinedly loueth, coueteth to shew, in discoue­ring plainely what all men iudge, and how the wise conceiue of his manners, behauiour & proceedings, and which in all things deliuereth what it thinketh of all things, propoūded to his cen­sure, what is sitte to bee done or omitted, of him, to whome it oweth this dutie, were it to Caesar himselfe. But pl [...]yne & simple trueth hath not that grace,Trueth and plaine dealing not graced. Pro. 12.2. nor receiueth that entertainment of the most, and most noble, that it deserueth, where it ought to be h [...]lde more deare then all Machiauels politickes. But the good man is fauoured of the Lord. And he that can best dissemble is wise in the world: who can carrie all vertues in his tongue, and all vice and deceit in his heart,The dissembler prospereth. he liueth, he loueth, he pre­uaileth and prospereth, and he is fitte to be fauoured, and in this he thinketh nothing more sententious then what he speaketh, nor more praise-worthy then what he doth But the wise mans opinion is that there is more hope of a foole then of him. And the greatest deseruer in his owne conceit gayneth but ignominie, without the approbation of the prudent. And therefore saith Iob, Let all men feare God, for he regardeth none that stand wise in their owne conceit. Iob. 37.24. Rom. 15.1. We ought not to please our selues saith Paul, which importeth that none should flatter himselfe, or be puffed [Page 29] vp the more for the flatterie of other men: although it bee the mayne troden way to that forbidden apple of ambition, which once tasted, peruerte [...]h the affections, and sealeth vp the con­science, that it yeeldeth neither iudgement nor equitie, but measureth all thinges by will and iniurie. Alexander in that humor put to death Calisthenes, Parmenion & Philotus, The pernition [...] act of Alexan­der. Ric. 3. to satis­fie the desires of his flatterers, shewing himselfe more ba [...]ba­rous then prudent. The practises of Ric. 3. in cu [...]ting away the twigges that seemed to hinder his passage to Ambition, is not so auncient, but it resteth to this day and will be euer rememb [...]ed to his notable ignominie; a spectacle of the same nature ouer­ruleth all that giue place eyther to flatter themselues, or to b [...]e carried from duetie by the flatterie of other men. And therefore men in office and great place,Men of high place must be c [...]c [...]mspect. had n [...]ede to carry euer sayle be­tweene (Sylla and Cha [...]ybdis) flattering and flatterers: least by the one they administer, or by the other they take occasion to deceiue or be deceiued, that they accept not nor giue fayre & pleasant showe of loue, (which may be dissembled) without the true approbation of the one, by substantiall iudgement and triall of their inward dispositions, which speake them fairest: and of their owne true meaning and inward desires in speaking fayre to other men: for by the one they may be mis­carried, and by the other they may misleade men that depend simply vpon the bare tearmes vttered,Simple men stand vpon the words and not vpon the in­ward meaning. and not vpon the hidden intentions of their superiours. For what can be more perillous to conscience, then to dissemble with it selfe, sith it knoweth & can discouer that to be a lie, which it cannot iustifie to be spo­ken as it is meant, nor meant as it is spoken?A man giueth himselfe the lie if he speake what he mea­neth not. Psal. 41.9. And if a professed valourist giue himselfe the lye, why should he not stand more vpon reuenge against himselfe, then if a stranger gaue him the lye? vpon whom he maketh it a matter of conscience to hazard his credit and bloud to be reuenged? Oh ridiculous vanitie that men should dissemble with their owne hear [...]es, and not thinke it offensiue to their soules, sith their consciences write vp against themselues, against Iudgement, euery falshood of the tongue which is the fruit of flatterie Dauid saith, My familiar friend, whome I trusted, which did eat of my bread, euen be hath com­bined [Page 30] against me. Our t [...]ngue our familiar friend And what is more familiar with vs then our owne tongues? (though Dauid meant his dissembling friends) which can vtter nothing but it is manifested first vnto the con­science, which would that all trueth should proceede forth at the doore of the lippes, who ought to be as the carefull porters of our thoughtes, to let passe nothing but that which shoulde passe by the consent of the vndefiled conscience. It much be­hooueth such as stand vpon their reputation, and would indeed maintaine true honor, to auoide flatterie in themselues, both actiue and passiue, whereof the first kind is knowne vnto them­selues onely, and as touching the second, they must make tryall of men. So shall they find the flatterer to flitte away or doe the thing commaunded coldly,There must bee tryall of men. and without that true deuotion, which true duety and friendly loue indeed requireth. For who­soeuer pretendeth loue and honest duety to his superiour, must in deede truely transforme himselfe,The nature of a true friend. into his nature whom hee seemeth to loue, and be vnto him as another himselfe, faithfull and secret in causes honest, without suspition of any contrary fruit thē loyaltie to his Soueraigne or true duety to God,The mayne pil­lers of true friendship, which maine vertues are the cordes of gayning and retayning the faith and absolute amitie of the surest in friendship, and all other re­spects of loue,Counterfait loue. besides the former, are but a combination and cō ­federacie of like with like, and both to be shunned of the pru­dent. If a great person afford semblance of loue or liking to his inferiour,The higher af­fecting the in­feriour, what is required therein. it followeth that eyther it is in regard of some spe­ciall qualitie approued or hoped for in the partie, or of the free disposition of his honourable minde, which aboue all thinges ought to tye the partie to an honest desire to become able to an­swere his noble affection by some effectes of duetie and dueti­ful endeuours. Which cannot but procure further testimonie of his honorable inclination by the fruites of his relieuing hand & helping bountie, which in deede are the chiefe tokens to the in­feriour deseruers, of the honorable minded: without which there continueth not long that true encouragement, nor execu­tion of duety in the vnable poore attendant, which by a liberall hand may be made euer vnfeined: for the fault cannot but bee esteemed lesse for a poore man that wanteth comforte, to dis­semble [Page 31] loue and duty to the higher in hope, by honest endeuours, to gaine power to doe better seruice, then for the higher or more noble person (hauing power in himselfe to gaine many friends, and abilitie to steede many) to frustrate the hope of the meanest, well affected. And therefore it soundeth neerest to true nobilitie,A necessarie rule for noble men. to giue plaine demonstration of his purpose, towards endeuou­ring followers, either to encourage or discou [...]age them, that they consume not more yeres in mourning for time lost in vaine hope, then in recounting the comforts receiued by best endeuours. Fayre words may bee compared to a pleasing sunne,Fayre words compared to a wa [...]me sunne. which war­meth onely, but clotheth not, nor feedeth the bodie: and as the sunne shineth vpon all, so fayre words are free to all, from all. But relieuing deedes are the substance, wordes but the shadow,Relieuing deedes. per­formance is the fire, and promise but the smoake. There procee­deth from the heate of hatefull flatterie a two-fold operation, it drieth vp the good and holesome humours of temperance and modestie, and maketh to grow and spring foorth,A two-fold o­peration in flatterie. as liuely bran­ches, Ambition and Tyrannie: whereof as the first is bred by a deepe conceit of deseruing well, imprinted in the thought by na­turall perswasion, and watered by artificiall flatterie: so the se­cond followeth it, omitting nothing vnexecuted, (bee it neuer so euill) to accomplish and maintaine the end of the first. But if this last euill bee duely considered,Tyrannie a hatefull hand­maid to honor. it will bee found an hatefull hand-maide to honor. For it is naturally rooted in the hearts of all men, no lesse to detest tyrants, then to loue and reuerence religious and iust gouernours. And yet this vgly guest is entertained sometimes into the tents of Nobles, and marcheth vnder the colours of Mar­tiall men, by whose sinister counsell they turne oftentimes mer­cie into bloudy execution, where neither law of armes,The fruites of tyrannie. Christian religion or humane policie requireth the same. And therefore let euery man, professing armes, abandon it from his companie, and in place thereof entertaine mercie, and christian seue [...]itie, keeping a meane betweene fond pittie, and filthie tyrannie. The more a souldier conformeth himselfe to bee pitifull, the neerer hee com­meth to the soueraigne goodnesse. And the more hee imbrueth his desires in the bloud of such, as may without danger & breach of militarie discipline bee spared, the more he resembleth the fa­ther [Page 32] of bloud, the prince of rigor and bitternes, and gouernour of hell and darknes, whose members and instruments they are that thirst for bloud.Tyrannie and Iustice cannot dwell together. Tyrannie and Iustice cannot dwell in one sub­iect, no more then light and darknes. For that tyrannie forgetteth all regarde of law and ciuill duetie, measuring all things by will, making no difference of thinges euill, from thinges honest: but whatsoeuer may bee effected by force and rigor, that it holdeth lawfull and expedient. Whereas Iustice putteth a difference be­tweene the good and the bad, and proceedeth in both, not as will, but as the diuine rule of right reason directeth and alloweth: without which precise and godly order, the best bodies are con­founded with their heads.Sinne hath ma­ny alluring sna [...]es. And for that, sinne, which attendeth e­uery function and euery sort of men, hath many braunches, and many alluring snares, to deceiue the most vertuous, and findeth none more auailable, then such as come in the most glorious robes, bringing greatest varietie of delights, answerable to the variable affections of men, which cannot be numbered more thē can the sinnes of men; it is necessarie that euery Commander, as in militarie policie hee mustereth his men▪ to the ende to see his strength, and to consider his power, aswell by the number, as by the weapons they beare:A souldier must often mu­ster his vertues. so it behooueth him daily to take view of his vertues, how they stand vndefiled, and how he hath sub­dued the sundrie enterprises, and preuented the many inuasions of vaine desires, which often preuaile, where watch is not kept o­uer the thoughts. Euery pleasure that a man imbraceth, is a de­light either of the bodie or of the minde: but where there is an absolute consent, there is the whole man become a captiue and a slaue to that whereby he is ouercome, whether it be the lust of the eye,Lust and con­cupiscence in­c [...]ude euery sin. or concupiscence of the flesh, which indeede include all the rest. And therfore (aboue all other persons) the martiall man, who standeth vpon his magnanimitie and fortitude, vpon his or­dering and gouerning of things tending to victorie, must stand vpon his valour in th [...]se assaults of sinne: wherewith if hee suffer himselfe to be ouercome,The blemish of a souldier. he loseth the greatest part of his glorie, in that he presuppos [...]th an abilitie to encounter any other man, and yet is ouercome of his owne weakenes, as if a man should in­uade a house abroad, and lose his owne citie at home. But it is a [Page 33] great argument,He is worthie to be a souldier that can sub­due sinne. that hee that can subdue him selfe and resist the pleasures of sinne, is worthie to be a souldier in the warres: yea, he deserueth the place of a Leader, because he knoweth how to conquer the greatest and mightiest enemie, which indeede is his owne delight and carnall desires: whereof whosoeuer is ouer­come, is not worthie the name of a souldier, much lesse of the place of a Commander.The wicked as­sertion of a mi­litarie man. But I haue heard some of no small place in the warres affirme (with no lesse audacious insolencie, then hee ought to haue sinceritie) that it is enough for the Ministrie to be masters of sinne, and that it beseemeth souldiers to liue like soul­diers, to sweare like souldiers, and to sinne like souldiers. Where­in he shewed little the parts of a true souldier, but rather thereby discouering the libertie of souldiers, the securitie and careles liues of souldiers,Souldiers shuld striue to exceed other in vertue who ought indeede to striue to goe before all other sorts of men in vertue and godlinesse, hauing like soule and like bodie, like account to make, and like reward to receiue. Nay, what should so besot a souldier, or miscarrie a Gouernour, that they should not haue greater regard to liue well, then all other sorts of men, considering that other men haue naturall infirmities onely, and accidentall casualties to bring their carcases to the graue: but they (beside those) haue the furie of mortall blowes, and danger of the bullet to finish their race suddenly. And there­fore should so vprightly walke in their liues and conuersations, as becommeth Saints: knowing this, that after death is no re­demption.Souldiers must answer for eue­ry sinne they commit. And that they shall answer for euery sinne they com­mit, and for euery idle word they shall speake, much more for e­uery oth they vainly sweare, for euery blasphemie against God, and for euery iniurie done to their brethren. And it will bee no excuse to say, I was a Souldier, I was a Captaine, I was a Generall, A friuolous ex­cuse for soul­diers to God. and I sinned but like a Souldier, I did but like a Captaine, or like a Generall. This generall answer will be a generall rebuke to as many as take not hold by times of the promised mercie in Christ, in true repentance, reformation, faith and exercise of all godlines and pietie. I counsell therefore euery militarie man,An exhortatiō to militarie men. to whom e­specially I bend my speech in this poore treatise, that he will be­thinke himselfe that he is a man, and that he must liue as a godlie man, that he may dye like a godly man. If he be honorable, and [Page 34] haue dominion and rule ouer others, he resembleth the neerer the diuine power of religious men, faithfull and fearefull to sin, he so much the neerer commeth to the heauenly nature. If he be a man inferiour, and knoweth his dutie to God, and forgetteth or neg­lecteth it, God will remember it against him in iudgement. If he be ignorant,Comforts for the poore soul­dier fearing God. and refuse knowledge, his iudgement shall be iust. But the poorest, fearing God, is alreadie exalted to the high and powerfull protection of the chiefe Soueraigne, whose hand hath taken charge to support him in the field, and to adorne him with the diademe of mercie, which is the crowne of eternall glorie af­ter death.

I haue aymed this sillie treatise to the good of the most glori­ous Commaunders, and officers in our warres, in simple termes and vnfained zeale of their welfare,The prosperitie of the Commā ­ders the good of all. Militarie fun­ction a high calling. whose prosperitie, as it is the generall happines of all: so all ought to set their helpes by best practises, and pray that God will blesse their proceedings. And because the function of militarie gouernment is high and sacred, Reason willeth, and true duetie and reuerence to God commandeth, that all suspition of offending that high comman­der Iehouah, should be taken away, by clensing euery part of this bodie of gouernment, from the daungers likely to fall on vs, by suffering vnlawfull things to follow our armies. And although (no doubt) [...]uery Commander in policie, grounded vpon true re­ligion, can of himselfe discouer the enormities, and reforme them which seeme to be most perillous: yet I may, vnder their patiēce, briefly remember,The necessitie of discipline in [...]arres. that where the discipline of warre is truly exe­cuted, there is commonly good successe: and where it is neglec­ted, there it is vncertaine. And therefore, if abominable blasphe­mies, beastly drunkennes, common carding, dicing, and whore­dome, Atheisme and Papisme, with such like were repressed, no doubt but vertuous exercises wold be better accoūted of: for God would blesse the godly endeuours of the Commanders, and fruc­tifie the obedience of them that are commanded. And for the more profitable exercising of all, it behooueth the Generall to enioyne his Captaines,Id [...]enes must be abandoned. the Captaines their souldiers, that they will abandon Jdlenes, the mother of all sinfull actions, and that they will betake them to the hearing, reading, and discoursing of [Page 35] the diuine word, which is the lanterne to light them to true dutie both to God and their gouernours.The benefit of spirituall exer­cises. And let the spirituall minded haue encouragement, that they may strengthen the more weake, either by conference, or reading some diuine treatise, to the in­crease of a more generall knowledge and zeale, in all wherein they may betake themselues to often prayer, that God may garde their courts of gard, and be present in their armies, to comfort e­uery member, by supply of their priuate and publike wants. And what can this diuine course of life, and daily exercise, impayre the credite, honour, or reputation of the chiefest? Nay, what an ornament will it be vnto them, to be seene first in the sacred ser­uice of God with the people? It is too coldly imbraced of many,A chiefe orna­ment for Com­maders to serue God with the people. and l [...]ttle practised of the most: who thinke it more cōsonant to their professions, to betake them to more offensiue exercises, wherein neither can the God of heauen be glorified, nor their du­tie in armes truly discharged. What hope then can there bee of victorie or good successe, which commeth of nothing els nor by any other meanes, then of the fauour of God almightie? who on­ly is readie to comfort, relieue and defend the godly, and louers of vertue and religion?God dealeth not with the wicked and godly alike. The wicked and careles he regardeth not in loue, but casteth them off, and suffereth them to fall into their enemies hands. The Scriptures abound with examples of the same, and threatneth to such as feare not God, miseries and cala­mities: but to the godly, it promiseth all prosperitie and victorie. Whereby they haue alwaies cause to praise God, and to sing hymnes of triumph to his glorie,We must praise God for his goodnes and fauour: as Claudianus did in the behalfe of the happie victorie, wherein Theodosius ouercame Arbogastes and Eugenius at the Alpes.

Omnium dilecte Deo tibi militat aether,
Et coniurari veniunt ad classica venti.

All thinges helpe them and fight for them that feare God:All things fight for the godly. whereof our late experiences, may more and more encourage vs, to become more and more obedient vnto him, that maketh his creatures so obedient vnto vs.

That all men should be readie to defend their Prince and Coun­trie: And how inferiour officers in armes, the common and pri­uate souldiers should behaue themselues, as touching their o­bedience to God, their Prince and Commanders.
The Argument of this second treatise.

HOwsoeuer it may seeme to some a needlesse labour and vn­profitable, to sende foorth so simple a discourse into the field among men of warre, accustomed rather to the pike, then to the penne; to the bullet, then to the Bible; and to a carelesse course of life, then to leuell their actions, according to that honestie and equitie, which is required in the warres: yet (sith Iayme my desires for their good, their comfort & con­solation) I presume to set downe in a familiar manner, some ne­cessarie considerations of their dueties, aswel in regard of God, whome they ought chiefely to obey, as of their Prince and su­perior Commaunders, whom he commaundeth them to obey: And to remember them of the daungers which commonly fol­low such as neglecting vertue and exercises of thinges com­manded, doe follow and imbrace vice, and practise things for­bidden. Euery man I know, will fauour and follow my counsel, not as it is, but as they themselues are; if good, they will receiue it without disdaine; if euill, they will scorne it, and my good will. Sundry reasons haue moued me to vndertake this worke, and aboue the rest (God knoweth) the loue I beare to my coū ­trie threatned by the rumors of warres:Reasons mo­uing the auctor to the worke. and the good will I beare to my country men, that must vndertake the defence by warre. Wherein as I haue a little waded in the former treatise, to shew my duetie to the highest in military offices, so I ende­uour to speake something to men of meaner qualities. And for that not onely report but experience it selfe doth assure me that there is defect in the māners & proceedings of some mē trained vp in that most honorable exercise of warre, in regard of diuine duetie: and consequently that by tradition, the corruption flo­weth [Page 37] to the peruerting of such as either voluntarily, or by autho­ritie, are daily drawne thereunto: and the matter yet beeing so slenderly considered, that no learned hath beene seene to vn­dertake any thing, whereby to giue them the light, by any pe­culiar treatise for their reformation and comfort, as is fitte, (in that regard) for the persons and for the time: I the most vnwor­thy of all other, aduenture my poore endeuours to be censured of the learned, rather then to omit a matt [...]r of that importance at this time, wherein the busines is for the glory of God him­selfe, in maintaining his trueth and the generall preseruation of all our estates, against an aduersary mortally disposed (as by many probabilities appeareth) to lay all our honor in the dust.

