all other warres is most Fearefull Famous It is most fearefull in many respects for first if we faint in this fight it is commonly the cause of all other warres for outward warres are sent to intimate Gods indignation for our securitie to the end we might be excited and fortified in this spirituall fight God would neuer sende outward enemies to afflict the bodie but that hee perceiues the inward enemies doe preuaile with the Spirit 2 In other warres though wee bee taken captiues yet we may be ransommed for money but if wee be subdued by the spirituall enemies there is no hope of raunsome as the Psalmist sayth Hee cannot giue his raunsome to God Psal 49 7. 3 In other warres we can but loose our goods lyms or at the vttermost our lyues though the enemies work their wills on vs but in this spirituall battell we loose both bodies soules if the enemies get the vpper hand Therefore S. Ierom saith wel Septies stultior est ego qui nudo corpore poneret se in medio hostium armatorum that such an one is seauen times more foolish or in worse plight then hee which doth hazarde his naked body in the midst of an armed host It is most famous if the Spirite preuaileth for in other warres such as gette the conquest may perhaps purchase some momentanie riches or renowne amongst men but in this inward warre if we be victorious we shall obtaine a Crowne not of gold but of glory not earthly but eternall Reuel 3. Men in outward battels will venture farre to gette the victory in regard of peace or praise then howe couragious ought wee to be in this spirituall combat to gette the conquest that we may attaine the celestiall paradise where the pleasures are inexplicable 1 Cor 2 9 and indeterminable Psalm 16 11. These reasons were sufficient to enforce vs to be vigilant and valiant in this inward warre 2 Bellum externum outward war is of three sorts 1 Innaturale 2 Ciuile 3 Commune 1 Bellum innaturale vnnaturall warre is such as carrieth vvith it a kinde of abhorrencie in nature VVhereof there be two sorts VVarre of ignorance VVar of knowledge VVarre of ignorance is that which the Heathens vsed when they did sacrifice theyr children to the fire or sley them to some cerimoniall end Therefore the VViseman sayth they liued in Immagno inscitiae bello great warres of ignorance VVisdom 14 21. Such was the vvarre which Paule made in persecuting the Saints which hee confesseth himselfe he did of ignoraunce VVarre of knowledge was the warre of some of the people of Ierusalem of whom it is saide that they filled that place with the blood of innocents Ierem 19. Such was also the vvarre of bloody Boner in Queene Maries dayes in the destruction of so many Martyrs 1 The Heathen men had no illumination but by the light of nature and therefore their ignorance is the more to be excused Acts 17 30. But as for those of Ierusalem and that bloodie Boner their warres cannot be iustlie sayd to be of ignorance for the Prophets reproued the one often times for the fact and the Martirs alledged Scriptures to the other alwayes to disproue his proceedings 2 Bellum ciuile ciuill warre is that vvhich ariseth within a Nation it selfe Thys warre is eyther Of Deuision Of Rebellion Of Diuision when a land is deuided within it selfe as when two striue for gouernment such diuision was in the land of Iuda betweene Rehoboam and Ieroboam as you may reade in the 1. Kings 12 and the like diuision is or was in Fraunce betweene the lawfull King and Duke de Mayne Of Rebellion when subiects doe repugne or rebell against their King as we reade of Absalom how he rebelled against King Dauid to dirept the diademe from him and here-vnto may be added these not much different in nature but in name which we call Conspiracy Insurrection Commotion Mutinie c. VVhereof we haue examples VVe reade of Zimri how he conspired against King Elah 1. King 16. we may speake more properly of all these practises within this land of the sinister and sundrie conspiracies against the person of our Prince of the vnnaturall insurrection in the North of the vnkind commotion of Ket and his confederates but as their actions be odious so their endes were ignominious 3 Bellum commune common VVarre some call it Nationall the warre of Countries of this warre our Sauiour Christ speaketh when hee saith Nation shall rise agaynst Nation and Realme against Realme Math. 24. 7. Of this warre because occasion and opportunitie is offered by reason the Spanyard is suspected to rise against England I will intreat of for our comfort Thys kinde of VVarre bringeth a feare vvithall two vvayes 1. Auditione 2. Actione 1 The very rumor or heare-say of this warre is dreadfull Iosephus reporteth that when it was voyced that Tryphon had gathered a great Host to come into the lande of Iuda the people were in great trembling and feare Antiq. 13. cap. VVhen the children of Israel heard that the Philistims would come against them the text saith they were afraid 1. Sam. 7. 7. VVhen tydings was brought to Iehoshaphat how the Amonites intended to battell against him the Scripture saith that Iehoshaphat feared 2. Chro. 20. VVe see by experience in our selues that when it is giuen out the Spanyard prepareth to come against vs how many of vs be smitten with a kind of feare when we do but heare of it 2 If the rumour and report of warre bee so fearefull what is the very action it selfe I remember a pritty instance to this purpose when Dauid was to incounter with his enemies some of his men sayd vnto him See wee be afrayde heere in Iuda how much more if we come to Kelah against the host of the Philistims 1 Sam. 23 3. Let vs applie this to our selues if we be afrayd to heare of warres at home in our houses how fearefull would we be if we came in the face of the enemie Saule was a notable and worthy warrior for he had sore warres all his dayes 2 Sam. 3 1. Yet is it written of him that when he savve the host of the Philistims he was afrayd and his heart was sore astonied 1 Sam. 28 5. Then no maruaile though England hauing dwelt vvithout feare vnder our gracious Queene as Israel did vnder Salomon 1 Kings 4 25 should be somewhat fearefull of vvarres because it hath beene accustomed to peace when Saul was so fearefull that was neuer without warre Many men are feared for many respects some man is feared for his godlinesse as Dauid was an other is feared for his vvisedome as Salomon was but the Spanyard he is feared for his crueltie as Pharaoh was and therefore who feareth not to be afflicted of such as haue no feare of God VVee must consider there is a two-fold feare 1 Timor laudabilis 2 Timor detestabilis 1 Timor laudabilis It is a laudable feare when men by that meanes
