The souldiers honour Wherein by diuers inferences and gradations it is euinced, that the profession is iust, necessarie, and honourable: to be practised of some men, praised of all men. Together with a short admonition concerning munition, to this honour'd citie. Preached to the worthy companie of gentlemen, that exercise in the artillerie garden: and now on thier second request, published to further vse. By Tho. Adams.

THE SOVLDIERS HONOVR. Wherein by diuerse inferences and gra∣dations it is euinced, that the Profession is iust, necessarie, and honourable: to be practised of some men, praysed of all men. Together with a short Admonition, concerning Munition, to this honoured Citie.

IVDG. 5. VER. 8.

They chose new gods: then was warre in the gates: was there a shield or speare seene among fortie thou∣sand in Israel?

My heart is toward the Gouernours of Israel, that offe∣red themselues willingly among the people. Blesse ye the Lord.

IT was a custome in the Heathen world, after victorie to sing songs of Triumph.

This fashion was also obserued among the Iewes; as we frequently find it. After a great conquest of the Philistins, the people of Israel sung; Saul hath

slaine his thousand, and Dauid his ten thousand. When Ioshua had ouerthrowne those fiue Kings; at whose prayer the Sunne stood still, and the day was made longer then euer the world saw before, or since; the people sung, The Sunne stood still in Gibeon, and the Moone in the valley of Aialon. When Israel had cros∣sed the red Sea with drie feet, and the returning wa∣ters had drowned their pursuing enemies; Moses and the people sung this Song, The Lord is a man of warre, the Lord is his Name, &c. Here Debora hauing con∣quered Sisera, with his nine hundred Chariots of yron, shee sung this triumphant Song to the Lord; Praise ye the Lord for the auenging of Israel: Heare O ye Kings, I will sing to the Lord.

I haue chosen two straines of this Song; from which, as they shall teach me, so I purpose to teach you, to blesse the Lord that teacheth vs all. So the Psalmist; It is the Lord that teacheth our hands to warre, and our fingers to fight. This Lord giue me a tongue to sing it, you eares to heare it, and vs all hearts to embrace it.

In all I obserue two generals, which expresse the nature of the two verses. There is great Affliction. There is great Affection.

The Affliction; They chose new gods: then was warre in the gates, &c. The Affection; My heart is toward the Gouernours of Israel, that offered themselues willingly a∣mong the people: Blesse ye the Lord. In the Affliction, me thinkes I find three points of warre:

• The Alarme; They chose new gods.
• The Battell; Then was warre in the gates.
• The Forlorne hope; Was there a shield or a speare seene among fortie thousand in Israel?

Here is 1. Superstitio populi, the Apostacie of the people; they chose new gods. This I call the Alarme; for Impietas ad arma vocat, Vngodlinesse calls to warre. If we fight against God, we prouoke God to fight against vs. Then 2. Inflictio Belli, a laying on of punishment: God meets their abhomination with desolation; the hand of Iustice against the hands of vnrighteousnesse; then was warre in the gates: This I call the Battaile. Then 3. Defectus remedij, a destitu∣tion of remedie: Was there a shield or speare secne among fortie thousand in Israel? Sinne had not only brought warre, but taken away defence; in praelia trudit iner∣mes, sent them vnarmed to fight. And this I call the Forlorne hope. You see the particulars: now ordine quidque suo.

The Alarme.

They chose new gods. Their Idolatrie may be aggra∣uated by three circumstances or degrees. They are all declining, and downewards: there is Malum, Pe∣ius, Pessimum; euill, worse, and worst of all.

1. They chose. Here is Electio, non compulsio; a franke choise, no compelling: They voluntarily tooke to themselues, and betooke themselues to o∣ther gods. Naaman begged mercie for a sinne, to which he seemes enforced, if he would reserue the fauour of his King, and peace of his estate: and there∣fore cryed, Be mercifull to me in this; when I bow with my master in the house of Rimmon, in this the Lord pardon me. But here is spontanea malitia, a wilfull

wickedness; they chose. There is Euill, the first degree.

2. Gods. What? a people trained vp in the know∣ledge of one God: Iehouah, I am; and there is none be∣sides me. Vnissimus (saith Bernard) si non est vnus, non est; if he be not one, he is none. The Bees haue but one king, flockes and heards but one leader, the skie but one Sunne, the world but one God.

Immemsus Deus est, quia scilicet omnia mensus. Innumerabilis est, vnus enim Deus est.

Sayes the Epigrammatist. God is therefore innume∣rable, because he is but one. It was for the Heathen, that had (saith Augustine) mentes amentes, intoxicate minds and reprobate hearts, to haue plurimos deos, a multitude of gods. They had gods of the Water, gods of the Wind, gods of the Corne, gods of the Fruits: Nec omnia commemoro, quia me pig et, quod ill is non pudet. Neither do I mention all, because it grieues me to speake, what they were not ashamed to doe. Prudentius sayes, they had so many things for their god, as there were things that were good.

Quicquid humus, pelagus, coelum mirabile gignunt, Id duxere deos, colles, freta, flumina, flammas.

Insomuch, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But Israel knew, that vnicus Deus, there was but one God; that others were dij titulares, gods in name; theirs onely Deus tutelaris, God in power. Their rocke is not as our Rocke, euen our enemies themselues being iudges. Doe these bring other gods in competition with him? Pe∣ius, this is worse.

3. New gods. Will any Nation change their gods? no: the Ekromites will keepe their god, though it be Belzeebub: the Ammonites will keepe their god, though it be Melchom: th•• Syrians will sticke to their god, though it be Rimmon: the Philistims will not part with their god, though it be Dagon. And shall Israel change Iehouah, viuentem Deum, the liuing God? Pessimum; this is worst of all.