SYth therefore there is no warrant promised, or assurance, to vs to preuaile, or to maintaine our owne defence, without the assistance of God, the high Commaunder of all hoastes,There is no hope to preuaile in warre with­out Gods as­sistance. we must prepare our selues to meete this enemie, and to shew what we are, not that it is enough to say we are souldiers, but that we can say, our consciences and our professions doe testifie that we are christian Souldiers, souldiers fearing God, then we may goe forth with true boldnes,The true sol­dier. because Dauids faith hath Dauids true courage, and that shall stande our glory, after our mortalitie. Euery man called vnto these affaires, may (no doubt) find for their military directions sufficient and able persons, aboue them to conduct and leade them, who also will haue care and regard of ciuill gouernement and military discipline.Though Lea­ders regard cō ­mon discipline, euery soldier must haue a priuate regard vnto himselfe. But it more con­cerneth euery man to haue a priuate regard vnto himselfe, that as his outward actions are trained by discipline of warre, to the knowledge of the order of marching, charging, fighting, reti­ring, and such like necessary points and obseruations of warre: so he must be also instructed, how to behaue himselfe in loyaltie to his soueraigne, in duetie to his commaunder, in fitte exercises in time conuenient, in loue and concord towardes his fellow sol­diers, how to make true vse of prosperitie, wealth and plenty, of pleasure and comfort, of sorrow and griefe, of life and death: all which are the fruites and effectes of warre. And especially hee ought to learne how to eschew the thinges that are euill, and to [Page 38] imbrace and follow what is good, how to know God & to serue him truely,The chiefe end of our creation the principall and chiefe ende for which wee were created. And who so is thus prepared, either in deede or in de­sire,Who may cha­lenge the title of a true sol­ [...]ier. may challenge vnto himselfe thetitle of a true souldier. He therefore that will vndertake this honorable profession, must consider that the principall and chiefe meane to attaine vnto perfection is the feare of God, without which, he marcheth as a naked man, be he neuer so completely armed on all partes at proofe: as an vnskilfull man, be he neuer so politicke: and as a we [...]ke man, had he the valour & force of Hector. And because it is presupposed that euery soldier is called vnto armes by his Princes authoritie (as behooueth) though some of their volun­tary inclination be as forward:All ought to be called to the warr [...] by au­thoritie. Obedience to our Soueraigne I will speake first of euery mans obedience to his Soueraigne, wherein hee must yeeld himselfe freely to her disposition, and consequently to the direction of her Lieutenants and substitute Commanders, that hee may with the more freedome of a good conscience serue the Lord in that vocation. Obedience is the mother of all vertues, and no man sauoureth truely of this obedience,Obedience the mother of all vertues. without hee first obey God, and that obedience hee must learne by his worde, with which obedience we will suppose, that all English men are al­ready indued, & so speake of their obedience, w [...]ich they owe to Gods Ministers: whereof the first is the chiefe Magistrate, the supreame gouernour, our Soueraigne, whom we must obey in all things,Obedience to the chiefe Magistrate. Deut. 34.9. Iosh. 1.16. A good resolu­tion of Sub­i [...]ctes. as the children of Israel obeyed Joshua, saying vn­to him, All that thou commaundest, we will doe, and whitherso­euer thou sendest vs, we will goe. Here is the true paterne of the duty of true subiects towards their Prince. They must neither murmure nor grudge when they are called by authoritie, to vn­dertake what is commanded them, but willingly and without constraint yeeld themselues ready, to goe whither, & doe their endeuours to execute what they shall be commanded, and not to thinke euill thereof in their heartes,Exod. 22.28. Rom. 13.1.2. nor to speake euill with their lippes: for that euery soule must submit himselfe vnto the higher powers, for there is no power but of God: and the powers that be, All must be subiect to au­thoritie. are ordeined of God, and whosoever resisteth that power, resisteth the ordinance of God, & they that doe resist shall receiue [Page 39] vnto themselues iudgement. God himselfe, whose power they re­sist, will reuenge it, and the Magistrate hath power from him to punish it.Tit. 3 1. Therefore the Apostle willeth Titus to put the men of Crete in remembrance, to be subiect and obedient to principali­ties and higher powers, and to bee readie to euery good worke. And Peter confirming the same thing,1. Pet. 2.13.14. willeth all men to submit themselues to all manner ordinance of such as are appoynted of the Lord to gouerne them, whether it bee vnto the King as vnto the superior, or to such as are sent of him.Why obedience is due to Magi­strates. Wis 6.3. And the Wiseman sheweth wherefore this obedience is due vnto Magistrates: Be­cause (saith he) rule and authoritie to commaund, and to forbid, is giuen them from the Lord, and power both to reward and punish from the most high. This is that acceptable thing in man, which God holdeth dearer then sacrifices. In regard whereof,1 Sam. 15.22.23. euery man from the highest to the lowest, is vnder the command, power and appoyntment of the Prince, and at the direction of such as she setteth in office ouer them.We must obey inferiour Com­manders. Heb. 13.17. And therefore euen to them also wee must be obedient, as Paul commanded the Hebrues, saying, Obey them that haue the ouersight of you, and submit your selues. Here wee see the warrant of the King of Kings to all the Princes of the earth, who againe by the same commission,Warrant for commanding and obeying. warrant the inferiour Magistrates to command vs, which is also warrant vnto vs to o­bey them. And this obedience is a dutie, whereby we are bound cheerefully and willingly, without force or the swords constraint, to yeeld honor vnto them we ought to honor, and to obey them whom we ought to obey. And sith the ground of this obedience is of God, to whom all men are so beholden,The ground of true obedience is of God. both for their crea­tion, preseruation, and for his infinite blessings necessarie for this life, as without which we were all naked, miserable, and voyde of all consolation; how can any man shew himselfe so vnnaturall and thankles, as to denie to obey them, whom he commaundeth vs to obey? And especially in the cause,The glorie of God and our saluation the chiefe ends of our obedience. We should obey our Soueraigne for her owne sake. whereof his glorie and our owne saluation is the chiefe end? Let vs therefore become truely dutifull to our Soueraigne, not onely for the causes aboue sayd, but for her owne sake (who most louingly tendereth the good of all her subiects) and for our countries cause, for which we were borne. And what greater commoditie can it receiue by [Page 40] our natiuitie, then to enioy our vttermost endeuours, to keep, pre­serue and maintaine the same? Whereby also wee shall preserue our owne lawes, liuings, liberties, wiues, children and friends. Wherein if wee seeme backward, and not readie, how can wee hold our selues good members of the Common-wealth? If the hand, the foote, or any other member should deny to yeeld best helpe to defend the bodie in danger, who would not thinke that member vnworthie to taste of the comforts of the more principal parts? nay worthie to bee cut off and cast away. If wee followe meerely nature,Nature chal­lengeth obedi­ence and de­fence. without respect to that diuine duetie before re­membred, we cannot but imploy our goods trauailes and indu­strie, and what els soeuer is in our power, in the behalfe of our countries weale. Which importeth so many gratious commodi­ties, as humane societie, nor life it selfe, without the preseruation thereof, can be maintained. And he that liueth so vnto himselfe, and for himselfe, as he will not relinquish the care of his priuate profite,Who is worthy to be cast out of humane socie­tie. to adde his best helpe of bodie and abilitie for his coun­tries safetie, is worthie to be cast out of all humane friendship, and to be accounted worse then the beast that will defend his kinde, yea then the hogge or the dogge that will defend their shelters: for that he is bereft & robbed of that dutie, which his Soueraigne, countrie and friends may trulie challenge of him. We haue the name of Christians, and no doubt but God hath many in Eng­land that serue him as true Christians; if wee should bee found more careles of our countries safetie in the time of daunger, then Pagans and Infidels,Pagans and In­fi [...]els haue care to defend their countrey. that are no way qualified with the know­ledge of ciuill dutie, much lesse of diuine obedience; wee might worthily bee numbred among brutish cowards, and not among the hardie ancients, who accounted it great happines to lose their liues in their countries cause. If wee well consider the affection which nature hath imprinted in our hearts towards our countrie,Nature giueth v [...] a loue to our countrey. by reason it is the place agreeing with the constitution and dis­position of our bodies, because wee first breathed and tooke life therein, it could not but be vnto vs as a firme obligation to binde vs to defend it, besides the dutie of conscience, the cause of reli­gion, and other diuine respects, whose neglect and breach is the forfeiture of all benefite, both of the fauour of God, and the pro­tection [Page 41] of the relieuing lawes of our owne countrie. If wee that are Christian subiects, vnder Christian Queene Elizabeth, refuse to shew willingnes to aduenture our liues for our professed reli­gion, for our Queene and countrie, how farre we shew our selues more cowardly, and base minded, then the adherents and sub­iects of Marcus Otho the Emperour: iudge all men by the ex­ample.A notable ex­ample of true hearted sub­iects. The Emperour hauing lost the field in a battell agaynst Vitellius and Cecinna, contending for the Empire, was vrged by the remaine of his armie to trie fortune againe, and to vse them and their persons as long as they had one drop of bloud in their bodies: In testimonie of which resolution in them all, a simple souldier hauing a sword in his hand, sayd vnto the Emperour: Know this oh Caesar, that all my companions are determined to dye thus for thy sake, A desperate act to testifie loue. and there withall slew himselfe with his owne sword before him. Though this president of a desperate person haue no warrant to be followed, yet the true affections and tried loue of these resolute subiects, are of worthie memorie, and may make dastards and cold hearted men blush, to refuse to offer themselues as sacrifices for the same. Wherefore let this suffice to moue them, to whose lot it falleth to be imployed in our coun­tries defence, to bee obedient, readie and couragious. The obedi­ence whereof is spoken,Obedience im­porteth submis­sion. is proued to import a submission to the will of the Soueraigne, and to the direction of such Commaun­ders as she appoynteth to be obeyed, and it spreadeth it selfe into sundrie particular branches: for preseruation and maintenance of which, prudence and experience haue framed a law and decent order, and prescribed the same to bee obserued of euery member of an armie, vnder paine of that punishment, which by that lawe is threatned to bee inflicted: which order and law, truly execu­ted, is called the discipline of warre. To this discipline belongeth obedience, and punishment for the contrarie.Discipline of warre. And therefore it behooueth all men to shew thereunto a continuall zeale and desire, to bee seene rather apt and forward to maintaine, then to resist and violate the same. And because it must be supposed, that ancient souldiers and appoynted officers,Ancient soul­diers are suppo­sed to obey and to be able to gouerne. doe know what it is to obey, and how to gouerne, and to bee gouerned (otherwise they cannot but discouer themselues to haue the bare name, and [Page 42] not the perfection which their places require) I onely speake vn­to the nouices in warres,Nouices in warre. and vnto such as come rawly into the field, without former education. If they purpose to become soul­diers, they must shew mindes and dispositions to bee directed. And howsoeuer they seemed at home, among their allies and friends, praise worthie, for that they were apt and actiue in feates of vanitie, and to performe things (with delight to the behol­ders) agreeing with peace and pleasure, they must now acknow­ledge ignorance, and couet the knowledge of this new vocation, wherein they be as strangers, vnacquainted with the course and qualities of warre: although it cannot bee but commended, to haue vse of the fowling peece, to handle the sword, to tosse the pike,Things com­men [...]ble, and yet not p [...]rfect. and such like. But these are farre from that which is required in a souldier, the vse of the small peece requireth comelines, and quicknes in charging and discharging, in marching, standing, and retreiting. The like is of the pike, in whose vse is required more then abilitie to beare it at the armes end, to couch it, or ad­uance it; the application thereof to best aduantage, at the push to annoy the enemie, and to gard himselfe, is the true end thereof. And whatsoeuer warlike weapon or instrument the younger souldier taketh in hand,A young soul­dier cannot handle the in­struments of warre present­ly. Nothing ha [...]d to the willing. he cannot forthwith mannage it after the arte of warre. And therefore it behooueth such, as will be indeed what they couet to bee called, to consult with the skilfull, to ob­serue practise and endeuour: for to the industrious and willing minded nothing is hard. And hee that will come soonest to the perfection of a souldier, must yeeld most to discipline, and settle himselfe to sustaine all trauailes, to aduenture all perils, and to be resolute rather to dye in fight, in hope of escape by force in ouer­comming, then to desire safetie by flying away: for death is more to be wished, in fighting in a iust cause, then life by escaping like a coward. For as immortall praise followeth the one, so miserable and hatefull ignominie, [...] maketh [...] more [...]ble. the other. And doubtles, death is more bitter and terrible to the fearefull and faint hearted that flie, then to the valorous that desire to fight. There are sundrie vertues re­quired in a souldier, yea when hee entreth the field first, where­with (for the most part) our English impes are not (for want of education) acquainted at home: yet when they begin to take [Page 43] armes on their backes, and would bee called souldiers, whether they bee prest by authoritie, or of their owne forwardnes, they must endeuour to learne them speedily,Such as will be souldiers, must cast off former consideration [...]. and cast off all thinges that are behinde, namely profite, pleasure, friends, and feare of death, and march on valiantly, as to the schoole where they shall bee taught the substance of honourable vertues indeede, whereas they before imbraced but the shadowes. For in stead of former profit and pleasure, they shall haue continuall honor, the regall riches of Caesar: Honor the ri­ches of Caesar. And as the way to the perfection required is obedience; so that obedience must bring with it willingnes to be taught, heedfulnes to learne, and forwardnes to practise. And these things can neuer bee without reuerence and loue to such as are aboue them. And howsoeuer in regard of former times,What things a yong souldier must endeuour. where­in some man that now must be commanded, hath commanded at home, and therefore this new obedience may seeme irksome, he must now lay downe his conceit of being more worthie then his commander,The best in o­ther regards must become disciple to the skilfull in wars, The fruites of obeying disci­pline. and become a disciple to such as can teach him his new calling. For the speediest course to become a comman­der, is to be willing to be commanded. He that is truly obedient to discipline, shall proceede from one vertue to another, vntill he become able to distinguish betweene the honorable inclination of valour, and the ignominious sluggishnes of the faint hearted: whereby he shall also gayne true consideration, how to weigh in discretion and with patience, all other circumstances of ho­nor and dishonor offered in warres.The principall vertue in a sol­dier is to feare God. The first and principall vertue in a soldier, is to learne, and truely to feare, and serue the liuing God, whose fauour, loue and protection, is obtained by faith and praier. Which last, howsoeuer it may bee thought a worke out of vse, in the warres of this age, God forbid that any Christian soldier, should be ignorant how, or negligent when to pray, whereof I will say more in the ende of this worke. As for the feare of God, and exercise of Religion,The feare of God and exer­cise of religion is of necessitie. God is the Clarke of the band to the go [...]ly. it is a matter of such necessiti [...] and importance, as without it, no other vertue, policie, instruments of warre, munition, skonce, forte, castle, trench, wall or best holde, strength or multitude auaileth any thing: for such is the high Accompt that the Lorde of hoastes maketh of them that feare him, tha [...] he is as the Clarke of their [Page 44] Band, for as Malachi witnesseth, hee hath a booke of their names,Ma [...]. 3.16. written alwaies before him, as a remembraunce to saue them in the day of slaughter: wherein though multitudes doe perish, yet shal they be as deare vnto him in that day, as a sonne to his father. The Lorde neuer forsaketh them that feare him, neither shall any euill happen vnto them:Ecclus. [...].11. Eccl. 31.1. he will not faile them nor forsake them. What a necessarie thing is it, how sweete and profitable for a soldier to feare God? It bringeth with it sundry sweete blessings to accompany the same,Luke 1.15. The mercie of God followeth the feare of God. as his Mercie which is as a well of heauenly water, still comforting, refreshing & re­nuing their wearied spirits & strengthning their weake bodies. It is as an arme of brasse, to hold thē vp, as a buckler of steele to defend thē, & as a sword of power to confound their enemies. It is a comfort in all their distresses.Psal. 103.13. Yea, as a faine, pitieth his own children▪ so hath God compassion on all them that feare him. The feare of the Lord is glorie and gladnes, Ecclus. 