THE MIRROR OF HONOUR: Wherein every professor of arms, from the General, Chieftains and high Commanders, to the private officer and inferior soldier, may see the necessity of the fear and service of God, and the use of all divine virtues, both in commanding and obeying, practising and proceeding in the most honourable affairs of war.  
A treatise most necessary, comfortable and expedient for all English subjects, whereby their duties to God, their Prince and country, their assurance and safety, is lively set forth as in a glass before them.  Exod. 14.14. 
The Lord shall fight for you, therefore hold you your peace.  
The Contents of the book are in the next page.  
Printed at London by the Widow Orwin for Thomas man.. 1597.   

The Contents of this Book.  

1 A brief motive to the consideration of the necessity of this work, and of the different effects of peace and war.  
2 How necessary the fear and true service of God, and the use of all divine virtues are in every chief governor in arms, and wherein true honour consisteth.  
3 That all men should be ready to defend their Prince and Country, and how inferior officers in arms, the common and private soldiers should behave themselves, as touching their obedience to God, their Prince and superior Commanders.  
4 That Prayer is necessary among men of arms, as a principal and chief mean both to defend themselves, and to annoy the enemy, and that after victory they ought to praise God.  
5 A most necessary motive to stir up all men that continue at home, to serve the living God, and to seek to win his favour aswell in regard of the safety and good success of their brethren, soldiers abroad, as of their own at home.    

TO THE RIGHT Honourable my singular good Lord and Master, Robert Earl of Essex and Ewe, Lord Ferrer of Chartley, Bourcher and Louvain, of her majesties most honourable privy Counsel, and Knight of the most noble order of the Garter.  
ALbeit (right Honourable) the endeavours of best deservers, and of men qualified with highest gifts of all kinds of virtues, be subject to depraving censures, I, the meanest of many other, am moved by the love I bear to my country, in all reverence and zeal, according to my portion of knowledge (sith the better able afford it not) to adventure some thing to the encouragement of men trained and to be trained to the field in Military service: not as teaching them the art of war, but inciting them to obedience to God, their Prince and Commanders, to virtuous and divine exercises, to the practice of profitable, and of praise worthy actions, and to the avoiding of things offensive, hurtful and fruitless. For if none should speak because they have captious hearers: if none should write because they have depraving readers; what would become of the use of the tongue or practise of the pen? If none should undertake but what they were assured should please all men, there would follow speedy ruin of all virtuous endeavours in whatsoever kind. For none is so absolute by art or nature, but that some being mere naturals without art or virtue, will struggle to glorify their own nothing, by depraving the something of others. No good endeavour (intended to God's glory) can be so simple and fruitless, but it will yield some profit to the well disposed: and no work is so excellent but is altogether fruitless to the evil affected. Best things have least grace among the worst, and the profanest works best welcome to profane men. But such as savour of divine reason will embrace the good fruits even of poorest knowledge, and will reject the most absolute work of a carnal conceit. And if I had not hope grounded upon mine own, as also upon public experience of your honourable clemency, to accept of virtuous endeavours at the hands of the meanest, I could not (at this time) afford scope unto my sorrowing thoughts, daunted, dulled, and dismayed at the dismal issue of former hope, to expose unto a general gaze, this silly Mirror, which under your Honourable protection, I know may safely pass through the pikes with profit to many, prejudicial to none, but behoveful to all. And it craveth at my hands no safer shelter from the malice of the worst, nor better warrant to pass currant among the best, than your Lordship's allowance, which in discretion I cannot deny it, though I cannot assure it. Yet I am urged to adventure myself for it, and it for me, unto your Honourable consideration. And while I wait in hope, I do and will ever rest a dutiful petitioner to the God of hosts, to furnish your Honour with all happiness, and happy issue of all your Honourable enterprises.  
Your honours humble servant, john Norden.   