These be the wretched degrees of Israels sinne: God keepe England from such Apostacie. We haue one God: let the Romists chuse them another: as the Canonists style their Pope, Dominus Deus noster Papa; our Lord God the Pope. But wee haue one Lord, one Faith, one Baptisme; one God, and Father of all, who is aboue all, and thr••••gh all, and in vs all. We haue one God in professi••n: this God grant, that we haue but one in affection. But vnum colimus ore, multos corde: wee worship one with our mouthes, many in our hearts. Tot sunt nostrae deitates, quot cu∣piditates: wee haue so many gods, as wee haue lusts. Honour is the amb••tious mans god: Pleasure the voluptuous mans god: Riches the couetous mans god. Haec tria pro trino Numine mundus habet. This is the Trinitie the world worships. These three Ty∣rants, like those three Romans, Caesar, Crassus, and Pompey, haue shared the world betweene them; and left God least, that owes all.

The people of Israel, when they had turned beast, and calued an Idoll, cryed in triumph, These are thy gods,O Israel. So we may speake it with horror and amazement of soule, of these three Idols; These are

thy gods, O England. The Idols of the Heathen were Siluer and Gold, saith the Psalmist. It is but inuerting the sentence: Mutato nomine nos sumus fabula; change but the names, and we•• are the subiect or whom the tale is told. Their Idols were Siluer and Gold; and Siluer and Gold are our Idols. He that railed on Bel∣sebub, pulled all Ekrom about his eares: he that sleigh∣ted Melchom, prouoked the Ammonites. But he that condemnes Mammon, speakes against all the world.

But if God be our God, Mammon must be our slaue: for he that is the seruant of God, must be the master of his money. If God be our King, hee must be our King onely: for the Bed and the Throne brooke no riualls. When the Souldiors had cho∣sen Valentinian Emper••••, they were consulting to ioyne with him a partner. To whom Valentinian re∣plyed; It was in your power to giue me the Empire, when I had it not: now I haue it, it is not in your power to giue me a partner. God must be our God a∣lone. Aequum est deos fingere, ac Deum negare. It is all one to chuse new gods, and to denie the true God. If therefore we will haue Nouum deum, a new god; we shall haue Nullum Deum, no God. No, let the Hea∣ten chuse new gods; thou O Father of mercie, and Lord of heauen and earth, be our God for euer. This is the Alarme: we come now to

The Battell.

Then was warre in the gates. If Israel giue God an Alarme of wickednesse, God will giue them a Battell

of wretchednesse. If thou, O Israel, wilt peccare in extremo tuo, God will punire in extremo suo: if thou sinne in thy extremitie, God will punish in his extre∣mitie. Idolatrie is an extreame impietie; therefore against it the gate of heauen is barred. Know yee not, that no Idolater shall inherite the Kingdome of God? The Idolater would thrust God out of his Throne, therefore good reason that God should thrust him out of his Kingdome. The punishment is also extreame: and hath in it a great portion of miserie, though not a proportion answerable to the iniquitie. For it deserues not only warre and slaugh∣ter in the gates of earth, but eternall death in the gates of hell. But not to extend the punishment beyond the proposed limits; nor, where it offers the com∣panie a mile, to compell it to goe with vs twaine: let vs view it, as it is described. And we shall find it aggrauated by three circumstances.

• A Natura. Warre; there's the Nature of it.
• A Tempore. Then; there's the Time of it.
• A Loco. In the gates; there's the Place of it.

There is Quid, Quando, Vbi. What, When, and Where. Warre, that's the Quid. Then, that's the Quando. In the gates, that's the Vbi. Then was warre in the gates.

The Nature of it; What, warre.

Warre is that miserable desolation, that finds a land before it like Eden; and leaues it behinde it like Sodome and Gomorrah, a desolate and forsaken wil∣dernesse.

Let it be sowed with the seed of man and beast, as a field with wheate; warre will eate it vp. Bellum, quasi minime bellum: or rather in vicinitie to the name, mos belluarum. For men, Solummodo iustum, quibus necessarium: not iust, but when it is necessarie, and cannot well be auoided. Not to be waged by a Christian without obseruation of Saint Augustines rule. Esto bellando pacificus. In warre seeke peace: though thy hand be bloudie, let thy heart be peacea∣ble. Pacem debet habere voluntas, bellum necessitas. Let necessitie put warre into the hands: religion keepe peace in the heart. In it selfe it is a miserable punish∣ment. This is the Nature; What.

The time, or Quando: Then.

When was this warre? Tempore Idolatrico; in the time of Idolatrie. They chose new gods; Then. When we fight against God, we incense him to fight against vs. Indeed wee haue all stricken him: which of vs hath not offered blowes to that sacred Deitie? Our oathes proffer new wounds to the sides of Iesus Christ: and our mercilesse oppressions persecute him through the bowels of the poore. Saul, Saul, why pesecutest thou mee? Saul strikes vpon earth, Ie∣sus Christ suffers in heauen. Yet if timely repen∣tance step in, we scape his blowes, though hee hath not scaped ours. Hee is readie to say, as Cato to the man that hurt him in the Bath, (when in sorrow hee asked him forgiuenesse) Non memini me percussum; I doe not remember that I was stricken.

But if Israels sinnes strike vp alarme, Israels God

will giue battell. If they chuse new gods, the true God will punish. Then was warre.

It is a fearefull thing when God fights. When God tooke off the chariot-wheeles of the Egyptians, they cryed; Let vs flee from the face of Israel, for the Lord fighteth for them against the Egyptians. The hea∣then gods could not defend their friends, nor sub∣due their enemies, nor auenge themselues.

Mars vltor galeam quoque per didit, & res Non potuit seruare suas.