1.11. The feare of God a holy knowledge. reioycing, and a ioy­full crowne. It is a holy knowledge, and beeing compared to worldly and carnall policie, it shineth as the Sunne in the darke. Who then would goe to the warres without this Iewell? and what a watchman is this to keepe our cities and houses at home? the soldier that hath it,The effectes of the feare of God. hath glory already, and the practise of good thinges, increaseth his honor dayly, he hath the true Phi­losophers stone, which turneth all things, be they neuer so crosse or contrary to naturall reason,The feare of God the true philosophers stone. into the pure golde of a quiet & vndefiled conscience, by patience: and hee hath within him a continuall feast, and in the ende he shall possesse that most ioy­full Crowne of life eternall, whensoeuer this mortall carkasse shall be turned to dust whereof it is. It maketh him deare vnto God euen while he liueth on earth, howsoeuer base he seeme in the world. It will not suffer him to speake euill nor doe hurt to his fellow soldiers, it transformeth a man into the likenesse of God, in innocencie & holinesse, as if he were made of the same diuine nature Some may thinke yet,A sclaunder to the feare of God. that this Angelicall qua­litie beseemeth not a soldier, who indeede shoulde be couragi­ous, dismaid at nothing, and ready to vndertake all matters of greatest daunger, whereas the feare of God seemeth to make men ouercurious & too scrupulous, and too precise, things dee­med [Page 45] vnfit in a man of warre. But this is a dangerous sclaunder a­gainst this inuanquishable vertue,The feare of God is full of courage▪ which indeed is so farre from the feare of bodily harmes, in iust and lawful aduentures, as it al­waies appeareth more forward then a meere humane & carnall Roister that dependeth on nothing but his owne power, & fea­reth nothing more, then his owne vaine valour to be seene foy­led among men. Wherefore did Ioshua that most triumphant Generall ouer the hoast of Israel, Iosh. 24.14. exhort the people whom hee conducted, to feare the Lord? but because he sawe it was the way and meane to make them truely hardy, and whereby they alwaies preuailed against their enemies: whereof the people hauing had often experience, they answered with one voice: God forbid but we should serue the Lord our God that hath done so many thinges for vs since we came out of Aegypt. This is the true resolution of al christian soldiers, trusting in the liuing God in feare and reuerence, which is to serue him in holinesse and righteousnesse. And in doing this, God will be with vs, as hee was with Dauid, and he will make our aduersaries afraid of vs, as Saul was of Dauid, The feare of God maketh enemies afraid. 1. Sam. 18.28. 1. Sam. 17.11. which was not by reason Saul feared the person of Dauid, but that God strooke a terror in Saul, for that Dauid feared the Lord. All Israel was afraid of blasphemous Goliah, because they feared not God as was commaunded, but Dauid fearing God, became their preuailing Cham [...]ion, not by force but by faith, fearing nothing but to offend the Lord, not in a seruile feare as a coward, of bodily woundes,Psal. 119.53 Iosh. 4.14. or to die as faint-hearted, but to doe euill. And this feare cōmeth of loue, and is builded vpon reuerence to Gods maiestie and his worde. The feare of Gods children is not to feare the faces of men, the po­wer, policie or multitude of men, nor the death of the body,Rom. 13.4. The feare of God proceedeth of loue. which they know shall rise againe, and their soules shall neuer die: this feare is a strong assurance of victorie, not by force, but by God, on whome Dauid trusted when hee [...]estified his faith, saying,Psal. 3.6. I will not be afraid for tenne thousand of men that shall beset me round about. And this agreeth with another place, where it is said.Whence chri­stian Fortitude commeth. Tenne shall chace an hundred & an hundred shall chace a thousand. We see then the fortitude of christian Souldi­ers and from whence it is, namely from the trust & confidence [Page 46] in the liuing God, which trust cleanseth the thoughtes from sin, and the body from committing euill, els is not that feare perfect which hath promise to preuaile, and whereby the weake handes shall be able to breake a b [...]w of steele: the vnapt handes shall learne to warre, & the vnskilfull fingers to fight. What a guide is this for young soldiers,Gods feare the best guide to young soldi [...]rs. that can both teach the skill, and giue the courage? it is more then all mortall captaines can doe. But sith this high Director hath allowed, and approoued inferiour meanes, for his children by degrees to attaine to greater per­fection in all necessary faculties, for the preseruation of this life, and watereth them to the faithfull, with the dew of his blessing: Let him that commeth into the field, fearefull of the hissing in­uisible bullet of the roaring Cannon, of the glittering sword, and of the other terrible instruments and engines of warre, and of death, be take him vnto the protection of that most Highest, who shall make him more valiant,How the young soldier may be­come valiant. giue him courage and mag­nanimitie resolutely to encounter euery vaunting onset of the enemie, assuring himselfe that as a sparrow lighteth not on the ground without Gods prouidence,Man cannot perish in the warres before God decreeth it so shall not one haire of his head fall, much lesse his body perish without that diuine de­cree: And therefore to put away and cast off all slauish feareful­nesse, and be indued with that true magnanimitie which shall neuer be quailed, but stand firme, especially if the defects there­of be supplied by the preceptes of Religion, and by the practise of other diuine vertues, whereby it shall become so absolute, as it will faint at no fortune. It will make a man as confident and constant as Brutus, who being ouercome by Augustus Caesar, was perswaded by some of his followers to fly to saue himselfe.The courage of Brutus. I mus [...] fly indeede (said he,) but with hands not with feete. Mea­ning that he would not leaue that ignominie behind him, as that his life should seeme vnto him more deare then his Coun­tries libertie, and therefore hee would fly to that, which onely hope reserued as his chiefe safetie & defence,How soldiers ought to fly. namely his sword, whereunto euery true English hand is prest and ready to fly, to preserue our Countries state, against vsurping enemies. That magnanimitie and courage, which all men (fearing God) haue decreed to maintaine, can yeeld no entertainement or place, to [Page 47] that hatefull cowardly feare,Cowardly feare hatefull. which is so much despised among naturall men, that (although it haue fortunate successe some­time) it is of odious accompt. And as all other vertues proceed of this Magnanimitie: so from this base roote of cowardly feare spring most dangerous euilles, as crueltie, treason, breach of promise, impatience, idlenes, slouth, couetousnesse, enuie,The fruites of cowardice. backebiting and all iniustice, all these preuaile where the true feare of God is not. And euery Christian else, as well as martial men, ought to be freed of them, and the way to mortifie these vnsauorie and hurtfull weedes, which choake vertuous procee­dings, is the application of some deadly corasiue, to take the life from the roote, that the branches may die also,Cowardice be­ing cut off by the roote the branches will dye. and beare no more fruite to the sclaunder of a soldier, who must cutte off the maine stocke, which is cowardice, the most deadly enemie to militarie proceedings. The coward is a stocke, and a dead block in the shape of a man, a retyring shadow that dazeleth the eyes,The danger of one coward in an armie. and daunteth the courage of the valiant, and prouoketh the for­ward either to stagger, or to retyre. A whole armie may be driuen to a stand by the fearefull behauiour of a coward. And therefore it is more policie, and better safetie, that Leaders (hauing know­ledge of a faint hearted wretch) should dispence with him, as A­gamemnon did, and not to number him with souldiers,A Captaine may dispence with a coward. but to thrust him out of the armie with ignominie, after triall that best encouragement cannot make him hardie. The coward to saue his life (which he is not worthie to beare) is most readie to com­plot such pernitious practises,The coward is not worthy to liue. as may endanger the state of an ar­mie. There is no mischiefe so odious, but he thinketh it a vertue to purchace his priuate escape. There is little difference betweene a cowarde, and one that is desperate of his life: for such is the strength of imagination in both,The semblance betweene a co­ward and a de­sperat man. that they thinke euery man aimes at them, and that their very companions wil deuour them: They haue no vse of reason for the time, but bend al their deuises to rid them from the daunger, by what wicked and vnlawfull meanes soeuer the misleading spirit shall argue most probable for them. For as al godly and vertuous thoughts and actions pro­ceede from a diuine worker, and are effected by the ayde of the heauenly powers: so all wickednesse and trecheries proceede [Page 48] from an infernall instigation.Cowardice voyd of the spi­rituall life. And the man possessed with co­wardice, wanteth that spirituall life which faith expresseth by a godly resolution: and therefore cannot encounter any maligne motion, but yeeldeth his will and consent, his power and practise to execute what mischiefe soeuer offereth it selfe for his euasion from supposed daunger. And therefore should euery souldier es­chue this cowardly feare, least he bee thereby prouoked to put foorth his hand to crueltie, and to shed the bloud of his innocent companions, to escape the danger of honorable warre: whose ef­fects, although they tend sometime to wounds and death; yet both the one and the other gotten in the field in the face of the e­nemie,Wounds and death gotten in warres bring fame. bring immortall fame to the valiant. And therefore as he that hath the markes of true magnanimitie, may bee well sayd to bee of a diuine qualitie: so he that is a coward, bearing the to­kens of a slauish feare, may be truly sayd to be an incarnate infer­nall spirit. For he that looketh into the first degree of this misha­pen souldier seruile timorositie, which can entertaine no vertue; shall forthwith perceiue that it hath onely desire to shake hands with euery vice and wicked practise,Feare vn [...]r [...]a­keth no vertu­ous action. & to account it the safest way to doubt all things that haue best probabilitie in right rea­son, and to execute that which onely is begotten of suspition, which is a passion of the minde ingendred of feare and griefe;What feare is. who practising their force and power, grounded vpon a false o­pinion of daunger, bereaue the minde of al rest and tranquilitie, and gnaw and consume the life, as rust doth the iron. And there­fore sayd Alexander, Alexander his opinion of feare that such as are possessed with this feare, thinke no place so strong by nature or art, as may preserue them from danger. All the hope of a fearefull man is in euasion, not by force of honorable armes,The hope of a fearefull man. but by the dishonorable practises of cruell tyrannie, which often breake out into most odious trea­sons, which neuer finde place in a noble heart. For such is the ef­fect of faith, and vowed alleageance to his Soueraigne, and her authorised ministers, as he will rather submit himselfe to a thou­sand deaths, then seeme to conceiue a trecherous thought, much lesse to practise it indeede.None but per­tured persons commit trea­son. For none but periured persons, bewit­ched with vaine expectation of vnlawfull aduantage, will euer giue place to such an horrible wickednesse, so highly hated of [Page 49] God and good men. The ground of which monstrous affection is to dissemble, and to lie in hope of small aduantage: As the co­ward (to winde himselfe out of the field) will faine himselfe to bee infirme, and to bee possessed of some secret maladie, vnfit for the warres, being indeede sound and of a strong bodie. And when that preuaileth not,Dissimulation and lying the ve [...]tues of a co­ward. he maketh vse of his falshood and ly­ing in a more high degree, as in seeking to betray his fellowes so he may escape. If that effect not, it groweth to the highest viola­tion of his faith, and breach of his alleageance, as hauing a sluce in his conscience to admit into it euery wicked thought, not re­garding his fidelitie to God himselfe. Whereas the man gouer­ned by reason and dutie, will not bee seene in the least degree,Dutie will not suffer a man to violate his oth in priuate cau­ses. to violate his oth made vnto a priuate man, what losse or daunger so euer insue: Much more ought a souldier, sworne to bee true to his Soueraigne, and to bee readie to the vttermost of his power, to defend her and his countrie, be resolute in maintaining his ho­nor, by the effects of true fidelitie,The resolution of fidelitie. which is to lose his life rather then to be touched with cowardly vntruth and periurie. Let no faint-hearted Englishman think, that couert and counterfeit shifts and deuises to gaine dispensation for being imploied in the wars, are so lawfull or honest, but that they carrie with them, and im­port in them very dissimulation,Counterfeit de­uises to be [...]is­pensed from warre, is per [...]u­rie. Zach. 5▪ 4. Exod. 8▪ 17. Malach. 3▪ 6. Lawfull excuse may dispence with a mans going to the warres. which indeede is no other thing then to lye, and to lye to the end not to performe what hee hath sworne vnto, is periurie in it selfe, which God curseth as a thing against which he will be witnesse himselfe. It behooueth all men therefore to be wary how they faine such vaine matter, to violate their vowed faith, which is of so high importance: yet vpon iust cause and reasonable grounds, the most hardie and willing may make suite to be dispensed with; and no Commaunder is so au­stere or seuere in his place, but will accept of lawfull excuse. To the end therefore that a souldier may daily proceede to more and more perfection, let him first trample this grosse and cloggie companion, dastardly feare, vnder his feete, with all the mem­bers and sequeles thereof (though they bee inscrutable) and examine such as manifestly appeare to deface the reputation of a souldier.The members and sequeles of feare infinite. And because the profession of armes is an exercise of it s [...]lfe, not requiring such continuall practise, but that there are [Page 50] sundrie times of intermission, apt onely for the sluggish and co­wardly to entertaine Idlenes, the nurse not only of all other vices, but of infinite corruptions and diseases of the bodie:Idlenes. And there­fore a thing (though sweete and pleasant to the basest minded) to bee abandoned, as the bane of all vertues and vertuous exercises. And therefore doth Paul condemne it, shewing also the fruites of it to be dangerous.1. Tim. [...] 13. [...]. Thess. 3.10.11. Prou. 12.11. The very example of an idle person is hurtfull to many: And therefore the Wiseman sayth; He that is destitute of vnderstanding will follow the idle. Whereby it followeth, that he that is wise will imploy his time to profitable things. Idlenes was one of the causes of Sodomes ouerthrow, because it ingendred many euils in the minde,Ezech. 16 49. which afterward opportunitie caused to be put in execution, and that sometime in the godly, how much more in the wickedly disposed?1. Sam 11.1. The manners, conditions, and naturall dispositions of such as couet to be idle, are so lothsome to the valiant minded, that they hold them profitable neither for themselues,Idle persons vnprofitable to themselues and other. nor for other men. And it is the greatest discouerer of a dastard: for hee that hath valour and fortitude, will apply his bodie to all lawdable exercises, not yeelding himselfe to a drow­sie sottishnes, giuing place to euery motion of bodily faintnes, and imbecilitie of the members; for that the bodie becommeth so much the more vnapt to good endeuours, by how much it dis­continueth exercise and vse.Cicer [...]es opiniō of idlenes. And therefore Cicero proueth idle­nes to be a thing in man against nature, because man is borne to exercise and labour: and he that coueteth to be idle, is transformed from the nature of a man to the nature of a beast, which desireth ease & to [...]ate. And that is all that an idle person willingly would doe. There be some that come short of the diligence of the wilde beast,Idle persons come short of the deligence of beasts. neglecting, through sloth, the prouision of things necessa­rie for li [...]e: doe not these come short of the industrie of beasts? shewing themselues more brutish than humane? If vnreasonable beasts spare neither light nor darknes, heate nor colde, winde nor tempest, frost nor raine; if no impediment can hinder them from their continuall trauaile for things necessarie for nature: what may bee thought of reasonable man, a souldier, to bee seene lazie therein? But if the desire of naturall necessaries will not prouoke him to be laborious, painfull, and industrious: let either hope of [Page 51] honorable reputation, or the feare of shamefull ignominie, pricke him on to be liuely and like a souldier.Reasons why a souldier should slie idlenes. If neither of these will a­uaile with him, let the contemplation of diuine iustice moue, which hath set downe a law, that he that will not labour should not eate. As though the idle person were to bee depriued of his foode, yea euen where and when it aboundeth, and that it were vnlawful he should be fed. So odious is idlenes before God,Pouertie is the meanest punishment for idle­nes. as he plagueth it in the meanest degree with pouertie, and want of ne­cessarie things, both for the back & bowels: & many times euen with loathsome and vgly diseases of the bodie, which make a man odious euer to his companions and dearest friends. The Com­manders in warres ought as carefully to punish them in policie:Commanders must punish idlenes. for where that monster passeth in an armie vnconsidered, it de­uoureth a multitude ere it can be cured. The Romane Captaines saw the inconueniences and daungerous effects of this moth and deuouring vermine: and therefore caused their souldiers to la­bour, in things not vrged by compelling necessitie,The Romane Captaines pre­uented idlenes. but meerely to preuent the daungers of idlenes and sloth. When it falleth out therefore that there is an intermission, and a time wherein an ar­mie desisteth from the exercise of armes against the enemie, eue­ry man should betake himselfe to some honest labour or law­dable practise, if not in things priuate to his owne behoofe,Soldiers should doe something to preuent idle­nes. then for his friend, or for the common good of all. For he is a bare and base fellow of slender gifts indeede, that hath no qualitie at all to stead himselfe or others, and his bringing vp hath been very swi­nish: yet if his capacitie be not very grosse, and his conuersation very bad, hee may conioyne himselfe in familiaritie with some, that haue such faculties as are not so intricate and difficill, but he may become by vse and practise, not onely able to preuent idle­nes; but a profitable member of the armie, and fit for honest so­cietie. And therefore he seemeth the happiest man that among many can make best meanes to liue,He is the hap­piest man th [...]t can liue among many. which without carefull in­dustrie the most skilfull cannot doe. It were therefore a matter of great discretion, if all fathers would endeuour to giue their sonnes some such qualitie either of the bodie or of the minde, or both, as might stead him in the warres, considering that none is exempted from the exercise thereof in time of neede. It is seene a [Page 52] common fault in parents to measure their childrens fortunes to come by their owne present wealth,Foolish parents measure their sonnes fortunes to come by their owne pre­sent wealth. wherby they couet to main­taine them idle gentlemen without, not respecting how begger­ly they be within, qualified neither with inward vertue, nor out­ward vertuous faculties. Furthermore, because the mind of euery man is capable of good and euill impressions, and from naturall inclination doe euer proceede worst imaginations, whereby the members are often set on such exercises as are not onely not idle­nes, but worse then idlenes it selfe; which commeth to passe by reason that the minde is putrified for want of right mouing,The mind bringeth forth euill thinges for want of di­uine counsell. and the vse of diuine counsell and conference: And therefore hath that most wise prouider and right disposer of all thinges in man necessary, bestowed on him two most excellent means, where­by the inward and better part may be benefited