To the Reader.  
NOthing is so rashly, rudely, or unadvisedly undertaken, but that reason or discretion seemeth to direct the same: and most of all Military attempts are to be enterprised with high devotion, because they tend to peace the most precious end of war. For there seemeth as great difference between peace and war, as between a sober and a mad man: the one plausible, sweet and profitable to many, the other terrible and troublesome to all, and truly profitable to none. It is a pernicious evil, as of itself, but by circumstances it is both lawful and expedient, not that it openeth the way to heaven by slaughter and blood, as Scipio of Africa boasted, but that it is the way to redeem most wished peace. When the cause is just no man may question whether the war be lawful. It is then just when it seeketh to defend and preserve the public quiet and Christian religion, and it is then lawful, when it is done by the authority of the Prince, and rightly undertaken when it is in the fear of God, and truly executed when it is with upright minds. As touching the justice and lawfulness of the cause present, it sufficeth us to know it is to preserve our state, the superior Magistrate commandeth it, and we are to obey it in a triple duty, to God, our Sovereign and commonweal, to the end we may possess our own in quiet under the protection of equity and justice, which both are established by peace, and peace maintained by suppressing war. Our present war is a defence against hostile offence, which (as every man seethe) threateneth unto us the dreadful devouring sword, or such wretched servitude as was never showed unto the jews in Egypt or Babylon. For the experienced tyrannies of our adversaries have many ways and in divers places, displayed their bloody inclination to be more than heathenish: and therefore our estate (aimed at by their cruel desires) is neither to faint or flatter itself, but in the name of the God of hosts to go forth with our armies, and with courage only in Christ to witness our Christian fortitude: not as some great Martialists have done, that have sought and gotten fame by blood, as Herod, Hannibal, Caesar, Attila, and infinite others, who have left behind them nothing whereof truly to glory, only the stink of their ambition, and slaughter of men remaineth. And our present enemies testify their apt imitation of these tyrants in all their victories, wherein they regard nothing more than the number of towns burned, and of men, women and children murdered. And he prizeth his reputation dearest, that hath inhumanly bereaved most of life, and most tyrannously behaved himself in the wars, without fear of God, or clemency towards man: showing thereby how far they degenerate in affection from true Christians, that embrace compassion and mercy as the badges of true religion, which teacheth that we ought to conform our minds to a godly proceeding in the affairs of war, without rigour, tyranny and superstitious lenity. And to this end ought all men called to the profession of arms to be furnished with divine virtues, that all their proceed may savour of godliness and godly boldness. And for as much as (by reason of our usurped liberty to sin more in this profession than is fit in any) we are deprived as of our own natures, of the true knowledge of that good course which in these dangers of war is to be taken. And therefore all military men ought to have continual counsel and consultation with the God of armies, disclaiming their own wisdoms, judgements and valour, and to follow what is commanded in, or agreeth with his word. The Commonwealth of Israel was held happy for that it might ask, and receive counsel and direction in all their proceed of God by urim and Thummim. But much more blessed are we in that the divine light shineth unto us in Christ, whereby the true meaning of the spirit is expounded in the word of truth, whereunto all men are invited freely to refer themselves, and therein to search diligently what duty is required of them in their several functions: for therein hath God declared his mind and will concerning all things wherewith man hath to deal in this life. From thence must every degree be furnished with warrant and direction how to proceed in their professions: therein is the Prince taught how to rule rightly, the subjects how to obey loyally: therein are Commanders in the wars directed how to dispose of their charge wisely, and the inferior soldiers may therein learn how to frame both their affections and all their proceed godly. And for that the office of a soldier is a calling of higher reckoning and of greater moment than it is commonly reputed by the general and rude multitude, yea, than it is considered to be, of the most that undertake to carry arms in the field, and of some that bear office in the wars: it is requisite that all should understand what burden they bear, that they may also learn to discharge the same, so as they may be worthy to be called what they desire to be. For as the life is to the body, so is virtue to the mind, and the divine spirit to the soul: the body without life is but a dunghill, the mind without virtue is but a sink or gulf of filthy cogitations, and the soul without the heavenly comforter is but a forlorn captive under the Prince of darkness. Ignorance of the will of God is a dark cloud that shadoweth all divine qualities, and that smoothereth every sacred grace and special favour received at the hands of the highest, whereby a soldier becometh oftentimes proud of vanity, and covetous and greedy of vicious and hurtful in stead of virtuous and profitable things: whereby he becometh conquered of his own carnal affections, making himself thereby unfit to undertake that honourable action which only is proper to the virtuous, and to such as fear God. Such as are armed with