SAVL of a priuate man was, by the especiall appointment of God, and annoyting of Sa­muel, lifted vp to the pitch of a King. Presently the spirit of God commeth vpon him, and hee was changed into another man. Hee was still in the maine but a bad man; but yet of many eminent good parts for gouernment. He must needs be the fittest whom God vouch­safeth to chuse for employment: and see yee not him whom the Lord hath chosen, and there is none like him among the people: euen Saul who was higher then any of the people from the shoulders 1. Sam. 10. 24. vpward, now designed by God to bee the great [Page 2] Generall of the Lords battaile: and by whom the Lord saued Israel many times. This new Sa­uiour, for so he is stiled. Ca. 9. 16. With his new 1 Sam. 14. 23. 47. heroicall Spirit attempts his office succesfully. He foyleth the Phylistims; subdueth the Ammo­nites; destroyeth the Amalekites; and atchie­neth for Israel many happy and noble victories. Himselfe was a valiant man, and an honourer of the valiant: for so saith the Text. Whomsoeuer hee saw to bee a strong man, and meet for the warre, him he tooke vnto him.

In which words are 2. things considerable.

1. Sauls probation of his Military men. Whom­soeuer he saw to be a strong man and meete for the warre.

2. His approbation and aduancement of them in the other words: him he tooke vnto him.

In the former obserue. Who they bee on whom Saul casts his eye: namely, on men ser­uiceable; described by two properties. First, They were valiant men. Secondly, They were meete for the warre.

1. They were valiant and strong men. That [...] Non grandes sed fortes. is, not of strong bodies onely, but of braue mindes and resolutions: and of stout and rea­dy action. It is not Faex populi, the scumme and vermin of the land that Saul casteth his eye vpon: such an impious and dissolute brood had beene dishonourable for the Lords battels. But Souldiers should bee choyce men. For, first, If the Lord be to chuse a Souldier, he wil chuse a valiant man; as to Gedeon. The Lord is with [Page 3] thee thou valiant man. Goe in this thy might and Iudg. 6. [...]2. saue Israel; haue not I sent thee? and where the Lord meaneth to get a victory, hee first sends away the cowards and fearefull from the host: as in Gedeons army of two and thirty thousand, Iudg. 7. 3. two and twenty thousand timerous men de­parted: yea it was a generall law of Armes a­mongst the Israelites: that whosoeuer was a­fraid, Deut. 20. 8. and fainthearted, he might returne home; lest in the battell, hee should make his bre­threns heart soft and faint like vnto his.

2. A wise Generall well knoweth; that as there is no worth, so there is no trust in effemi­nate cowards; who for their owne safety care not to betray their cause, their countrey, their King, their company, their Religion and all. The Ancient in disdaine were wont to call them Hares with helmets. Whose best safety Galeatilep [...]res was in their feete. You may arme, and put hel­mets and furniture vpon such fearefull hares; but how can you make them stand when they are pursued?

3. Then is the Military businesse likely to prosper, when choyce and worthy men are sought out to be both Leaders and led. When Ioshua is to goe against Amalek. Chuse vs out men (saith hee) and let vs goe fight. Well knew Ioshua that it were better not fight, then not Vires regni & et Romani [...]e­minis funda­mentum in prima detecto­rum [...] ti [...] [...]sistunt. with choyce men. And the Ancients report that the foundation of the flourishing and con­quering state of the Roman Empire was laid in their carefull choyce of Commaunders and common souldiers.

[Page 4] 4. The honour: yea, and the successe of an Army depends vpon such choyce men. For it is the valorous spirit, and noble disposition that hateth those base lustes, and vices of drun­kennesse, filthinesse, wantonnesse, pilfering, inhumane murders, rauishments, perfidious­nesse, effeminate delicacy; and such vnmanly behauiours, as ordinarily follow the campes. A braue souldier feares nothing but to be base. Hee Nil metuit ni­siturpen [...] fa­mam. lesse feares, and liketh better a bloody battell in a iust quarrell, then a wanton banquet.

It is the man of true valour and courage that will expresse sobriety, wisedome, vigilan­cy, obedience, peaceablenesse, and morality at the least. And an Army consisting of such choyce men, shall in true noblenes and honour vye with the Army of Scipio Assricanus, of which Plutarch saith. That the meanest of his souldiers seemed to bee a graue Senator. But contrarily there is no valour, no honour but dis­gracefull basenesse in the sonnes of Belial. Cup-Captaines, roarers, swearers, cursers, blasphe­mers, filthy liuers, quarellers, rough Ismaels, whose hand is against euery man, & euery mans against them. Who like empty vessels make a great swaggering noyce, but are worthles out­casts, empty gulls, men of complement and ap­pearance, but without substāce; fitter to be gayl­birds, In linguae cer­tamine seroces in praetor [...]isle­ones, in Praeliis leporcs. Pet. Bles. or apprentises to Bride-well; then to be admitted to the honorable seruice of a souldier.