and stirred vp to vertuous contemplations, namely the tongue, the instrument to pronounce; and the eare, the doore of the vnderstanding of that which is spoken: whereby men of armes in their idle int [...] ­rims, Discourse of vertuous and diuine thinges great consola­tion. haue meanes to profite one another by discourse of ver­tuous and diuine things, the sweetest consolation that man can receiue of man here in this life. And although it bee not in the power and abilitie of all men learnedly to dispute, it sufficeth the willing minded, to discouer their good and vertuous in­clination, in the simplest measure. And no doubt if conference be grounded vpon the feare of God, and doe tende to the in­crease of knowledge and faith, the heauenly Schoolemaster Gods spirit,Godly confe­rence pleaseth God. is ready among them, to teach the speaker how to vtter wisedome, and necess [...]ry comfort to the hearer. For God in nothing is more pleased, then with the assembly of such, as co­uet to know him thereby, and to increase in righteousnesse and true holinesse, if it bee but two in a consultation: and it were a heauenly vnion & a wished yoking of companions in the field, if the end of their society were to seeke God, & the true know­ledge of him, his loue towardes them, & their dueties towards him. And to that ende, God in prouidence affordeth to mortall man,The word of God left as a great blessing vnto vs. that the labours of the holy and blessed Prophets and A­postles, the recordes of the will and pleasure, the loue and fa­uour, the power and prouidence of the Almightie; are left vnto [Page 53] all men, by his great benefite of Printing, which sacred labors, whosoeuer willingly imbraceth,The [...]tudiou [...] of diuine things is well busied. following truely the substance commaunded thereby, is most diuinely busied: and it shall not onely not hinder his military affaires, but make him both cun­ning and couragious, and bring him to that honor that shall be app [...]oued of God Many di [...]ine labors also of men learned and heauenly disposed, are offered to all, to the ende that all excuses both of idlenes and ignorance might be taken away: vaine and lasciuious treatises of worldlinges and wicked ones,Vaine and las­ciuious treati­ses imbraced of soldiers. offensiue to God and euery good minde, are imbraced of soldiers for the most part, whereby they may learne to loue and line more vici­ously. But it were a happie change, if they would abandon all these offensiue & vnprofitable trifles, whereby they are taught to grow from euill to worse: and woulde imbrace the worde of trueth and saluation, and such other diuine instructions, as may make them the better and not the worse for the vse.The Bible a necessary com­panion for a soldier. The newe and old Testaments are to be recommended vnto them, and to be defended by them, as the most absolute Iewell that a soldier can carrie with him, to garnish his profession with, or exercise himselfe in at all times, not to keepe him onely from idlenes & doing nothing, but to teach him howe to forsake sinne and to follow vertue and religious exercises, to quench and mortifie sinne, which is fostered by vanitie and idlenes, and to practise goodnes more and more. Soldiers ought to be of Pythagoras minde, that laborious and painefull thinges will sooner bring a man to vertue, then those that are nice and delicate.Painefull things winn [...] honor sooner then the deli­cate. Thinges pleasing to the carnal mind, may be tearmed the fruits of idle­nes, as are concupiscence, luxuriousnes, drunkennes, swea­ring, flatterie, vainglorie and such like vanities: which (though they haunt many, otherwise well qualified, and be deemed of small importaunce) blemish the reputation of a soldier so much among men,Pleasures ble­mish the repu­tation of a sol­dier. as their best vertues become stained with their filth, and is long ere best endeuours can win againe what they haue lost by such wickednes. But they so farre encounter the feare of God and diuine duetie thereby,Such as follow pleasures, shall be rewarded with sinners. that in steede of blessinges which are promised to the obedient, they must looke to be rewarded with sinners: And therefore it were good that [Page 54] all men, as they are acquainted with these plausible things and the sweetenes of them, were acquainted also with the issue and ende of voluptuous desires.Pleasure. Pleasure is but a hooke, whereby men are intangled and snared to destruction, and yet such is the strength thereof, that it preuaileth sometime against deepe wis­dome: but the effectes it worketh, should rather become ab­horred of the wise, then the wise to become abhorred for them. For in deceiuing them, it leaueth only behind it cause to repent, and maketh them blush to bethinke them of it. Wheresoeuer it goeth, it carrieth with it sorrow and griefe, and these are the best giftes she bestoweth on them that loue her best.The best gifts of pleasure to [...]er louers. But if it were a true griefe, working repentance not to be repented of, it were a heauenly gift, for it would so detest the occasion, as hee that repented would neuer returne nor consent to her allurementes a second time,A good griefe. nor be snared againe with her enchaunted baites: which as they are many, so must our wisdome prouide cautions to hinder euery prone desire in our selues. And because carnall wisedom or strength is not onely not apt to resist, but to yeeld to euery encounter, wee must fly vnto the towre of refuge, to the mercie of God, for power to stand against such a mortall illusion. It is vnfitte that euill thinges should be once named a­mongst vs, yet to the end to preuent more euill, we may in feare and trembling, discourse of her fruites a farre off, as warie chil­dren doe of the heate of the fire, the better to escape the perill. Pleasure, Pleasure con­cupiscence & voluptuousnes. concupiscence & voluptuousnes are of such semblance in nature to all purposes of euill, as there needeth no curious distinction of euery particular. Although we may say that plea­sure is the generall tree that beareth all the fruites that delight the sences: concupis [...]ence is that euill inclination, that is in man by nature, continued to all posterities from Adam, whereby man is drawne vnto sinne.Gen. 8.21. Concupiscence a secret enemy within vs Iames. 1.14.15 And therefore saith Iames: Euery man is drawne vnto sinne by his owne concupiscence. Wee lodge then a dangerous guest in our owne bosomes, which coueteth to destroy vs bodie and soule: It is an enemie more to be feared, then any outward professed enemy, that hath vowed our death, who preuaileth not, nor seeketh but to conquer our bodies: but this secret enemie, which euery man carrieth about him, euen [Page 55] while it flattereth most, seeketh the confusion of our outward and inwarde man. Therefore hath a souldier great cause to looke a­bout, hauing enemies before him and behind him, within him and without him, least while he strugleth with him that can but kill the bodie, he suffer himselfe to bee ouercome in bodie and soule. And as he armeth himselfe very carefully against the pike,A Souldier must arme him selfe against his inward e­nemie. the bullet and the sword of his seene aduersarie, hee must take heed he leaue not himself open to his interior enemie. He know­eth how to arme himselfe without, and Paul telleth him how to arme him within.Gall 5.16.17.18. Walke in the spirit (saith he) and ye shall not ful­fill the lusts of the flesh; ye shall not satisfie your corrupt affectiōs, which lust against the spirit, the inward and regenerate man. The spirit lusteth against the flesh, and the flesh against the spirit, and these are contrarie one to the other. And if wee bee guided by the spirit of adoption, that which we doe shall be agreeable to God, although it bee not in vs (by reason of our inherent corruption) perfect. Peter also teacheth how we should arme our selues a­gainst this inward enemie, willing vs to abstaine from fleshly lusts which fight against the soule. We haue then a fighting ene­mie within, as wee haue fighting aduersaries without vs. Hap­pie is that souldier that becomes a conquerour of his concupis­cence, delight and pleasure, which assaile his owne soule.The happie souldier. And if he foyle tenne thousand abroad, and suffer sinne to preuaile a­gainst him at home, he is conquered:The vnhappie souldier. But if he ouercome his nee­rest enemie, though he bee foyled of him that is farre off, he is yet a conquerour. And to testifie that he preuaileth ouer himselfe he must deny to yeeld consent to any euill motion of the flesh. And while he is in this warfare to walke honestly, not in gluttonie and drunkennes, not in chambering and wantonnes,Rom. 13.13. nor in strife and enuying: but to put on the Lord Iesus, that is, be conformed in al righteousnes and sanctitie, not being carefull for the flesh to ful­fill the lusts of it. And as Paul exhorteth, Mortifie your members, Colos. 3.5. which are on the earth, fornication, vncleannes, inordinate affe­ctions, euill concupiscence, and couetousnes, which is Idolatrie: for which things sake the wrath of God commeth vpon the children of disobedience. What needeth many words in a matter so plainly set downe by the penne of the spirit of God, to the end that wee [Page 56] should extinguish the strength of our corruptions,Our corruptiōs striue against the spirit of God himselfe. which warreth against all vertue and godly counsell, yea against the spirit of God himselfe. Hauing so plaine demonstration of Gods wrath against sinne, where is the cloake for a souldiers loose life? for a man of armes to bee carnally minded? Where is the defence for swea­ring blasphemie whoredome,A souldier in­excusable. enuie, murder, drunkennes, and all voluptuousnes? Whether is it not honorable for him to become a reformed man, to liue in the spirit by faith, and true obedience, and not in the flesh to fulfill filthie lust? sith the reward of the one is life, and of the other hell, death and damnation? Whether a­greeth best with the honor and reputation of a souldier, to be car­nall and careles,Colos. 3 8. or to bee watchfull and sober? Put away then all wrath, anger, maliciousnes, cursed and filthie speaking out of your mouthes. It shall nothing diminish your valour, neither shall you appeare more singular then becommeth Christians,To put away vanitie dimi­nisheth not the valour of a souldier. if you cleere­ly put off the old man with all his workes, which clogge you that you cannot march rightly like souldiers to the end of true honor. Put on the new man which is shaped in holinesse and know­ledge: for by it most high and pretious things are gotten, euen al things that pertaine to life and godlines,All necessaries are gotten by godlines. through the knowledge of him that hath called vs all from the corruptions which are in this world, to be partakers of heauenly things. And therefore we must indeuour to adde vertue to vertue, and faith to faith, that we may attaine to that absolute perfection, which imbracing tem­perance, bringeth foorth patience, which importeth that conten­tation that is neuer moued with any temptation, but delighteth only in godlines,The true god­lines: 2. Pet 9.5.6. approued by brotherly kindnes, which commeth of loue. He that attaineth vnto this marke which is set before all men to aime at, hath the true fruites of the knowledge of our chief Lord and commander Christ, who knoweth how to deliuer his out of all temptations, God can deli­uer the godly and punish the wicked 2 Pet. 2 9.10. and to reserue the vniust vnto the day of iudge­ment to be punished, and chiefly them that walke after the flesh in the lusts of vncleannes, and despise gouernment, which are pre­sumptuous, and stand in their owne conceit, and feare not to speake euill of them that are in authoritie ouer them. Thus doth the spirit most euidently depaint out the true mortification of our corrup­tions, and the terrible threats of Gods vengeance, for disobediēce [Page 57] to Rulers, and loosenes of life. It is dangerous to shew our selues rebellious against this sacred counsell. And (by their patience) souldiers may be put in minde of too much forgetfulnes of their duties to God, and their immoderate boldnes to sinne:Souldiers may be reproued. wherein as I cannot altogether excuse my selfe, or any other; so I heartilie wish reformation in all, and all estates. For it is time to thinke of Gods iudgements begun, not onely against our Christian armies abroad, encountering the Turkes, our owne,Gods iudge­ments begun against Chri­stian armies. and our neighbours neere; but also against our selues here at home, whom God hath forwarned to forsake our pleasures, by plagues lately past, by dearth and famine present, and by warres threatned. Among ma­ny other enormities, proceeding of the want of warres true disci­pline, it is not the least that our pretended souldiers returning from the warres, should haue either hearts in themselues,Vagabond and begging soul­diers a great en [...]rmitie. or suffe­rance by law, to become vagabonds: for their parts, they bewray their cowardly mindes, in that they will leaue the honorable pra­ctise of warre, and betake them to ignominious begging, where­by the profession of armes is dishonored,The effect of begging s [...]ul­diers. and the Magistrates po­wer is thereby discredited, the force of the lawes shewed to be of small effect, and the common quiet disturbed. But for such idle persons as pretending shame to begge (which indeede is shame­full to able persons) seeme not to be ashamed that they work and labour not, which is both an honest and godly meane to relieue themselues,It is no dish [...] ­nor f [...]r a soul­dier to labour. without disparagement of the reputation of their mi­litarie profession, as they vainly pretend it. Indeede such is the ca­suall course of warre, that thereby sometime the rich are made poore, and the poore inriched.Warres casu­alties. And therefore it behooueth a soul­dier to lay downe before hand, to bee constant in euery fortune: for if he faint vnder the burden of the aduerse,A souldier must be con­stant in euery fortune. and become more grieued than agreeth with his professed magnanimitie, hee be­wraieth himselfe to be but a dastard. For it is no shame for a man to become poore for his countrie in the warres: but the disgrace is his countries, if he deserue well, and yet wanteth reliefe. If he be ouer much eleuated in conceit with prosperitie,To be sicke in the warres is but a thing in­cident to the best at home. he bewraieth his vainglorie, which hee knoweth by experience may alter in a mo­ment. If he bee sicke in the warres, it is incident euen to Princes that liue in pleasure at home, with dainties and phisicke: therfore [Page 58] let the souldier beare it with courage, wherein it beseemeth the most worthie, yea the best Commanders to be seene carefull that al possible comfort be yeelded to such as are visited, for that they haue no reliefe or comfort but inwardly from God, in whom they ought to trust, and from their companions, (strangers in effect) who indeede (if they be true souldiers) will aide one another. To be wounded in the warres is glorie,To be wounded or dye in the warres. and to dye in a iust cause pur­chaseth immortall memorie. And because of all other things in­cident to militarie men, nothing is so certaine as death, for that it is decreed that all flesh shall dye; and the effect of warre is to kill and to destroy men:The effect of warre. euery souldier must say vnto himselfe when hee goeth to the warres, hee goeth to finish a long pilgrimage. Though wee see it happeneth not to all souldiers to dye in the warres,A [...]l souldiers [...]ie not in wars. yet some spend many yeares euen from their yong yeares to gray haires continually in the warres, induring many bicke­rings, fightings, hurts and hurting; and yet end their daies in peace at home in their beds. Our own late deseruers testifie the same to their glorie that shall not dye. But admit thou knewest thou shouldest die in the field, be couragious, for death neuer appaleth the vertuous.A souldier must not feare death. Rom. 14.18. Phil. 1.21.22 Iohn 11.16. For as Cicero saith, All wisemen dye willingly. But the word of God affirmeth, that the godly dye more willingly, for that they be the Lords. And that made Thomas to exhort his fel­lowes to dye with Christ. Paul sheweth a reason why the godly need not onely not to feare, but to bee willing to dye, namely, to be with Christ. There is a notable mirror of this disdaine of death in Callicratides, General vnto the Lacedemonians, who being rea­die to giue battell to his enemies,The resolution of Ca [...]licratides that knew he should be slaine was warned by his Soothfayer, that the entrailes of the sacrifice promised victorie to the armie, but death to the Captaine: whereunto he answered, as one reso­lute to dye, Sparta consisteth not in one man: for when I shall bee dead, my countrie shall be nothing lessened: but if I (to saue my self) should absent me from the battell, or goe backe, the reputation there­of will be diminished. Whereupon he substituted Cleander in his place, and gaue battell, wherein he was slaine. What Christian souldier will not imitate his r [...]solution to dye, sith wee haue a better assurance to liue after death? And if our Creator haue de­creed our death, sith it cannot be auoided; let no man couet to [Page 59] start aside, contrary to dutie, in hope of safetie;None must start aside to saue himselfe. for it not onely a­uaileth nothing, but it increaseth the burden of our feare, and it argueth distrust in his prouidence that made vs, and who can find vs out and confound vs. But rather grounding our assurance vpon future consolation, euen here reueiled to a good conscience; let vs rest vpon God, who is able to saue one among many, and let euery one thinke he is that one.Gods power and prouidence in preseruing his. A thousand shall fall on the one side, and tenne thousand on the other, of him that God will de­fend, and it shall not touch him: for euery mans dayes, yea the haires of his head are numbred, and the time of his death appoin­ted, neither policie nor force can preuent it. If death daunt not, what can or should dismay a resolute souldier? For he only is free and happie that can be ouercome with no distresse. We may say of Religion and the feare of God, as Thales sayd of vertue;He is happie that can be o­uercome with no distresse. Ver­tue (sayd he) is the profitablest thing in the world, because it ma­keth all other things profitable, by causing men to vse them well. But we may say that all other gifts and vertues too, are not onely vnprofitable, but hurtfull, without the feare of God, and vse of re­ligion, which is profitable to all things:1. Timot. 4.6. wherewith who so is tru­ly decked and adorned,He that fea­reth God and exerciseth reli­gion, need wish for nothing immoderatly. is so happie as he needeth to wish for no­thing with any immoderate affection in this life, no not for the preseruation of life it selfe, in regarde of the world and worldly things, nor to thinke anything grieuous or euill, which the ordi­nance of God bringeth vpon him. And therefore the constant souldier needeth not to grieue at any hard successe in warre, nor feare death, sith all things both prosperitie and aduersitie, free­dome and imprisonment, losse and gaine, life and death,All things are at Gods dispo­sition. are all at the disposition of the highest, who giueth and taketh, heaueth vp and throweth downe, saueth and killeth whom he will, and all to the aduantage of them that feare him.

That Prayer is necessarie among men of armes, as a principall and chiefe meane both to defend themselues, and to annoy the enemie, and that after victorie they ought to praise God.

