rather perish then unity Pereat unuâ— potius quâ— unitas â—especially where it is deserved They must know how â—ardly souldiers are kept in order and vvhat a dangerous â—ing disorder is in warre To conclude this point I wish from my heart that our souldiers now may deserue the commendation that Iosephus gaue to the Romane souldiers They so obsequiously obeyed their Commanders that in peace the were an ornament and in warre the whole Army was as on body so that with ready eares and quick eies to receiuâ— signes and precepts they performed their service couragiously and strennuously How could they then saith he not conquer CHAP. VIII Of the lawfull undertaking of War THVS having shewed the personall circumstances 1 Causes to be made known 2 Reparation demanded 3 And lastly warr to be denounced 〈◊〉 come to the third main circumstance of the description namely the lawfull undertaking of it A war may be lawfull in it selfe and yet unlawfully undertaken As for noâ— making the causes known not requiring reparation of the wrong and finally for not denouncing of the warre All these were observed by the Israelites in repairing the wrong done to the Levite and his Concubine For first the Tribeâ— sent to Gibeah to expostulate the wickednesse vvith Beâ—jamin Ludg. 20. they demanded those children of Belial that were the malefactors that by putting them to death evill might be done away To the which when the children of Benjamit would not hearken Israel makes war against them which doubtlesse was denounced upon the denyall as appeareth by the Benjamits taking notice of it and preparing themselues to intertain the vvar Iudg. 20.11.12 c. In which passage it is not amisse to obserue that Marginall note of rebeâ—ion Scripture abuse by thâ— Doct. of Doway of the Doctors of Doway made upon the place That omission or contempt to punish haynous crimes is a just cause to make warre against any people Their bloudy conclusioÌ„ falsly observed from the premisse I shall after haue occasioÌ„ to hanâ—â—e for the preseÌ„t let this suffice They force the Text against the minde of the holy Ghost For howsoever the people â—â—ere devided in tribes yet it vvas one intire politique body 〈◊〉 heads vvhereof might call any offenders to an account â—hich they might not haue done if they had been under â—stinct dominions and policies But of this more hereafter 〈◊〉 To the present matter that this proceeding is requisite Reasons it 〈◊〉 not onely cleere from the law of nature and nations but also from the law of God the continued practise both of Gods people of the heathen In the booke of the law the â—ord commandeth his people when they come to fight against a Cittie they should proclaime peace which if they entertayned then were they to saue them make them tributaries But if they should reject the condition theÌ„ were they to beâ—eige the Cittie to smite the people to take the spoile to themselves Deut. 20.10.11.12 So the tribes by Embassadors examined the Reubenites erecting of the Altar before they would war against them Iosh 22.12 Yea God himself who for his dominion and power both in heaven and earth is â—alled the Lord of hosts keepeth this selfe same course in his proceeding against the rebellious sonnes of men For proofe here of the Scripture is copious I will therefore point out one place in the prophesie of Hosea Blow ye the cornet in Giheah the trumpet in Ramah cry aloud Ch. 5.8 or beat up the drum at 〈◊〉 thaveÌ„ after thee O Beniamin As here the Prophet describeth the treacherie and rebellion of the people against God so he beingeth in God as it were comming in armes or marching in battle-ray against the people But withall he willeth the priests and watchmen upon the wall to giue them warning 〈◊〉 by sound of trumpet and beating of the drumme to proâ—aime the Lords comming that they might prepare themselves to meet the Lord by repentance And this God doth 〈◊〉 shew the equitie of his wayes that as he giveth lawes to â—thers he will be a law to himselfe The heathens that know not God were strict in this course Belli aequitas sanctissime feciali populi Romani jure praescripts est nam nullum bellum justuÌ„ nisi quod denunciatuÌ„ sit indictum lib. 1. de off as appeareth by an in violable rule of war mentioned by Tullie The equitie of war doth religiouily require that by an herauld of armes from the Romane Senate war should be proclaimed For no war saith he can be just which is not before denounced and proclaymed This forme of denouncing war was first taken up amongst the heathens by one Rhesis as witnesseth the ‘ Author de viris illustribus cap. 5. Author of worthy men brought into Rome as Livi witnesseth by Ancus Marcius their King the forme whereof wee finde in sundry Authors of note ê° Livi lib. 1. Gell. lib. 10. A herauld of Armes with two sufficient witnesses was tâ— fling a speare into the Territories of the enemie Vpon the inlargment of their dominions they had a Pillar which they called the Pillar of war from which they flung a bloudy speare that was kept in the Temple of Mars toward the enemy on whom they vvere to vvar â— Columna bellica This was likewise the custome of the Persians c Ammians Marcellinus lib. 16. CHAPT IX Against whom to War THe fourth circumstance following in the description An enemie must be the obiect of war concerneth the object of war or the partie against whom we are to war namely an internall or externall enemie So did rhe Israelites in their warres commanded against the seven nations or in their warres permitted upon occasion against their enemies So the Israelits against the Beniamits for they were become Gods enemies and the enemies of the common-wealth The Lord will not suffer his people to meddle vvith the Moabites because they vvere friends in the flesh though untovvard ones permitting yet by Gods mercy his people to passe by them paying for the necessaries they tooke of them So neither with the Ammonites not theirs did they meddle Deut. 2.9.19 Iacobus Ruardus Comment de divers Reg. jur It was a Law amongst the Romanes that upon controversies arising friendship should be given up and deadly enmity openly profest beâ—ore they made warre upon them Hence it appeareth how unwarrantably against the Law of Nature and Nations the Duke of Bavaria hath taken up Armes against his deer and faithfull friend without just cause or good occasion given him by him or his Croesus was demanded by Socrates vvhat vvas the preciousest thing he had gained by his greatnesse Max. Serm. 6. He answered revenge upon his foes and advancement of his friends What a vile thing is it then to take vengeance on the friend and to advance the foe A hurtfull friend is worser then a foe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