Their stout god of warre might loose his helmet, his target, the victorie; vnable to deliuer himselfe. But God is the Lord of Hostes: God hath spoken once: twice haue I heard this, that power belongeth vnto God. Once, twice, yea a thousand times haue we heard it, read it, seene it, that God is powerfull. That as Augustin: Verba toties inculcata, vera sunt, viua sunt, sana sunt, plana sunt. Things so often repeated and pressed, must needes be plaine and peremptorie. God hath souldiers in heauen, souldiers on earth, souldiers in hell, that fight vnder his presse. So that hee hath Mille nocendi artes; a thousand wayes to auenge himselfe.

In heauen hee hath armies; of fire to burne So∣dome: of flouds to drowne a world: of haile-stones to kill the Amorites: of starres, as here Debora sings. They fought from heauen: the starres in their courses fought against Sisera. And whilst Israel slew their e∣nemies at their Generalls prayer; the Sunne stood still in Gibeon, and the Moone in the valley of Aialon. Yea

there are heauenly souldiers. Luke 2. Suddenly there was with the Angel a multitude of the heauenly hoste. One of these celestiall souldiers slew in one night a∣boue an hundred thousand Assyrians.

Below hee hath Seas to drowne Pharaoh; Swal∣lowes of the earth to deuoure Corah. With fierce Lyons, fell Dragons, hissing Serpents, crawling Wormes, he can subdue the proudest Rebells.

In hell he hath an armie of fiends, though bound in chaines that they shall not hurt the faithfull; yet let loose to terrifie the wicked. There was an euill Spirit to vexe Saul; fowle Spirits in the Gospel, made some deafe, others dumbe, and cast many into fire and into waters.

Thus stands the wicked man enuironed with e∣nemies: God and man, Angels and Deuils, heauen and earth, birds and beastes, others and himselfe, maintaine this warre against himselfe. God may be patient a long time; but Laes a patientia fit furor, pa∣tience too much wronged becomes rage: and Fu∣ror arma ministrat, wrath will quickly affoord weapons.

Serior esse solet vindicta seuerior.

The sorest vengeance is that which is long in com∣ming; and the fire of indignation burnes the hoter, because God hath been coole and tardie in the exe∣cution. Impietie and Impunitie are not sworne si∣sters but if Wickednesse beat the Drumme, De∣struction will begin to march. The ruined Monu∣ments and Monasteries in those Prouinces, seeme to

tell the passengers; Hic fuit hostilitas, warre hath been here. Wee may also reade in those rude heapes, Hic fuit iniquitas, Sinne hath beene here. It was Idola∣trie rather then warre that pulled downe those walls. If there had beene no enemie to rase them, they should haue falne alone, rather then hide so much superstition and impietie vnder their guiltie roofes. In the tenth of this booke, when the Israelites serued Baalim and Ashtaroth, the gods of Syria, and the gods of Sidon, then was the anger of the Lord hote against them, and he sold them into the hands of the Philistins, and into the hands of the children of Ammon. Then those enemies destroyed their Cities, and depopulated their Countries: making them spectacles of Cru∣eltie and Iustice; Crueltie of man, Iustice of God. This is the Time, When.

The Place, or Vbi.

In the gates. This is an extreame progresse of warre, to come so neere as the Gates. If it had beene in terra inimicorum, in the land of their ene∣mies: a preparation of warre a great way off: So∣nus hostilitatis, the noyse of warre. As Ierem. 6. Behold a people commeth from the North, a Nation shall be raised from the sides of the earth. Their voice roareth like the Sea: and, wee haue heard the fame thereof. Here is warre, but comming, raising, roaring: audiuimus tantum; wee haue onely heard the noyse of it.

Yea, if it had come but to the coasts, and inua∣ded the borders: as the Philistins did often for∣rage

the skirts of Israel; yet it had beene some∣what tollerable: for then vidimus tantum; we haue but seene it onely. Ostendisti populo grauia. Psal. 60. Thou hast shewne thy people grieuous things: shew∣ed, but not inflicted: shaken the rodde, but not scourged vs. But here venit ad limina bellum; warre is come to their thresholds, to the Zenith and heart of the land; to defie them in the very gates. And now they more then heare, or see it; sentiunt, they feele it.

The Gates in Israel, were those places where they sate in Iustice: as we may frequently read, they gaue iudgement in the Gates. They distributed the Corne in the Gates. They distributed the Corne in the Gates, where that vnbeleeuing Prince was tro∣den to death. And Absalon sate in the Gates, and said to euery man that had a Controuersie: See thy matters are good and right; but here is no man depu∣ted of the King to heare thee. So that Pacis loca bel∣lum occupat; Warre possesseth the places of Peace, and thrusts her out of her wonted residence and presidence, the Gates. In the Gates? Warre is not then in the right Vbi: as they said of Pope Sixtus; because he delighted in bloudie warres, that he ill became the Seat of Peace: according to that Epi∣taph on him.

Non potuit soeuum vis vlla extinguere Sixtum, Audito tandem nomine Pacis obit

No warre could kill Sixtus: but so soone as euer he heard of peace, he presently died. Warre is got very farre, when it possesseth the Gates.

You now see the punishment. Happie are wee, that cannot iudge the terrors of warre, but by re∣port and heare-say: That neuer saw our Townes and Cities burning; our houses rifled, our Tem∣ples spoyled, our wiues rauished, our children blee∣ding dead on the pauements, or sprawling on the mercilesse pikes. We neuer heard the grones of our owne dying, and the clamours of our enemies in∣sulting, confusedly sounding in our distracted eares: the wife breathing out her life in the armes of her husband; the children snatched from the breasts of thier mothers; as by the terror of their slaughters to aggrauate their owne ensuing torments. Wee haue been strangers to this miserie in passion, let vs not be so in compassion. Let vs thinke wee haue seene these calamities with our neighbours eyes, and felt them through their sides.