I Haue endeuoured before to shewe that the maine hope which a soldier ought to haue in the proceedings of warre, [Page 60] is the feare of God, and the true practise of Religion, as a thing whereby he becommeth truely valiant,A man can be no valiant soldier without the feare of God and practise of Religion. Prayer follo­weth the feare of God. Reuel. [...]. 6. Prayer is an exercise of the godly only. Num. 3 1. and without which hee is but a dastard, and without strength, were hee of as powerfull a bodie as Hector, Hercules or Goliah. Now it is to be knowne and considered that this heauenly vertue the feare of God, hath continually following it an inseparable and most helpefull as­sistant, prayer, which is as a spiritual incense ascending from the faithfull heart to heauen, euen vnto the throne of his Maiestie, that descendeth againe by his spirit, and dwelleth where he fin­deth so sweete a sauour. This is an exercise onely of the godly, although the wicked also may intrude themselues into the same in outward shew like Nadab & Abihu, but their praiers pierce not the heauens, they profite not by their prayers. The true ex­ercise of praier is not like the idle talke of soldiers & other men, one with another, vaine and wanton (whereby they corrupt the aire with the vapors of their sinfull breathinges, & their maners with filthie words) but like the ioyfull songes of the Angelles in heauen,He that pray­eth truely, seeth God by faith. who see God face to face: as he that praieth truely seeth him by faith, and talketh with him by his spirit. Much hath bin spoken of many of this diuine exercise, and much might be here remembred. But as [...] began heretofore to speake of the necessa­rie vse of Religion, in men professing armes, whose profession tendeth to obtaine victorie against enemies: so I holde it con­uenient to applie this treatise of prayer also, as it may best steed a soldier in the warres. For such are the singular effecte [...] of this sweete exercise (if they could be all numbred at full and spoken of at large) as it woulde appeare an approued remedie for all diseases,Prayer an ap­prooued reme­die for all dis­eases, a meane to obtaine good and auoid euil Prayer ouer­commeth God. God must be made on our side. God can not be hired for re­ward. inward and outward: a meane to resist all the euilles which threaten vs, & to obtaine all the necessaries that behooue vs. It is a vertue of such power and effect, as it ouercommeth not onely our enemies, but euen God himselfe, who must bee made on our side, or else we arme our selues in vaine, we march to the battell in vaine, and we encounter the enemie in vaine. And sith he is not like other princes, that may be hired for mo­ney, and like other men that may be induced for gayne, to take our partes: wee must deale with him according to his nature, which is to doe all thinges freely, without compulsion or con­straint, [Page 61] without lucre or looking for any reward: So freely may we come vnto him, so boldly intreat him, and truely trust him in all thinges. And herein we must be carefull, that as we couet to be seene and noted to pray & to become instant petitioners vnto him, for any grace, fauour or reliefe: so we must indeede be truely prepared:In prayer we must be prepa­red within, as we seeme without. He that pray­eth not rightly, prayeth not at all. Ier. 14.10.11. We must pray in knowledge. 1. Cor 14.15. for the word without the heartie and spiritu­all consent, is but a vaine labour of the tongue, whose effect is like Caynes sacrifice, reiected, and ascendeth not whither it seemeth to be sent. And therefore hee that is not first instructed what praier is, by what meanes it is effected, and to what ende it tendeth, (though he pray without ceasing, as he thinketh) he prayeth not at all: but vttereth with his lippes an vnprofitable sound, which conuerteth to nothing, because it proceeded of no good ground, it came not of knowledge & feeling, as Paul teacheth, saying: I will pray with the spirit and I will pray with vnderstanding also. Whereby it appeareth that it is not enough to be wise (as we may thinke vs) in worldly thinges and mar­tiall feates, but w [...] must haue vnderstanding (not carnall wise­dome) spirituall and sanctified knowledge, praying in the spirit, that is, with the inward consent of the soule, moued thereunto by that sanctifiyng spirit, which God sendeth to his children to helpe their infirmities.The spirit tea­cheth vs how to pray. By which we are made able to discouer our necessities, according to true knowledge. For if wee well consider the cause, why God hath promised to send that com­forter which shall teach vs all thinges, we shall find it to be, for that we are of our owne natures, carnall,Why Christ promised to send the com­forter. The cause why the carnall man asketh & receiueth not. corrupt and ignorant of euery good thing, which doth estrange vs from God, & God from vs. So that if we speake as of our selues, we speake but of the corruptions and vanities of our owne thoughtes, and our praiers are neither heard, vnderstood nor graunted, and that is the cause that the carnall man asketh and receiueth not, for that he asketh contrary to the meaning of the spirit. But when that spirit of regeneration possesseth our heartes,The sppirit of God maketh an affinitie be­tweene our thoughtes and Gods mercies. wee become ca­pable of better thinges, illuminated by that spirit, which being the third person of the Deitie, teacheth vs the thinges of God, not suffering carnall reason to take place in thinges wee desire, but speaketh it selfe in vs: whose affinitie is such with God the [Page 62] Father and his Christ, that it reueileth our wils to God & Gods will to vs, making such an affinitie betweene the spirit of God and our spirits, as euery good thought (but conceiued in the heart) is present with God, and his mercies againe of his loue and bountie in Christ, meete our desires and supply our necessi­ties with all thinges expedient, yea better then wee can aske or thinke.Psal 86.4. What Prayer is. The fruites of prayer. Exod. 17.11. Rom. 14 6. Act. 20.36, 38. Prayer is a lifting vp of the heart to God, by the motion of this diuine spirit. And this is that spirituall thing that armeth and defendeth the christian soldier: it is a helmet and a sword, a weapon both offensiue and defensiue. The Iewes preuailed more by this against Amal [...]k then by fighting. And there­fore as Paul commandeth it as a thing necessarie before we eat, and before we vndertake any labour: so, much more before we march toward the battell, most of all before we fight. But how should men pray to him in whom they beleeue not? they do but for fashion, they speake but the wordes that are good of them­selues,Praier with­out knowledge and faith profi­teth nothing. if they proceeded from knowledge and beleefe: but be­cause they know not, they beleeue not: and because they pray, and beleeue not, the wordes they speake (yea, be it the Lordes prayer it selfe) profiteth nothing. And therefore such as couet to pray aright, must first learne, & then beleeue with a full assu­rance of the heart, builded vpon that knowledge which is re­ueiled out of the word of God by the spirit, whereby the pro­mises of safetie and saluation, of rest and refuge, are declared vnto them, and they apprehending them by faith, are rightly prepared,How a man is made fitte to prayer. and made fitte to talke with their Creator, not by the mediation of Saint or Angell, but by the immediat intercessi­on of the man Christ Iesus, who knowing their infirmities and temptations, standeth assured vnto them euermore, in whose name and for whose sake, they may aske and haue all thinges. Let euery man therefore examine whether he know aright,In Christ we are assured if we aske to [...]e­ceiue. and beleeue aright, then doubtlesse he may pray aright. But it is the fault of too many, not onely of soldiers, but of all sorts of men, to say in their heartes there is no God: and therefore they say no praiers,Hipocrites pray not, though they seeme to pray. though they seeme to pray often, because they haue no faith, and yet they babble with their lippes, as if they were truely deuout. But as none examineth the heart but God, and [Page 63] none findeth out the Hypocrites, Atheists, and such as deceiue themselues and the world with fained shewes of religion, but God: so I leaue iudgement to God. But I say with Dauid, God findeth out Hyp [...]crites, A­theists, &c. such as deceiue themselues in dissimulation, say in their hearts there is no God to finde them out: But they are fooles, and become o­dious and abominable before God. If souldiers be abominable,They are fooles & abominable that dissemble with God. where is their hope of Gods presence with them? If God refuse them, nothing remaineth with them, nor comfort for them, but feare and confusion. And therefore if they regarde their safetie here in this life, and their saluation to come, let them imbrace that knowledge that may ingender faith, that may bring foorth praier which shall conioyne and knit them so to God, as they shall be able to say with Job; I know that my redeemer liueth. The perfection of a souldier. So euery souldier shall be able to assure him that his defender liueth, that his strength, castle, comfort and refuge is in heauen, readie to helpe him, and to relieue him, and to deliuer him here in earth. Some are apt to many things, some to all things, but they cannot pray. They can handle their peece well, they can tosse the pike well, they can vse the sword well; decent qualities for vertuous men, most fit for souldiers. Some can sweare well, swagger well,Some are able to do all things, but they cannot pray. carrouse well, dissemble well, things proper to vitious men, most vnfit for souldiers. But when they come to heare the word well, when they shuld beare it away well, & practise it well, to beleeue wel, & pray wel, they put it ouer to other men, & say they be soul­diers. But they are but single soule souldiers, souldiers that haue but the carnal & not the spiritual power that was in Moses, Single soule souldiers. Da­uid, Ioshua, Hezekiah, Sampson, and others, without which two­fold blessing, they seeme to be, but are not true souldiers, as ye diuel seemed to be, but was not Samuel. 1. Sam. 28.8. It were a happy thing therfore if our English souldiers would looke backe a little into the time they haue had, to learne wisedome and knowledge,A necessarie thing in soul­diers. and faith and praier, liuing as they haue done, in a kingdome of peace, brought vp in Christian warres, and haue had the vse of the Gospell freely. If they bee ignorant, sinne followeth ignorance,Sinne followeth ignorance. and death and hell sinne. But it is not too late (being late) to seeke knowledge, to exercise faith, and practise prayer. This is the way to become the souldiers of Christ, brethren with Christ,The glorie of a reformed soul­dier. and heires with [Page 64] Christ, who will yet grace them (if they come quickly) with the title of Christian souldiers, and crowne them with the glorie of conquering souldiers: but if they be negligent, and will continue foolish still,A [...]ueat for souldiers. they may couet it too late, and bee shut out like the improuident virgins. If then they haue any sparke of that spirit which teacheth wisedome, let them presently striue and without delay take hold of time,Time pretious and slipperie. for it is slipperie and swift, yet pretious, and not to bee redeemed for any price. A souldier thinketh it a great grace that can obtaine the place to leade the Vangard of a battell,A vaine daunger to attaine honor. the Forlorne hope, which is to betake him into the greatest danger for a little glorie among men, and priseth life of little va­lue, in regarde of the reputation of being desperate in the field: but when they bee called to the most honorable seruice, the ser­uice of the liuing God, which consisteth in the former most sweet exercises of faith,An ouer sight in souldie [...]s. religion and prayer, they seeme happiest that come in the rereward (the forlorne hope indeede) for they de­ceiue themselues in preferring vaine honor before immortall glo­rie. But were they qualified with these heauenly vertues, then should their valour shine as the Sunne in the forward of the bat­tell, and draw with them the maine bands with such godly reso­lution,True vertue a terror to the e­nemie. A w [...]shed sight. as should quaile their enemies with a spirituall terror. It were a most worthie sight to see souldiers in the field to flocke about the preacher, and to accompanie and conferre with the godlie, and to contend in vertuous emulation, who should bee most religious in an armie, who could speake best of God, liue best before GOD, and pray best vnto GOD. This is the weapon that must preuaile,Our surest wea­pon and preser­uation. if wee at all preuaile; this is the fort that must preserue vs, if we be at all preserued: and without this, haue they neuer so glorious a promise of the flesh, it is peeuish and vaine. Some in an armie may perchance haue an inclination to serue the Lord, which is a good token of a desire: But they bee not graced of their fellow souldiers, nor of their Leaders, as they ought,The godly are not graced in an armie. they become rather scorned, then fostered or followed. But let them not giue ouer, let them rather proceede from good to better, from one good exercise to another, from reading to hea­ring the word from hearing to more and more knowledge, from knowledge to faith,The steps of re­ligious souldiers and from faith to continuall prayer: let them doe it faithfully, let them vse it zealously, and performe it reue­rently. [Page 65] For if they bring sinfull prayers to that holy Altar, and seem to sacrifice sinne for sinne, they increase sinne by dissimulate zeale. Sinne cannot obtaine pardon for sinne,The offering of sinne for sinn [...]. more then Belze­bub can cast out diuels, without preiudice to his infernall state: And therefore he that praieth, let him pray in the spirit and truth. And yet there is a matter more to bee considered, in such as be­come suters to God: for as he that will be a suter to a king, must be sure he hath no shew of disloyaltie, treason, or disobedience to the king; if he haue he must thinke he hath a cold suite.He that prae­eth must be free from sinne. Ierem. 11.11. 2. Tim. 1.9. So he that is a petitioner to God, must clense himselfe from sinne: for God heareth not a sinner, though he cry vnto him. And therefore he that calleth on the name of the Lord, must depart from iniquitie. They must wash themselues from sinne by faith and repentance in the bloud of that immaculate Lambe Christ Iesus; as Naaman washed himselfe in Iordan:2. King. 3. then may they boldly goe vnto the throne of grace, where they shall obtaine mercie, and whatsoe­uer may stead them in the time of neede. Prayer is a most sweete exercise for all men: but if a souldier rightly knew it, and would rightly vse it, he should say as Dauid did of the sea;He that prai­eth zealously and instantly, shall s [...]e won­ders. They that goe into the deepe see the wonders of the Lorde. But they that vse prayer faithfully, shall haue experience of many wonders, though God vse not apparant miracles, as we imagine at this day. Wee deceiue our owne eyes, and dissemble with our owne hearts: for if we rightly consider Gods mercie towards them that feare him, and his iudgements towards the wicked, we shall plainly see that the things he doth are admirable to flesh and bloud: and aboue all men the souldier may perceiue it in the warres,The souldier in the warres may see the won­ders of the Lord. where God is alwaies an appealant or defendant, and he sheweth mercie and iustice now, as he did in our fathers daies, wherein he euer blessed the faithfull, and confounded the disobedient. Wherefore if a souldier be destitute of Gods feare, knowledge, faith and prayer, he must looke for iudgement,Infidels made scourges for Gods disobediēt children. the very wicked shall preuaile a­gainst him: yea, the Infidels are ordained scourges sometime of Gods disobedient children, though he cast the conquerour as a rod into the fire after his seruice done. Ignorant and negligent souldiers are more miserable then al other men,The ignorant souldier is in a miserable case. because they goe as to a continuall slaughter, if God bee not on their side, and they [Page 66] haue no assurance of future life, without knowledge and faith, which is confirmed vnto them by the exercise of diuine pray­er: without which death is terrible, yea the remembrance of death is fearefull because they shall come to iudgement in the end, and receiue the portion of careles and wicked ones. And howsoeuer they may glorie sometime in victorie,Vsurped glorie in a souldier. and wallow in the wealth gotten by spoyle, it is but vsurped glorie, which shall increase iudgement, sith it is not gotten by the true meane or­dained of God, namely, to sanctifie their proceedings by obe­dience and prayer to him, and to glorifie him with praise, as they glorifie themselues with victorie. And they can neuer truly giue him thankes after good successe, vnlesse they craue his ayde be­fore they aduenture to fight. For thankes are due onely for good turnes done: and how can they say it came of God, when they went on without him, and acquainted him not with their de­sires? It is not enough to say he knoweth all, and therefore needs no further matter but barely to referre it to him in conceit: they must pray his ayde, and instantly intreate pardon for their sinnes, which are of force to procure ill successe in a iust cause.S [...]nnes may procure ill suc­cesse in a iust cause. To haue victorie without prayer, and to receiue it without praise, is proper to Infidels that know not God: But to begin with prayer, & end with thankes, is peculiar to Christians. And it is as impossible for Christian souldiers to vndertake any expedition without prayer, as the Sunne to shine without heate. And a man may aswell af­firme, that fire can haue no smoake, as to say a Christian cannot nor will pray.Not to pray be­fore we fight in the warres, ap­proueth vs to be but counterfeit Christians. There is nothing doth so plainly discouer, that wee doe but dissemble our selues to be Christian souldiers, then when wee vndertake matter of warre without prayer to God, without whom wee can doe no more then Goliah did, onely stand vpon our strength and multitude, vpon our practise and policie in mi­litarie busines, which Papists, Turkes and Pagans doe: nay, they seeke to their saints and gods (such as they bee) and consult and craue ayde, and giue thankes: who neuer preuaile against Gods children,Gods children are neuer ouer­come, but when they forget [...]. but where they bee fruitles in faith and prayer, to serue the true and liuing God. And where that true exercise is indeed, and where the inward hearts agree with the outward voyces, in a liuely & expresse dutie, there the Lord of hoasts hath promised [Page 67] to be with an armie of heauenly souldiers to assist them (if neede require).Exod. 23.20. & 32.2. All Gods crea­tures fight for his children. Exod. 14.19. Iosh. 10.12. And as his Angell went before the Israelites to conduct them, and came behinde them to defend them: so shall hee take charge of them that serue him, and seeke him with their whole hearts; his windes, the Sunne, and all other his creatures shall be come souldiers to fight on their behalfe. This is Gods promise, which will stand fast for euer. It behooueth also them that exer­cise warres, as they stand vpon the gard of Gods defence:We must sub­mit our selues to Gods will. so not to presume beyond that which beseemeth them, but to submit themselues vnto his will in all humilitie: which shall bee no de­triment to a liuely faith, but a true testimonie of their true obe­dience, to take althings that God seeth fit for them, in good part, whether prosperous or aduerse successe: for God often findeth out the fruites of our corruptions, which we ourselues may seeme willing to conceale,God seeth cause to punish vs when we think our selues safe. flattering our selues yet with the hope of his presence and aide, when wee rather deserue to bee corrected for our sinnes: yea, when we haue tasted most of his power, in throw­ing down our enemies before our faces. When we shuld be most thankfull, we become then secure,Securitie. and securitie breedeth ease and neglect of dutie: a [...]d then God in his wisedome and loue, euen in hi [...] diuine counsell is forced (as it were) to trie his children with crosses, and to suffer the enemie a little to preuaile, to the end that we may the more duly call account of our obedience,God causeth vs to remember our sinnes by punishment. how it hath stood with vs, and so the more seriously and earnest­ly seeke him againe, in true and vnfained repentance and prayer. All the godly in former ages, worshippers of the onely true and liuing God, haue obserued this continuall custome in the time of all their perils and greatest daungers, to flye vnto him by hartie prayer, that it might please him to yeeld them his strength and power, which they acknowledged farre to exceede the power of the strongest, and policie of the wise on earth, and yeelded them­selues vnto his will, in a liuely hope of his helping hand. And wee haue no lesse reason, in religion,We haue Christ our sworne defen­der. hauing Christ our sworne de­fender (as long as we continue true Christians) but to be faithfull and forwarde, and in all our attempts to flye vnto God, in the name of our deare and neuer failing Mediatour: by whom the weakest are made strong to ouercome the strongest, and with­out [Page 68] whom the mightiest fall to the ground before the weakest. So that we see God is all in all,God alsufficiēt. powerfull, and alsufficient: and as Dauid saith; he is present with all that call vpon him in faith, and becommeth vnto them a tower of inuincible strength, to keepe them from their enemies furie; a sworde vnresistable, to con­found their aduersaries on euery side. Happie are they that dwell vnder the shadow of his