divine habiliments within, aswell as girded with military furniture without. For who so considereth that he fighteth for the Lords cause, for his Prince's state, his country's good, and his own honour, cannot but think himself bound to cast off all impediments that may hinder his prosperity, or blemish his reputation therein. For there is no assurance in things displeasing the King of Kings, in things unsavoury to the spirit of God, who being on our side giveth us victory: but if we defraud him of the reverence and honour due unto him from ourselves at home, and from our men of war●e abroad, we have no assurance that he is with us and for us. And therefore when we go forth with our Armies (saith Moses) we must then keep us from all wickedness: for that the Lord himself walketh in the midst of our campe● to deliver us, and to give the enemy into our hands, if we be holy: but to destroy us if we be profane, faithless and wicked. And it h●th been ever a noted subtlety of a wicked enemy prompted by Satan, to lay traps and snares to cause Christians to sin. Search (saith Achior) if there be any wickedness among them, 
judith. 5.  then shall we surely destroy them, otherwise we shall never prevail against them, for their God will defend them. And it seemeth that our adversaries have no greater encouragement, then to see the fruits of our gross corruptions, affirming that we fear not God, because we transgress his will so boldly: and above all they take notice of the uncivil behaviour and licentious lives of our men in the wars, grounding greater hope to prevail, by reason of our sins, then by their own forces. Experience hath long told us that there hath been defect of virtuous exercises among men of military profession, who seeking to be renowned, begin not at the fear of God, but yielding their minds captive to sin, come conquered into the field: and therefore their enterprises often fail of victory. But howsoever some deem the contrary, it doth higly dignify men of arms, to fear and serve the living God, and to be at one with him, before they presume to march to the battle, or undertake to bear arms in the field. And all such as are called to that high and worthy calling ought to be changed in their minds, casting off all the former lusts of the flesh, to shape their affections after a more holy order: for the nearer they resemble the great conqueror, by participation of his divine virtues, so much the more powerful shall they become, and be partakers also of his glory by conquering by him, as were Gideon, Barac, Samson, jepthath, David, Samuel, and many other that in and by him overcame kingdoms, and obtained many admirable victories against their enemies. It is an honourable thing in Commanders to be able to exhort by word to godliness of life, but more honourable when their exhortation is joined with the example of a virtuous life: for the one proceedeth from the tongue, which may dissemble before the world, the other from the heart, which is known to God. And he that is truly sound within, cannot but appear unto others to be so: for he will bring forth the fruits of approbation, among which it is not the least to have care of the choice of his soldiers, as of the most virtuous, as much as lieth in him, after the example of Cyrus, who said unto his soldiers: My friends, I have chosen you, not because I have had experience heretofore of your manhood, but because I have known you ready to do those things which are honest, and to eschew all dishonesty. In his choice he seemed to agree with the opinion of valiant Agamemnon a Grecian Captain, who affirmed to Achilles, that one man beloved of God, is in stead of many men in an army. On the contrary the Scripture affirmeth, 
jousha 7.1.2  that the wickedness of one man endangereth the state of a whole army, as Achan did the army of Israel. The Emperor trajan said, to accept of war, to collect soldiers, to put them in order, and to give battle, belonged to man: but to give victory was the work of God only. Whereby it followeth, that as victory is the end of waging battle, and battle disposed by best discretion of chief Commanders: so there is not a more precious thing in the execution of this business, then to do all in his fear, honour and reverence, that giveth that which is strived for. They that covet to vanquish, and not to be vanquished, must rely wholly on him that disposeth of victory, and to use soldiers, munition and policy as his means: for if they be blessed by him, they are holy, otherwise they may be aswell instruments of their own, and of the confusion of such as trust in them as of their safety. To the end therefore that our enterprises may succeed to our comfort, it behoveth all men of arms, of what quality or degree soever he be, not to think is a blemish to his reputation to be seen virtuous, religious and godly, but to testify the same in the view of all men, by continual exercise of prayer and praise to the God of hosts, that he may still bless those means, direct their counsels, and dispose of their proceed happily: so shall they triumph in victory as well with few as with many, with the godliest, and not with the greatest number of men. And to the end that all military men may be put in mind of this heavenly consideration, I have presumed under your favours, to speak a little unto you in a plain manner, not that I would be seen to presume to teach such as are already furnished with divine knowledge, and are armed with faith and religion: but to whet them on to the daily practice thereof, and to stir up such as are more ignorant, to a desire to become also virtuous and obedient to God, and in him to their Prince and Commanders, that as they seek honour, they may so attain it, as may make them in deed truly honourable.  
Yours in christian good will, john Norden.   