When Aeneas Syluius reports the fall of Constan∣tinople; the murdering of children before the pa∣rents eyes, the Nobles slaughtered like beasts, the Priests to•••••• in pieces, the holy Virgins incestuou∣sly abuse•• hee cryes out, O miseram vrbis faciem; Oh wre••••hed face of a Citie. Many of our neigh∣bours haue beene whirled about in these bloudie tu∣mults: they haue heard the dismall cryes of cruell aduersaries, Kill, Kill; the shrikes of women and infants; the thunders of those murdering peeces in their eares; their Cities and Temples flaming before their eyes; their streets swimming with bloud: when

Permisti caede virorum Semianimes voluuntur equi.

Men and horses confusedly wallowing in their mingled blouds.

Onely to vs the yron gates of warre haue been shut vp: wee sit and sing vnder our owne Figge-trees; wee drinke the wine of our owne Vine∣yards; There is no breaking in, nor going out, no com∣playning in our strectes: We haue the Peace of God, let vs be thankfull to the God of Peace. But it is good to be merrie and wise: Let not our peace make vs secure. The Iewes, in their great Feast, had some malefactor brought forth to them: so let it be one good part of our solemnitie, to bring forth that malefactor, Securitie; a rust growne o∣uer our soules in this time of peace, and send him packing. Wee haue not the blessings of God by entaile, or by lease; but hold all at the good will of our Landlord: and that is but during our good behauiour. Wee haue not so manie bles∣sings, but wee may easily forfeit them by disobedi∣ence. When wee most feared warre, God sent peace: now wee most brag of peace, God preuent warre.

Doe not our sinnes giue an alarme to Heauen, and shall not Heauen denounce warre against vs? Nulla pax impijs, There is no peace to the wicked, saith my God. Ioram said, is it peace, Iehu? But hee an∣swered, What peace so long as the whoredomes of thy mother Iezebel and her witchcrafts are so many? They are our sinnes, that threaten to loose vs our best friend, God: and if God be not our friend, wee must looke for store of enemies. Our great ini∣quities

hearten our aduersaries: they professe to build all their wickednesse against vs, vpon our wic∣kednesse against God. If they did not see vs chuse new gods, they would neuer haue hope to bring warre to our gates. If wee could preuaile against our owne euills▪ wee should preuaile against all our enemies. The powers of Rome, the powers of Hell should not hurt vs, if wee did not hurt our selues. Let vs cast downe our Iesabels, that be∣witch vs; those lusts, whereby wee runne a who∣ring after other gods: and then Peace shall stand Centinell in our Turrets; God shall then streng∣then the barres of our gates, and establish peace in our borders. Let vs, according to that sweet Singers doctrine, Psal. 34.14. Depart from euill, and doe good; then seeke peace, and pursue it. Yea, doe well, and thou shalt not need to pursue it; Peace will finde thee without seeking. Augustine, Fiat iusti∣tia, & habebis pacem; Liue righteously, and liue peaceably. Quietnesse shall finde out Righteous∣nesse, wheresoeuer she lodgeth. But she abhorreth the house of euill: Peace will not dine, where Grace hath not first broken her fast. Let vs embrace Godlinesse; and the Peace of God that passeth all vnderstanding, shall preserue our hearts and mindes in Iesus Christ. The Lord fixe all our hearts vp∣on himselfe; that neyther our selues, nor our children after vs, nor their generations, so long as the Sunne and Moone endureth, may euer see Warre in the Gates of England. Thus wee haue runne thorough the Battell, and conside∣red

the terrours of a bloudie Warre; and now come to

The Forlorne Hope.

Was there a shield or speare seene among fortie thou∣sand in Israel? Was there? There was not: This question is a plaine negatiue. Here is Defectus re∣medij, the want of helpe: great miserie, but no re∣medie: not a Speare to offend; no, not a Shield to defend. Warre, and warre in the Gates, and yet neyther offensiue nor defensiue weapon? Miserri∣ma priuatio, quae omnem tollit ad habitum regressum. A miserable destitution, which admits of no resti∣tution, that can neuer be restored to the former habite. It takes away all, both present possession, and future possibilitie; Rem & Spem, Helpe, and Hope.

But suppose, that onely some one companie had wanted, yet if the rest of the forces had beene ar∣med, there were some comfort. No, not a shield nor speare among many, among a thousand, among many thousand, among fortie thousand: An Host of men, and not a weapon? grieuous exigent! If it had beene any defect but of armour, or in any other time but the time of warre, or onely in one Citie of Israel, and not in all. But is there warre, and warre in the gates, and doe many, euen thou∣sands, want? what, armour enough? so they might easily; nay, but one shield, one speare? miserable ca∣lamitie!

They were in great distresse vnder the raigne of Saul,1. Sam. 13. The spoilers came out of the Campe of the Philistines, in three companies, &c. Yet it came to passe in the day of battell, that there was neither sword nor speare found in the hand of any of the people that were with Saul and Ionathan: but with Saul and with Io∣nathan his sonne was there found. Here was a great want; three bands of the enemies, and but two swords: yet there were then two; and it so pleased God that those two were enow. As the Apostles said to Christ, Ecce duo gladij; Master, here are two swords: and he answered, It is enough. But two swords for so many, and against so many; a word of great miserie. But God saith, Satis est, those two are enow, a word of great mercie. He can giue victorie with two swords, with one sword, with no sword: and so he did here, that conuinced Israel might see, it was the Lord that fought for them; and so bee moued to blesse the Lord.