And for the successe of the Army it is ordina­rily sutable to the basenes of such instruments, [Page 5] whom Curtius calleth the excrements or outswee­pings of their Cities. Seldom shall we meet with Vrbium suarū purgamenta. Hannibals motto. That they are laden with victo­ries, who are laden with vices. Wisely therefore did Saul lay a good foundation of his warres in Armis vicit, vitiis victus. the choyce of valiant and able men: and wee may then expect better successe of our Armies, and expeditions by sea and land, when our choyce is more sutable to his.

2. Propertie, And meete for the Warre. Saul [...] knew that euery man of courage was not fit for the Warre; but that something more then courage is requisite to make a Souldier: and therefore hee would also see them fit for the Warre before hee tooke them vnto him. The He­brew word comprehendeth all particulars that belong to abilitie. Now there bee two things more which must concurre to fit and enable a strong man to Sauls seruice.

1. Hee must be in relation to Saul. 2. Hee must bee disciplined to him. His relation to 1. Relation. Saul, and tye, must be in. 1. Ciuill, 2. Diuine bands. The former requires him to be of the same countrey. The latter necessitateth him to be of the same true Religion.

1. Saul taketh in to him his owne natiues, and spyeth out fit men in his owne countrey and kingdome. And it is the wisedome of a Generall, if it be possible, to presse his souldiers out of the same countrey. For, 1. Natiues are absolutely subiect to the soueraigne power, and so by all lawes of God and nations vnder [Page 6] command; bee the seruice neuer so dangerous or vnpleasing.

2. A domesticall souldier is in a nearer tye and bond to his countrey, his King, his kinred, and his owne fortunes. He is in the same boate which is tossed and threatned with the tem­pest, and is someway interessed in the common cause, and quarrell; whereas a stranger may con­ceiue Mihi istic [...] seritur nec me­titur. that hee standeth neither for his owne King nor Countrey: and for his own particular he shalbe neither any great gainer nor looser fal the squares as they will; and therefore it were folly for him to endanger himselfe too farre. And hence it is that from a curious or dome­sticall souldier, his Commander may expect both fortitude and faith; in strangers it hath beene often obseruable, that though they Etiamsi iis pe­ritia [...] ta­men affectus aut fides. haue beene valiant and skilfull; yet haue they ouerthrowne great designes for want of faith and affection.

3. It cannot but make him more carefull and faithfull abroad, when he is lyable to re­ward, or punishment, returning home. In one word antiquity hath obserued it fatal to States, and a prognosticate of ruine, when they haue beene forced to call in forraigne forces for their aide and support. As that house is neere ruine whose owne timber cannot vphold it, vn­lesse they bring from else-where studs, and postes to vndershore it.

But especially Saul will haue his souldier of the same, and not of a contrary Religion. He [Page 7] must be a friend and fauorite of Gods cause, and quarell wherein the Army standeth. And indeed nothing maketh a man so meete for the Warre as true Religion. For, 1. Onely Religion maketh a man truely valiant; it alone maketh him sell his life cheape, and be prodi­gall of his blood for the cause of God and his Truth. A man truely religious, can (for his Religion) and will giue his body to the fire in time of peace; and to the sword in time of Warre.

2. Religion only maketh him truly obedient, and ordered out of conscience. That as the Centurions seruant if hee bee bidden come, or goe, or doe this or that, he doth so, yea this man will readily obey his Commander, though he die for it.

And without this ready obedience he can­not [...]. Arist. Polit. 4. Cant. 6. 4. be meete for the Warre seeing a field with­out order, is like a battell without a banner, which is so necessary to auoid confusion, as the holy Ghost expresseth them both by one and the same word which in the Greeke and Chal­dy, signifieth both Banner and Order.

3. Onely Religion fitteth a man to die; as in the field hee is euer in danger: and will not suffer him basely to shift for sauing his life; be­cause hee is assured of a better and heauenly. And he is not meere for the Warre, that is not daily fit to die. Saul hath now made a wise and happy choyce of his military men, both of his owne region and of his owne Religion.