when hee remained secure in Ierusalem 2 Sam 11. The feare of war is to be doubted euen in the fruition of peace for as the wise-man sayth There is a time of warre aswell as a time of peace Eccles 3 8. Such euer tast the lesse troubles in the tempest of warre which sayle with a martiall foresight in the calme of peace But admit the Spanyarde hath disperced some part of his Nauie or hath some other crosse occasions to hinder his cōming hether this yere yet let vs perswade our selues that as God made the Amorites and others to be as pricks and thornes to the Israelits Iosua 23 13 so he hath made the Spaniard to be as a prick thorne to Englishmen insomuch as we shall neuer bee so assured of peace but wee may alwaies liue in suspition of warre and therefore thys treatise of warre cannot be friuolous I remember Cicero sayth it is one poynt of policie in peace to prepare for vvarre now if outwarde furniture to defend the body is expedient to be in preparation though there be no vvarre the inwarde Armour to asist the soule cannot be impertinent though there be peace These and some other respects haue mooued me to set forth this Treatise considering what Seneca saith Non viuit qui nemini viuit he liueth not that liueth to none but himselfe therefore I thought it to bee a sinne by concealing which might turne to a more profit by publishing Thus being loth to put any in feare of vvarre although it be good policie to suspect it or in hope of peace when the Enemie is so busie about warlike preparation I leaue the censuring hereof to such as know best vnder God and the successe of both to him that seeth more then any man which is the almightie Iehouah whom Augustine sayth to be Totus oculus all Eye because hee best seeth all things whose purpose will take place whatsoeuer we heare eyther by flying reports or by fabulous prophecies C. G. Warre THE Latine word Bellum is so called saith Cicero of Belluis cruell beast-like or sauage some suppose it commeth of Bellona whom the Poets fayned to be the Goddesse of VVarre whose felicity was in the effusion of bloode The Etymologie of the worde dooth not much differ from the nature of the subiect There be two kinds of warre 1. Bellum internum 2. Bellum externum 1. Bellum internum inward warre is that we commonly call the spirituall warre therefore this life is very fitlie by one of the Fathers called a warfare August 45. Ser. de tem For the Spirit hath many egregious enemies which continually combate and encounter with it The flesh is called Caro a corrupto because it dooth corrupt or as the Schooleman saith it is called Caro quia corruit because it doth ouerthrow This is one enemie that impugneth against the Spirite From whence are warres saith the Apostle euen of your lustes that fight in your members Iam. 4. Heereupon Paule wel alludeth when he saith Though we walke in the flesh we doe not warre after it 2. Cor. 10. 3. The world as one saith wel is called Mundus ab immundo for it shroudeth much filthines vnder a faire shew therfore Austen sayd not without cause Si te delectat hic mundus semper vis esse immundus if we take pleasure in it wee shal alwaies be impure This world is another enemy that warreth against the spirite As warre commonly preceedeth before victory so the Apostle approueth the worlde after a sort to warre by shewing the meanes howe to get the victorie in these words This is our victory that ouercommeth the world euen our fayth 2. Iohn 5. The deuil he is called Dlabolus quia est aduersus because he is against vs and therefore Peter calleth him aduersarie 1. Pet 5 8. Thys deuill is another enemie that warreth against the Spirit for it is written of him that hee beeing wroth with the VVoman went and made warre with the remnant of her seede Apoc 12 17. S. Gregory saith that the manifold warres of our fore-fathers are shadowes of those warres we must haue with the deuill Greg 23 quest capit 1. nisi bellum This VVarre is dangerous in two respects 1. of the number of the enimies 2. of the nature of the enimies 1. Of the Number for there are three to one The Phylosopher sayth Ne Hercules contra duos hee must be a strong man that is able to resist two therefore three to one is greater odds VVhē Iosua sent but three thousand men against the Citty of Ai the Cittizens were able to shift with them Iosua 7 4 but when he sent thirtie thousande strong men against it thē the Cittie was soone sacked Iosu 8 3. If the bodie be not able to withstande outward violence where there is inequalitie of enemies howe should the Spirit where there is such aduantage of the inwarde aduersaries 2 Of the Nature for they practise all pollicies to preuaile with the spirit insomuch as many times they make a batterie and breach in the very best as in Dauid Peter diuers other This short period of the melli-fluous father doth pretely describe the nature of these enemies Mundus clamat decipiam Caro inficiam diabolus interficiam Christus dicit reficiam quem sequereris the worlde crieth I will deceiue The flesh cryeth I wil infect the deuill cryeth I will kill but Christ saith I wil refresh which of these wilt thou followe But as there be many mighty and vndermining enimies against the Spirit so God hath not left it destitute of assistance to animate it There is no King will send foorth his subiects without weapons in outward warres euen so the king of al kings hath dealt by the Spirit in this inward warfare for he hath not left it naked and open to the enemies but hath gyuen it Armour for the defence as the Brest-plate of righteousnes the Shielde of fayth the Helmet of saluation the Sword of the Spirit c. Ephe 6. This spirituall Armour is of greater force to subdue the inward enemies then politique weapons are to repell the outward aduersaries therfore Paule saith the weapons of our warfare are not carnall but mightie through God to cast downe holds 2 Cor 10 4. In other warres the Souldiers neuer goe to fight without a Captaine to conduct them euen so hath God delt by the Spirit it hath Christ to be the Captaine and therefore wee are called Souldiers because wee fight vnder his banner Now if Saule had good successe in his battels because Dauid being a godly Generall directed his bands the Spirite shall speed well in this conflict because Christ is the Captaine who is farre better then Dauid Humaine Captaynes will sometime recoyle and shrinke from their Souldiers in extreamities this heauenly Captaine will persist with his Souldiers in all perills for as one of the ancient writers sayth he will ouer-looke vs fighting succour vs fainting and crowne vs ouercomming This spirituall VVarre of
enimy immediatly as he did the host of Senacherib or miraculouslie as he did Iericho by the meanes of Rams hornes and the Moabites by dazeling theyr sight with the sun-shine vpon the water 2 Reg 3 22 and Pharaoh and his host by the red Sea yet we must vse the lawfull ordinary course of defence for God doth not now strike immediatly or so miraculously but by meanes to the end we should not contemne the meanes or altogether depend vpon the means Esay 31 1 but to vse and commende the meanes to Gods blessing who can giue good successe be the meanes neuer so simple The patheticall meanes are to bee vsed by such as haue the regiment or conduct of souldiers to encourage and comfort them for flesh and blood is fearefull The best VVarriors of al wil somtime be abashed and therefore no meruaile though the common sort be somwhat timorous For this cause we find diuers instances in the scriptures of Generals Captaines and worthy warriors who haue vsed very pathetical and moouing speeches to comfort and incourage theyr companies in war It is sayd of Hezekiah that he spake comfortablie to hys people when the Assirians intended to assault hym hys wordes are these Bee strong and couragious feare not neyther be afrayd for the King of Ashur neyther for all the multitude that is with hym for there be more with vs then with hym vvith hym is an arme of flesh but with vs is the Lord our God for to helpe vs and to fight our battayles 2 Chro. 32 7 8. The people hearing these comfortable speeches although before they vvere somewhat afrighted the next sayth then the people vvere confirmed by the words of Hezekiah Ioab was a valiant Captayne vnder Dauid and he comforted hys Souldiers in this sort Be strong let vs be valiant for our people and for the Citties of our God and let the Lord doo that vvhich is good in his eyes 2 Sam. 10 12. Albeit Ioab was otherwise in hys lyfe a bloodie man not onely in vvarre but in time of peace 1 Kings 2 5 yet who could vse a more com-mouing kind of speech to comfort and incourage hys Souldiers then this insomuch as they all ioyned together ioyfullie and put the enemie to flyght The lyke course did Simon and Maccabeus two notable vvarriors vse with their Souldiers vvho being terrified with the view of mightie Armies and other martiall accidents by theyr apt perswasions they proued valorous where before they vvere timorous and in the end discomfited theyr Enemies as you may reade at large in 1 Macch. 