THE MIRROR OF honour.  

A motive to the consideration of the necessity of this work, in regard of the time, and of the different effects of peace and war.  
THERE is nothing in this world more pleasing to flesh and blood than peace, nor more beneficial to a common wealth. For where no trouble is, 
The sweet effects of peace.  there is a quiet state fit for every honest Artist to practise his skill, to the furnishing of the state with Sciences necessary and profitable. In peace are Laws at liberty to be duly executed, and justice may flourish without restraint: Virtue may then show her effects, and Religion be practised, without terror or torture. Then may the Church execute necessary Discipline and manage all things to God's glory and the comfort and commodity of all his members. This hath England tried true, almost forty years under Queen Elizabeth, who from God hath brought us the blessing of this wished peace, 
England's peace near 40. years.  together with the rich jewel of the freedom of Religion, whose fruits (if they flourish not as they ought amongst us) the fault is ours. And that God that hath afforded us these precious blessings, finding us negligent and cold in our professions, threateneth to rouse us out of our secure dreams by the drum of his fury, to awaken us out of our slumber by the noise of war, 

God threateneth to ●ouze us out of our dream by war.  
A new song, a woeful song.   nay by the blows of war, we hear the sound, we see the swords, the Cannon plays in our ears, the armours glitter in our eyes, here is the beginning of war. After the sweet song of Peace peace, now is the dreadful dump of War war. And what is War, a May-game? No, it is the woeful messenger of confusion, without the mercy of our offended God, which is to be obtained by faith and repentance. We all know that peace is plausible, a joyful and wished thing, and yet we seem full of it, or at least of the fruits of it, which is plenty and ease, fullness and forgetfulness of God and ourselves. But if we had seen war as we have tasted peace, we should esteem the better of peace and provide against the fear of war, in meeting the God of hosts to appease him, 
1. Sam. 25.23.  as Abigail did David. But England (God be praised) hath been made acquainted with war by report from our neighbour territories, and the most of us are ignorant whether it be sweet or sour by experience: and therefore think not that it bringeth the miseries which Fraun●e, 

M●ny of us are ignorant of the effects of war.  
The fruits of war.   Flaunders, Holland, Zealand, Brabant, and sundry other most pleasant Lands and Provinces, have long time endured: wherein justice hath been suppressed, and injury, violence, will, and the sword fury prevailed. These infernal firebrands enkindle war, whence proceed the outrage of bloody furies, wherein spoils are held lawful prize, riots maintained as rightful laws, innocents murdered, maidens, wives and most grave matrons violently abused, and forcibly deflowered, churches destroyed, religion confounded, houses consumed with fire, all virtue and honest duty abandoned, vice exalted and embraced, the service of God contemned, God's children murdered, every degree, sex and quality grieved and oppressed, all trades and traffic hindered, the best men trodden down, and all this (with many other miseries) by a crew of most merciless and wicked men. 
War a salve for secure kingdoms.  Hear are in part the fruits of furious war. And yet it is the salve that our most loving God apply to the infections of such Kingdoms and Countries, as abuse his most sweet bl●ssing of peace. We are not ignorant of this, though we have yet but given aim (as it were) to foreign broils, not considering, or at least not reforming the evils that long peace hath bread at home. For which our forgetfulness and neglect of dutiful diligence to reform us, the same God, that found out this remedy for the sins, or judgement for the transgressions of other Nations, hath threatened the same to us, for that we repent not at his many other most gentle admonitions. It seemerh he hath decreed somewhat against us, for the common report is, that there will be wars, and that England must prepare for wars, 
God's forewarning of war●e a great favour  & surely this gentle forewarning of God (among many others) is to be held a precious favour, for that he giveth us time to consult with him, what is to be done, in so weighty a pretended business. And there is no doubt but our Sovereign is not slack, not only to consult with her chosen and grave Senators, but with high jehovah the God of Armies and hosts her glorious guide and our approved most strong and loving defender, to whom also like true Ninivites we must all fly, from the one degree of men to the other. And sith it is the business of war, 