it be a Sacrament as they say yet the Sacrament of orders barreth them of it as the military sacrament did bar the souldier But Severus more wisely Herodian lib. 3. upon better warrant gaue them free liberty to haue their wiues at home but Alexander permitted them to haue them in their Camps with their families after the Persian manner and so to liue and breed in Camps as the Hollander doth at Sea Though this proved well for Alexander as every thing did and though a great many loving wiues willing to liue and die with their husbands would be of his mind yet upon mature judgement the middle rule shall proue the best but I leaue it to the scanning of the judicious and I come again to Discipline Sejanus as Tacitus reporteth would haue Camps remote from Cities except they did beleagre them that by the evils of the Cities they might not be corrupted Yea the lascivious and disordered youths were brought into the Campes IuveneÌ„ urbano luxu lascivientem melius est in castris haberi lib. 2. Annal. that by the force of Discipline they might be reclaimed For as the Synagogue of Rome and all the lymmes of that confused Babel liketh nothing worse then the Discipline of Christs Campe so to the loose Atacticks of these evill times there is nothing more contrary then the medicine of Discipline A great many therefore had need to be in Camps if Campes were as they should be the schooles of Discipline As the necessitie of this Discipline is evident from the exorbitancy of corrupt nature and the evils incident to a militarie life so it is more then manifest from Gods own command concerning the government of the Israelites Camp wherunto Moses and Ios hua had a great respect namely that Discipline should be exactly exercised as appeareth in the censure of Achan and others Yea the Romans whose glory was their God and their Common-wealth their best inheritance made this the inlarger and maintainer of their Dominions It was said of Scipio to his great commendation that hee was the restorer of Discipline not onely fayling but also neglected among the Romanes insomuch that hee held it a greater labour to reduce his own forces to Discipline then to giue battle to the Numantines his enemies therefore he abandoned all Bauds Whoores Coseners Coggers Diviners and Figure-flingers And to giue our enemies their due for the wicked are wise in their own generation how admirable hath the Turkes been in the â—ictnesse of Discipline I formerly shewed Pandect Turc cap. 24. whereof you â—ay see more at large in Leunclavius Hypolitus Busbequius â—â—d others Yea to come to a latter instance in one of â—e greatest of Gods enemies that this age affoorded nameâ—â— the Duke de Maine for excellency in discipline he was â—â—cond to none For the ruin of this The causes of the decay of Discipline I may again with â—â—e learned renew my complaint but I haue handled that before onely the causes would be observed which I take First to be want of piety the duties of the second Table wise from the duties of the first Other causes we may gather from the words of Appian Lib. 4. de bello civili These are the things saith he that layeth millitary Discipline in the dust every one forgetteth his place namely that he is a souldier hee preferreth the serving of a private humour or his own lust to the publique good great Ones or Princes abuse the service of Inferiours to their own onely gain In sua orat apud Dionys Haâ—â—carnas Appius Clauâ—â—us giveth another cause namely mans palliating foule sins with abused names as haughtinesse and contempt with the name of gravity filthy ribauldry with the name of merriment palpable foolery with the name of simplicity starke staring madnesse with the name of fortitude bloudie oaths with the name of big souldier-like words drunkennesse with the name of good fellowship the Idol-maker of a Cup with the name of a good subject and lastly the loose carriage of great Ones with the names of refreshing themselues And by the contrary the best things are branded with the worst and foulest names as piety by the name of Puritanism humility with the name of pusillanimity simplicity of speech is called hypocrisie and sobriety singularity and reproofe of sin too much holinesse due execution of discipline cruelty but remissenesse of discipline gentlenesse As the evill is manifest with the causes thereof so of necessity there must be a medicine else all is mard and with this as I shewed the great Ones in themselues must begin Moses and Iosua if they will leade the Lords forces must disciplinate themselues before they direct others If a King 〈◊〉 in the Camp Discipline should rule him It is very base flattery and meat and drink to many to suggest to Kings that they may rule others by Laws and themselues by their our wils The very Heathen Emperours who had no moâ— knowledge then the bookes of Nature or at most such 〈◊〉 Morall Philosophy could affoord and no more glory bâ—â— transitory command yet they would subject themselues tâ—â— the selfe-same Laws that they willed others to obey A notable instance in this we haue in Adrian the Emperour the first after Octavius Caesar that revived Discipline and therefore much magnified by Aelian in his Tackticks Sparlian in vita Hadrian Lib. 5. eb 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was the manner in creating of a Tribune of war to put a sword into his hand as an Ensign of command vvhich the Emperour holding out to the Tribune Behold saith he receiâ—â— this sword which if I command and rule in reason as a Prine should doe draw it out and use it for me but if I doe otherwise use it against me Crinitus hath words to the same effect spoken by the Emperour to Sura when hee set him over the Pretorian forces So Dio. But Suidas hath the words in Greeke Secondly if Commanders would haue Discipline the must not disdain to shew them the way And that great Generals haue not denyed to doe in things even inferiour to their place As I shewed you before in Adrian so by a whole Iury of the learned the like is testified of Scipio the restorer of Discipline He would haue no beds and to shew them an example he used himselfe to much hardnesse lying no better then on a bed filled with Hay hee abandoned all dainties and delicacies Ignâ—viam aliaque mi litum vitta exercendo potius in castris velut in scholis quam puniendo sustulit Appian de bell HispaÌ„ 1. alij so that ease had no intertainment and by these pains he obtained his end As it is said of him to his great praise That hee tooke away sloth and other vices of the souldiers rather by his exercise in the Campe as in a schoole then by inflicting of punishment â—et Christian Kings and Commanders learne this of â—od the great Commander
Philistim and yet these were they that they never suspected till the battle was lost wherein 30000 were slaine their Priests were gone Eli his necke broken and which was worste of all the Arke of God was taken Then they began in their calamitie to call a new quest of inquirie to make a new search and to find out this execrable thing namely their sin 1. Sam. 7. â— for the which as it is said all the hoast of Israel lamented before the Lord. The like neglect wee may behold in the people of Israel going against Beniamin The first day they lost 22000 they lament indeed and looke about them what should be the matter but they go the wrong way they fall to doubt of their commission as though there had been some fault in that they supposed they could not prosper because they had lift up their hand against their brethren although God had bid them doe it but there was another matter in it that they were not a ware of that was their sin which questionlesse God did punish by those two overthrows First they were altogether become corrupt and abhominable in their courses worship of God insomuch that as the Lord speaketh every man did what seemed good in his owne eyes It is true when they heard of the beastly and abhominable act of killing of the Levits wife under their filthy lust their hearts rose against it they would be avenged on all the whole tribe if the transgressors were not