[Page 8] Now good choyce hath onely found out such as may proue good souldiers; but it is one­ly good discipline that makes them so: & there­fore before they are meete for the warre they must be trained, and disciplined in armes, to become faithfull, expert, and exercised in mar­tiall affaires. For it is not multitudes of men, nor numbers of armes or names: nor an vn­mannaged power, nor vnskilfull strength that carries honour and victory out of the field: but art and exercise; vse and experience: which are the best mistresse and teacher to make them prompt and actiue vnto any seruice; and a few such trained souldiers shal do much more seruice then many men. The ancient Romans deriued the issue of all their victories and triumphs (next to their gods) to this; and acknow­ledged that they climbed to that celebritie, height and transcendency of glory and re­nowne, because they were no lesse carefull, or rather curious in disciplining their souldiers; then in trayning and instituting their children. And hence it was that the Parthians taught In pace decus, in bello prasidi­um. euen their children the vse of the bow; as the Scythians theirs, the vse of the dart; and the Germans theirs, the vse of the speare. And well knewe Saul that such trained men are the sinewes of a State, and the maine strength and glory of a Kingdome, or Army: that onely such men were worthy to bee taken in vnto him. Read for this the description of Sauls Military men. 1. Chron. 12. 2. In Sauls time were choyce [Page 9] men of valour, that could vse the right or left hand The Lyon is strong among beasts and tur­neth not his head at the sight of any o­ther. Pro. 30. 30 Hence it was the Scutcheon of the victori­ous Tribe of Iudah: and Christ is called the Lion of the Tribe of Iudah, for his courage, and mighty victo­ries. with stones, arrowes and bowes. And vers. 8. There were appertaining to Saul of the tribe of Gad stout men, and men of might▪ but they were al­so exercised, and by wit and industry made meete for the warre. For their courage they had the faces of Lyons: so for their actiuenesse and dexterity: they were swift as the Roes on the mountaines. Of these also were those seuen hun­dred Beniamits of Sauls own tribe, who were so skilfull; as that with their left hands they could cast stones out of slings at an haire breadth, and not misse. Well may a pious Prince in a iust quarrell promise himselfe successe and prospe­ritie, who is attended with men so meete for the warre.

Thus much of Sauls probation.

Secondly, concerning Sauls approbation or aduancement of them. The Text saith, Hee tooke them in vnto him. The Hebrew word is di­uersly [...] expressed by Interpreters; and includeth diuers degrees of honour which hee conferred Re [...]i vrbes [...]a­pient. Adag. vpon them. As first, Collegit ad se, Pagnin: that is, hee gathered or prest them into his seruice to employ them. Secondly, Recipiebat [...]nd se, Tremelius: that is, hee tooke them or receiued them into his pay: to encourage and reward them. Thirdly, Sociabat cum sibi, saith Ierom. That is, hee tooke them neare about him as his companions and counsellors, to honour and aduance them.

[Page 10] In all which, hee setteth himselfe a patterne or coppy to all Princes, and supreme powers that would prosper in their wars, to draw into their fauour, presence, and honourable rewards, men of worth and valour; and to encourage grace, and reward good deserts: affording them such place in their affections, and remunerati­ons as the noblenesse of their spirits, and at­chieuments doe worthily challenge and de­serue. Thus Dauid (then whom none euer pro­spered better in his warres) had his Worthies in diuers rankes. Hee had his three Worthies, most honourable personages for valour and magnanimitie. He had also his thirty very honou­rable persons, although they attained not to the first [...] Sam. 23. three. But they were all in great request with him, and worthily aduanced by him.

Reason 1. Valiant Generals wel know, that ho­norable rewards and respect, put men vpon ser­uices, not more noble then difficult: and therfore Saul proclaimeth & performeth a great reward [...] to him that wil vndertake the combat with Go­liah; by which meanes Dauid came to the king­dome: and Dauid himselfe afterwards being outbraued by the Iebusites, propounded a most honourable reward to him who would first ad­uenture himselfe in that dangerous seruice. Whosoeuer (saith Dauid) shall smite the Iebusites 1 Chron. 11. 6. first, shall bee chiefe and Captaine. And so came Ioab to bee Dauids chiefe Captaine, and Gene­rall of his warres all his life. The like we read of Caleb. Iudg. 1. 12. Whosoeuer shall smite Kiriath­sepher, [Page 11] and taketh it: to him will I giue Achsah my daughter to wife. And Othniel Calebs younger brother took it, and with it Achsah for his wife. Thus as the sea in it owne nature is calme; yet is raised vp and mightily stirred by violent windes: so are calme spirits raised and trans­ported beyond themselues vnto noble designes, if incited by the hopes, and full gayles of ho­nourable respect and recompence.