Generals, captains and soldiers must take counsel of God.  
2. Sam. 5.19. josh. 8.18. 1. Sam. 7.8.  
The Ministers must pray and exhort to prayer.   the generals chiefetains and captains, inferior officers and private soldiers, must march forth and begin the action, continue it and perform it in his fear. And as victorious David did, they must ask counsel of him, and he will teach them and instruct them as he did joshua at the conquest of Ay. And hereunto must our faithful Ministers become true samuel's to cry unto God for the good success of them that go forth to fight. And moreover they must not cease, but with all industry and diligence, teach and exhort to faith, obedience and prayer all that tarry at home, that the lords wrath may be appeased: and that he will take part with us going forth with, and blessing our armies that we may expect our salvation only to proceed from him: lest that trusting in our own merit, strength, wisdom or policy, we should be foiled of his and our enemies. And to the end that our men appointed to the wars, should be in some measure whetted on with godly affections to undertake a matter of so high moment, 
What moved the auctor to undertake the work.  being on the behalf of the Lord of lords, our Queen and country's weal and preservation: I am emboldened in duty and stirred up in love, simply as it is to set before them, this silly Mirror.   

How necessary the fear and true service of God, and the use of all divine virtues is in every chief governor in arms, and wherein chief honour consisteth.  
AN host of men, or an army of soldiers, as of themselves, is a multitude confused and unordered, many dispersed members, 
An Army of men is a confused multitude without order.  of an uncompact body. But wisdom, art and experience, having found the mean, to dispose them into a body, by the right reducing of every member into his convenient place: the wisdom of God must needs be confessed to have the chief rule and to bear greatest sway in the work, which so much the more resembleth this politic body to the divine Image, by how much it bendeth the chief end thereof to the glory of the highest and most superior Governor, 

How an Army may resemble the divine Image.  
Every head of an Army must be conformed to the head Christ.   by seeking the good of the universal body of his Church, which in regard of all divine duty, order, and the right rule of christian religion, is said to be divine and heavenly: whose head, as it is that chief Sovereign Christ I●sus the Son of the eternal Deity, full of grace and peace, so must the head and general of this body of a christian army, be conformed to righteousness and holiness, that all the inferior members may (like unto the memmbers of the heavenly body) embrace that truth and follow that rule of righteousness, which their head receiveth by the power of the divine comforter and director, from his superior head Christ. So shall there be seen that sweet consort and heavenly harmony in their warfare, which shall gain the love, favour & affection of the heavenly company, 

The Angels of God shall go forth with the godly.  
Exod. 14.19. & 32 34. 2. King. 19.35 Rom. 9.7, 2 Pet. 1.3.4. An excellent resolution.  
An uncertain ground of good success.   even of the Angels, and they shall go before them as heavenly guides, yea & as a warlike host to destroy their enemies. The fear of God & his service, faith and true religion, have only the promise of God's presence, of his defence, protection and conduction. And that resolution only is excellent, which is grounded upon that right reason which is confirmed by the word of truth: and all other hope which proceedeth from the power of flesh and blood merely, from the strength of man's arm, as Goliahs' and Senacheribs' and others: hath the assurance semblable to that ground, that is weak, and of no certainty. And therefore whatsoever this last hope shall warrant, is but like unto the wind which bloweth where and when God permitteth. So God by his might throweth down the mighty strength of the proud, who boast themselves of their multitudes and stand upon their policies▪ and preserveth the weak in their own conceits, beyond the expectation of carnal hope: whereof the examples ●n divine histories are infinite. Yet such is the necessity of the order & comely disposition of matters of war, 
We must ask counsel of God, how to order ●ur troops rightly. Deut. 31.22. Iosh 1.1.2.  that we must seek at the hands of the high Lord of hosts and armies, how to dispose our troops, and how to lead them forth in his fear and according to his will: who challengeth a share therein, if we will proceed aright, for so he had in the proceeding of joshua whom he directed and encouraged being the General of the huge Army of Is●ael, to whom he principally gave counsel and charge that he should be studious in the Laws and word of the Highest: willing that the Book thereof should not departed from his hands, 