delivered This was all well but this was not all they should haue begune at home and purged themselues of spirituall uncleannesse and other sinnes that doe accompany that and then they had been fit to haue punished the beastlinesse of the Beniamits Againe for number they were so many and the other not a gleaning to them that they made no question of the victory so that they thought it needlesse to seeke to God by humbling of themselues for a good successe But God for those met with them and set them in the right way ere he had done with them for when after the second defeate they got sight of their sin and humbled themselues for it by fasting and praying they received a better answere with assurance of the victory Now give me leaue to applie and that in all humilitie Application The ground of your enterprise was good the commission faultlesse and the end for any thing I know upright yea and the enemie Gods enemie yet for all this thus far they haue prevayled and doe prevaile the cause I feare is want of reformation at home and it may be too much presuming of worldly forces and friendship which the Lord would haue to prove no better then a broken reede If the commission be good and the parties disable themselues from the execution of it what fault is in it or in him that gaue it out As it is far from me to charge any thing upon any mans conscience so I intreate every man to charge his owne conscience as David did and say I am the man A generall view or search will not serue for so long as men keepe themselues at generals they never find out that in themselues which most displeaseth God but often mistake that to be no sin which is sinne or that to be sin which is no sin Men must not stay themselues in the Procatartick or remote causes but they must dive unto the Proegumene conjunct or essential imediate cause Empyrickes mistaking symptomes for the sicknesse it selfe are fayrer to kill then to cure so in finding out some petty sinnes some never look at the main sinnes like those that lop off branches of the tree but never strike at the roote and as by this pruning the trees grow bigger so by daliance in search all growes worse and worse therefore to the bosome sin the darling-sin the seed-sinne that is deer as hand and foot cut it off and cast it away Let every man be severest with himselfe and favour himselfe not in the least sin that sin that hee least lookes after and will not acknowledge to be sin is commonly the capital sinne as taking liberty to profane the Sabboth going to stage-plaies scoffing precisenesse pettie oathes abuse of the creatures usury these be Nationall sins and set ope the gate to all other sins and consequently to judgment On the first my heart giues me to dwell if it were my place and the Treatise would permit for as it is the sin of Nations so it is the capitall sin though least thought on the threatnings against the breach of this commandement the promise annexed to the keeping of it the backing of it with reasons and fore-fronting of it with a remember Zacor doe necessarily imply all these lessons as first the antiquity of it and the continuance of it that as it was from the beginning so it should be remembred to the end Gen. 2.3 secondly it discovers the propensity of man to the light esteem of it and to the breaking of it thirdly it shews the greatnesse of the sin Ezech. 20.12.22 fourthly Gods great desire to haue it kept calling it the holy honourable day yea and the delight of the Lord Es 58.13 All these cords will pull down inevitable judgements upon all the palpable profaners of this day by their pleasures or ordinary imployments except they repent This sin cryes in England and roares in Holland where by open shops and other works of their calling they proclaim with open mouth their little regard of God or his Sabboth Iudgement likewise hangs over the head of all halvers of the Lords day making it neither Gods nor theirs but divide it All Iewish translators of the Sabboth all toleration from higher powers to profane it at which we may lay our hands upon our mouths But I hope the Parliament will redresse it likewise on all that dare proclaime it from Pulpit to bee onely a Ceremoniall Law and that the rest now injoyned is a meer Civill Ordinance The Papists presse this as a meer humane Institution in religious Worship Spalato a little before his departure told a man in dispute with him that that Commandement was done away Many Libertine Ministers and Prelats in England maintain the same in effect and the worst of the Ministers of the Vnited Provinces concur with them in this point for though some presse the keeping of it yet they urge it not as a divine Precept but as a time appointed by a meer positiue law for the worship of God but this crosseth the nature of the commandement being Morall given from the beginning before the Ceremoniall Law written by Gods own finger proclaimed to all the people to continue to the end It substracts from the number of the Precepts being ten Exod. 34.18 Deut. 10.4 it oppugneth the practise of God which is for a president to us It is against naturall reason and divine prerogatiue that God should not haue a solemn time appointed for
true theorick of Arms getteth him up in a pulpit and taketh upon him to perswade the Carthaginians to giue up with the Romans and to renew their warre Hannibal perceiving the foole to be out of his element pulled him out of the Pulpit and went up himselfe where he perswaded the people with impregnable reasons to continue their peace and so prevailed He knew by experience it was not so easie to manage warre as to talk of warre and therefore blessed are the peace â—akers who make such peace indeed as standeth with Gods honor and the publique good otherwise as authors averre and experience teacheth A just war is to be preferred to an unjust peace Melchizedech was King of peace and King of righteousnesse Peace and righteousnesse kisse each other Austin in Psal 48. No man can injoy saith Austin the one without the other Sauls making peace with Agag brake his peace for ever with God therefore one said well Melior est illa pugnaque â—eo proximum facit quenâ— pax illa qui seperat a Deo Nazianz. in Apol. Warr how it is sin That warre is better that maketh a man neerer to God then that peace that separateth him from God Now for the last thing that warre it selfe unlawfully undertaken is sin it appeareth from that quarrell that God for ever had with the Amalakites who were the first that made war with the people of God when they took their journy It appeareth likewise from the ground of vvar vvhich is alwaies naught at least either on the invaders part or on the defendors arising as one observeth well from malice or injustice and so by consequence it is either on the one part or the other from the instigation of the devill because of all those evils of warr the ancient Latines derived the name of vvar from an unruly beast Bellum a bellua dictum quideÌ„ volunt as becomming beasts better then men and therefore as farre as is possible it is to be avoided CHAP. II. Of the good of War NOtwithstanding of all this that hath been said of war yet Warre vvell undertaken is not onely lawfull but also necessary and that upon a two-fold ground either upon the law of Nature and Nations not repugnant to the Law of God undertaken for the defence of our selues or confederates and this is called a Defensiue War