2. The God of heauen will not haue the faithfull seruice of men in any kind forgotten. Nay, himselfe hath recorded in his owne booke; the valour, acts, and faithfulnesse of many worthies of ancient ages; neuer to bee blotted out from the eyes and memorie of posteritie. And by the same most oculate pro­uidence, the names, memorie, and vndying fame of infinite numbers more, liue in other ciuill Records and Chronicles of particular and seuerall ages, and nations; and so are likely to doe till time shall bee no more. Whereby what else can more fitly bee inferred then that inferiour and earthly gods (the Princes and Potentates of the world) should not digresse from so wise and vnerring a patterne: but ra­ther study and set themselues some way to re­munerate and promote euery noble seruice, and seruant, according to his worth and de­sert.

3. Experience of all ages ancient and mo­derne, witnesseth that it neuer fares so well with Church or Common wealth: as when [Page 12] true valour is aduanced by the State; and men of desert are aduanced, and graced according to their worth. Whereas all things decay; and the politicke body is in an apparant consump­tion; when honours are cheape, and places of command are carried according to fauour, flat­tery, affection; yea, or Nobility it selfe with­out merit or desert.

4. It were an vnthankefull neglect of men of worth, who vnder God are the safest guard both of King, and Kingdome: whose fortitude and faithfulnesse putteth them vpon any noble ser­uice neuer so difficult at the becke of their Prince. Such as those three hundred Romans whom Scipio Africanus shewed to a friend of his; Plutarch. exercising their Armes, neare an high steepe Tower leaning ouer the Sea. There is neuer a one of all these three hundred (saith he) but if I bid him climbe vp that steepe Tower; and from the top of it cast himselfe downe into the Sea, but he will readily doe it.

Adde hereto onely this, that no wise or mar­tiall Non caret ma­nibus civit as qua viris cin­cta est. Lytur. Prince can neglect his walles and fortres­ses; he will not suffer them to moulder or de­cay; but will seasonably strengthen and forti­fie them for his, and his peoples safety. But men of valour and seruice are the strongest wals and rampart of the Kingdome. Of whom we may say as Abigails seruant of Dauids soul­diers. These men are a wall vnto vs by night and by 1 Sam. 25. 16 day. So as the neglect of a valiant man, is as the neglect of a breach in the wal of the kingdome, [Page 13] or to passe carelesly a breach in the sea; either of which is an inlet to destruction.

Now hauing opened the words, and shewed the iust reasons of Sauls triall and choyce of his military men; I will propound and prose­cute Note. Military pro­fession very honourable. but one obseruation from them which I conceiue proper not onely from the words, but for this our errand and meeting; namely, to shew what honour God himselfe hath put vpon this military profession: as appeareth both in this text, and in many other passages of holy Scrip­tures. Here, in that he hath deputed no other to oder it then his own chiefe vicegerent vpon earth. For it is Saul that by Gods appointment ordereth all the designes and matters of warre. 1. Sam. 9. 16. I will send thee a man out of Benia­min, to be the gouernour of my people, and to saue my The indicting of Warre be­longeth onely to the suprem Magistrat. people. Plainely implying that the indicting and proclayming of warre; the choyce of men; and the designing them to their seuerall places and offices, belongeth onely to the supreame Prince or Magistrate. And thus were the wars of Israel euer at the command of Moses, or Ioshua, or of the chiefe Iudge, or of the King for the time Numb. 31. 5. being. So Moses as King in Israel commanded Ioshuah his Generall to presse and chuse out of euery tribe a thousand men, to make vp an hoste of twelue thousand against Midian.

And great reason. For, 1. This is the most ancient order, and most naturall. The first bat­tell that euer we read of was ordered by the Kings: as the phrase, Gen. 14. implyeth. [Page 14] The time when Kings goe out to warre.

2. The care of the Kingdome is commit­ted by God to the supreame Magistrate, to defend his people against the disturbers of peace: either within, by the sword of Iustice: or without, by the sword of warre. Rom. 13. 1. 11. 4.

