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 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 are ordeined of God and whosoever resisteth that power resisteth the ordinance of God they that doe resist shall receiue vnto themselues iudgement God himselfe whose power they resist will reuenge it and the Magistrate hath power from him to punish it 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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
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 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 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 warâ—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 campeâ— 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 hâ—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 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 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
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 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 to maintaine 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 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 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 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 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 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 that he feareth God and imbraceth his trueth inwardly when he executeth iustic◠Whereof euery man be he high or low yea the basest equall with the greatest is to bee partaker For iustice is nothing els among men but an equall distribution to all 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 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 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 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 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 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 then the good examples of superiour gouernours But because it 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 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 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 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 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 And hee is onely to bee reckoned excellent that by the high
against innocent Abel and it hath no part of her venome diminished to this day but still draweth men to execute her effects in most detestable actions 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 for defence of his countrie for which cause Saul moued by enuie sought means to murder him but he not only preuailed not but came to a shamefull ende and God weakened his posteritie and strengthened Dauid and his house onely because Dauid feared God sought not the like effects of enuie to recompence euill for euill It euer bringeth greatest detriment vnto the enuious and hurteth not the enuied but is rather a meane to bring them to more comfort What gained Labans sonnes by their enuie towards Iacobs prosperitie the blâ—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 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 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 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 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 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 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 that patience is better then desperate furie which is also approued true by that which is taught by the diuine teacher who condemneth murther 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 reâ—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 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 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 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 â—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 hoâ—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 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 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 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 that coÌ„mandeth to loue our enemies he would rather swallow vp a simple disgrace amoÌ„g few which indureth not then in a vaine coÌ„ceit to maintaine his glorie by his owne will to runne into the disgrace due to the reprobate for euer 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
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 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 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 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 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 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 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 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 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 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 concupisâ—ence is that euill inclination that is in man by nature continued to all posterities from Adam whereby man is drawne vnto sinne 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 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 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 Walke in the spirit saith he and ye shall not fulfill the lusts of the flesh ye shall not satisfie your corrupt affectioÌ„s 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 And if he foyle tenne thousand abroad and suffer sinne to preuaile against him at home he is conquered 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 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 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 should extinguish the strength of our corruptions 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 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
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 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 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 glorie in the time to come For Christ himselfe for whome wee fight is gone before vs 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 Bâ—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 in the eleuenth to the Hâ—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 exercâ—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 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 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 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 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 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 pâ—ayers must haue no end not that wee should say many pater-nosteâ—s vpon accompt or other good and gracious wordes by obseruation of number or timâ— 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 tâ—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 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 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 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 Melchisedâ—ch Blessed bee the most high God 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 Ingratitude is condeÌ„ned among vs men as a fault not to be forgotten but faâ—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 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