3 and 2 Mach. 8. The most renowned and valiantest vvarriors amongst the Heathen as Caesar Alexander c vvould neuer goe into the field without Phylosophers who in theyr tymes were deemed the onelie vvise men to the end they might instruct and comfort theyr Souldiers It is none of the least poyntes of martiall discipline to practise all possible and perswasiue meanes to incourage comfort and corroborat the hartes of the Souldiers for most men desire to serue vnder such a Captayne VVhen the Iewes heard the comfortable vvordes of Simon they were so inclined and affected to hym that they forth-with burst out of these words in a clamorous manner Thou shalt be our Captayne in steede of Iudas 1 Mach. 13 8 and wee reade of Dauid how he did so win the harts of hys Souldiers that the people more affected and famozed hym then Saul and yet Iudas and Saul vvere two valiant vvarriors There is nothing more delighteth and draweth lyking in vvarre then lenitie and louing perswasions vvhereas rash and rigorous dealing doth more hurt in the harts of the Souldiers then in the host of the Enemie 2 How to corroborate and comfort our selues against the Spanyard In all warres wee must consider three things 1 The cause 2 The persons 3 The end 1 The cause that moueth the Enemie whether it be Iust Iniurious IVst warre is that which is taken in hande at the commaundement of the Magistrate for the demaunding of things againe or to repulse iniuries or to reuenge them Augustine and Isidorus define it much after thys manner No man doubteth but that the Magistrate is to command for he beareth not the sword for nought therefore Possidonius in the life of Augustine sayth that he in his writings would neuer commend those vvhich went to warre in any place of theyr owne accord Poss cap. 27. The demaunding of things agayne moued Abraham to attempt warre because the enemies had taken away hys brother and other mens substance Gen. 14 14. To repulse iniuries vvas the chiefe cause that moued all godlie Kings in the Scriptures to vndertake warre for the desence of their dominions liues and religion The reuenging of iniurie was Dauids case whose men beeing abused by Hanun to whom hee offered kindnesse thys iniurie caused hym to make vvarre against hym to requite hys inhumanitie 2 Sam. 10 7. Now let vs come to applie thys to the Spanyard we deteine nothing of hys that he can iustly demand or proffer hym iniurie that he may rightlie seeke reuenge therefore hys cause is not iust Iniurious vvarre is that which is attempted of malyce as Saul dyd against Dauid 2 Sam 18 9. Or of pryde or such like impious occasions it is this that dooth prouoke the Spaniard in spyte to come against vs therefore his cause is iniurious for as Hostiensis sayth He doth ill that taketh war in hand of will and not of necessity VVhere there is iniury we must obserue whether it be Offered Defended If it be offered his offence is grieuous that doth it for the scripture saith woe be to him that giueth the offence If it be defended hee doth not sin that suffereth the iniury besides as D. Martir sayth a Christian is not forbid but that he may repell violence by violence in com Ro. 12. The Spanyard he offereth iniury wee defend it hee assaulteth vs we withstand him he vrgeth war voluntarily we are prouoked of necessity hee sinneth in offering iniury and not we in defending it so our mindes incline to peace though our bodyes are constrayned to war therefore thys is our comfort if the Spaniard commeth hys cause is not iust but iniurious vvhich may make vs the more bold to buckle with him and hope to haue the better successe because his violence is voluntary ours impulsatory 2 The persons that make warre are to be regarded whether they bee Prophane Godly The Spaniard is a prophane person two wayes In Life In Religion In his life I will note but two things first his pride secondly his crueltie His insolence is well knowne to the world insomuch as that report of Moab may be applied to him which is written in Esay 15. VVee haue heard of the pryde of Moab he is very proude and therefore vnlesse God be merciful to him hee may in the somtome of hys pryde come to as miserable an end as Moab Hys crueltie is intollerable where he doth tyrannize for he
are exscited to looke vnto the Lord this feare was in Iehoshaphat a godly King it is sayd that hee feared and set him selfe to seeke the Lord 2 Chro. 20 3. Flesh and blood is fraile and therefore soone affrighted but happie are those which in their feare can follow so good a course as this King did There be others that are terrified by remembrance of theyr misdeeds and feare that God will afflict them and so by this meanes they are mooued to amendement Thys feare is laudable VVhen iudgements were pronounced and impendant vppon Sion it is sayde the Sinners were afraid and a feare came vpon the hypocrits Esay 33 14 therefore if thys feare vpon vs arise by reason of our sins and for feare of Gods wrath wee depart from them wee neede not feare the Spaniard though he put vs in feare of vvarre 2 Timor detestabilis detestable feare proceedeth two wayes Of Cowardice Of Despayre Of Cowardice some are afrayd of their owne shadow as Gaal was who tooke the shadow of the Mountains for men Iudg 9 36. Now as a coward can doe little good in the vvarres with his weapon so he may do much hurte with his words by discouraging others and therfore this martiall exhortation was made in Deut 20 8 VVhosoeuer is afrayd and faynt-harted let him goe and returne vnto his house least his bretherens hart faynte like his hart There be many such faint-harted men which doth argue no humanitie but effemenacie VVhen open proclamation was made in the warres of Gedeon that such should returne home which were timerous or fearfull of 32. thousande there departed 22. thousand men away Iudg 7 3. If the Spaniards come against vs let vs not be fearefull considering our cause is so good that wee ought to shewe our selues couragious and not covvards 3 Of Despayre If God casteth feare vpon a man and in his feare he dispaire of Gods protection this is to bee taken for a great punishment because it is inflicted vpon the wicked as appeareth in Deut 28 66 Thy life shall hange before thee and thou shalt feare both night and day And in Leuit 26 36 I will send a faintnes into their harts It was the iudgement God imposed vpon the impious Babilonians that theyr hands shall be weakened and theyr harts melt and they shal be afrayde anguish and sorrovve shal take them Esay 13 8 and therefore howsoeuer it fall out