3. It belongs not to priuate persons to Non cuilibe fas aperire belli portas. mooue warre: for they may prosecute their priuate right, at the publicke tribunall of Iu­stice. Neither is it in their power to denounce a publicke enemy; and none is to bee reputed a publicke enemy, till hee bee publickely de­nounced by publicke authority. Neither is it in their power to gather assemblies and multi­tudes together; which must be done in warre. Much lesse to kill, and spoyle, euen an enemy without publicke warrant: for that is theft, and murder: except in sudden, and reserued cases, where the supreame Magistrate cannot be consulted; or where the law of God and nature maketh a man a Magistrate in his owne case. It is obseruable that Abishai might not by priuate reuenge defend the publicke and su­preame Magistrate, nor the publicke weale in him. Hee must not reuenge Shemeis cursing 2 Sam. 16. 16, of Dauid without Dauid. Hence was it that Dauid shewed exemplary Iustice vpon him that brought tidings of Sauls death: though he also brought him Sauls Crowne, and his bracelets: yet because hee confessed hee helped to kill him, as it were to fauour him, in putting him [Page 15] out of his paine; Dauid slew him. And the same iustice hee executed on them that slew Ishbosheth, Sauls sonne, who raigned in Israel a­gainst 2 Sam. 1. 14. Dauid: though by the fact the King­dome was peaceably settled vpon Dauid: yet because it was by their priuate spirit: their pretence of loue, and respect to Dauid in it, 2 Sam. 4. 10. 11 secured them not, but they must die for it. We must remember our Sauiour his definitlue sentence. Hee that taketh the sword; shall perish Math. 26. 52. with the sword. Which wordes our Lord vttered not to diswade or dishonour this no­ble Military profession, (as the franticke Anabaptists pretend) but to honour and heigh­ten it; as not belonging to priuate men or mo­tions; to weld and draw at their pleasure, without the commaund or concession of the supreame power. As Augustine most iudici­ously Priuate impe­tu nulla [...]egiti­ma Potestate iu [...]ente, vel cō ­cedente, peri­bit vel gladio humano, aut gladio vindi­cta diuina. doeth comment upon that Text. Who­soeuer (saith hee) by his owne priuate moti­on is armed against the life of another, no lawfull power either commaunding him, or giuing him leaue; he shall perish either by the sword of man, or else by the sword of diuine reuenge.

But if wee consult other places of Scrip­ture we shall further obserue many passages, wherein the Lord, of purpose aduanceth the honour of this noble profession. For, 1. Hee hath by his owne word, and appointment prest out his owne people to warre. Both by commandement to fight, and by giuing di­rections [Page 16] in fighting.

The learned obserue that the Iewes had two sorts of precepts; and both from God concerning their warres. The former they called Milcamoth Mitsvah; Bella precepti: that is, warres of precept, commanded warres. As Num. 31. 1. 3. The Lord spake vnto Moses, Reuenge Israel of the Midianites. The latter they cal­led Mitsvoth Milcamah, Praeceptabelli: the pre­cepts or iniunctions concerning warre. As Deut. 20. Are foure martial lawes concerning all their warres.

2. Hee giueth his spirit to encourage men to fight: as Gedcon, Sampson, Saul, thus beha­ued themselues valiantly, when the spirit of Iudg. 14. 6. & 19. God came vpon them: that is, in an extraordina­ry 1 Sam. 11. 6. motion and power.

3. Hee teacheth mens hands to fight, and their fingers to battell; so as such as are en­tred Psal. 114. 1. into this military schoole, are entred into Gods schoole: and your proficiency heere is acceptable vnto God, and seruice­able.

4. Hee pleaseth himselfe in that frequent stile. The Lord of hostes, and calleth himselfe a Exod 15. 3. man of warre: that is, an excellent warriour, exercised in warre, stout, skilfull, prudent, victo­rious. And this is not a title without the thing: for himselfe is in the field and fighteth the battels of his people. 2. Chron. 32. 7. With him is an arme of flesh; but with vs is the Lord our God to helpe vs and to fight our battels.

[Page 17] Hee denominateth the warres against his enemies; His owne battels. So Abigail to Dauid. Thou fightest the Lords battels, and his 1 Sam. 25 28. Pr [...]lia domini pr [...]liaris. Ier. 48. 10. owne worke. Cursed is hee that doth the worke of the Lord negligently: and cursed is hee that keepeth backe his sword from blood. Yea, he cal­leth the armies mustred, his sanctified ones, set apart by himselfe to military employment. Isa. 13. 3. I haue commanded my sanctified ones, I haue also called my mighty ones for mine anger. In a word, the very Chronicle or Record of these warres, he pleaseth to owne and call; The booke Numb. 21. 14. of the battels of the Lord.

The vse I will make of this considerati­on Application shall bee to excite and inflame your noble mindes, both to come in, and to hold on in this most worthy exercise so honoured of God himselfe. Thinke not, (worthy Gentlemen) that it is out of our element who are men of peace, to excite you to these honourable exer­cises of Armes: for in the Iewish Campes and marchings; the Priests were by God himselfe appointed to sound the alarme with Trumpets. Numb. 10. [...]. And when they were to goe vpon a seruice; one of the Priests was selected from the rest; to stirre Deut. 20. 2. vp the hearts of the souldiers by a Sermon or hor­tatory oration, and so encourage them to the seruice: whom they called Meshiah Milcamah. That is, the annoynted of the warre. See­ing Vnctum belli. therefore your desires haue appointed mee such a one at this time. Let mee with your patience in a few words. First, Incite [Page 18] you. Secondly, Counsell you and so dis­misse you.