such was that of the Israelites against the Amalakites Or it is grounded upon the absolute command of God for the revenging him upon his enemies or the delivery of his friends as Moses is commanded to take vengeance of the Midianites Numb 31. Deut. 25.17.18 Gen. 14. v. 14.20 yea to remember Amaleck and not to forget him but to raze out his remembrance By the same warrant did Abraham reskue his nephew Lot from the foure Kings The like warrant and vvatch-word is given to vvarr against the Whore and her confederates Rev. 19.17 I saw an Angeil stand in the Sunne who cryed with a lowd voyce saying So that War both defenfiue and offensiue the due circumstances thereof observed is lawfull The reasons thereof be many The lawfulnesse of warre a gainst the Anabaptists 23. Num 31. Iud. 1.2.6 which I the rather presse for thaâ— frantick and groundlesse conceit of the Anabaptist holding it altogether unlawfull for Christians to make warre First wee haue as I haue shewed Gods commandment for it as wee may see in the places quoted Which commaÌ„dement is not onely peculiar to that time and people but it belongeth to all upon the like occasions Secondly God hath set downe lawes of war Thirdly Num. 1 2â— 10.13 chap. 13.20 Deut. 20. Gen 14.14.2 1. Sam. 23. Luke 3.4 Sâ— Christiana disciplina omnia bella damnaret hoc potius concilium c. ut arma abijcerent Aug Ep. 5. ad Mar. 11. God is called the God of warre as well as of peace Iehovah is a man of war that is an exellent warriour Fourthly the practice of the Saintes approved by God as of Abraham David c. Yea Iohn Baptist in correcting of the abuses of the calling did not cashire the calling but rather approved it Austin wel observeth that if Christian discipline had condemned all Armes then Iohn had given the souldiers counsel to cast away their Armes The good Centurion goeth on in his calling and the devout soudier is a souldier still ‘ Act. 10.13 Sergius Paulus a prudent man heard the word and beleeved yet still remained Deputie Yea warre is lawfull by the law of nature and nations because it is as one saith a ê° Quia opus est justiciae defendentis pios effendentis impios worke of righteousnes defending the good and offending the bad Therefore not abrogated by the gospel Yea they who omit this worke of righteousnes upon good ground are †Homicidae sunt ipsoruÌ„ paricidae sunt Ecclesiae called homicides of themselves and paricids of the Church common wealth As for the obiectioÌ„s of the Anabaptistes it is more time to fight then to answere them The places of Scripture by them wrested resist not evil And when any smite thee on the one cheeke turne the other also and such like may be answered thus that rather then private men should revenge their owne private wrong they should suffer wrong especially if it make for the glory of God or gayning of their brother As for Christs leaving of his peace with his and the accomplishing of that prophesie Esa 2. â— they shall break their swordes into mattockes and their speares into sithes I answere as the prophesie is true and truely accomplished yet but in part and not so fully accomplished as it shal be it is likewise true that Christian Princes should labor for such peace as is both prophesied of and partly accomplished and so should all men labor both for the internall and externall peace spoken off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad But wee must understand with whom wee live in this world with men of strife men of blouds having Dragons hearts Serpents heades Bloudy coulors with that cruell Motto of the wicked man spoken of by Homer deadly warre delights him Such is that incarnate divell in the Revelation called the red Dragon by which is meant bloudy Rome Rev. 12.3 in her persecuting Emporours deciphered there by her Armes Of as deepe a dye is that bloudy whore in the armes of her last lover the Pope for the which shee is called the scarlet whcore Rev. 17.4 16. which is not onely bathed in the bloud but is drunke with the bloud of the Saints Such is the nature of all the devills limmes and bratts of the whore Nil nisi bella crepaÌ„t they thinke of nothing but war They sound nothing but warr and shall the Saints that be slaine and the soules under the altar cry still for revenge and Christian Kings and Princes keepe their hands in their bosome Militare noÌ„ est
doth accompany the want of Counsell Because I haue many things to handle I would be as brief in every thing as I could God himselfe telleth us what an unhappy state that people is in whether in peace or warr that want counsell When Israell had provoked God so highly that he had resolved to make their remembrance cease Deut. 32.26 What was the cause of this wrath of God and fearfull desolation furely their sinnes as you may see in the Chapt which the Spirit of God reduceth to two heads waxing fat in the abuse of Gods blessings and foâ—saking of the living God to follow Idolls The ground of this their fearfull condition the Lord layeth downe in the 28. verse namly want of Counsell They are a nation saith he voide of Counsells in the plurall number that is there is never a whit at all amongst them there is no understanding in them Where you see what a vvoefull case that people is in that is void of counsell And if effects demonstrate causes Application and poysonable springs shew corruption of the fountaines head then let us behold our nation overgrowen with fatness in the abuse of Gods blessings our kicking with the heele against him and provoking him to jelousie with the abhominatioÌ„ of strange Gods and these shall cry aloud to the shame of our faces that wee are void of counsell let some talke what they will to the contrary Though this be by the way yet it is not beside the way For to our hearts griefe you may see what ground I goe upon But I proceed Tully though speaking lyke a heathen hath for the matter a divine position Lib 3. Rhetor that a man that runneth and rusheth upon attempts he cannot expect any helpe from God Belluae pueri non sunt participes consilij lib. 3. Eth. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' Chap. 28.28 Yea without counsell what better is a man be he never so great then a child or a beast which as Aristotle saith doe not partake of counsell It is observed both by divines and humanists that it is a fearfull token of Gods indignation when a man looseth his counsell Yea it is the very finger of God taking counsell from him because he hath a purpose to bring some great mischiefe upon him or to destroy him God saith Appianus hurting his mind or taking counsell from him calamitiâ— is not far of The Lord doth threaten the same to the disobedient in Deuteronomy ' The Lord shall smite thee with madnes and with blindnesse with astonishment of heart and thou shalt be groping at noone day which as it is one of the heaviest punishments as Flaminius wel observeth that God layeth upon man So it is just that it should be so God sending them strong delusions that they may beleeve lyes because they would not beleeue the truth 2. Thes 2.11.12 Because they would not be ruled by counsell saith the same Author God giveth them up to their owne lusts and to follow their owne counsels which proveth their bane in the end even then when they least looke for it The man thus groping for counsell where there is none but destruction insteed of counsell is well compared by Plini unto the Polypus or manie-feet which