God defende vs from this feare yea though wee should take a little foyle of the enemie as the Israelits dyd of the men of Ai farre be it from vs we should be so fearfull that our harts shoulde melt away like water as theyrs did Iosua 7 5 in seioyning fayth from feare VVe must consider for our benefite generally three things 1 VVhat VVarre is 2 VVho is the Author of it 3 VVherefore it is sent 1. What Warre is THE Poets fayned VVarre to bee a Riuer running with blood by reason of the manifolde and miserable massacres and slaughters VVe read in Esay how the Lorde threatned so great a slaughter among the Moabites that the waters of Dimon shall be full of blood Esay 15 9 so merciles are men in vvarre that it may wel be true which Homer sayth There is some sacietie of all things except it be of war Some other of the Ethnick wryters haue deemed war to be a fire alwaies flaming because they commonly vse to consume Citties and Townes when they are besieged with fire as Iericho was by Iosua Ierusalem by the king of Babel These bee rather descriptions of the fruites and effects of vvar then a true definition The Phylosophers define vvar to be the pride of Princes VVee reade of Alexander that hee was so aspyring minded that he thought the whole world too little to satisfie his lust Thys is no perfect definition for by thys reason vvee may define war to be a matter of ingratitude because Dauid tooke occasion by the vnkindnes of Hanun to attempt warre 2 Sam 10 7. Some of the vvryters define vvar to be a forceable and hostile discention vndertaken by lawfull Edict for the repressing of iniuries Thys is the inferior and actiue definition but not the effectuall for vvar is nothing else but a diuine scourge for sinne Esay 10 26 Deut 28. IF VVarre be a scourge wee must not laugh set light by it for as wee deeme that childe graceles which will not shed teares when hee is scourged of his Maister so we are to be thought godles if we will not sorrow implore vnder the scourge of God Thys meeteth with two contrary motions vvhich proceede of sinister Greefe Ioy. 1 Sinister griefe is that which is conceiued vpon carnall occasions as for example it may bee there are manie vvhen they heare of vvarrs it is grieuous to them in tvvo respects 1 Of theyr expence 2 Of theyr seruice 1 Of theyr Expence because they are to bee at some charges in prouiding of Armour and other martiall contributions vvhat a contemptible and griple griefe is this There is no Prince in Christendome euer possessed peace so long as our gracious Soueraigne It is vvritten of Iuda and Israell they dwelt vvithout feare euery man vnder his own Vine 1 Kin. 4 25 the like hath been verified by vs in England Reade throughout all Chronicles and see howe many of her predecessors had the like Alcion dayes Search the Scriptures and you shall find how that beloued Lande of Israell neuer had the like fruition of peace as Englande had vnlesse it were in Salomons dayes Discend into other Countries and you shall see hovve the Lovve Countries haue beene afflicted with vvar 23. yeeres together hovve Fraunce hath neuer beene free from intermissiue vvarrs as for Spayne I need not speake of it These things considered what ingratefull and disloyall persons are these vvhich hauing by continuance of peace gathered plentie and with theyr plenty are so vncheerefull to part with a little to defend theyr Queene and theyr Countrey Tully hath a prety saying Hee that desireth peace let him prepare for vvar How can a man be sure to possesse any thing in his owne Country vnlesse hee prouideth to repell the enemie that commeth against it Therefore that is a very mellifluous saying of one of the Fathers Sumptus pro militia honorabilis est the cost for vvarfare is very honourable for it is a meane to defend our liues lyberties and lyuings and to preserue our wiues and children Miserable are those men that will not strayne themselues at a pynch to defend these vvhen of couetousnesse by sparing cost they may be constrayned to forsake all 2 Of their Seruice others are grieued at VVarres because they must then leaue their wiues children goods or rather because they must hazard theyr liues Far better it is for one to venture his lyfe like a man then to be killed in his house like a beast Is it not better to hazard the lyfe of one in an house then in
forbearing to fight to bring in daunger the whole familie The diuine Philosopher saith Nascimur pro Patria we are borne for our Countrie and therefore we must regard our Prince and common-weale more then our owne priuate liues 2 Sam. 10 12. VVee haue example in Iudith who for the good of her Country put her life in great hazard in the host of Olofernes let not the courage of a woman condemne the humanitie of a man for that is a reproch Ierem. 51 30. VVho can dye a more honorable death then for his Countrie therfore we shall reade that amongst the Romaynes there were the Decians Codrians and the brethren called Phileni and amongst the Grecians there were Marathonia Salanina and diuers others who of their owne accord gaue their liues for their Countries D. P. Martir in Com. Rom. Brutus for the preseruation of his Countrie did slay his owne children Virgil thus writeth of him Vicit amor patriae c. Let not vs which be Christians haue lesse loue and aleageance then Heathens From hence there is a good note to be obserued of such who by vnequall oppressing and ill intreating may be the cause of this kind of griefe therefore they are to consider how they may for their owne priuate displeasures oppresse and abuse men vnder colour of some lawfull busines Iniury anger may be offered and effected vnder 1 Office 2 Arte. 1 Vnder office by these two A Magistrate A Captayne By a Magistrate amongst the Romaynes the Senators were called Patres conscripti appoynted Fathers for a Magistrate is nothing but a father of the Country yet such an one as hath deriued authoritie for these causes as no man doubteth but hee may show much fauour where he affecteth so all men may know if hee beareth a grudge to one he may meete with hym vnder colour of his Commision many wayes He may rayse him in the Subsedie without equalitie he may pack him forth for a common Souldiour though he be vnfit he may ouer-charge hym with Supplyes c. He may in other matters remember hym as in extreame taxations for the poore in vnreasonable ratements for a Towne c Albeit I knowe not and I pray God there be not such yet it may fall out to be true which Alexander sayde to Mammea there is nothing sometyme more pernitious to a common wealth then to haue things done by Deputies D. Mar. in com Rom. cap. 12 fol. 418. VVee haue examples in the Scriptures of such as haue coloured their owne malice and dyspleasures vnder pretence of some lawfull busines Haman had a priuate malyce against Mordecai because hee would not moue hys cap or doe hym reuerence hee would not for shame seeme to reuenge it himselfe though he were in great office but he thought he would be euen with hym vnder colour of the Kings busines by some deuise or other as you may reade in Ester 3 8 c. The Rulers and Gouernors had a secret spite to Daniell because he was far in fauor with the King yet they would not offer hym an immediat bad measure but they consulted among them selues to moue the King to make a Law that by colour thereof they might haue theyr myndes of good Daniell Dan. 6 8 c. If any of our Magistrates should colour