1. And first to incite and encourage you in this way, consider that of Salomon. There is a Eccles. 3. time of peace, and a time of warre, and not a more constant vicissitude of day and night, of light and darkenesse; then a continuall enter­course of peace and trouble. The fairest day may haue his cloud, at least is ended in a blacke and cloudy darkenesse. And hence hath it e­uer beene reputed the wisedome of a state in peace, to provide for warre: and to breed vp such in peace as may bee vsefull in warre: be­cause preparations of warre are not both sud­denly, and happily prouided: but being once well prouided beforehand; not onely they Non solum in bello valent, sed ne sit bellū. preuaile in warre, but that there bee no warre: for who dare to dare or prouoke that people to warre, which is knowne to be expedite and ready to reuenge: whose same alone and Bellam samae profligant. tryed valour stinteth controuersies and quar­rells.

2. The most necessary vse and end of mi­litary discipline enforceth it selfe vpon gene­ros P [...]ucos viros fortes natura pro [...]r [...]at. spirits. Because nature brings forth but few meete martiall men; but industry and institution breedeth many: neither can there bee any ex­ercise for young and able men, either more noble then to bee disciplined in the vse of armes, to bee skilfull in their Postures, in their Marches, in their Rankes, and readinesse for euery Command: or more vsefull, seeing [Page 19] the skill and dexterity of armes both keepeth in awe the neighbour nations without; and preserueth the peace at home; which next to his peace with God, euery good man, and Patria proxi­mo à d [...]is gra­du est. patriot must by all good meanes aduance; whereas contrarily the neglect of this disci­pline is pernicious both at home and abroad. For when men at home waste their time in wanton, base, and esfeminate exercises (by which they eneruate, and emasculate their spirits from manly atchieuements) being cal­led abroad to seruice are sit for nothing, but either to maime the publike designes, or else to mischiefe themselues or their followes by their lazinesse and vnskilfulnesse in the vse of their armes.

3. For your further incitation you want no examples, nor companions in your military exercises. If you could looke into heauen, Luke 2. 2 [...]. [...], you might see the Angels great in power and skill; those heauenly souldiers neuer out of the sield, nor their rankes. But you may looke vnto heauen and see the starres: the hoste of heauen fight in their courses and orbes, Iudg. 5. 20. against the Lords enemies. If you looke lower to the heauen vpon earth: the whole Church vpon earth is in armes in the great military yard of the world: and is therefore called militant. And wee her ministers are all 2 Tim. 2. 3. in our rankes the Lords souldiers in a most hazardous sight, against all your, and our spi­rituall enemies.

[Page 20] If you looke round about you, all the creatures are called the Lords armies: and from them himselfe is called the Lord of hosts aboue two hundreth and thirty times in the Scripture: so as he must be out of all ranke that affecteth not this noble exercise.

4. You of this worthy society haue with you, and before you, (beyond other bands) the high Commander in earth of vs all. Our Great Charles, defender of our persons, and of our faith: who hath vouchsafed to become your Generall and noble Patron. You hath he specially honoured by giuing you your co­lours; and by calling you his Company. You hee yeerely encourageth with royall remem­brance for the honour of your annuall feast and meeting. His Highnesse hath taken you in vnto him, to encourage, to honour, to employ you on occasion: because hee hath seene you strong men, and meete for the warre. Where will you find a more Royall Leader? Seeing now that the encrease, and flourishing of this military society, in number, in honour, and in gracefull exercises is the honourable desire of his Maiesty; Is there any braue spirit that would not satisfie his Prince in so noble, and easie a desire?

If Dauid shall but wantonly desire water out of the well of Bethlem: his three wor­thies, Iosabam, Eleazar, & Shammah, will breake through an whole Army of Philistims; and vnbidden, attempt a most desperate seruice, [Page 21] with extreame hazard of their liues. But here is no such hot seruice: nor to so little pur­pose, nor without the leaue, and leading of the King himselfe: Who vouchsafeth to goe before you.

5. Wee the subiects of the Kingdome honour you as a strong buttresse of our wall. Wee esteeme euery one of you, worth so ma­ny men as in time of seruice, and necessity, euery one of you are able to lead. We looke not on you as common souldiers: but as Com­manders, when euer any of you shall bee commanded. Wee take you in to vs as wee doe gold, not by bulke or bullion, but by weight and worth; esteeming euery graine of your valew and valour at the due rate and e­stimate. Wee are more willing to behold a seemely appearance in your exercises marching vnder your colours in the field: then to see you marching to a feast: All which layd together may be as sharpe and steeled spurres to quicken euen dull spirits to affect and vndertake this so noble and necessary an exercise: wherein whosoeuer is wanting (if ability and oppor­tunity bee not wanting) he may be sentenced to bee wanting both to his owne reputation; Communis v­tilitutis derel [...] ­ctio contra na­turam est, Cic. de Offie. as also to the honour, and safety of his coun­trey; and to bee an offender against nature it selfe; the light whereof denounced them to bee enemies who were wanting to the Pro hostibus se habiturum qui reipublica de­fuissent. Common wealth. So did Great Pompey e­steeme them enemies that hauing power and [Page 22] opportunitie failed the publicke.