You see now all the parts of the Affliction: the Alarme in sinne, the Battell in warre, and the For∣lorne hope in the want of remedie. Two vsefull ob∣seruations may hence be deduced.

1. That warre at some times is iust and necessa∣rie; indeed iust when it is necessarie; as here. For shall it come to the gates, and shall we not meet it? Yea shall wee not meet it before it come neere the gates? There is then a season when warre is good and lawfull. Saint Augustine obserues, that when the Souldiers, among the rest of the people, came to Iohn the Baptist to be catechised: What shall we doe?

He did not bid them leaue off being souldiers, but taught them to be good souldiers. Doe violence to no man, neither accuse anie falsely, and be content with your wages. Milites instruit, militare non prohibet: hee di∣rects them to be good men, not forbids them to bee warlike men.

God himselfe is termed a Man of warre: and hee threatens warre: The Lord hath sworne that hee will haue warre with Amalek from generation to genera∣tion. Manie of the Philistins, Canaanites, and Sidoni∣ans were left to teach Israel warre. Luxuriant animi rebus plerumque secundis. Too much warmth of prosperitie hatcheth vp luxurie. There must be some exercise, lest mens spirits grow restie.

The standing water turnes to putrefaction. And vertue is no vertue but in action.

Sings the diuine Poet. Idlenesse doth neither get, nor saue, but loose. If execise be good, those are best which tend to most good. The exercises of warre steppe in here, to challenge their deserued praise. As with woodden wasters men learne to play at the sharpe: so practise in times of peace makes readie for the time of warre. It is good to be doing, that when Satan comes, inueniat occupatum; he may find thee honestly busied. The bird so long as she is vpon wing, flying in the aire, is safe from the fowler: but when the sits lasie on a tree, pruning her feathers, a little shot quickly fetcheth her downe. So long as we are well exercised, the deuill hath not

so faire a marke of vs: but idle, we lie prostrate ob∣iects to all the shot of his temptations. Now there are two cautions obserueable in the iustnesse of warres. 1. that they be vndertaken iusta causa, vpon iust and warrantable cause. 2. that they be prosecu∣ted bono animo, with an honest mind.

1. The Cause must be iust. For

Frangit & attollit vires in milite causa.

The cause doth either encourage or discourage the souldier, indeede it makes or marres all. This iust cause is threefold, well comprised in that verse,

Paxpopuli, Patriaeque salus, & Gloria Regni.

The peace of the people, the health of the Coun∣trey, and the glorie of the Kingdome.

1. The Peace of the people: for wee must aime by warre to make way for peace. We must not de∣sire truce to this end, that wee may gather force a∣gainst an vniust warre: but wee desire a iust warre, that wee may settle a true peace. So Ioab heartned his brother Abishai and the choise men of Israel a∣gainst the Syrians. Be of good courage, and let vs play the men, for our People, and for the Cities of our God.

2. The health and safetie of our Countrey: Pe∣riclitantur aliqui, ne pereant omnes, Some must been∣dangered, that all may not be destroyed. And I would here, that the dull and heauie spirits of our rotten worldlings would consider. Quorum causa; for whose sake these worthy men spare neither their paines nor their purses, in this noble exercise. Euen

for theirs; theirs, and their childrens, that so con∣temptibly iudge of them.

If ware should be in the gates, whither would you runne for defence, where shrowd your selues, but vnder their Colours which you haue despised? Who should keepe the Vsurers money from pilla∣ging? all his Obligations, Morgages, and Statutes from burning? Who should keepe the foggie Epi∣cure, in his soft chaire after a full meale fast asleepe? Who should maintaine the nice Ladie in her Ca∣roch, whirling through the popular streetes? Who should reserue those delicate parlours, and adorned chambers from fire and flames? Who should saue Virgins from rauishment, children from famish∣ment, mothers from astonishment? Citie & Coun∣trey, Temples and Pallaces, Traffickes and Mar∣kets, Ships and Shops; Westminster-hall and the Exchange, two of the richest acres of ground in England, from plowing vp; from hauing it said, I am seges vbi Troia fuit, corne groweth were Lon∣don stood; all from ruine; who but the Souldier vnder God? The sword of God, and the sword of Gideon?

3. The Glorie of the Kingdome, and that is E∣uangelium Christi, the Gospel of Iesus Christ. Warres for God are called Gods battells. The destruction of their cities that reuolt from God to Idols, and the whole spoile, is for the Lord: it is the Lords battell, and the Lords spoile. Deut. 13. Saul thus encoura∣ged Dauid to warre; Be thou valiant for me, and fight the Lords battells. The most and best warriours

were called the Sonnes of God. So Abraham, Moses, Dauid, Ioshua, Gedeon; and that Centurion was a man of warre, whose praise Christ so sounded forth in the Gospel, I haue not found so great faith, no, not in Israel. And the best warres are for God: so Christians beare in their Ensignes the Crosse, to shew that they fight for the honour of Iesus Christ.

When therefore there is hazard to loose the peace of the people, the safetie of the Countrey, the glorie of all, the Gospel of our Sauiour Christ; here is iust cause of warre. They that goe forth to fight vpon these termes, shall conquer.

Causa iubet melior superos sperare secundos.

A good cause giues assurance of victorie. God shall martiall that armie, yea himselfe will sight for them.

2. The next caution, after a good ingression, is to be sure of a good prosecution. Wee say of the Chirurgion, that he should haue a Ladies hand, and a Lyons heart: but the Christian souldier should haue a Ladies heart, and a Lyons hand. I meane, though hee deale valiant blowes, yet not destroy without compassion. Fortitudo virtus bellica, man sue∣tudo virtus bella. Though manfulnesse be a warlike vertue, yet gentlenesse is a Christian vertue. The sword should not bee bloudied, but in the heat of battell. And after victorie, when a souldier lookes on the dead bodies of his enemies, pittie should sit in his eyes rather then insultation. Hee should not strike the yeelding, nor prey vpon prostrate fortunes.