theyr own pryuate malyce vnder the Queenes busines although theyr secret pretence be no more known to her Maiestie then the intendment of these practises were to the Kings yet by these examples let them feare least their dooings come to lyght as the other dyd albeit they deserue not so fearefull a punishment as befel those that they purchase displeasure of theyr Prince vvho cannot abide to bolster such abuses By a Captayne who knoweth not how such as be experimented professors of Armes being in office and action are a kind of protection for the tyme to certayne persons for this cause when Dauid vvas a Captayne in warre there gathered to hym all men that were in trouble and all men that were in debt and all those that vvere vexed in mind and he vvas their Prince or Captayne 1 Sa. 22 2. Besides it is not to be spoken howe many waies they may pleasure a man in vvar if they be vvilling yet on the contrarie if a Captayne be offended at his Souldier and beare hym in the splene he may quyte it vnder colour of hys office hee may make martage of hym hee may vvearie hym with vvants and discurtesies hee may cause him to end his dayes in euery light skirmishe He vvas a VVarriour that sayd so himselfe and no meruaile for we haue an example of it in the Scriptures Ioab did of purpose place Vriah in the fore-front of the battell that he might be slaine by the Philistims Vriah and all the Host were ignorant of the murderous intent but Ioab did it vnder colour of his office because hee was a Captaine That God which seeth the secrets of the hart did behold this homicide hee left not him vnpunished which procured it The acte vvas doone in secrete to auoyde shame amongst men but the punishment was publique that it might bee example to others VVhich example may be a warning to all VVarriors to teach them to take heede how they reuenge theyr owne priuate displeasures vnder the colour of theyr lawfull callings 2 Sam 12 12. 2 Vnder Art by such as these Chirurgians Phisitions diuers other These men if they bee angry with a man especiallie if he be their patient they may effect it vnder colour of their Arte or practice but because it is impertinent in this place to speake of I will pretermit it Ioy as we haue heard of some which are sorry so there be others which reioyce to heare of vvarres This sinister Ioy is commonly incident to these 1 Martiall attendants 2 Desperate persons 3 Vnskilfull persons 1 Martial attendants be such as these Decayed souldiers Vnder officers VVarlike workmē Decayed Souldiers such as depende vpon warres they are welcome to them for they perceiue the world is come to this passe that as the Phisition is but little regarded but in time of sicknes so Souldiers are but little set by but whē there is neede of theyr seruice Certes it is pittie that anie approoued Souldier should be put to shifts Valorous Caesar would neuer suffer it in his time misery may constraine a man too much but yet for any to reioyce when there is common cause of sorrow and for his owne priuate commoditie to desire a generall calamitie the one argueth his dissolute minde to God and the other bewrayeth him to be a bad member to his Country I would haue such men as these consider that the vse of many things may be good though the things thēselues be naught M. Caluin to that effect sayth Purus est multarum rerum vsus quarum vitiosa est origo Cal. in Math. cap. 5 verse 37. The vse of manie things is pure whose originall is impure From hence I
infer that although the vse of a Souldiers is necessary yet to professe a souldier as Erasmus sayth is of it selfe the puddle and sincke of all mischiefe For to lyue by spoyles and spilling of blood what life more miserable Besides it is nothing delectable to God but rather maketh any lesse acceptable in some good action as we reade of Dauid who was not onely a valiant but a vertuous warrior but when he went about to builde the Temple the Lord sayde hee should not because he had been a man of warre and had shed blood 1 Chro 28 3. Vnder officers such as may reape any profit in theyr places as Clarks of Bands which may get some benefite by the Booke by entering altering or quitting of Souldiers these are glad of warrs for gayne sake Notable is that example of Gehasi for this purpose Elisha was a good man hee dyd a notable cure in the Syrian Captaine for meere good will without any gyfts but his seruant Gehasi without his knowledge would needes take a brybe VVe haue many godly Lieuetenants and Captaines in Europe who although they themselues respect rewardes no more then Elisha did yet such as be vnder them without theyr priuities perhaps like Gehasi doe looke to get some-vvhat that way to be gratified one way or other But as Gehasi for his couetous act was afterward turned away by his Maister with a grieuous punishment 2 Kings 5 so let these take heede least theyr dooings be discerned by their Maisters and they be put out of office with displeasure as Gehasi was VVarlike workmen such as lyue by making mending or selling of Armour warres are welcome to them for as the Lawyers thriue best when men are most litigious so are they in time of warre most set to worke for in tyme of peace they profit not Therefore as some bad Lawyer doth secretly wish that men would be contentious that he might haue Clyents so it fareth vvith these kinde of men they vvish warres that they may haue vvorke they care not vvhose house be on fire so theyrs be safe they grieue not at warre because it is sent for a punishment but they reioyce at it because it is occasion of theyr profit 2 Desperate persons such as haue nothing to loose nor wyfe or chyldren to looke to they are glad of warres all Countries are a lyke to them hab nab fall backe fall edge all is one to them vvhether they be friendly foes to the enemy or deadly enemies to their Country so they may shift they care not what shift they make they laugh when they see others lament it doth them good to see other men waste their goods because they haue nothing they will rayle and doe hope to raigne ouer rich me one day they will not let to say they looke to bee owners of theyr lyuings to haue their possessions when they shall liue in pouerty As we read of the besieging of Ierusalem how the rich were killed or made captiues but as for the poore they were left still liuing the enemie gaue them the Vineyards and Fieldes of the rich men Iere. 39 6 10. 