2. But [...]ow forbearing to presse that point further. Let mee adde a word or two of counsell; and let it I pray you bee acceptable vnto you. I will commend you to God, when I haue commended a few precepts vnto your consideration.

1. The first of them is; that seeing God and man doth honour you: you must also ad­uance your owne honour: both the honour of your persons, and the honour of this Society. Dishonour not your persons by vices, or dis­gracefull lusts; feare basenes, swaggering, swea­ring, quarreling, drinking, rioting, and the like. Remember that sinne and shame are by God tyed together with an adamantine chaine, Once a wound euer a s [...]arre, Prouerb. and waite one on the other, as the shadow on the body; and what God hath ioyned, you can­not sunder: the act of sinne as a wound is transient, but the scarre remaineth.

Dishonour not this society by negligence, idlenesse or slacknesse in your appearances: but giue your presence & attendance at your times appointed; which is the sinewes and strength of your company. Vphold the grace of your Exercitus dici­tur quod meli­ [...]r fit exerci­ndo. Varre. exercises, and better them, and your selues by them; for to what purpose are you a company, or were your company, if it were not for your exercises. I haue heard that your worthy foun­der left you but two speciall rules and directi­ons for the aduancing of the honour of your company. The former for the encrease, and [Page 23] vpholding of your Band and society, by your weekely diligent appearance, without fayling in your set exercises. The latter for the vphol­ding of the band of loue, and vnity among your selues: auoyding carefully such jarres, and quarrels as might disioynt you, or make you fall off one from another. I haue heard also that both these rules haue beene forgotten amongst many of you: and especially by fay­ling Non ut conui­cium faciam, sed medicinam. Lipsius. in the latter; you haue almost ouer thrown the former. Yea my selfe haue beene an eye witnesse of your slender appearance, and sun­dry others to their griefe, and the dishonour, I had almost said the disbanding, of your com­pany: which made me thinke of the complaint of Vegetius, concerning the neglected military discipline of his time. But now amongst vs, Disciplina ho­die a [...]id nos non dicum lan­guet sedobiit, neque mala est sed nulla. saith he, the field discipline, I will not say languisheth, but is dead: neither is it euill, but none at all. So I may say (but in no other respect but of your want of appearance) your discipline hath ma­ny times beene, not faint, but dead; not euill, but none at all. Now therefore worthy Gen­tlemen repaire your selues, your reputation, your company, and the honour and estimati­on of it: both by ioyning together, and pee­cing in mutuall and louing affections; which will tye your persons together one to another: as also by ioyning your selues in seemely ap­pearance vpon your exercise dayes. Christ hath laid a straite law vpon you for the one: and you may lay a law by your ioynt consent [Page 24] vpon your selues for the other. That whosoe­uer will be of the company; hee may appeare so to be on the appointed dayes of appearance: or (without an approued reason to the contra­ry) make vp his presence by his purse. It were, I confesse, more praise-worthy to bee volunta­ries in such noble actions; then necessitated by compalsion: but it were pitty that that which should be the glory of our action, (I meane the freenesse of it) should become the ouerthrow of it. Let therefore conscience to God, the seruice of your countrey, the honour of your King, the loue of Religion, and true noblenes of minde bee a stronger tye vpon you; then if you were pressed, and held by force vnto the action. Looke vpon the state of this part of Christendome; tyrannized on by Antichrists forces: behold the fury of the enemies against the Churches euery where: take to heart the inundation and floods of misery and destructi­on let in vpon our neighbour Churches; so as the Doue of Christ can find no rest for the sole of her foote. Call to minde what hath beene, and is the lot of our neighbour countreys: what the hopes, and the aymes of the enemy against our selues: and should not now euery able man fitted with conueniency, euen out of conscience, hold himselfe called by the face, and necessity of the times; to prepare him­selfe with skill in armes for the repulsing of such furious enemies: and for the defence of his countrey, his King; and especially of the [Page 25] Gospell, and Religion of Iesus Christ.