I know that diuers aspersions are cast vpon men of this ranke, They thinke that manie take armes, Non vt seruiant, sed vt soeuiant; not to serue for their Countrey, but to rage and forrage: making their Cote-armour a defence for drinking, whoring, swearing, dicing; and such disorders. As if it were imposible, that a tender conscience should dwell in one bosome with a valiant heart. Olim castra quasi casta dicebantur; quia castratur in ijs libido. The Campe seemed to take the denomination, saith hee, from chastitie; because in the warres lust was bea∣ten downe. But now Venus is gotten into the armes of Mars.

Militat omnis amans, & habet sua castra Cupido.

Cupid hath displayed his Colours, and pitched his Tent in the midst of the Armie; as if it were the onely brauerie of a Souldier, to drinke valiant healths to his Mistresse. One writes of the Turkes, that though they are the most monstrous beasts at home in peace, and sinne euen against nature: yet in warres caute & caste viuunt, they liue charily and chastly. Not as the Fryers say, Caute si non caste: the Turkes are better then the Fryers in this. Vitia sua domi deponunt, saith hee: they leaue all their naugh∣tinesse behind them at home. But he addes withall to our reproch, Christianus assumit: the Christi∣ans there take vp those vices, as if they found them sowne in a pitched field. That there is often, saith he, Grauior turba meretricum, quam militum: it is hard to iudge, whether the number of soul∣diers

or of harlots be greater. Hence it is said, that

Rara fides pietasque viris, qui castra sequuntur.

There is so little fidelitie and pietie in men that fol∣low the warres. These be the common inuectiues against Souldiers.

But now doe not manie taxe them, that are worse themselues? Who can endure to heare an Vsurer taxe a Pillager? an Epicure find fault with a Drinker? a man-eating Oppressor with a ga∣ming Souldier?

Quis tulerit Gracchum de seditione loquentem?

Who can abide to heare Gracchus declaine against sedition? or the Foxe preach peace to the Geese? Say that some are faultie: must therefore the whole Profession be scandalized? Will you despise the word of God, because some that preach it are wic∣ked men? no;

Dent ocyus omnes, Quas meruere pati, sic stet sententia poenas.

Lay the fault where it should lie: be they onely bla∣med that deserued it. Some persons may be reproue∣able, but the Profession is honourable.

The martialist may be a good Christian: in all likelyhood should be the best Christian. Mors sem∣per in oculo, therefore should be semper in animo. How should death be out of that mans mind, that hath it alwayes in his eye? His verie calling teacheth him to expound Saint Paul; who calls the Christians life

a Warfare. His continuall dangers to the good soul∣dier, are as it were so many meditations of death. If he die in peace, he falls breast to breast with vertue. If in warre, yet he dies more calmely then many an V∣surer doth in his chamber. Though he be conque∣red, yet he is a Conqueror: he may loose the day in an earthly field, but he winnes the day against Sinne, Satan, and Hell; and sings with Paul, like a dying Swan; I haue fought a good fight, I haue finished my course, I haue kept the faith; now there is layd vp for me a Crowne of Righteousnesse.

2. The other inference that may hence be dedu∣ced, is this, That Munition and Armes should at all times be in readinesse. How grieuous was it, when Iabin had such an Host, and not a shield or speare a∣mong fortie thousand in Israel? For our selues, wee haue not our Peace by Patent; we know not how long it will continue: let vs prouide for Warre, in trayning vp some to militarie practises. If Warre doe come, it is a labour well spent: if Warre doe not come, it is a labour very well lost. Wise men in faire weather repaire their houses a∣gainst Winter stormes; the Ant labours in haruest, that she may feast at Christmasse. Diu apparandum est bellum, vt vincas celerius; Be long in preparing for warre, that thou mayest ouercome with more speed: Longa belli praeparatio celerem facit victori∣am; A long preparation makes a short and quicke victorie.

Tut wee say, if that day comes, wee shall haue Souldiers enow; wee will all fight. O dulce bellum

inexpertis; They that neuer tried it, thinke it a plea∣sure to fight. Wee shall fight strangely, if wee haue no weapons; and vse our weapons more strangely, if we haue no skill: Non de pugna, sed de fuga cogi∣tant, qui nudi in acie exponuntur ad vulnera; Their mindes are not so much of fighting, as on flying, that are exposed to the furie of warre without wea∣pons; neyther will all be souldiers that dare talke of warres: Non dat tot pugna socios, quot dat mensa conviuas; All that are your fellow guests at the Table, will not be your fellow souldiers in the Field.

Could any tongue forbeare to taxe the rich men of this honourable Citie, if their houses be al∣together furnished with Plate, Hangings, and Car∣pets, and not at all with Weapons and Armour, to defend the Common-wealth? How fondly doe they loue their Riches, that will not lay out a little to secure the rest? When the Turke inuaded the Greeke Empire; before the siege was layed to Constantinople, the Metropolitane Citie, the Em∣perour sollicites the subiects to contribute some∣what to the repaire of the walls, and such milita∣rie prouision and preuention: But the subiects drew backe, and pleaded want. Hereupon the Turke enters, and conquers: and in ransacking the Ci∣tie, when he found such aboundance of wealth in priuate houses, hee lift vp his hands to Heauen, and blessed himselfe, that they had so much riches, and would suffer themselues to be taken, for not vsing them.