3 Vnskilfull persons they reioyce at war because they know not what it is as the Phylosopher saith Dulce bellum inexpertis warre is sweete to such as neuer taste it because in ordinary traynings they vse to skirmish for theyr learning or in theyr May-games for delight They thinke warre to be a matter of merriment Alas it is an easie matter to play Hercules in our houses or Alexander vppon the stages but it is somewhat to follow thē in the field where euery bullet doth threaten death 2 Who is the Author of Warre VVe must cōsider that there is 1 A speciall Author 2 A manuall Author 1 THE speciall Author is GOD as appeareth by his owne speech when hee saith I will sende plagues vpon them the sword shall kill them without and in the Chambers feare Deut 32 22 25. It is said in the Parable that the King sent foorth his VVarriors Math 22 7. The Israelits confessed all their afflictions to come of God for say they he hath spoyled vs and hee will heale vs he hath wounded vs and he will binde vs vp Hos 6 1. He is therfore called the Lord of Hosts because hee ruleth and raigneth our all hosts 2 The manuall Author to our apprehension is the Enimy because wee perceiue the Spanyarde maketh great preparation and purposeth to come against vs Many of vs take him to be the Author in that he appeareth to be the Actor Augustine saith well they which make vvarre are not so much th Authors as the Ministers of God Aug. 10. quest super Iohn for he is both the Passiue Missiue motiue Author as appeareth by pregnant examples in the Scriptures He is the Motiue Author for he mouth and stirreth vp the Enemie or els he could not come The Philistims and Arabians came against Iuda to destroy it yet they came not of their owne accord for it is written the Lord styrred vp against Iehoram the King of Iuda the spirit of the Philistims 2 Chro 21 16. The Medes Persians made warre against Babilon thys was not their owne voluntary act for the Lord had sayd before I will styr vp the Medes against it Esay 13 17. Therefore we may gather frō these examples that if the Spaniard with his confederates bend their forces to vs it is not altogether his own seeking but God which exciteth him to it For as P. Martyr sayth It is God that stirreth vp cruell Princes Tyrants which may be called the host of God In com Rom. He is the Missiue Author for after he hath excited the Enimy he sendeth him or els he could not approch The Chaldees Aramites Ammonites and Moabites besieged Iudah their comming consisted not in their own election for it is written the Lord sent against him that is the King of Iudah bands of the Chaldees bands of the Aramits c. 2 Kings 24 2. Nabuchadnezar with his power came against Ierusalem to destroy it the choyse was not in him to tarry or retyre for the Lord had said before I wil send them Ierem 25 9. Now if the Spaniard hath a purpose to come against vs it is in God to dispose his comming lieth not in his owne liberty but the Lords He is the Passiue Author for albeit he first stirreth and afterward sendeth the Enimy yet he can do nothing whē he is come without Gods sufferance The Israelits had grieuously transgressed for which cause they fell into the hands of theyr enimy the enemy could not haue preuailed without Gods permission for it is written that God deliuered them into the hands of spoylers that spoyled them Iudg. 2 14. Sith it is God that stirreth sendeth and suffereth the Enimy to doe his good pleasure they are but his seruants as the Lord termed Nabuchadnezer his seruant Ierem 27 6. Or his instruments as Esay calleth them the weapons of
his wrath chap 13 5. And they are so fitly called because the Lord doth make them serue him by constraint that which they doe of malice hee directeth and turneth it to his honour and glory so that frō hence we may conclude that God is the speciall Author of VVar. In that God is the Author we may obserue three thinges 1 His power by the effects 2 His displeasure by the action 3 His loue by the end 1 His power by the effects though Kings and Princes are as Gods vpon earth yet there is a God aboue them who can brydle theyr wills as hee will this should teach vs to relie vpon God for admit the Spanyard hath a purpose to come against vs yet this is our comfort hys heart is in the handes of God whose power is such that if it be hys good pleasure hee can alter the determination of the Spanyard before he setteth forth to fight as he did by Rehoboam when hee was bent to vvarre against the Isralites 1 Kings 12 24 He can intercept his comming when hee is vpon the Seas and drowne hym as he did Pharaoh and hys host VVhen hee is about our Coastes hee can put a hooke into hys nostrils as hee dyd by Senacherib and make hym returne that vvay he came 2 Chro. 32 or hee can dispierce and scatter them into vnknowne Coastes as he dyd by the Spanyard his last viage Such is the power of God as one of the auncient Fathers saith that there is not any thing done but that he would haue to be done either suffering it to be done or hee hym selfe doing it August lib. voc Enchiredion ad Laurentium 2 Hys displeasure by the action for it is an argument of his anger and therfore you shall reade in the Scriptures that God neuer sendeth vvarre but in his vvrath the Lord him selfe speaking of Ierusalem vvhich vvas besieged by the enemie sayth In my wrath I smote thee Esay 60 10. In the 2 and 3 Chapters of the Iudges the Lord sent and set the Enemie against the Isralites many tymes It appeareth in those places that hee neuer dyd it but vvhen hys vvrath or anger was kindled against them Now the anger of God is grieuous for the Prophet sayth of hym that he smote the people in anger vvith a continuall plague Isaiah 14 6. Salomon sayth that the Kings wrath is like the roring of a Lyon Pro. 19 then what is his vvrath who is King of Kings thys should moue vs to take thys course wee see when the Prince is displeased vvith hys vassaile he vvill vse all meanes to pacifie hym for feare hee shall be cast cleane out of fauour so should vve when vve perceiue the anger of God is kinled against vs seeke all possible wayes to appease hym for feare he giue vs ouer to the lust of our Enemyes and therefore let euery one of vs pray vvith Daniell and say as he dyd in the lyke case O Lord according to all thy righterusnesse I beseech thee let thyne anger and thy wrath be turned away Dan. 9 16. 3 Hys loue by the end that father which doth chastise his child for hys faults doth loue him euen so our heauenlie father which doth correct his children for theyr offences doth affect them and as the rod is a readie meanes to brydle and reclayme chyldren from vntowardnes so is vvarre a good scourge to make vs remember our misdeeds and seek to God The Lord speaking of the Isralites saith in theyr affliction they vvill seeke me diligently Hos 5 15 and the Prophet Dauid saith it is good for me that I haue been afflicted for this reason that I may learn thy statutes Psa 119 71. VVe see by experience that the child vnlesse he be sometime beaten he falleth to all vnbrideled loosenesse so it fareth vvith vs if we should not sometime feele Gods afflictions vvee should runne into all filthynesse euen as the Psalmist saith before I was afflicted I went astray Psal 119 67 Therefore let vs beare Gods punishment with patience for as gold is purified by the fire so are we refined by afflictions and as the Bee conuerteth into honie that vvhich the spyder doth to poyson so that vvhich the enemie doth of euill God turneth it to our good In that the Enemies are Gods seruants wee may note two thinges 1 A Lymitation 2 A Reprehension 1 A Lymitation vve commonly see that Seruants are worse many tymes then theyr Maysters the Steward in Mathew dealt well with his Seruant but he dealt extreamlie vvith others Math. 18 28 the Lord vseth the Spaniard as a spur to prouoke vs to amendment but it may be sayd of hym as of Ashur but he thinketh not so neyther doth hys heart esteeme it so but he imagineth to destroy Isaiah 10 7. for he commeth with a resolute purpose to execute his owne crueltie and not to the ende to please God Yet this is our comfort he is but Gods Seruant and therefore he can doe no more then God will permit appoint him no though he were as bad as the deuill for you see howe satan could do no more to Iob then GOD suffered him to doe Iob 1. 