We read of a band of men following Saul, Whose hearts God had touched. Who will say they 1 Sam. 10. 1 [...] were not called though they were not pres­sed? show your selues such a band of men whose hearts God hath touched: and such as those two hundreth thousand men, who with Amasa offered themselues willingly vnto the Lord: 2. Chro. 17. 16. that is, with a most free spirit to fight the Lords battels vnder Iehoshaphat. Let not base­nesse of minde, nor couetousnesse, nor idlenesse, nor priuate ends, nor priuate grudges, cause a­ny either to keepe off, or to fall off, either one from another, or from the publicke action; the vse whereof is so noble, and necessary.

2. The longer I haue beene in this first ad­uice, the shorter I shall bee in the rest. The se­cond principle I would tender vnto you to ad­uance the honour of your company, is: that you be carefull both to feare God your selues; and to draw in others among you that are re­ligious and fearing God. The former, because all true valour and fortitude floweth from Re­ligion and the feare of God. By faith the Hebr. 11 Iudges of Israel were valiant in battell, and tur­ned away the forces of aliants. This alone made Eliah, the horsemen, and Chariots of Israel; all war­like prouision, power and policy, without Re­ligion is vaine. And all valour, and courage, without grace and Religion, is as a shadow without a body: or as a body without a soule. Promote therefore by all your power, the [Page 26] power of the Gospel first in your owne hearts, and then in your families, and then in your countreys. Get grace, and be in grace with God: and then more are they, and more powerfull that are with you; then any, or all that come against you.

And next to this, get into your company men that feare God; the more of them you can draw in; the more happy and flourishing will your company be. Such as these will in­tend the publicke, and not their priuate ends: their vertuous life will cast a lnstre vpon your meetings, their religious speeches and godly counsels will tend to edification. In a word, their holy example, course, and discourses will make your meetings fruitfull. Cast but your eyes vpon your other fraternity, that no­ble societie of the Artillery yard; and obserue how God hath encreased their numbers, their renowne, and true honour: how they prosper in outward meanes, how louely, comely, and gracefull they are in their meetings, how dex trous and able for great seruices. And whence is it? but (besides the wisedome, valour, dili­gence, sobrietie, and pietie of their Leaders, and Captaines) because one godly man hath per­swaded, and drawne in another: so as many of the band are not onely ciuill and sober minded, but truly religious, and noted for men fearing God, to whom the Lord hath entayled honour and prosperitie. Him that honoureth me I will ho­nour: but who so despiseth me shall be despised. Let [Page 27] this perswade such as feare God to come in, and draw others affected as themselues into this exercise, a readier way to aduance your society, cannot be directed.

3. While you prepare your selues against enemies without; know that you haue the grea­test Malum nas­cens facilius oppr [...]mitur. enemy within to grapple withall. This bo­some enemy who is still at bed and board with you, you must charge against daily, watch him narrowly, & take him in hand betime, sup­presse Foris hostem si non habes, in­uenies domi. Liuy. the risings of euill motions, be serious in this encounter you neuer want an enemy that you may neuer want exercise: if you find him not abroad, he will find you at home; haue him necessarily you must, aut socium aut hostem, either as a companion or an enemy: but at the best a traytor. Raise vp your whole power, & stand in compleate armour against this enemy: against whom (seeing there is no hope of peace) there Vincit seipsum qui proficit in melius. is no hope but in armes. Of al victories esteeme that the most noble to ouercome thy selfe: and hee ouercommeth himselfe, that ouergroweth his corruptions daily; and standeth strongly in the strength of Christ against his owne lusts, by whom he is more then a conqueror.

Valentinian the Emperour at point of death said he most gloried in one victory amongst all In [...]micoru [...] nequissimum de vici, car nem meam. the great triumphs & victories of his life, and being asked what that was: he answered, I haue conquered my most wicked enemy, my owne flesh, a noble conquest indeed. It is not hard to ouercome any other enemy if a man haue [Page 28] ouercome himselfe: but it is impossible for any other enemy to ouercome him.

4. In all vse of armes acknowledge the Lord your highest Generall. Israel must put on their Armati coram Domino. armes before the Lord. so you must doe all in his presence, and by his direction; and this will Numb. 32 29. be an aw-band to keepe all in order. In other armies many things are done, which other Ge­nerals know not, nor see: but this Generall seeth all, heareth all, obserueth all. Learne therefore in all your warlike exercises of Israel: to march or stand (as they in all their iourneys) according to the mouing, or standing of the cloud. Let Gods word bee your watchword for your di­rection in euery thing: for then God is before Iosh. 1. 7. you, his presence is with you, and his blessing shall bee vpon you for good, for honour, for safety, for victory and successe in whatsoeuer you shall put your hands vnto, accor­ding to his promise, who is truth it selfe, the mighty God blessed for euer. Amen.