So if euer London should be surprised by her enemies, which the wonted mercies of our God defend for euer; would they not wonder to finde such infinite treasures in your priuate houses, when yet you spent none of them to prouide shield or speare, munition to defend your selues? What scope can you imagine, or propound to your owne hearts wherein your riches may doe you seruice? You can tell me, nay I can tell you. You reserue one bagge for pride, another for belly-cheare, another for lust, yet another for contention and sutes in law. O the madnesse of vs Englishmen! wee care not what wee spend in ciuill iarres, that yet will spend nothing to avoid forraine warres. They say, the Iew will spend all on his Pasches, the Barbarian on his Nuptialls, and the Christian on his quarrels, or law∣sutes. We need not make our selues enemies by our riches, we haue enow made to our hands. Christ sayes; Make you friends of the Mammon of vnrighte∣ousnesse. Make to your selues friends by your cha∣ritie, not aduersaries by your litigation. Seeke peace, saith the Prophet, and pursue it: seeke peace, warre will come fast enough. And if it doe come, it will hardly bee made welcome. The Spaniards haue often threatned, often assaulted; euer beene preuented, euer infatuated. Take we heed, if they doe preuaile, they will be reuenged once for all. God grant we neuer trie their mercie. Whether they come like Lyons rampant, or like Foxes pas∣sant, or like Dogges couchant, they intend nothing but our ruine and desolation.

O Lord, if we must fall by reason of our mon∣strous sinnes, let thine owne hand cast vs downe, not theirs: for there is mercie in thy blowes. When that wofull offer was made to Dauid, of three things; Chuse thee one of them, that I may doe it vn∣to thee. Either seuen yeares famine, or three mo∣neths persecution, or three dayes plague. He an∣swered vnto Gad, and by him vnto God: I am in a wonderfull straite: but suddenly resolues; Let vs now fall into the hands of the Lord, for his mer∣cies are great; and let mee not fall into the hands of man. If it bee thy will, O Lord to plague vs, take the rodde into thine owne hands: doe thou strike vs.

—liceat perituro viribus ignis, Igne perire tuo; clademque authore leuare.

Why shouldst thou sell vs into the hands of those Idolatrous Romists, that will giue thine honour to stockes and stones; blesse this or that Saint and not be thankefull to thy Maiestie, that giues them the victorie. For thine owne sake, be mercifull to vs; yea thou hast beene mercifull: therefore wee praise thee; and sing with thy Apostle: Thankes be to God, which giueth vs the victorie, through Iesus Christ our Lord.

I haue held you long in the Battell: it is now high time to sound a Retreat. But as I haue spoken much of Israels Affliction, so giue me leaue to speake one word of the Prophetesses Affection: and of this

onely by way of exhortation. My heart is set on the Gouernours of Israel, that offered themselues willing∣ly among the people: Blesse ye the Lord. Here is con∣siderable

• Both Subiectum in Quo.
• Both Obiectum in Quod.

The Subiect in which this Affection resides: and the Obiect on which this Affection reflects.

The Subiect wherein it abides is Cor, the Heart: a great zeale of loue. Not onely Affectio cordis, but Cor affectionis: not onely the Affection of the Heart, but the Heart of Affection. My heart is set.

The Obiect on which it reflects is double; Man and God, the excellent creature, and the most ex∣cellent Creator: the men of God, and the God of men. Vpon Men; My heart is towards the Gouernours of Israel, that offered themselues willingly among the peo∣ple. Vpon God; Blesse ye the Lord.

Among men two sorts are obiected to this loue: Superiors in the first place, Inferiors in the later. To the Commanders primarily, but not onely: for if they offered themselues willingly among the peo∣ple, as we reade it: then certainely the people also willingly offered themselues, as the other translati∣ons reade it: Those that were willing amongst the peo∣ple. You see, here is a foundation laid for a great and ample building of discourse; but I know you looke to the glasse, therefore promise nothing but application. And that

1. To the Gouernours of our Israel; that they of∣fer

themselues willingly to these militarie designes: not on compulsion; Quoniam probitate coacta, gloria nulla venit. His brows deserue no wreathed Coronet that is enforced: come with a willing mind. In euerie good worke there must be Sollicitudo in effectu, and Feruor in affectu: cheerefulnesse in the affection, and carefulnesse in the action. God loues a cheerefull giuer: so thou gainest no small thing by it, but euen the loue of God. Whatsoeuer good thing thou doest, saith Augustine, doe it cheerefully and willingly, and thou doest it well. Si autem cum tristitia facis, de te sit, non tu facis: if thou doest it heauily and grudg∣ingly, it is wrought vpon thee, not by thee: thou art rather the patient then the agent in it. God could neuer endure a luke-warme affection. Reuelat. 3. No man was admitted to offer to the building of the Tabernacle, that did it grudgingly. Of euery man that giueth it willingly with his heart, ye shall take my of∣fering. In all thy gifts shew a cheerefull counte∣nance, saith the Wiseman: in all, whether to God or man. Saint Chrysostome giues the reason; Cum tali vultu respicit Deus, cum quali tu facis.God respects it with such a countenance as thou performest it. Gods seruice is Libera seruitus, where not necessitie but charitie serues. Non complacet Deo famulatus coactus. God could neuer endure forc'd seruice. Doe all then with willingnesse of heart.

Thinke with a reuerend courage of your noble Ancestors, how their prowesse renowned them∣selues and this whole nation. Shew your selues the legitimate and true borne children of such fathers.

The fame of Alexander gaue heart to Iulius Caesar, to be the more noble a warriour. Let the conside∣ration of their valour teach you to shake off cowar∣dize. They fought the battells, that you might en∣ioy the peace. You holde it an honour to beare Armes in your Scutchions; and is it a dishonour to beare Armes in the Field? The time hath beene, when all honour in England came a Marte or Mer∣curio; from Learning or Chiualrie, from the Pen or the Pike, from Priesthood or Knighthood.