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 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 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 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 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 shall effect these diuine thingeâ— in vs and by vs if our affections raung not after vaine thinges The Lord is most true in all his wordes and performeâ—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 It is the peculier woâ—ke of the faithfull and proper onely to true Chrisâ—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 â—esire of the heart prayer is no prayer For as men may prophecie in the name of God and yet be strangers to God â—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 fâ—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 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 Elâ—zâ—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 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 little and little warre and captiuitie brought them to naught Stately Ierusalem was often forwarned by diuine Iâ—remy the Prophet 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 ouerâ—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 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 and their superficiall seruing of God may retaine the fauour of God wel enough and stay his anger This is a daÌ„gerous fancie a deceiuing dreame For a father threatneth not his sonne whâ—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 â—ush we are safe when we yet sinne without sorrow 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 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 It is a blessed thing to see superiours to begin a godly action whether it be 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
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 Iudith 5. Iousha 7.1.2 The sweete effectes of peace Englandes peace neere 40. yeeres God threatneth to â—ouze vs out of our dreame by warre A new song a wofull song 1. Sam. 25.23 Mâ—ny of vs are ignorant of the effectes of warre The fruites of warre Warre a salue for secure kingdomes Gods forewarning of warâ—e a great fauour 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 exhâ—rt to prayer What moued the auctor to vndertake the worke An Armie of men is a confused multitude without order How an Army may resemble the diuine Image Euery head of an Army must be conformed to the head Christ. 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 We must aske counsell of God how to order â—ur troupes rightly Deut. 31.22 Iosh 1.1.2 Iâ—sh 1.5.6 The booke of God must be in the handâ—s of a Generall the practise in his heart Iuâ—g 2.25 Iosh. 6.2 The Generall ought to feare God Order gouernement The â—ffectes of Imitation and EmulatioÌ„ Prudence Magnanimitie vaine with out pruâ—ence Effectes of prudence The office of a Generall The approbaâ—iâ—n of a Generâ—ll Râ—ligion â— King 1.4 2. King 19 37 Exod 14.23 The sinne of the people may be the desâ—ruâ—â—ion of the goâ—lâ— Gâ—nerall Iosh. 7 1.2 Iudg. 19 24. 20.13.14 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 1 Sam. 12.19.20 The benefite that the people haue of the Generall fearing God Deut. 1.30 God the Generall of generals God hath neuer shewed his power as it is Gods power cannot be limited Num 21.28 All Gods miracles are alike Dan. 4.29 1. Sam. â—7 51 God doth weightie things by weake meanes Dan. â— 16. Gen. 7. in toto Gen. 19 24. â—hey are stronâ—est that comâ—it their powâ—â—â— to God â—steâ—ming theÌ„â—â—â—hing God hath done great thinges for England Our leaders must feare God Iosh. 1.5 6. The fruites of the booke of God The feare and true seruice of God the most pretious thing in the warre Exod. 17.11 As God is of highest Maiestie so must highest Commaunders be directed by him The true vse of â—eligion Though God answere vs not by mouth his spirit speaketh within vs. God neuer breaketh promise 1. Ioh. 5.14 15. 1. Iohn 3.19 The hypocrite is vnfit to pray Deut. 10.12 What hath the promise of victâ—rie The Romanes got the possessiâ—n of glorie of the world by religion The zeale of the heathen Iames of Compostella Mahomet The Turkes Passaes The Turks and Papists haue many inferiour gods England professeth and holdeth of one only God Warre importeth matter of greatest moment Christ ordaineth ministers to execute iustice in earth True glorie neuer gotten without religioÌ„ The Generall ought to haue a care to prouide Ministers to teach the â—eople The heathen haue honored good men in the warres Iudg. 11.34 1. Sam. 18.6.7 An ouersight in generals A man without vertue is no man The ignorance of wicked Generals is greater then their honor The Israelites neuer ouercome but when they flie from God in their manners Wickednes odious in an armie Sinne the cause of ouerthrow Wicked Christians ouercome of wicked infidels Learning for leaders Chiefe gouernours are as the head of a spring Faith and obedience a two edged sword Religion the Ladie of fame The ground of our enemies hope to preuaile A pernitious conceit Faith hath chiefest dominion in warre Hebr. 11. Vertue withoâ—t faith is as a bastard Plato None can be truâ—y vertuous but from â—od What maketh the Prince to thinke fit in him that she appointeth Generall What inâ—reaseth the hope of the Prince Generals must refuse wicked persons to gâ—e to warre The religious neuer faint hearted in a good cause The issue of the enterpriâ—es of the wicked suspitious Godâ— promise the ground of faith The wicked haue a desire and no hope The conquest of the wicked not honorable The greatest riches and best iewell of a Generall Greatest magnanimitie The praise of Alexanders hope The noble minde The noble ignobled True nobilitie The office of a Generall twofold Plato his opinion of the necessitie of iustice Iustice twofold The ground of iustice The truest testimonie that a Generall feaâ—eth God The definition of iustice Iere. 21.12 and 22.3 Iustice a refuge for the good The way to keepe an armie from mutinies Valour of no value without iustice A happie regiment The good examples of gouernours much auailable A cold couert for sinne Exercise and custome the best meane to subdue sinne The Leader must take heed to his walkings The greatest meane to aduance a Leader True honor Cicero his opinion of the prudent Men of great spirits may deceiue themâ—elues What he must doe that deserueth honor Truest glorie The greatest honour is to haue done an honorable thing When a man getteth most glorie When a man may praise himselfe A Generall should not adueÌ„ture his person vpoÌ„ a light occasion 1. Sam 17. â—4 Honor attendeth vertue How a souldier should be iealous of his reputation Honor passeth through many dangers Pride Iam. 4.6 Hest. 7.9 The lowly exalted and the proude cast downe Pride an infernall poyson Diogenes contendeth with Alexander A tollerable pride Enuie coÌ„meth of pride Gen. 4 8. Enuie enemie especially to the vertuous 1. Sam. 18.7 1. Sam 31.4 2. Sam. 3.1 Enuie hurteth it selfe most Gen. 31.1 Gâ—n 37.4 Enâ—ie a grosse wicâ—â—dnesse Dan. 6.4 Enâ—ie followeâ—h honor like a â—ulture to deuoure it The valiant are farre from enâ—ie Enuie a tragedie of â—iuellish practises Exodus 1.12 Reuenge Enuie iniust Enuie will find maâ—ter to beare â—olour of lawfull reuenge Consult with reason before â—eâ—enge Leuit. 24 1â— Psalm 9.9.16 Matth. 5.10 God defendeth innocents from iniust iniurie True valour Wherein true fortitude is seene and not seene The noble hart of Alexander in subduing his desire of reueÌ„ge Pittacus his opinion in pardoning wrongâ— The best victorie ouer an enemie A pretended honest quarrel Matth 5 44. He that reuengeth vsurpeth a law vnto himselfe 1. Thess. 4.6 Rom. 12.21 Ambition and Tyrannie Emulation and flatteâ—ie The nature effects of flatterie They that are truely wise may make vse of flatterers A dâ—ungerous pricke to the noble minded Flatterie hath both an actiue and a passiue part 2. Sam. 15.7 8.9 Flatterie the spurre to