2 A reprehension this concerneth vs wee are readie to rayle and curse the Spanyard that molesteth vs but in the meane time we do not remember he is Gods seruant which if we did we woulde not so much respect the enimie as he that sendeth him The Spanyard no doubt banneth and curseth vs to the pit of hell as we terme it what then let vs forbeare him by the example of Dauid who being cursed of Shimei a wicked man hee put it vp patiently because saith he the Lord did bid him curse 2 Sa. 16 10. If a Noble mans man abuse vs in words wee will beare with him the more for his Lord and Maisters sake much more ought we to beare with the seruants of God VVe must not imitate euill by the example of the wicked though they be incited suffered to curse we haue greater cause to thanke GOD if he hath giuen vs grace to refraine Besides it is but a vvindie conquest is got vvith words therefore you shall reade when Dauid vvas to deale with Goliah this Giant did curse and scorne him in derision Dauid digested his words with silence but he praied and prepared himselfe to incounter with him to some purpose Let vs follow his course what though the Spaniard doth curse vs and scorne vs as Goliah dyd Dauid let vs forbeare him for wee can speede neuer the better for our speeches but let vs like Dauid prepare our selues to repell him 3 Wherfore Warre is sent THere are many thinke warre to be a thing of course because it hath been common in all ages whereas it is most certaine that God neuer sendeth any crosse without cause The cause of warre is double 1 Secondary 2 Efficient 1 The Secondary cause is that we ascribe to outwarde meanes and instant occasions as for
is far worse then Nero. Nero for all his cruelty when hee was to subscribe to a sentence of death would wish hee could not write but the Spaniard he careth no more to shed blood then the Butcher and therefore in his enterprize hee may be fearefull by the example of Pharaoh who carrying so murderous a minde by destroying chyldren in the water that in the warre where he thought to worke his will he was drowned himselfe by water let him take heed least the Lord doth make him shed teares without mercy as he hath shed blood without measure In religion the Spaniard is like the Leopard ful of spots A spottish and sottish profession is that which derogateth the glory of God for the whole action of idolatry the substance of superstition is common in his Country such crouching to crosses in the streets such adoration of Images in the Churches such mumbling of Masses Diriges Trentals and such like trumperies which would make a good Christian lament to looke vpon which they delight to practise and depend vpon Hee is worse then Pharaoh for he made much of Ioseph because hee was a good man but he can neither abide the person or profession of a godly man He is worse then the Turke for he wil not refuse to receiue the Bible much lesse persecute such as present it to him but the Spaniard is so great an enemie to God that he doth imprison the bodyes confiscate the goods inflict other punishments vpon such as bring but a godlie booke into hys Country insomuch as there appeares to be no sparke of godlines in him because he reiecteth the meanes that might effect some good in him Sithence the Spaniard is but a prophane person let vs discend to examples for our comfort and we shal see from time to time how the wicked in theyr warres against the godly haue alwayes got repulse ouerthrow in the end That wicked Pharaoh which long troubled and tyrannized ouer the good Israelites in his last assault of warre against them he was so far from effecting his furie that the Lord drowned him all his host vpon the red Sea VVell woorthy was hee to be drowned in the water who had caused many chyldren to be cast into the Riuer Exo 1 22. That blasphemous Senacherib who disturbed Hezekiah a godly king in the end the Lorde did punish him not mediatly but immediatly by sending his Angell into his Camp who smote many thousands of his men and as for Senacharib himselfe as hee had dealt vnnaturally against God so he was not long after vnnaturally put to death of his owne chyldren That peruerse generation of the Moabites Amonits made warre against that vertuous King Iehoshaphat they vvere so far from preuailing that GOD made one enemy to be executioner to another 2 Chro 17. That irreligious Ethiopian which molested Asa that tovvard plant and Prince at the last hee did not onely put the Ethiopian to flight with a fevve but also got him by pursute and had his will of him 2 Chro 14. Similitude and example doth much moue saith Cicero for vvho cannot be cōforted by so godly examples Quitilian sayth that histories and examples be iudgements and testimonies for who cannot beholde the iudgements of GOD by these examples Augustine saith that examples ought to be as Sermons to vs for as godly Sermons doe minister matter for our edification and consolation so doe these examples in thys sort First we may learne from hence howe the godlie are subiect to many sorrowes as Dauid sayth The troubles of the righteous are many Psa 34 19 for there are euer some ambitious and rebellious kinde of people that stir vp strife and sedition against them therefore wee must not thinke much though the Spaniard set himselfe against vs. Secondly we may see from hence although God doth suffer the wicked to assault and disturbe the godly yet hee vvill not suffer the enemy to preuaile therfore this is our comfort so long as wee feare God and liue in some measure answerable to it the Spaniard may well come but he shall neuer accomplish his will Thirdly wee may behold by these examples that albeit God doth vse the wicked as his instruments or seruaunts yet he dooth not affect any euill or fauoureth theyr malitious intents He affecteth no ill because in the ende hee afflicteth such as commit it Prou 24 20. He doth not fauour theyr malicious intents because hee gyueth thē bad successe in theyr attempts 3 The End which ought to be aymed at in VVar is not victory but peace for as Christians would neuer vvar if they might possesse peace so when they be constrayned to warre they desire peace as Dauid sayth of his enemies I seeke peace and when I speake thereof they are bent to vvarre Psalme 120 7. Thys contradicteth Aristotle who concludeth that as the end of phisicke is health so the end of vvarre is victory But let vs discend to the Spaniard to see what end hee aymeth at he commeth not hether to enrich vs with his Indian treasure or to supply vs with his Spanish warres or to make amends for his proffered iniuries or to offer conditions of peace but the end of his comming is especially for these three causes 1 To attempt VVarre 2 To inuade the Land 3 To destroy vs. 1 To attempt warre for it may be sayd of hym as of Asshur vpon vvhom hath not his malyce past continually Nah. 3 19. For he warreth and disquieteth many Nations as he loueth so he laboureth to shed blood Yet in thys action he showes a base minde for all he is so ambitious a man vve commonly say he is no man that vvill fight with a woman for if he doth vanquish he can haue no great glory if he be ouerthrown he taketh great shame There is a pretie instance for thys purpose in Abimelech who being about to set a Tower on fire a woman cast a peece of milstone vpon his head and broke hys brayne-pan Abimelech called hastelie for hys Page and bad hym drawe his sword to slay hym that men might not say of hym a vvoman slewe hym Iudg 9 54. If the Spanyard dyd beare the minde of a man he would neuer molest a woman a Virgine a Queene whose lyfe and religion is a light to all the world vvhose disposition and dayes requier quiet but as God brought Sysera that wicked person to death by the hand of Iael a woman Iudg. 4 22 and Olifernes to destruction by the hand of Iudith a woman and Abimelech to hys ende as you haue heard by a woman so his mercy can make her Maiestie powerful by some meanes or other to spoyle the Spanyard hee vvhich hath deliuered her from so many secret villanies at home vvill protect her from the open violence of her Enemies abroad 2 To Inuade the land hys meaning is not to view it but to inuade it he carryeth a resolute intent to enter before he knowes the issue for