It would bee an vnknowne encouragement to goodnesse, if honour still might not bee dealed but vpon those termes. Then should manie worthie spirits get vp the High-gate of preferment: and idle Drones should not come neerer then the Dunstable high-way of obscuritie. It was a monstrous storie, that Nicippus his Sheepe did bring forth a Lyon: but it is too true, that manie of our English Lyons haue brought forth Sheepe. Among birds you shall neuer see a Pigeon hatch'd in an Eagles neast: a∣mong men you shall often see noble progenitors bring forth ignoble cowards.

But let vertue be renowned, rewarded, wheresoe∣uer shee dwells. Though Bion was the sonne of a Courtesan, I hope no man will censure him with Partus sequitur ventrem. Non genus sed genius: non gens sed mens. Neuer speake of thy bloud, but of thy good: not of thy Nobilitie, thou art beholding to thy friends for it, but of thy vertue. Euen the Duke fetcheth the honour of his name from the warres; and is but Dux, a Captaine. And it seemes

the difference was so small betweene a Knight and a common Souldier, among the Romanes; that they had but one word, Miles, to expresse both their names.

You then that haue the places of Gouernment in this honourable Citie, offer willingly your hands, your purses, your selues, to this noble Exercise. Your good example shall hearten others: be not a∣shamed to be seene among the people; vpon such did Debora set her heart. Alexander would vsually call his meanest souldiers, friends and companions. Tullie writes of Caesar, that he was neuer heard spea∣king to his Souldiers; Ite illuc, Goe thither: but Ve∣nite hu••, come hither: I will goe with you. The infe∣rior thinkes that labour much easier, which hee sees his Captaine take before him. Malus miles qui Impe∣ratorem gemens sequitur: Hee is an ill Souldier that followes a good Leader with a dull pace. So Gedeon to his Souldiers, Iudg. 7. Looke on me, and do likewise: when I come to the outside of the Campe, it shall be that as I doe, so shall yee doe. So Abimelech to his men of Armes, Iudg. 9. What yee haue seene me doe, make hast, and doe as I haue done. The good Captaine is first in giuing the charge, and last in retiring his foote. Hee endures equall toile with the common Souldiers: from his example they all take fire, as one Torch lighteth many. And so much for the Gouernours.

2. Now for you that are the materialls of all this, let me say to you without flatterie▪ Goe forth with courage in the feare of God, and the Lord be with you. Preserue vnitie among your selues: left as

in a Towne on fire, whiles all good hands are hel∣ping to quench it, theeues are most busie to steale booties: So whilst you contend, murmur, or repine one at the honour of another, that subtile theefe Satan, through the cracke of your diuisions, step in, and steale away your peace.

Offer your selues willingly; and being offered step not backe. Remember that Turpe est militem fugere; it is base for a Souldier to flye. When Bias was en∣uironed with his enemies, and his souldiers asked him, what shall we doe? He replyed, Goe ye and tell the liuing that I die fighting, and I will tell the dead that you did scape flying. Our Chronicles report, that when William the Conqueror landed at Pemsey neere to Hastings in Sussex, hee commanded all his ships to be sunke: that all hope of returning backe might be frustrate. You haue begun well; goe on, be perfect, be blessed.

And remember alwayes the burden of this song, which euerie thing that hath breath must sing; Blesse ye the Lord. Those heauenly Souldiers that waited on the natiuitie of Iesus Christ, sung this song; Glorie be to God on high. Vpon this Lord the heart of Debora, of Israel, of vs all, should be set. It is he that teacheth vs to fight, and fighteth for vs.

To conclude with an obseruation of a reuerend Diuine: England was said to haue a warlike Saint, George; but Bellarmine snibbes Iacobus de Voragine for his leaden Legend of our English George. And o∣thers haue inueighed against the authentike truth of that storie. Sure it is their malice, that haue robbed

England of her Saint. Saint Iames is for Spaine, Saint Denis for France, Saint Patricke for Ireland; other Saints are allotted and allowed for other Countreyes: onely poore England is bereaued of her George: they leaue none but God to reuenge our quarrells. I thinke it is a fauour and an honour, and wee are bound to thanke them for it. Let them take their Saints, giue vs the Lord; Blesse ye the Lord. So let vs pray with our Church, Giue peace in our time O Lord; for there is none that fighteth for vs, but thou O God. To this mercifull God be all glorie, obedience, and thanksgi∣uing, now and for euer. AMEN.

FINIS.

Notes

• Iosh. 10.12.
• Exod. 15.3.
• 2. King. 5.18.
• Aug.
• Deut. 32.31.
• Eph. 4.6.
• Exod. 32.4.
• Theodoret.
• 1. Cor 6.9.
• Act. 9.4.
• Exod. 14.25.
• Psal. 62.11.
• Ver. 20.
• Iosh. 11.
• 2. King. 19.35.
• Ver. 6.
• 2. King. 7.
• 2. Sam. 15.3.
• Aeneid. II.
• Psal. 144.14.
• Matth. 27.15.
• Esa. 57.21.
• 2. King. 9.22.
• Psal. 147.
• Phil. 4.7.
• 1. Sam. 13.22.
• Luke 22.••8.
• Luke 3.14.
• Exod. 17.16.
• Iudg. 3.
• 2. Sam. 10.12.
• Iudg. 7.18.
• 1. Sam. 18.17.
• Mat. 8.10.
• Isidor.
• 2. Tim. 4.7.
• Sen.
• Veget. de re militari, lib. 1. cap. 20.
• Luke 16.9.
• 2. Sam. 24.14.
• 1. Cor. 15.57.
• Exod. 25.2
• Iudg. 7.17.
• Iudg. 9.48.
• Luke. 2.13.