protection,They are safe that dwell vn­der the protection of God. Prayer a ter­ror vnto the aduersarie. for they abide safe for euer. The very Name of this great King is terrible vnto our enemies, & our prayer a greater terror vnto our aduersaries, thē the roaring Cannon: prayer blesseth our counselles and con­sultations, it incourageth the hearts, it strengthneth the bodies, it obteineth surest victories, & best confirmeth peace. They cal­led vpon the Lord (saith Dauid) and he deliuered them. And of his owne experience he speaketh, saying, I called vpon the Lord, and hee heard me at large. Wherein is expressed the patience of the Lorde,God heareth men at large. who disdaineth not to heare a mans whole griefe. The immortall God is not so curious to be spoken with, as mor­tall man. Nobles, men in great place & dignitie in the warres or common wealth, thinke it a great sauour to heare a poore suiter shortly, and thinke long ere they haue done, they must be briefe to tell their tale,A fault in nobles and men in high place. and they shall haue answere at leasure: but the Lord of Lordes heareth the poorest man at large, he is not wearie to heare a poore suiters complaint. And therefore may euery poore soldier, captaine and Generall haue like free scope to speake their fill to this most louing God: who will most assuredly answere euery one according to the necessitie of his cause, and according to the substance of his petition. And as he is the God of hoastes: so he disposeth of Armies as he will, and euer to the good of his children, howsoeuer it fall contrary to the hope of flesh & bloud.The God of hoastes dispo­seth of armies as he will. The godly find not this true onely, but euen the very heathē can confesse that a diuine power bea­reth rule in the warres. And therefore such as attribute the suc­cesse of warre and other waightie things, to vncertaine fortune, doe slatly deny there is a God,Such as attri­bute successe to fortune, deny there is a God. whose power is alsufficient, and whose iustice is inuiolable: and that the effects both of falshood and trueth were of like hope or probabilitie, and that the issue of the one as of the other, should like necessarily follow, which [Page 69] should depriue man meerely of all faith & assurance, which are grounded vpon a certaine knowledge of an absolute power. And it behooueth a soldier to haue an especial consideration of this point, of the deuils fallacies,To stānd vpon fortune is a fallacie of the diuell. who to bereaue him of faith the maine anchorholde of safetie & saluation, setteth this glim­mering before the eyes of his thoughtes, to hinder the pure & pearcing light of diuine reason: whereby he may easily disco­uer all thinges to come to passe, by an ineuitable ordinance of God. Who (al [...]hough he precisely gouerne all thinges by his owne power) affordeth vnto man sundry secondary meanes to effect their endeuours.God appointeth second meanes. And by reason of mans owne imbecil­litie and corruption, these meanes be often peruerted, and come not (with wished effectes) to the ende intended, because they wholy depend vpon the bare meanes themselues, and cast be­hind their backs the helpe which is frō aboue (without which,The cause why we attribute successe to for­tune. nothing commeth well to passe) whereby they want that bles­sing which is promised to the faithfull which relie vpon God: & stumble vpon that which is contrary to their desires, accusing then this pee [...]ish and false gouernour of euents Fortune, neuer reproouing their owne ignorance, & infidelitie to God, where­by they runne headlong into that which he hath forbidden, and refuse that he hath commanded. But the faithfull and the true children of God, vse not to attribute the issue of their affaires to fortune, that is so muffled, as it knoweth not the faithful from the infidell: but to the God almightie, of whose mercie, loue,Fortune is muffled. The resolution of the godly. po­wer and prouidence, they are so assured, as they lay downe all their endeuours, in faith, at the throne of his grace; assuring themselues, that what is fittest for their good, they shal receiue, whether it be prosperitie or aduersitie, life or death: and that the godly shall not be sent away emptie, and the wicked rewarded, as it fa [...]eth with such as thinke that fortune and meere casualtie dispose all thinges:A foolish con­ceit of fortu­nistes. wherein they argue against all diuine po­wer, and seeke to maintaine humane policie and warlike stra­tagemes aboue all religion, faith and prayer, which is a most infernall practise, coined to the destruction and ouerthrowe of all godly discipline in warre,Machiauil [...] proposition [...] vayne. which yet shall preuaile when all Machiauils witty propositions shall be confuted together with [Page 70] all carnall hope and inuentions. But as it is strongly defended by the word of trueth, that onely God alsufficient, by his power effecteth all thinges as hee will, yet it disalloweth not, but ap­pointeth inferiour meanes vnto his children to worke by, as hath appeared by all the actes of our godly fathers, as of Dauid [...]y a sling,Iosh. 6.4.5 &c. Iud [...]. 19.20. ouercame Goliah; Ioshua by the noyse of trumpets of Rams hornes, threwe downe the walles of Iericho; Gideon with pitchers and lampes, discomfi [...]ed the Madian [...]tes, and ma­ny such like, which are most weake meanes, but being blessed of God by prayer, they preuaile mightily. But such as feare God, attribute their good successe to the sword of the Lord, and not to fortune: they accompt not that casuall, which is assured thē by faith: and if they succeede not as they desire, they attribute their losse,The godly at­tribute all suc­cesse to their sinnes. and the contrary issue of their hope, vnto their owne sinnes, as gentle corrections for their offences, and leaue not the Lord (vpon their fall) but seeke him againe and againe in faith by prayer, and leaue him not til they preuaile againe: This is the operation of faith, founded vpon true knowledge, and this is the power of prayer builded vpon a true faith. So that neither wi­shed successe can make thē proud, neither doth aduerse dis­may the godly vpon earth:The manner of the godly, in p [...]osperitie and aduersitie. but the more they are afflicted and discomfited, the more they sticke vnto this meane, and the bet­ter they prosper, the more thankefull they are to God. Ioabs in­couragement vnto his brother when they were to fight against the S [...]rians may be remembred of Christian soldiers, wherein he said: Let vs fight for our people, and for the citie of God, for the Lord shall doe what is best in his owne eyes. A memoran­dum for marti­all men. So must our mar­tiall men be incouraged, to fight for their countrie and word of God, the Gospell of Christ, for whose cause it is a most hono­rable thing to aduenture our liues, and whether it be his plea­sure to suffer vs to stand or fall, to foyle or be foyled, all is to our comfort in him, if we flie not from his fauour by starting aside to humane deuises:A soldier must be constant & referre all thinges to God. but to continue constant in hope, confi­dent in prayer, & mortified to all carnall desires, we may assure our selues of his presence, and of the aid of all necessary meanes to attaine vnto that which is set before vs, namely the true ho­nor of christian warriours here, and of the crowne of immortal [Page 71] glorie in the time to come. For Christ himselfe for whome wee fight, is gone before vs,The true re­warde of chri­stian soldiers. and hath prepared both the way & the ioyes that are for euer absolute and perfect. There can bee no­thing more auaileable, more precious or more comfortable, more honorable or praise worthie in any man, then the fruites of true religion, faith and prayer: whose particular effects might be more at large declared by examples. B [...]t for that they be so general in the booke of God, & that so free for euery Christian: let men seeke the same to their further resolution and confirma­tion in the same booke.Paul setteth down [...] the effects of faith. Heb 11. Io. 10.11.13. 2. King. 4 33.34. The effectes of prayer. Paul in the eleuenth to the H [...]brues seemeth to set downe a catologue of the famous deeds of faith and the wonderfull effectes of prayer. By prayer, Ioshua made the Sunne to stand still in the firmament. Elisha raised the dead. Salomon obtained wisedome. And Moses put his enemies to flight, and all by this worthie exerc [...]se of prayer. Infinite things haue bin and are daily done by prayer: it defendeth from perils, it preserueth in safetie, it obtaineth good thinges, it expelleth resisteth and withstandeth euill thinges: nothing is so hard, but prayer maketh easie; nothing so weake, but it maketh strong; nothing so strong, but it maketh weake: nothing so hid, but it reueileth; nothing so grieuous, but it maketh pleasant;Prayer the most absolute meane to pre­uaile in warres it is pro­fitable in all thinges: but in the warres it exceedeth all other meanes, it maketh all thinges prosperous, all men valiant, and is neuer dismaid, neither at furious enemies, nor at vnsauorie aduersitie, nor ouercome by any temptation. This is made on­ly to God by the godly. Now, if it seeme vnto any a hard thing to pray well, because without knowledge how, & what to pray, it is before prooued that it is to no purpose, and auaileth not. Therefore let all men couet to be godly,He that hath a desire to be god­ly, shall be god­ly and God will satisfie their desires, for he knoweth the very sighes of the heart, and accepteth the thoughtes thereof, grounded vpon beliefe, as well as if the partie prayed with most excellent skill, & cried aloud: as appeareth by Moses and Anna. And therefore the willing and zealous soldier,Prayer spea­keth aswell in the heart as by the lippes. which inwardly speaketh (as he marcheth) in his spirit to God, in humilitie and faith, though he pronounce no word, nor vttereth voyce, his prayer is heard already: for God is neare vnto him that is true of heart, that is, of a pure and [Page 72] regenerate spirit, for he is present euer in his bosom, & knoweth his wantes before he speake, and graunteth his desires before he aske. And therefore when hee feeleth himselfe relieued in his wantes,When we haue comfo [...]t by prayer we must be thank [...]full. comforted in his griefes, & preserued from his dangers: let him haue his heart ready prepared to be thankefull, and let his thankefulnes appeare, by outward aswell as inward, and by inward as outward action of obedience, in reformation of his sinfull life, in holines, and continuall prayer, because he standeth hourely in neede of newe blessings, and newe comfortes, and newe assistance at the handes of God. For as long as we liue, so long we lacke the helpe of the highest, and so long lacke we the helpe of prayer, to obtaine continuall supply of all our necessi­ties; which as they be infinite, so our p [...]ayers must haue no end: not that wee should say many pater-noste [...]s vpon accompt,The meaning of c [...]tinuall p [...]ayer. or other good and gracious wordes by obseruation of number or tim [...]; but that euery occasion should bee answered with fitte motions of the spirit, as they administer seuerall dangers vnto our soules or bodies. And therefore in all places, & at all times, marching, standing, fighting, retiring, walking, and in all other exercises of the bodie, the minde may be busie in meditation & prayer, euen in it selfe, which shall bee so much the more com­forted, as it is assured, that his thoughtes be pure and vndefiled, t [...]nding onely to the heauens, and desiring heauenly thinges, which haue promise of all other outward and earthly blessings. And withall it is a most necessary thing for a soldier when hee hath his intermission, and desisteth from the exercises of warre, to apply himselfe to some meanes to stirre vp his zeale,A soldier whē he hath time must vse m [...]anes to in­crease his zeale. as to heare or reade the word of God. And as this singular inward exercise auaileth much to the preseruation and comfort of euery priuate man, so if all would thus priuately conferre with God, there should be a most happy armie, and inuincible hoast, which would become so powerfull and victorious, as it shoulde haue iust cause to become forward also in giuing of thanks after their happie successe. Wherein they must in no case be seene slacke, carelesse or negligent.Soldiers after victorie must be thankefull. [...]sal [...]10.13. But with Dauid, they must take the cup of saluation and thankesgiuing into their handes, and prayse God with their heartes, acknowledging their deliuerance to be [Page 73] onely of him. For as by their prayers they cryed for his helpe, so by victorie they are bound as by a former vow, to prayse him and to say with Melchised [...]ch: Blessed bee the most high God, Gen. 14.20. Ex [...]d. 1 [...].12. The man [...]er of the ex [...]resse thank [...]fulnes of the godly fa­thers. which hath giuen our enemies into our hands. Sing vnto the Lord (with Moses) for he hath triumphed gloriously, the horse and he that rode vpon him, hath hee ouerthrowne. The Lorde is our strength and prayse and is become our saluation. The Lorde is a man of warre, his name is Iehouah. Sing also with Deborah and Barak, take not disdaine to looke into the actes of olde, and imitate the godly in praising of God. For, to receiue his blessings and be vnthankefull, is odious vnto him.Iudg 5 12. Ingratitude odious to God and men. Ingratitude is condē ­ned among vs men, as a fault not to be forgotten: but fa [...]re more offensiue to God, who looketh narrowely euen into the secret thoughtes of such as receiue the fruites of his mercie, especially such as obtaine by him victorie in the fielde against their aduer­saries. And, if he find them lifted vp with vaineglorie, and to attribute their successe vnto themselues, either in regard of their power, multitude, valour, policies or military stratagemes,We must not attribute good successe to our selues but to God, lest he become our enemie. The sequell of Ingratitude. hee forthwith becommeth their enemie, & diminisheth their num­ber, weakneth their power, besotteth their deuises, and maketh their policies of none effect. And so in steede of a second con­quest against the enemie, he suffereth them to be foiled of them which they feare not. This is the sequele of ingratitude to God, who will haue all the glorie as the chiefe worker, & giueth vnto man the glory of faithfull soldiers, which is more honorable thē any humane praise can expresse. So that it appeareth that it suf­ficeth not him to haue the bare name, as in our conference, to be said to haue fought for vs:What true thankefulnesse. [...] but we must expresse our thankes by a greater loue in our heartes to his sacred word, and by our renewed obedience toward him, wherein wee must cast off all occasions to offende his Maiestie, endeuouring by all godly meanes to become so vnited vnto his fauour, as hee may conti­nue the same his assistance for euermore towardes vs, for his blessed Sonnes sake our euerlasting redeemer.

A plaine and forcible motiue to stirre vp such as tarrie at home, aswell as they that are addressed to the warres, to reforme their liues, and to serue the liuing God, not onely in regard of their owne safetie at home, but also of their brethren abroad: most necessa [...]ie for all men to reade and consider.

IT hath been spoken in all the former part of this treatise, vnto militarie men, stirring them vp to vertue and religion in their proceedings in the warres. And now it is fit that such as re­maine at home, should be put also in remembrance how requi­site a thing it is for them to serue the Lord in feare, and to keepe themselues vnspotted in their waies.We ought to serue God at home in their behalfes that are in the wars And that we should consi­der what dutie is required at our hands towards God: not onely in regard of our owne safetie at home, but of theirs also which are in the warres in our behalf. Without whom our wealth is threat­ned to be turned into want, & our peace and plentie into the dis­mall broyles of wofull warres, whose dreadfull noyse is the mes­senger of Gods irefull indignation, in kindled against the disobe­dient, and whereby he hath euer shewed himselfe a triumphant conquerour ouer all his proud aduersaries. Not onely ouer Turks, Pagans, Heathen, and all other Antichristian infidels: but ouer such as professe his name with their lips, and prophane him with their hearts and deedes.Who are espe­cially thr [...]at­ned by this noyse of warre. Such as haue had the true vse of religion offered them, by the right knowledge of his crucified Christ, and yet haue denied the power of his crosse by the loosenes of their liues; they especially are most deeply threatned with the rod of Gods reuenging furie. A matter not lightly to be passed ouer of vs English Christians, who haue so long and so largely tasted the sweete bountie of his fauour in the free vse of his sacred word: which is the pledge of our saluation in Christ, the sauour of life vnto life, if we heartily imbrace it, and truly practise the substance of it. But vnto the wicked, to such as heare it, and hate to be refor­med by it,The word of God the touch­stone of salua­tion. it is the sauour of death vnto death. So that it appea­reth to be the meere touch-stone of euery mans standing or fal­ling, of their election or reprobation. But forasmuch as in the lat­ter [Page 75] times, Christ foresaw that many should fall away and depart from the faith, that loue should be cold among men, and that the fruites of this diuine blessing of God should bee very thinne, and wickednesse to grow ripe and full of force; he proclaimed that these we [...]e the tokens that the end should be thē neere. By which meanes, and for which things sake, another most notable signe should foregoe this generall consummation of al earthly things, namely, the rumors of warres. For as sinne followeth securitie: so warres and other iudgements of God followe sinne.Rumors of warres. But it may be sayd, that not only the rumors of warres, but warre it selfe hath been in all ages.An obiection. And therefore these new rumors a [...]e the lesse to be feared, for they are but the fruites of ambition and enuie, which haue been from the beginning: and not to be held so precise an argument that our generall account is neere. Were not al the for­mer Monarchies established, and brought againe to naught by warres? Haue not all nations of the earth both heard the noyse and felt the blowes of warres? why then should wee thinke this time, and this noyse more like to argue an end than the former? If wee rightly conceiue the meaning of Christ,The Answer. in foretelling that rumors of warres should goe before the dreadfull day of his se­cond comming:This is the time foretold of the rumors of wars. wee may holde that this is the time aboue all the rest past, because it commeth neerest the end, in the declining e­state of the world, though there were bitter persecutions by the sword in the primitiue time of the Gospell, when Christ and his word began to be imbraced by the good, and repugned by the wicked. According to his owne words,Warres about the mysterie of Christs death. that he came not to bring peace, but the sword. Contentions began immediatly after his death about the mysterie thereof, and the comforter which hee promised and did send, reueiled the trueth to many, & the Church increased, notwithstanding the sharpe encounters of the carnall minded; but the brute and rumors of warres were not so generall as now they are. We see all Europe and other parts of the world diuided within themselues, one kingdome against another: na­tion lifteth vp the sword against nation, and all for Christ or a­gainst Christ: not that the comforter, the spirit of Christ,The warres in these daies are either for, or a­gainst Christ. which teacheth the trueth, and discouereth falshood, should be held the cause of these diuisions, being pure, holie and vndefiled; or that [Page 76] true Christians stirre vp or long for warre, which is of it selfe im­pure, and more and more polluted by mans corruptions: but the great Antichrist Sathan boyling in continuall hatred against the child of the woman, hath heretofore, and now especially dooth vomit out his poyson and furie into the hearts of his great mini­sters, to ye end that they may powre out flouds of bloudy broyles against such as professe Christ truly, and maintaine his truth con­stantly,The offended and offending partie [...] in these warres. and follow it faithfully, who are the poore offended, and the Antichrists and their adherents the offending partie. Who yet as the woolfe challengeth the Lambe: so they and theirs seeke quarrell against Christ and his Church, whose harmeles and in­nocent members, are by their tyrants numbred alreadie to the slaughter, their liues reckoned alreadie among the dead, & their soules accounted among the wicked. And this is a vniuersall ter­ror sent abroad into the eares of all, by the rumors of these threat­ned warres, which in their conceits tend to the meere extirpation of all true Christians and Christian religion, that the prince of darknesse might rule his kingdome soly and alone in carnall se­curitie,The cause why the diuell and his ministers set kingdomes together by the eares. without resistance of any true member of Christ. And by how much the more he preuaileth: so much the more the trueth sustaineth iniurie, and true religion is neglected: and by so much the more may we assure vs, that this is the time foretold of the ru­mors of warres foregoing the end of all flesh. Which time shall be the sooner accōplished for the elects sake, who may through terror or subtiltie be also seduced, and wonne from the trueth: as we see daily dangerous relapses in many, by the inchantments of Antichrists ministers, a most wicked and mercilesse people, who yet iustifie themselues to bee Saints, being indeede diuels in the flesh,Iustitiaries, de­uils in the flesh. roring out this terrible noyse of mortall warre against the Lord, and