thinking to catch the Oyster is often caught in the Trap so the Blindman is often caught in his owne snare CHAP. XXII That great Ones must use Counsell THVS having laid down the grounds why both in peace and warre vve must vvalk and vvork by counsell I come now to lay down what kinde of counsel this must be and of whom it must be taken All men will seeme to agree that all must be disposed by counsell but by what counsell and from what counsellors there they disagree The better sort loue not to doe all of their own head but be they never so great in peace and war they use the counsell of others Iulius Capitolinus delivereth this to the commendation of Authonius Pius That hee would never doe any thing in Civill or Military affaires which he had not first consulted of with graue and wise Counsellors Aequius est ut ego tot taliumque amicorum consilium sequar quaÌ„ ut tot talâ—sque am ci meam unius sequantur voluntatem Dâ—onis Hâ—lic lib. 2. giving this good reason allowed by all that loue counsell It is greater reason saith he that I alone should follow the counsell of so many of my faithfull friends then that they being so many should follow my will being but one Dionisius giveth a particular instance of this Emperours practise in a case controverted betwixt him and his Councell of which was Scoevola that great Lawyer and many others of good note To whose advice after much debating of the matter he yeelded willingly I see quoth he Masters it must be thus as you would haue it giving the same reason already alledged This course did not Salomon despise This course did Caesar Alexander Severus and all good Warriours and Magistrates follow both in peace and war Neither is this any disparagement to the Prince or Generall as though he had no wit or counsell but from others braines but it rather addeth to their dignity because a Prince is alwaies holden so much the wiser the lesse he is addicted to his own opinion Gostorum suorum theatrum sublatum esse dixit Plâ—tarch in Apoth When Zeno the great Philosopher dyed of whose judgement and advice Antigonus that wise King made use in all his actions he was not ashamed to say That the theatre of his actions was removed But there be another sort of great Ones vvith whom it is nothing so they like no counsell but of Matchiaviâ— his cutting out that a Prince must haue no counsell but of his own coyning What fair coulors he draweth upon this false principle I haue now no time to discover I referr you therefore to his first and second maxime of Counsell But to learn the lesson it selfe without further scanning of the truth Many haue been too apt to their own overthrow Princes are naturally addicted Natura laena suae SauctuÌ„ est quod volu mus to admire what is their own and to presume of an absolute perfection in themselues as though they vvere Gods and needed no more And so it vvas vvith Dioclesian Caligula and Nero vvho scorned to hearken to any thing but their own vvils and vvhat pleased their humour This vvas the fault and vvrought the overthrow of Lantrechius the Frenchman vvhom Guicciardine doubteth not to call the chiefe Chieftain of France but being of a lofty nature and high spirit through his experience in Arms and authority in the Army he vvas so ravished with the conceit of selfe sufficiency that he contemned every thing that came not from himselfe He thought it a disgrace not to be reputed a domine faâ—-totum neglecting many times better counsell then his own as for instance in the warres of Naples vvhich
wee not prosper in any thing whither soever wee goe as Iosuah did euen because wee doe not as Iosuah did Wee walke not according to all the law of God which he hath commanded and yet for all this if we would turne to the Lord wee need not to feare the increase of their forces It is true that they doe increase and must once make a head that in great number for as the great Whore sitteth upon many waters that is as the spirit expoundeth to be the inhabitants Kings of the earth so the three uncleane spirits come out of the mouth of the DragoÌ„ of the beast of the false Prophet to gather the Kings of the earth of the whole world to the battle of Harmagiddon that they may the more prevayle they come with lying miracles in iudgment to those whom they doe deceive You see their number must be great for they must be many Kings yea of the whole world in account theÌ„ there must needs be many people to maintayne the tottring Kingdom of the devill wheÌ„ it is euen at the downefull Yet for all these hands they shall haue enough to doe The Angell that powreth out the seventh violl saith it is done Rev. 16. yea the cup of the wine of the fiercenes of Gods wrath shal be giueÌ„ her by the hand of Gods litle flocke The multitude shal neyther maintayne her nor themselves but all shall perish together Avoide superstition The seventh thing to be looked to is that superstition be avoyded whereunto as corrupt nature is very subject In Moral so most of all in extremitie A superstitious man as Plutarch well observeth feareth every thing except that which he should feare Foure especiall wayes doe men in this particular commit superstition by consulting with sorcerers or southsayers How many waies superstition is coÌ„mitted by taking some casualties as ominous by observing of dayes and by seeking to Idols To the first Gaius Marius had a Witch out of Scythia with whom he alwaies consulted of the event of warr Front lib. 1 Cap. 11. before he undertooke it Did not Saul in the like case seeke to the Witch at Endor They who forsake God and whom God hath forsaken may run to the devil for counsell for that is all their refuge yea when men take that course it is a shrewd evidence that they are forsaken of God As he would not answere God with any kindly obedience so God would not answere him by any manner of manifestation not by a dreame for he had no temper of the spirit not by the Vrim or Priest for he had killed the faithfull ones and so in his greatest necessitie he wanted the comfort of them not by a Prophet for he despised the spirit he runneth therefore to the devills dame for so the word doth signifie or the mother of a familiar â—al alah obâ— 1. Sam. 28. and she must tell him what shall be the event of the battel When God leaveth men to themselues they know not what to doe all his wit and policie and all the cunning of his courtiers could not helpe him out with this lurch This amongst the rest made way for Pompeys overthrow for he consulted with a woeman of Thessaly who brought him a souldier as he thought from the dead Luc. lib. 6. declaring to him the bad successe of the Pharsalian battel Iulian after his apostacie betooke him wholy to Sorcerers and Conjurers Richard the third made this a speciall part of his counsel Iames the third of Scotland was much corrupted with this kind of vermin and so much was the more pittie for he was a Prince of excellent parts but he plagued himselfe with two sorts of euill beasts namely superstitious figure-flingers and cater-piller favorits whereby he brought desolation upon the land and himselfe to an untimely end Considering Gods hatred against the sin and the euill end of all such as haue taken this course it is a wonder especially that men illuminated should looke this way but whom God will destroy he giueth them up to corruption of judgement and madnesse of mind as Austin well observeth of Saul being become a reprobate