A Watch-worde for Warre Not so new as necessary Published by reason of the disperced rumors amongst vs and the suspected comming of the Spanyard against vs. Wherein we may learne how to prepare our selues to repell the Enemie and to behaue our selues all the tyme of that trouble Compendious for the memorie comfortable for the matter profitable for the tyme. Ezekiell 21 12. The terrors of the sword shall be vppon my people smyte therefore vpon thy thigh ¶ Printed by Iohn Legat Printer to the Vniuersitie of Cambridge 1596. Eternall good and gracious God stretch forth thy sauing hand Let not our sinnes prouoke thy wrath but looke vpon this Land In thee we doe repose our trust as one that neuer faile Subuert both far and fawning foes they neuer may preuaile Alas what are we of our selues and want thee on our side But euen as chaffe against the winde not able to abide Extend therefore thy heauenly helpe and though we were but ten They shall repell tenne thousand foes if thou doost say Amen Hee that doth rule the harts of all theyr bodies can subiect An arme of flesh is of no force where he doth not direct Remember Lord our soueraigne Prince thine owne annointed deere Expell her foes increase her friends no hurt may happen heere Giue to her subiects faithfull harts to loue her as they ought Infold all secrete trecheries and bring them vnto nought Nowe for thy mercies sake good Lord vnto our sute incline And so direct her highnes dayes shee may at last be thine To the right Worshipfull the Mayor of the borrough of Kings Lynne and to his Associats or Bretheren the Aldermen of the same Towne C G wisheth much health with prosperitie and all happines with eternitie PLato that diuine Philosopher right Worshipfull dyd cast out of the common-wealth of wise-men which he made Homer and Hesiode two Poets because he perceyued some vanitie in theyr Poems Ouid neuer more iustlie deserued exilement then for hys lasciuious verse because they incline to the nourishment of vyce If we punish such by penall lawes which vse false waights and measures those are not to be permitted vvhich diuulgate corrupt dyscourses for these are meanes to vitiat the minde the other can but defraud vs of money That vvhich is infectious to publish must needes be infamous to patronize it is a credit to giue countenance to a good worke for that cause I haue made choyse of such a matter as shall neyther offend your W. for vanitie in the inuention or for indignitie in the protection The Subiect handled is vvarre the rumor of it is fearefull and therefore the discourse of it may be fruitfull vvhich hauing finished I haue presented to your W. not to that ende many ayme at in giuing whereof Gratian speaketh Do vt des vel do vt facias Decret caus 14. To giue to haue giuen agayne but as a gyft proceeding of mere good-will and I am the rather induced heerevnto for these causes First in respect of promise the Ciuilians say Vir iustus est vota et promissa praestare I promised long since to gratifie your W. with some grauer attempt The Philosopher sayth that the bird of Egypt being olde purgeth all the humors of her bodie by eating spyces of Arabia and sendeth forth of her mouth a sweete breath so I hauing expelled the vanities of youth by the experience of more yeares may haue a more rype and seasoned iudgment for as Euripides sayth the second actions are more singuler vve see that Aritificers be more excellent in theyr second workes then much more are the studies of the minde alwayes amended by future meditation as Cicero sayth Posteriores cogitationes sapientiores esse solent the latter cogitations are wont to be wiser Secondly in regard of your kindnesse vvhich not onely deserueth to be cannonized for a vertue by the Schoolemen T. Aqui. Art 1 but to be spoken of to the reproch of many ingratefull persons in thys age for there be some that respect not a gyft vvhen it is giuen others that vvill sooner crucifie then gratifie a well-willer but there is in your W. both a ciuill kind of curtesie to accept and also more then a common course of kindnesse to requite now it is true that Tully sayth Omnes immemorem benificii oderunt all men hate hym who is not mindfull of a benefite and therefore if Heathen men vvould punish vnthankfull persons with seruitude as Claudius Caesar did Sueton cap. 25 and vvith death as the Persians dyd Melanct. lib. 1 vvhat were I worthie to haue if I should not remember your kindnes and some-way remunerate againe These things considered hauing neyther store of Indian treasure to bestowe or costlie Iuels of Egypt to offer I could doe no lesse then dedicate my labours to your W. Vltra posse non est esse there is no defect in affection but in action but Kings in former tymes would not refuse gyfts of good-will though they brought but a handfull of vvater Christ him selfe dyd accept the widowes offer though she gaue but a myte and therefore I hope you will not reiect my simple present though it be but a peece of paper So presuming of your accustomed kindnesse I commit the protection heereof to your W. and the preseruation of your selues to the Almightie vvho make you gloryous Cittizens in heauen as he hath made you graue Senators vpon earth Your Worships alwayes in the Lord C. G. To the Reader THE mutabilitie of reports had almost dismaide mee in proceeding for one while there runne nothing but rumors of vvarre an otherwhile there passe manie speeches of peace the same mouth that saith at one time the Spanyard will come another time affirmeth we neede not expect his comming There be many that wish warrs because they cannot thriue with peace and others that speak of peace because they loue not to heare of war but good Reader as there is no smoke without fire so there ariseth no rumor without some original for rumors are commonly fore-runners of warre VVhen tydings of vvarre were voyced in Iuda the enemies tarried not long after and therefore the speeches which are giuen out of the Spanyard may put vs in expectation of his comming he which hath made so great preparation for warre may be suspected to weight oportunitie to effect his will There were many false Prophets amongst the Iewes which perswaded them of peace for some lewd pretence when they knew the Assyrians were ready to assault them Ierem 6 14. I pray GOD there be not some false-harted subiects amongst vs that giue out reports of peace for som ill purpose when they are perswaded the Spanyard is approching Howsoeuer it be dubia timenda things doubtful are to be dreadfull It is better to liue in feare then security for feare maketh vs to flie to God as Iehoshaphat did when he feared the Moabites to come vpon him 2 Chro 20 3 but securitie maketh vs forget God as Dauid did