his. Whose furie, malice and arrogancie, the God of hoasts and armies, high and inuincible Iehouah, our God alsuffi­cient and louing in Iesus Christ, hath not onely willed vs to resist, but hath affoorded vs meanes to defend our selues, in his feare; and to stand vpon our guard in his crucified sonne: who as he is a partie in the dishonor done vnto his Church,Christ a partie with his perse­cuted Church. whereof he is the head; so he will be a partie with vs in our defence, if wee behaue our selues as his reformed children. Wee ought therefore to doe [Page 77] nothing, nor vndertake any thing without him, whose wil is war­ranted by his word. And as wee are in him allowed to vse men and munition, and other militarie necessaries abroad,We must pray that God will blesse our militarie meanes. for our sa­fetie at home: so wee are commanded to serue the liuing God in their behalfes, that he will blosse them, and vs in them, conside­ring it is our sinnes and theirs, that haue raised vp this vnpleasant noyse of warre, and stirred vp that proud people to thunder out their vaine furie: Howsoeuer wee may seeme to father the cause vpon other reasons, as vpon the ill disposition of the aduersarie, his ambition and malice;Our sinnes the cause of warre. which though they also appeare mani­fest, we must yet acknowledge and conclude that our sinnes haue inkindled their fierce furie to flame out against vs, either in the mercie, or iudgement of God; either to rouze vs out of our secu­ritie to seeke the Lord in repentance, or to make vs partakers of his wrath, by the destroying sword of this cruell people. Whom as we need not to feare, if we feare and reuerence the Lord, were each of them as Goliah in strength, or as Achitophel in policie: So if wee liue after our owne lusts, and flatter our selues in our sinnes, they may preuaile, were they but gnats, and wee all as va­liant as Hercules, and strong as Sampson. And therefore the Lord open our eyes, that wee may see the causes of these dangers: for surely if we dulie search,Where we must seeke the cause of these warres. we shall finde the same to be euen in our selues, in our Cities and in the Countrie, in our Courts and in our Cloysters, in our hands and in our hearts, in euery man aswell mightie as meane. And as euery man hath a share in the cause of this vnsauourie noyse of warre: so are wee all like to be partakers of the dangers, without true humiliation and heartie reformation of our corrupt liues For if falshood, deceit, lying, swearing, blas­phemie, enuie, dissimulate loue, flatterie, Adulterie, drunkennes, cruelties, iniustice, neglect of the true practise of religion: and a­boue all, if pride and couetousnesse, the two infernall strumpers and bawds of all other mischiefes and impieties, bee found fruit­full amongst vs, and to passe currant without punishment, wee haue cause to feare: for the least of these former euils, hath here­tofore brought not onely whole families, but great cities, coun­tries, and flourishing kingdomes to ruine, and most lamentable desolation. All former worlds haue tasted the wrath of God for [Page 78] these sinnes,The danger of tollerating sins. which, when they haue growne hot by vse and tole­ration, haue inflamed and become impostumate, and at last to ripenes and ruptures: and consequently haue yeelded so loath­some a stink, as the true comforting spirit hath abhorred to lodge neere the same; so that there hath followed deserued confusion. God forbid therefore that we should bee thus infected: for then can we not be sure of our safety at home, nor of our forces abroad, who cannot but prosper the worse for our wickednesse. It may be thought these euils are not great amongst vs, because wee little consider them: they lye not heauie vpon vs (as it seemeth) because wee so little feele them. But there bee some sicknesses, the more dangerous they be, the lesse sensible they appeare to the patient. And as that patient prepareth least to dye, because he little suspec­teth death,A secure king­dome soonest snared. and yet dyeth suddenly: So a secure kingdome little regarding vengeance threatned, may be soonest snared in it own sinne, and soonest confounded in it owne vanitie. And therefore we that are English Christians ought carefully to consider, that as a bodie seeming lustie and strong may be suddenly be wrapped in mortal diseases, without carefull obseruation of a salutarie diet: so a [...]late may be changed, that standeth, in conceit, without dan­ger, if it be not guided by vertue and practise of Christian religiō. It is in it selfe a dangerous thing for a man to looke into the sinne of another, and to regard his owne little or nothing at all. If we should gaze vpon the infirmities of our aduersaries, admiring their grosse corruptions, and in the meane time wallowe with pleasure in our owne daungers, our condemnation (wee hauing eyes to see) should be more iust then theirs, whom we hold blind. We haue the light,How we ought to shew w [...]e haue th [...] light. let vs make vse of the light, and shew it by walking vprightly: for if wee goe astray in the cleere shining of knowledge, we shall be lesse excusable then they that wander in the night of ignorance. It is not for nought that the noyse and rumors of warres are in our eares: for if they forerunne not de­struction,Warres the be­ginning of sor­rowes. Matth. 24.8. yet we must confesse what Christ affirmeth them to be the beginning of sorrowes. And as the lightning commeth before the thunder, and a clowde before the storme: so the noyse before the effects of warre. The wise seaman prouideth against the tem­pest not yet come, to escape the daunger comming. So let vs by [Page 79] our repentance, appease the God that raiseth this shadow before the substance of greater perill fall vpon vs. God speaketh daily vnto vs by his word, to tell vs, that the people that sinne shall dye. Let vs reply by our workes, that we be sorie for the sinnes which haue stirred him vp to threaten vs: that he finding vs a reformed nation, a people in whose lippes may be found wisedome, and in whose hearts he may see righteousnesse and faith, whose procee­dings may fauour of his feare and due reuerence at home; may alter his purpose, and blesse vs and our forces: for armour and men of strength preuaile little abroad,Forces alr [...]ad preuaile little, without godly counsell and prayer at home vnlesse there be both god­ly counsell and faithfull prayer at home. And therefore as our share is in their perils that follow the wa [...]res, for our defence: so let vs serue the liuing God for them, that he will be their defence for vs. It is no argument that wee are safe at home, because our forces are strong abroad: but if they feare him in the field, and wee serue him truly at home, if wee carrie inuiolable hearts and vndefiled hands, our state is irremoueable:True securitie. for God shall be both a rocke of defence for vs, and a sword of offence vnto the proude that rise vp against vs. But if we leaue off to do good, if we neglect godlines, and imbrace vanitie, our staffe is broken, and our strēgth departed from vs, yea when wee thinke wee stand vpon a sure ground. For God is ielous of our obedience, as also he is power­full, he can doe what he will, he is absolute and not partiall in his proceedings, and being moued to anger, who is able to abide his furie? He is not satisfied with the bloud of some of his enemies, he threatneth all, and spareth none abroad or at home, but such as feare him, repent their sinnes, and walke in his waies. And he reputeth none more deadly enemies vnto his maiestie,Gods especiall enemi [...]s. then they that haue tasted the sweetnes of his word, the comforts of his pre­seruation and protection, and the multitude of his blessings, and yet neglect him in his due seruice, d [...]sobey his will, walke after their owne lusts, and stand vpon their guard without him: as if they were Lords of their owne and could by themselues and of themselues, defende themselues and theirs. It displeaseth him deeply when mens confidence in him decaieth, or when men presume on him without testimonie of obedience to him by god­ly life, and religious conuersation. For what is it but to denie him [Page 80] to bee God,A deniall of God to trust in our selues. when man trusteth in his owne wisedome, strength, or policie? things of themselues good, profitable, and necessarie, and yet become vnprofitable vnto them that hold them, as abso­lute meanes of themselues to defend, preserue, or relieue man. And how doe they argue other thing then trust in these things meerely, when seldome or not at all they seeke God to blesse and prosper such meanes vnto them? Such as sit at home may not thinke it enough to number their forces abroad, and according to the strength and weakenes, multitude or paucitie of them, to measure their hope or feare of successe: for so they shall shewe themselues either to presume or to despayre (two forbidden ex­treames) for were our forces abroad in our owne conceits inuin­cible, and our countrie at home by nature and scituation most strong; we haue no assurance thereby of securitie, without God: more then had the people of Jdumea a prouince of Canaan, who putting their trust in the strength of their countrie,Idumea. [...]ere 49 7.1 [...] 16 being rockie and vnapt to be inuaded, were threatned by the king of kings, to be subdued, cast downe and confounded for their disobedience. There is no safetie to the wicked,There can be no hope to the wicked. whose hope is in carnall strēgth, though they can say with their lippes, The Lord is our strength. For as they haue no loue to him whom they grieue by their sins: so is their offended God farre from them in the time of their greatest neede: yea, though they cry out, The mercie of God is o­uer all his workes, and make it therefore an argument it is with them who are also the wo [...]ke of his hands.The disobediēt cannot well bragge that he is the worke of God. But herein consisteth their presumption, for that, though all creatures may say they are the worke of God by creation, the disobedient man may least bragge of it. And therefore they that testifie not by godlines, faith, and the practise of religion, that they bee the worke of God in Christ, by spirituall regeneration, they shall be found bastards, children of darknes, and infernall degeneration: who being led by vanitie to an vncertaine hope, haue no further assurance of Gods defence, then such as meas [...]re euery issue by good or euill fortune,Fortune the blind god of the wicked. the blind god of wicked men. But as wee are professed Christians, so our hope ought onely to be in the power of the God alsufficient in Christ, in whom we may assure our selues (if we be fruitfull Christians) that the God of hoasts is with our ar­mies [Page 81] abroad, and with vs at home: and he will giue them, and vs by them, most wished successe, as hee hath alreadie and many waies done. But where is our thankfulnes? As we looke to be alwaies partakers of his power and prouidence,We must s [...]ew gratitude for former benefits. of his mercie and protection: as wee hope happie issue of our enterprises; so we must shew our gratitude for his former benefits, by our con­formed liues, and by daily prayers both abroad and at home. For if the Lord regarde not the strength of an horse, it followeth he hath no pleasure in the force of flesh and bloud. But his delight is in them that feare him,Gods delight is in them that feare him. and walke according to his commaun­dements; faith preuaileth most with God, being fruitful and liue­ly. As for armour or armies, they neither preuaile against him nor without him. But that part wherewith he is a partie, preuaileth alwaies: for he blesseth their counsels, how and when to proceed: he strengtheneth their hearts, and teacheth their fingers the facul­ties of warre. And therefore when wee speake of a multitude of men, whether of our owne, or of the aduersaries,A multitude of men what they are of them­selues. wee speake but as of a huge heape of grasse, of many bubbles of water, of many withering weedes of the earth. But when we speake of men fea­ring God, when we speake of the faithfull, and of men truly reli­gious, wee speake of diuine strength: for the Lord is with them,Men fearing God. the God of hoasts fighteth for them, and by them: who then can resist them? But he that hath millions of men, and trusteth in thē, as in a prophane and faithles multitude, is in the same accursed, because he maketh flesh his arme, as Goliah did, who putting his trust in his huge masse of arrogant dust,Goliah. faithfull Dauid tumbled him to the earth as a handfull of dung, in the name of the Lord of hoasts: whom wee are also to hold our onely strength. And that we trulie doe it indeede, we must bring foorth the fruites of obe­dience to his will, to testifie the same: which is shewed in loue to himselfe aboue all men, and in him one towards another. Besides which there is no true token that we are the people, for whom the Lord hath promised his protectiō abroad or at home.The badge of true religion. Matth. 32 39. Rom. 13 10. Galat. 5.14 15. The badge of that religion which is trulie of Christ, is to shew it in loue: for it is a thing so pure and holie, as it doth no euill at all to his neigh­bour. Wherefore loue is the very fulfilling of the law. But if ye bite and deuoure one another (sayth the Apostle) ye shall be consumed [Page 82] one of another. The effects of this loue are infinite, whose diuine & sacred properties are discouered in many places of the word of God at large. Saint Paul wisheth increase of this pretious ver­tue to the faithfull,Eph. 3. [...]7. because Christ may dwell in their hearts by faith: which he cannot doe vnlesse they be rooted and grounded in loue. And this I pray (sayth he) that your loue may abound yet more and more in knowledge, Phil. 1.9.10.11 and in all iudgement: that ye may discerne things that differ one from another: Loue. that ye may bee pure and without offence vntill the day of Christ, filled with the fruites of righteousnesse, which are by Iesus Christ vnto the praise and glo­rie of God. And againe, The Lord increase you, and make you a­bound in loue one towards another, 1. Thes. 3.12.13 that your hearts be stable and vnblameable in holines before God euen our father at the comming of our Lord Iesus Christ with all his Saints. So necessarie is this most singular gift of loue, that the Apostle seemeth to labour it aboue all things, as the meane to bring men to absolute perfectiō, in dutie towards God and their brethren. And indeed it draweth with it all other diuine vertues, and excludeth al carnall affectiō, making men to liue according to ye rule of the spirit:The effects of loue. Deut. 17.20. Mich. 3.11. Magistrates to gouerne▪ and giue sentence in matters of controuersie, without rewards: Priests to teach without lucre: Prophets to prophesie without monie: Iudges to iudge rightly, and all to imbrace Chri­stian religion. If this sweete concording harmonie bee amongst vs, wee are assuredly the Lords, and the Lord is ours, and with vs at home, and with our forces abroad. But we must not flatter our selues with the outward shew of these diuine things, it will little aduantage vs:God seeth all thi [...]gs. for our soules lye manifest before the highest, and he seeth all mens doings, not onely as they are done, but as they be intended: he surueieth euery mans secret chamber, and what is done therein: he searcheth the hearts and raines: he recordeth with vs, or against all our actions, bee they neuer so couertly and closely done. The counsell of the heart cannot bee so secret, nor the hand so close, but he seeth the desires of the one, and the defi­lings of the other.A man is not ius [...]fied before God by out­w [...]rd things onely. And though a man may seeme by his outward and open conuersation before men to bee holie, it iustifieth him not before God, vnlesse he be pure within. And therefore in this case euery soule is to examine himselfe, and purge the dregges of [Page 83] such corruptions, as may seeme to hinder his iustification before God in Christ: that is, hee must reforme his waies, and bee warie in his walking, that all things may answere diuine dutie towards God, to feare to doe euil, and to couet to doe good. And when he hath done his best, he must say his workes are vnprofitable. And that if any bee a sinner he is a greater,Euery man must cast him­selfe downe in his owne con­ceit. if any haue deserued to be punished, he hath deserued it: and to thinke worse of himselfe then of another, and to thinke hee neuer commeth neere enough to God in holie conuersation. So shall hee proceede daily from knowledge to knowledge, from faith to faith, frō prayer to praise God: and neuer be idle from doing the will of God, allowing all things expedient and profitable that may please God, be it warre or peace, life or death. And to hold all other things base, vile and hurtfull, that haue only the words of the world, and not the word of the Lord to warrant it. Yea, though a man thinke himselfe in the right way, and finde no stop or let, but all his desires are plau­sible to flesh and bloud, fauoured of the world & worldly minds, it is good to make triall how he standeth,How a man must examine how he stādeth. by conserring his life by Gods lawes, and his will with Gods word, and his workes by Gods will, and his safetie by Gods assurance, and his daungers by Gods threats. For the light of the diuine spirit of God, discoue­reth euery darknes, and his trueth bewrayeth euery falshood. And therefore we cannot stand vpon a good intent, haue we neuer so good allowance of fleshly policie. But if wee bee studious in his lawes, if wee desire to know his will, and pray for his direction, we shall neuer faile in our proceedings. The most doubtful things shall be made plaine vnto vs, the darkest shall be manifested, and the best rightly performed.Such as are far from safetie may seeme se­cure. They that are farthest from safetie may indeede dreame of securitie, building their hope vpon car­nall meanes, which many times are blemished before the face of God, by their owne grosse impieties, and so a curse rather then a blessing may follow them. Such were the vainly hoping Israe­lites: to whom Esay cried out, saying,Esay. 28.14.15. Heare the word of the Lord ye scornefull, because ye haue sayd, wee haue made a couenant with death, and are at agreement with hell, saying, though a scourge runne ouer and passe through, it shall not come at vs: for wee haue made falsehood our refuge, and are hid vnder vanitie. This [Page 84] was the resolution of a secure people, that put their confidence in flesh, & for gate the liuing Lord of hoasts. This people spake not thus vainely with their tongues, but testified the corruption of their hearts by their deeds, that argued no lesse: & the spirit of God found out their dissimulation, and proclaimed their mad­nesse to posterities to their perpetuall ignominie, for our lear­ning that now liue. But woe vnto the people that bee in such a case, for while they carke and studie too much on vaine thinges and rocke thēselues asleepe with peace, peace, they forget God their strength, and so discouer their heartes, wherein they like­wise say,Euery man hath a conceit how he stan­deth. we neede not to feare though the scourge come. Euery man hath a conceit of his owne estate, and howe hee standeth, either fearing or presuming or resting carelesse what becom­meth of these rumors of warres. And he that is the Lordes, and commeth neerest to true obedience, hee, in his owne eyes see­meth most vnworthie of the fauour and protection of God: & yet not so, but his feare is a fear [...] to offend, mixed with faith to be defended, not by his owne power or merites, but by the free fauour of God in Christ. And the most wicked seeme to bee at a league with death,The state of the wicked. presuming that God seeth not their sinnes, and therefore they are carelesse of Gods iudgementes threat­ned, couering themselues with vanitie as with a helmet, & flat­ter themselues in their iniquities, as though it behooued them not to remember their owne dangers at home, nor the perilles of such as are in their behalfes in the warres. If any such bee a­mongst vs English christians (as the purest wheate hath some chaffe:) let them looke about them, for they are neare the pe­riod of their prosperitie: For their couenant with death shall bee disanulled, Esa [...]8.18. and their agreement with hell shall not stand, & when a scourge shall come, then shall they be confounded by it. They that sinne without feeling or feare, and yet say, peace, peace, are but in a dreame, for when the Lord in his furie shall awaken thē, they shal stand dumbe for the horror before their eyes. The wis­dom of these wise men shall perish, and their hope shall turne to trembling and despaire: for the sinners in Sion shall be afraid, and feare shall come vpon the hypocrites? and who may assure himselfe of safetie? who shall bee able to abide the deuouring [Page 85] fire, the day of Gods vengeance? euen he that walketh vpright­ly, & speaketh righteous thinges,Who shall stand in the day of tryall. refusing the gaine that com­meth by oppression, that shaketh giftes from his fingers, that de­sireth not to heare of bloud, that shutteth his eyes from seeing euill: he shall dwell vnder the protection of the highest, his de­fence shall be the mountaine of rocks: bread shal be giuen him, and his water shall be sure. They that feare God and walke in the pathes of the most High, they onely shall be safe in the time of triall There is no other foundation of our hope to be secure at home, nor promise that our forces shall prosper abroad,Why we should pray for our forces in the warres. but onely our sure trust in the God of hoastes, whom we must also serue in feare all our daies, to whom we must pray for our selues and them, in faith; that they may prosper in the warres: for we shall bee partakers of their successe, bee it good or euill. And were they neuer so strong in power, neuer so godly in their pro­ceedinges neuer so faithfull & religious in the