he could not haue a good understanding Mox reprâ—bus factus non potuit habere bonuÌ„ intellectum As for the Papists conjuring and consultation it is a main part of their Leiturgie Yea they haue one tricke more of this kind namely to giue Amulets to souldiers going to fight whereby they assure them of securitie from all hurt A worthy Historiam giueth an instance of this The French under the conduct of Charles Alobroge going against Geneva in the yeare of our Lord 1502 had Amulets from their charming fathers to hang about their necks wherein were ingraven crosses with the beginning of S. Iohns Gospell the name of Mary Iesus of the Trinitie with many odd Characters inscriptioÌ„s promising to all those that should wear them that they should not perish that day by earth water nor the sword But the devill was cunning enough to cozen theÌ„ Salustius Pharamumdus de adventu Alobrogum in Genevam for though they scaped those particulars yet they perished another way In the night their Characters were taken from them they were strangled and blowne in the ayre Iesuits know it is foule play to wear amulets in fight and against the lawes of Armes and yet they will be doing Let such as loue soule or life beware of these for such things haue neyther hid force nor elementary qualitie to saue or preserve Austin of such hath a very good speech with a counsell subioyned Many saith he being driven to a strayt seeke helpe of the devill in the persons of Charmers or Enchaunters and in the supposed force of Amulets what is this but to goe to our invisible enemies who kill the soule perswading us that there is no helpe with God The eares of such saith he are shut at the voice of God saying In Psalm 34. the Lord is my salvation but let us saith the father inquire of God and not of any other for our deliverance is of God howsoever he worke it by lawfull secundary meanes which wee may use but all the meanes of charming wee must hate as the devill from whence they are The second thing to be avoided is an ominous construction of casualties When Scipio transported his souldiers out of Italie unto Africa as he went a shore his foot slip and he fell on his face whereat his souldiers being astonished conconceiving it as a token of evill successe Scipio with a braue courage making a better construction Goe sport your selues said he my souldiers for I haue already taken possession of Affrica It is fit for avoyding this that a wise Generall be seen in some measure in the causes of naturall things which seeming to the ignorant prodigious they may therin giue them satisfaction Lucius Sulpicius Gallus foretold to his souldiers the Eclips of the
flight It is reported to be the manner of the Cymbrians to tye their companies together with long chaynes Alex. ab Alex. lib 4 Cap 7. that they should not breake their orders nor run away in the fight Yet all this that hath been said doth not abridge the souldier of the benefit of a faire retreat which is a speciall part of service and of no lesse cunning and commendation then the highest point of atchieving the victory neither barreth it the benefit of an honest flight which some Generalls haue commended and accelerated upon good grounds for better occasions That brave retreat of Horatius Cocies from the overswaying power of Porcenna is worth our memory He caused his forces to returne by the bridge into the towne and to cut the bridge to cut off the enemies from following but like a valiant Champion for his country stayeth himselfe to stop the enemie Front lib. 2 cap. 13. till they cut the bridge and when he heard the cracke of the fall thereof he cast himselfe into the river swimming through loaden with his Armes and a great many wounds upon him As many were the brave services of that noble and compleatly qualified souldier Generall Norice so none is held of greater note then that retreat at Gaunt It is no lesse vertue sometime to fly well Non minor est virtus aliquando bene fugere quam fortiter pugnare then to fight stoutly It was a pretty policie of Sertorius in Spaine being compassed almost with the Army of Metellus to cause his souldiers disperse themselves by an orderly flight and appointed them a place where againe they should meete him The third fourth things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be magnanimious valour with a promptitude in the usage of the same which all are included in this phrase quit your selves like men The Greeke verbe contayneth more indeed then can be fully exprest without paraphrase yea I read not one word in all the new Testament that contayneth more in it except the words that expresse the Dietie The word doth import an expressing of a manlike fortitude by maney actions The Latines translate it viriliter agere to play the man this is that indeed which striketh the stroake as were say This gets the day and gaynes the laurell wreath Two things saith Stuchus commendeth a souldier Aside viribus coÌ„mendantur milites pag. 224. Sermo ad militis tem Pli. cap. 2. fidelitie valour And though Barnard was no souldier yet he hit the marke prettily well in these directions A souldier saith he must be circumspect to saue himselfe and others he must be expedit faithfull in his place he must be valorous and prompt to give his enemies blowes Admirable it is to read how the heathens haue excelled in this And because all souldiers are perswaded of the trueth of this and haue plentie if they have read of instances in their memory I will onely present you with a view of the Lacedemonian valour in Lucurge much commended by Plutarch cited to good use by that industrious Ambodexter mistake not the word Captaine Bingham pag. 70. A Goat being sacrificed by the King according to the Lacedemonian manner and the command being given they crowne their heads and at the sound of the flute and the song Pean taken up by the King himselfe they measure out their March and come on with such an undaunted and advised resolution that they seeme ioyfully without astonishment to entertaine the encounter And as herein they shew their magnanimious valour so their carriage and demeanour is very fearfull to the enemy according to this encounter they performe the service I come at the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the last thing required namely constancie in holding out be strong hold to it endure to the end So Iosua is willed to be strong be strong and of good courage that is continue in thy courage To the same effect saith one he is said to be a strong man that hath endured with an unconquerable mind It is not the giving of the first stroke nor the getting of the first ground but a continuance in valour and holding out to the end that carryeth the day He that overcommeth saith the Spirit shall be clothed in white which is the colour of triumphant victory Pertinent is the speech of a Father to this purpose though in another case Nec paranti ad proelium nec pugnanti ad sanguinem multo minus tergiversanti sed vincenti ad victoriam Serm. 141. de reip Non deseraÌ„ meum astitem quo cuÌ„ sunctus fuere pro sacris profanis siue solus siue cum mulâ—iâ— dimicabo Not to him that prepares to fight yea nor to him that resisteth to bloud much lesse to a coward that giveth back in the battle but to him that overcommeth by conquest shall the Crown be given A continued battle proveth often like a Cock-fight where the case is so altered on a sudden that he that was thought to be the Conqueror is the conquered Stobeus maketh mention of an oath that the Athenians took I shall not leaue my fellow in fight with whom I am ioyned bâ—â— I shall fight for Religion and Country It was one of Scanderbegs speciall honours that he never fled It often falleth out that by holding out men obtain the victory that they haue little looked for Divus Iulius at the battell of Munda being forsaken of some of his forces in fight who saw they were like to haue the worse hee caused one to carry his horse out of sight and leaped into the front of his foot which the same souldiers observing and being ashamed to leaue their Commander in the field they re-inforced the fight and so had the day This couragious holding out at the battell of Newport especially by that thrice truely Noble Sir Horace Vere gaue the Spanyard a memorable foyle got much honour to the English and redeemed the Low-countries from the mouth of the graue For such souldiers so qualified ApplicatioÌ„ we should be earnest with God for a few of these are worth a great many meer mercenary fellows that fight onely for themselues that is for their own gain and flye for the advantage of their enemies There is little good to be expected of the fearfull and faint-hearted who when they come to joyn are ready to lay down their armes or run away having no other thing to cover their cowardize withall but calling for pay There is no way with those as ancient practise teacheth us but hemming of them in and holding them to it and even in this the best is bad enough for compelled prayers and forced fight are much of one nature and hath often the same effect God himselfe the great Warriour and Lord of Hoasts who knoweth best the danger of feare and faint-heartednesse in those that are to fight gaue a law concerning such that they should depart from the Hoast to their
and therefore their patience and all other vertues were but glistering sinnes Naturall men may by the law of nature both doe and suffer things contayned in the law but if themselues be not under grace what shall it profit them if they would giue their bodyes to be burned in the fire Yea the patience of the heathen as it is without consolation so if their sufferings be prolonged it holds not out to the end for a spirt or fit if they be put to it they dare emounter with death and torments yea in this they haue proved desperately patient but through long continuance their resolution faileth them and through impatiencie of disgrace they become selfe murtherers Examples are frequent for all take that one of Mithridates who for the space of 50 yeares as I shewed had alwayes the better of of the Romans and had given them many great overthrowes he possessed Asia tooke their Legates proconsuls and cast them in bonds at last being overcome by Pompey at first he set a very faire face on it seeming to content himselfe that it was his lot to be vanquisted by the greatest Commander in the world and one whom he thought worthy to command the world but for all this his patience wanting root it could not grow he was in a kind of fever wherein men be cold without but hoat as fire within Epialis Febris which fire of impatientie he quenched with his vitall bloud shed by his owne hands And Pompey himselfe after his overthrow grew impatient against God But Christian patience the more it is tryed it is of the better proofe Yea this maketh the sufferings of the Saints not onely to be easie but also to be comfortable which indeed is a paradoxe to a naturall man It is strange to him that a man should picke any comfort out of sufferings which are so bitter to flesh and bloud therefore the wicked as Tertullian observeth in his time did deride the martyrs that they would suffer fire and fagot for they knew not what And so the worldlings of our time Apologet. cap. 46. wonder that Gods people will for some triviall controversies of religion as they call them loose goods possessions of inheritance honours and dignities put wife and children at randome and hazard life it selfe what comfort say they can they haue in this yes much every way if they be in Christ The worldling is a stranger to the nature of this patience for their tribulation bringeth patience and patience bringeth comfort and the worth of this jewel the cocke on dunghill doth not know As there be two kinds of Antidotes against poyson namely hot and cold so against tribulation and temptation there be two soveraigne Antidots prayer and patience the one hot and the other cold the one quenching the other quickinng And this may serve to giue a tast of the excellencie of patience for having so many things to handle I can giue but a tast of every thing As for the necessitie of patience it will appeare if you looke upon it selfe or our selues on the crosse and the issue wee expect As for it selfe since it is the soveraigne medicine against the evill of trouble it must needs be necessarie Magnum malum est non posse ferre malū Bias. That man saith one of the Sages is twice miserable that in his misery wanteth patience Secondly if wee weigh the crosse it is very heavy except it be corked with patience wee are not able to keepe head above water under it Heb. 12.11 No chastening saith the Spirit for the present seemeth to be ioyous but grievous Againe if we respect our selues eyther in our weaknesse or our drossines patience is necessarie for to support the one and to purge out the other Affliction is the purge but patience keepeth the place of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it setteth the medicine kindly a worke and is the chiefe work-man otherwise the Phisicke would kill us Sometime a man is dispossessed of his owne heart by sudden impatience ere he be aware and therefore he had neede to possesse himselfe with patience Sometimes the heart is tossed like a ship on the waues against which the Apostle inarmeth the Thessalonians 2. Thes 2.2 be not soone shaken by patience againe it is established Sometime it is weake and faint and by the power of patience it is strengthened Observe the outbursts of the best of Gods Saints 1. King 19 4. Iere. 15.18 and wee shall see that wee haue more then need of patience Eliah desireth that he may dye Ieremy quarreleth with God for deceiving of him Iob 3.3.10 and Iob curseth the day of his birth Lastly if we looke to that which we looke for namely the promises Heb. 10.36 for ye had neede of patience that after yee haue done the will of God yee may receive the promise As for the motives of patience with follow in the third place they be many a few whereof I will lay down First the authour of the crosse should moue thee to patience and that is God whosoever is the instrument The Arrow is sharp indeed but who shot it The burthen is heavy but who laid it on Then bear it with patience and let that ease the smart Psal 39.39 The Prophet David with this did hedg himselfe in from impatiencie I am dumb and will not open my mouth because thou hast done it And thus he carryed Shemies curse 2 Sam. 16.10 Let him curse because the Lord hath said unto him curse David When God did consume with fire the sonnes of Aaron it is said that Aaron held his peace Lev. 10.3 no man can haue power over any of his except it be given him of God A second motiue thou maist take from thy selfe comparing that which thou dost suffer with that which thou deservest to suffer it is the mercy of the Lord that we are not consumed Thus David compareth his troubles with his trespasse and layeth down the one as a reason why he should beare the other Deliver me from all my trespasses put me not to the reproach of the foole then it followeth I am dumb as he would say It is thy doing Lord and thou mightest justly lay more upon me for my sin whereof I beg pardon and then lay on me what thou wilt so thou giue me patience Gregory hath a fit speech to this purpose Our sufferings shalt be the more easie In Registr◠if we call to mind our sinnes in our sufferings Thirdly consider the nature of the crosse as it is qualified to the godly the worst that it is it is but a furnace to try the gold and purge out the drosse Will not a man suffer the Phisitian to purge out his corruption Or the Chyrurgion with patience to corrode and cut out the corrupt flesh This life as Austin saith is the furnace affliction is the fire Iubeor ege tolerare norit ille purgare