warres, our sinnes may yet hinder them,What sinne may doe. & our iniquities turne away Gods fauour from them, and we may make a iust cause to succeede ill, by our vngodly liues. The Lord is iealous of his glorie, he will haue all to serue him abroad and at home: and, though the naturall im­perfections, which wil perforce remain in flesh & bloud, can not be so remoued or mortified, but that they wilsome time breake forth to the blemish of the best men: we must not make it an ar­gument, that though we sinne,The exercise of the godly. we are yet safe▪ But rather ende­uour so much the more to weaken sinne in euery of vs, and to quicken our soules by continuall meditation of God and good things. Making our members rather instrumentes of the glorie of God, then permitting them to be defiled with licentious va­nities. And howsoeuer vnapt we find our naturall inclinations to this diuine striuing against sinne, we must struggle manfully to subdue the euill and to support good thinges in vs, to hate the one with a perfect hatred, and to imbrace the other with a sin­cere loue. So shall we find a most glorious change in our minds, and a comfort to our soules,The diuine comforter hel­peth them that are willing to doe good. for who so coueteth to doe righte­ously, shal haue spirituall helpe to accomplish their desires. And, though the possibilitie be not in flesh and bloud to liue godly, to knowe rightly, and to pray faithfully, the promised comforter [Page 86] shall effect these diuine thinge [...] in vs, and by vs, if our affecti­ons raung not after vaine thinges. The Lord is most true in all his wordes, and performe [...]h iustly all his promises. And it is hee that willeth vs to aske, and he will giue, to seeke and we shall find, to knocke and it shall be opened vnto vs. The faithfull therefore obserue this rightly & obtaine it truely: but the faithlesse aske and receiue not, seeke and find not, and knocke and enter not, because they aske and seeke and knocke amisse.To pray rightly peculier to the good. It is the pecu­lier wo [...]ke of the faithfull, and proper onely to true Chris [...]ians, to doe these thinges with profite. Prophane men in deede may vse the wordes of prayer, but it is a vsurpation of the worke, & a fruitlesse labor of the lippes, for without a feeling consent and feruent [...]esire of the heart, prayer is no prayer. For as men may prophecie in the name of God, and yet be strangers to God, [...]o they may pray to God and not be heard, for God approoueth them not to be the children of faithfull Abraham that can one­ly say Abraham is their father, but such as bring forth the f [...]uits of Abrahams faith. He holdeth not them to be true Christians that can say Lord Lord or Christ Christ, but they that doe the will of God, and take hold of the merites of Christ, by a wor­king faith. It is not the talking of diuine thinges, nor boasting that wee haue the Gospell, that can defende vs, nor the sincere preaching of the word and attentiue hearing of it, that can pre­serue vs,It is not the talking of, but the [...]ractise of religion that auaileth vs but the true practise of it in the faith of Christ Iesus onely, that auaileth vs. Happie is the nation that hath these di­uine blessings, but much more happie that bringeth forth the fruites of them. The people of Samaria and other prouinces of the ten tribes, did heare Elias & El [...]z [...]us, Oseas & Amias prea­ching most diuinely the will of the Lord, and other most excel­lent men were diligent also among them, to shewe them the iudgementes of God.A car [...]lesse people. But they were so farre from beleeuing, that in steede of repentance of their old, they committed new sinnes, and in steede of faithfull obedience, they became inso­lent and carelesse of the practise of pietie, flattering themselues to be able to vndergoe whatsoeuer might happen vnto them: saying in their heartes, Peace, peace, but there followed warre afterward, first by the Syrians, after by the Asserians, so that by [Page 87] little and little warre and captiuitie brought them to naught. Stately Ierusalem was often forwarned by diuine I [...]remy the Prophet;Ier [...]salem. and Ioachim and Zedechias her kings were by him put in minde of the peoples securitie, disobedience, and sinne: but they seemed not to feare, though hee tolde them plainely the Chaldees should ouer [...]hrow the Citie. The Apostles and Christ Iesus himselfe preached most instantly in Ierusalem to draw the people to repentance: but as it preuayled not, so it preserued them not from the Romans. The sacred word affor­deth many notable examples for our learning that we by other mens harmes might become more reformed and watchful,The punish­ments of for­mer nations i [...] for our lear­ning and fo [...]e­warning. more humble and zealous, more faithfull and religious: and that we should appease the wrath of God, with our vnfeyned repentance, before it fall vpon vs in the strength of his furie. Though perchaunce, some amongst vs may thinke (and so the fruites of their liues testifie) that Gods displeasure is not so in­censed against vs, but that the ordinary course of their liues,A deceiuing dreame. and their superficiall seruing of God, may retaine the fauour of God wel enough, and stay his anger: This is a dāgerous fancie, a deceiuing dreame. For a father threatneth not his sonne wh [...]n he doth wel: and God neuer infecteth the aire with pestilence, nor maketh a land fruiteles by barrennesse, nor threatneth a na­tion by the rumors of warre, but there is great cause that mo­ueth him: sinne prouoketh him to pronounce punishment or iudgement. And therefore we cannot say, [...]ush we are safe, when we yet sinne without sorrow,One plague fol­loweth another and submit not our selues more seriously to serue the Lord. It is a common thing to say among our selues, one crosse followeth another: so one plague or pu­nishment of God followeth another: not long since wee had the pestilence, now famine: and warre is reported to be like to follow. And are all these for naught? Surely, vnles we repent we shall likewise perish. But where and whence should repentance begin? That of Niniue began at the King,Niniue. who commaunded his Nobles, Citizens, Artificers, men and women, children and babes, yea the beastes of the fielde were constrayned to shew some token of the repentance of this Citie.Good examples of superiours profitable in a kingdome. It is a blessed thing to see superiours to begin a godly action, whether it be [Page 88] by reformation of general euils, or restauration of any vertuous and godly thing: for their examples to the inferiour are as strong cordes to draw them to the like, be it good or bad. If they be seene humble before the Lord, reformed in their affections, and forward in the true and liuely seruice of God; they may see how it wil worke in the lower sort, who without constraint will become true conuertes vnto the Lord,All men ought to humble themselues. if not, the sworde of the Magistrate is not for naught. And sith a generall humili­ation is required of the Lorde at the hands of all men, let all men seeke the Lord in feare, & come before him in reuerence: and let vs all testifie in our hearts through faith, that wee take these gentle admonitions, as sufficient motiues to stirre vs vp to repentance, that God may repent him of the euils intended against vs: and that he will deliuer vs frō these imminent perils which (as a mightie tempest) roare a farre off before they come vpon vs.There be many arguments of the loue of God toward vs. Many notable arguments of the loue of God towards vs might be made: If we could argue the like loue in vs towards him, we then might say, we are truly secure; and more safe vn­der his protection, then in a defenced citie. He hath giuen vs the vse of his most blessed and comfortable word, he hath afforded vs long and wished peace, great plentie, and many other high blessings, especially the most sacred mysteries of christian reli­gion, the Sacraments of Baptisme and the Lords Supper: and yet all these things can profit vs no more,The vse of the sacraments profit vs no­ [...]ing without repentance. without loue and o­bedience, faith, repentance and prayer, then the Sacraments of olde did Israel, who were all Baptized vnder the same cloude, and did eate with vs the same spirituall meate, and did drinke the same spirituall drinke: yet because of their stiffneckednes and rebellions, they were slaine in the wildernes. Such is the force of disobedience,Disob [...]dience polluteth the most sacred things. that it polluteth euen the most sacred things, and prophaneth the most holy, making a separation be­tweene the God of heauen and the abusers of his blessings. In so much as no assurance remaineth of safetie of our selues at home, or of our armies abroad, vnlesse wee be holy as our pro­fession is holy, vnlesse we be truely zealous as our profession is truely pure. The tabernacle of the Lordes couenant, and the most holy reliques were in Silo;S [...]lo ▪ but it defended not the citie nor [Page 89] the kingdom of Israel from the prophane Philistins: no more can a holy profession without holy fruites, make any citie or kingdome truely secure. There was not a more holy Temple then that of Jerusalem, but it was prophaned by the iniquities of the people, that would not be reformed by the louing admo­nitions of the Lord, who cryed vnto them by his Prophet; A­mend your wayes and your counselles, Ier. 6. and I will dwell with you in this place, trust not in lying wordes, saying, here is the T [...]mple of the Lorde, the temple of the Lorde, the temple of the Lorde. But were these lying wordes, to say that the temple of Ie [...]usalem was the Temple of the Lord? So the Prophet affirmeth, for in­deed they had made that temple of God a denne of theeues. So they that say, The religion of Christ, the religion of Christ: and yet rest fruitlesse Christians,God seeth all men what they be. doe but dissemble before the Lord who measureth and fadometh euery conscience, & layeth open the heart of euery hypocrite. And therefore (as saith the Pro­phet) Rather iudge right betweene a man and his neighbour, op­presse not the stranger, the fatherlesse and the widowe, What God re­quireth of his. shead not innocent bloud, cleaue not to strange Gods to your owne destructi­on: then will J let you dwel in this land that I gaue to your fathers. Religion indeede begetteth infinite vertues, where there is a working and a liuely faith, to testifie it to be, as it ought to be, perfect, and among all the effectes of a liuely faith, none is more profitable then prayer: for that it pierceth the clouds,Prayer. & hath the grace to haue accesse vnto the high Maiestie of God, through the meanes and mediation of Christ: & it effecteth great things with God, so it bee truely sent, either in the behalfe of the pe­titioner himselfe, or any other, to Gods glorie, which in all our doinges ought especially to be regarded.Intercession in the behalfe of our brethren in the warres. Deprecation against our e­nemi [...]s, and what is requi­red therein. And therefore is in­tercession an especiall worke, and a sacrifice acceptable to God in the behalfe of our brethren in the warres.

And deprecation against the good successe of our aduersaries, is also necessarie: wherein yet wee ought to bring a charitable zeale, least we exceeding the bounds of Christian affection, break into that which may offend the high God: who, as he is most wise, louing, and full of compassion (and yet iust as he is wise,) so we ought to referre all vengeance and iudgement in our prayers [Page 90] to him, and to yeeld our wils to his will. For when we absolutely require vengeance of God to destroy our aduersaries, without re­ference of our wils to his wisedome; we seeme to seeke the spoile of them after our owne lusts and malice: and in crauing God to execute our malice, wee goe about to make him partaker of that forbidden passion of our corrupt affections:We must not a [...]ke vengeance against our e­nemies, but as God will. Luk. 9 [...]4. for in asking venge­ance without condition, wee know not what we aske; and so is our request turned into sinne. This made Christ himselfe to re­proue his Apostles Iames and Iohn, when they would haue praied that fire might haue consumed a citie in Samaria, as Eliah did to the Captaines. God knoweth the meanes how, and the time whē to do all things: and they that will vrge him absolutely in things which they ought to aske conditionally, shall haue their prayers not only not graunted, but recorded against themselues amongst their grieuous sinnes. But wee haue warrant to pray that our ene­mies preuaile not against vs, and that we may triumph ouer them in him, if it be his will, which must be annexed to all our praiers, tending to any externall blessing: for he seeth it fit and profi­table for his sometime, to taste of his anger (euen by the sword of a cruell [...]eople) that will not repent at other his gentle admoni­tions and corrections.God sometime de [...]ieth the re­quests of his dearest childrē. And hee denieth the desires of his deare children, when without knowledge of his will they aske what he knoweth vnfit to graunt them: although it may seeme hard in our conceites not to receiue what wee aske, because hee sayth, Aske and ye shall receiue. Patience digesteth both the de­niall and delay of God in these things,Patience. and conuerteth all to our profit: yea, though he touch vs often with his displeased hand, his furie is not perpetuall: he is more readie to repent him of his pu­nishments, then we of our sinnes. But if he see vs disobedient, and hardened in our wickednesse, he then will turne his punishments which are in mercie, into intolerable iudgements in his fierce f [...]rie. And therefore he willeth vs to incline our hearts vnto know­ledge, whereby we may bee able to shape this heauenly exercise of prayer aright, both for the benefits of peace, and against the dangers of warre: he will be sought vnto, called vpon, honored, and intreated to stand on our side, and to fight for vs. For as hee louingly calleth vs vnto him when wee be grieued, in daunger or [Page 91] heauie loden: so in the time of warre especially he will bee made a partaker with vs, by our humiliation and prayer,God will be made a parta­ker with vs, or els he will be a­gainst vs. Esay. 1.15. Deut. 21.8.9. or against vs by our disobedience. He cryeth out against the careles and wic­ked, that regard not his loue, nor feare his furie, or are luke warme, or cold in zeale: I will not heare you (saith he) though ye make ma­ny prayers, because your hands are full of bloud. He spendeth his labour in vaine, and turneth his prayer into sinne, that prayeth for that in the behalfe of another, which he is not worthie to receiue himselfe. They that seeke the Lord must depart from iniquitie: for he heareth not sinners, such as refuse to bee reformed. One mans righteousnes cannot defend the iniquitie and transgression of another:Ezek. 14.16. But the land that sinneth against me (saith the Lord) and goeth on in wickednesse, I will stretch out my hand vpon it, and destroy all their prouision of bread, and send dearth among them to destroy man and beast in the land. And though these th [...]ee men Noah, Daniel and Iob were among them, they should deliuer but their owne soules. And to the end that the godly should not bee dismaied among the wicked, he confirmeth his loue towards them by Esay, who saith: Surely it shall goe well with the iust, Esay. 3.10.11. for they shall eate the fruites of their godly endeuours. But w [...]e vnto the vngodly, for they shall be rewarded after their workes. The Lord is found onely of the faithfull, and they onely are safe vnder his fea­thers: But as for the vnfaithfull, Hab. 2. [...]. Why the wic­ked think them m [...]st s [...]cure. their liues are not sure within themselues. Yet none seeme more secure in their owne conceits, then they who finding all things to goe well with them, and all things to prosper about them, make it an argument that God lo­ueth them, and consequently that he will not punish them. But the argument holdeth on the contrary: they that haue all things at their hearts desire, are not the blessedst men: and if they were beloued of God, he would punish them: for whom he loueth [...]e correcteth. Some thinke it enough to talke of God,Worldlings de­ceiued. to heare his word, and to serue him at idle interims, when neither matters of pleasure, nor causes of priuate profit moue them not; otherwise God is last in their thoughts. Nothing is lesse in their practise then prayer, nor more seldome in their mouthes then the prayses of God. Faith and the true fruites of [...]eligion concurre not with the affections of the carnall man: and therefore he little or neuer [Page 92] seeketh God for himselfe, or other men. And yet they can smile at the worlds fawnings, and reioyce as one that findeth gold in a dreame:The reioycing of worldlings vaine. Galat. 6.34. but the Apostle telleth them, that they haue no true cause in themselues to reioyce. For if any seemeth to himselfe that he is somewhat when he is nothing, he deceiueth himselfe in his i­magination. And therefore let euery man proue his owne worke, and then shall he haue reioycing in himselfe onely, True reioycing. and not in ano­ther. His ioy shall testifie his peace of conscience in simplicitie and godlie purenes which is within himselfe, and not in fleshlie wisedome and carnall things that are only without, and not pro­perly his.The practise of the godly. Such as are trulie godly, and rightly zealous, and sim­plie pure, and vnfeinedly faithfull, are neuer idle, but still offer themselues by diuine striuings (as it were) vnto the God of hosts, aswell in the behalfe of their brethren in the warres, as of them­selues at home. And surely some that are in the eyes of the world very poore, base, and ignominious such as for their outward glo­rie seeme vnworthie to haue accesse vnto some men worldly glo­rious,The godlie, though base in the world, are accepted with God. haue daily recourse vnto the most high and most glorious king of kings, aswel in the behalfe of al their brethren, as of them­selues: they seeke not their owne, but the good and prosperitie of other men, as their owne. And as the souldier standeth in the face of the enemie to encounter him with the sword: so they before the throne of Gods high maiestie for mercie and pardon, that his furie and irefull indignation may be changed into clemencie and loue. These are, for the most part, abiects in the world, but accep­ted with God: these poore are the Lords rich men: these meane men are the Lords honorable, & these ignominious are the Lords glorious children. Whether they bee rich or poore, high or low, noble or base,Who are dea­rest with God. he that feareth the Lord and serueth him truly, is imbraced of him. He respecteth no person by his wealth, or title, or office, or dignitie in the world: but as euery man liueth, and o­beyeth, and worketh, and performeth his calling; so he is appro­ued or reproued of the Lord, who respecteth the godly hart with­in, and not the glorious habite without; the riches of the soule, and not the wealth of the world; the fruites of the spirit, and not the workes of the flesh. Such as walke honestly, and liue godly, and pray faithfully, and praise him heartily, are his, and they preuaile [Page 93] with him: & they labour in loue to preuent the dangers at home, and forget not the miseries of their brethren in the warres. Yet may the impietie of the rude multitude,The sinnes of the multitude may bring dan­ger vpon the m [...]st godly. Iere. 5.1. draw the most godly into danger: For although the Lord would haue spared Sodome for fiue, and Ierusalem for one righteous man, yet we must not think that God will spare many wicked for some few good mens sakes. Ieremy and Baruch, and other godly men were at Ierus [...]lem whē Nabuchadnezzar destroyed the citie. God is so farre frō sparing many for few, as he punisheth many for one, as al Israel for Achā: God punisheth many for one. Iosh. 7.1. Hesiodus. The difference betweene the death of the wicked and the godly. Why the godlie are punished with the wic­ked. according to the Poets saying; Saepe luunt ciues quicquid pecca­tur ab vno: Not onely sinners, but the tolerators of sinne are pu­nished. And though the godly fall among the wicked, it is but a correction in mercie: but the destruction of the wicked is in iudgement. And because all should feare the Lord and reforme their waies, and walke warily, and not participate with the sinnes of the careles multitude, he punisheth the godly in the day of the slaughter of the wicked. The execution of iustice without partia­litie, fauour or foolish pittie, is a nec [...]ssary meane to stay the wrath of God incensed through sinne, and fond affection, and rewards (peruerters of iustice) a dangerous increase of iudgement against a whole people and nation. For where iustice is neglected,Neglect of iu­stice dangerous. there lawes penalties are bought for monie: and where Gods word is a cloake for sinne, there is religion (as a garment on all sides a­like) held indifferent, and that the safest and surest that is profes­sed of the most.Deut. 19.19. Where the Magistrate maintaineth the word, there will be seene the practise of religion. Deut 19.20. But where the word of the Lord denounceth Gods threatnings for sinne, and the Magistrates concurre to pu­nish offenders, there cannot but follow a more sincere course in euery mans proceedings, more liuely fruites of a Christian pro­fession, and consequently a more absolute assurance of Gods blessings and diuine protection both of our selues at home, and of our forces abroad, confirmed so much the more vnto vs, by how much we shew our selues by loue vnfained exercised in faith­full prayer, that all things may bee done both of our selues at home, and of our Commaunders and souldiers abroad, to Gods glory, and to our consolation in Christ Iesus, in whom we liue, and by whom we shall prosper and preuaile. To him bee glorie for euer.

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.