must be well bound so all the parts of the crosse must be compacted and bound up together for if one part hang from another it is very troublesome Secondly it must be well laid on a butthen well bound up and well laid on is halfe carriage to the bearer Thou must willingly lay thy shoulder under the burthen and thy neck under the yoke and thy yoke shall be easie and thy burthen light This is that assuescing or inuring of a mans selfe to the bearing of the burthen that the Prophet speaketh of Lam. 3.27.28 29 It is good for a man that he beare the yoke in his youth hee sitteth alone and keepeth silence because he hath born it hee putteth his mouth in the dust if there may be hope Where obserue that a man inuring of himselfe to the carriage of the crosse becommeth a cunning carryer and his cunning in carriage maketh him a mirrour of patience An old Cart going still without any noise under the burthen may be a good Hyerogliffe of this cunning where as a new Cart unused to loading maketh a huge noyse so the old beaten porter to the Crosse Maluit tolerare quam deplorare had rather endure it then deplore it Thirdly he must goe steady with his joynts straight and a stiffe neck for if his joynts bowe and his neck budge he will as the Poet saith fall under the burthen Sustineas ut onus nitendum est vertice recto Ac flecti nervos si patiare cades With ioynts out-stretcht thy burthen carry straight For if thou budge thou fal'st under the waight So if a man wag to and againe and struggle and striue under the crosse he weakeneth himselfe Pondus ipâ—â— laâ—â—atione incomodius fit making the burthen heavier and at last hee cashiers both sortitude and patience To this point Seneca speaketh well the burthen by rowling to and again becommeth very heavy The last point in the carriage that gaineth patience is cheerfulnesse a cheerfull heart maketh a strong back Alexander Aphrod giveth a reason why porters under their but thens goe singing because the minde being delighted with the sweetnesse of their musicke the body may feele the lesse waight under the burthen Problem 1. Numb 78. So the Apostle willeth us to count it exceeding great ioy when we fall into divers temptations A third meane to obtaint patience Iam. 1.2 is to attend upon the reading and hearing of the word ioyning thereunto conference and meditation This is Salomous tower out of which this armor of proofe is fet and therefore the heathens had none of this no more have our pictures of professors make what shewes they can for where the power of the word worketh not Rom. 15.4 there can be no true patience Whatsoever things were written before time were written for our learning that wee through patience and comfort of the scripture might haue hope Apoc. 3.10 So it is called the word of patience not onely so called because it doth exhibate to us the patience and long suffering of God but also because it worketh patience in us as a friute offaith The last meane is prayer by which wee doe intreat the God of patience to grant us patience It is not natures gift though men by nature will make a brave florish it is the gift of God to you saith the Apostle it is not onely given to beleeve Philip. 1.29 but to suffer Affliction of it self worketh not patience but rather impatiencie yea the word cannot worke it without the working of the spirit and therefore if any be afflicted let him pray namely eyther for deliverance from the crosse or for patience under the crosse and let a man know this that patience to beare the crosse is a greater gift then deliverance from the crosse The last thing of patience is the true use of it which in regard of the foure-fold obiect is foure-fold First in respect of God we must not so much as in thought murmur against him but approve of all he doth The second in respect of the devill if he by Gods permission torture or tempt wee must be patient till the Lord rebuke him Thirdly in respect of our selues if the pricke of the flesh buffet us wee must by patience beare it if by prayer wee cannot remove it Lastly in respect of others if they be good wee must haue patience with their faylings if bad be patient though they prosper and beare if they persecute Two things especially do further the use of patience removall of sin and fixing of our eyes on Christ both these as usefull to the third Heb. 12.21 are laid downe in the Hebrues Let us lay a side every waight and the sin which doth so easily beset us and let us run with patience the race that is set before us looking unto Iesus the Author and finisher of our faith And so I end the point desiring the God of patience to grant you this patience and giue it to haue a perfect work in you CHAP. XLVIII Of the Hope of the Conquered FOurthly the conquered with this patience must ioyne hope for that is the sheet-Anchor by which a man may ride be the storme never so great Without this patience is cold almost in the fourth degree and that is but a little from poyson The hopes of the godly indeed may be exceeding low and their patience may be much weakened yet on better resolution they re inforce themselues to endure the worst and to hope the best David said in his feare every man is a lrar even the Prophet that had promised the Kingdom Ps l. 116.11 â—1 2â—.1 Sam. 27.1 yea likewise that he was cut downe or as the Greeke transiateth it cast a way yea he said in his heart one day he should perish by the hand of Saul but this was his frayle feare as he confesseth and appeareth by the sequell of his flying to the Philistins which he should not haue done but for all this he reareth up his hope Psal 31.23 and continueth his prayer yet certainly thou heardest the voyce of my supplication You may see hope and patience commonly ioyned together the one being the fruit of the other Rom. 5.3 patience bringeth experience and experience hope Ieremy commending the carriage of a patient man sheweth us what is the stay of his patience Lam. 3.29 namely Hope he putteth his mouth in the dust if there may be hope To summe up the common place of hope as I haue done of patience it shall not be so expedient for he that hath patience shall know what hope is I come therefore to ply it to the particular object for I desire to make an end As hope is the anchor of the soul Heb. 6. ApplicatioÌ„ so distressed Princes I desire you and yours to come to this Anchor which in the greatest storme and tempest will never come home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this you may all