I●sh. 1.5.6. The book of God must be in the hands of a General, & the practice in his heart. jung. 2.25. josh. 6.2.  
The General ought to fear God.  
Order & government.   but practice and proceed according to all equity and justice, and in so doing he should be strong and courageous, for no man should be able to withstand him all the days of his life, and that the Lord would not fail or forsake him. This divine and absolute assurance of God's favour and readiness to help in the time of need, hath been in all former Generals and Captains fearing God, & they have prevailed, as appeareth by Joshua against jericho, Gideon against the Madianites, and many others. And therefore, it is required, that great regard be had of the choice of the General, that he be religious, fearing God, that he so order the matters appertaining to his charge, as beseemeth christian policy. Government of itself presupposeth order, for without order, no man can govern his little house, much less an Army of men. And government is a right disposition of those things whereof a man taketh charge, to bring them to a good end. And therefore many things are requisite in a General, as well for the right ordering of the army, (namely of the body whereof he is the head) as also for example, that the inferior officers may follow him as a light, leading them the right way. For that is the nature of the honest imitation of the virtuous, to become more virtuous by a virtuous guide: 
The ●ffectes of Imitation and Emulation  as it is the property of wicked emulation in the contrary affected. And therefore in a General, Prudence, which includeth in itself, that wisdom which is the right reason of things, is the most precious and most honourable ornament. For as Zenophon saith. Without prudence there is no use of virtue. 
Prudence.  What then availeth magnanimity and fortitude, 
Magnanimity vain with out prudence. Effects of prudence.  and other virtues, if Prudence fail? for then magnanimity is but desperate rashness, & fortitude a careless running on to his own ruin: nothing is sure, but all uncertain, without that Prudence, which is the mistress of all virtues, which teacheth how to provide for things to come, how to order and dispose of things present, 

The office of a General.  
The approbation of a General.   and how to make use of things past. The end of the office of a General, generally taken, is to do good for his country in the highest degree, and therefore the right administration of all necessary directions, and discipline to them that are under his charge, is of no small importance, for that upon his carefulness and high wisdom, dependeth much the good and happy issue and success of victory, although indeed the disposition of victory, is in the Lord. It is a token of God's favour, and that he alloweth of the choice of that General, that feareth him and walketh rightly before his people. If otherwise, he is surely advanced to that high place, to hurl down such to confusion, that trust in his wisdom, be he never so politic or warlike: and his honour is but usurped & shall be taken from him again with ignominy. Religion is that golden rule, 
Religion.  that godly guide, that by right reason leadeth an Army rightly: and the irreligious, neglecting true duty to the powers divine, howsoever forward or fortunate they may seem, in stumbling upon fortune sometime, and in triumphing in victory, yet at the length their tragical ends discover unto the wise, that there is no true hope nor blessed issue unto the end, and in the end without the fear of God. And this hath appeared in many, who have been full with vain conceit of worthiness by reason of some fortunate effects which after have been foiled & their glory stained: 
● King. 1.4. 2. King. 19 37 Exod 14.23.  as jeroboam that pulled destruction on himself and the city, and as mighty Sevacherib was killed by his sons, and Pharaoh with his host, for policy admirable, & for multitude infinite, in his glorious conceived hope of victory over God's children, being of himself victorious and mighty, 
The sin of the people may be the destruction of the go●l● General.  is a spectacle of dishonour to this day, with infinite others. But (by the way) it may fall out that though the General be religious, faithful and fearing God, the sins of the people may procure the confusion both of their Governor and themselves, and sometime the sin of one man, may cause many to be punished, as achan's, for whose sake all Israel was afflicted & greatly discomfited at the siege of Aye: 
josh. 7 1.2.  wherein he alone perished not, but many for him. How much more shall many suffer for the sins of many? The men of Gibeah were slain, not only the committers of the wickedness, but such also as winked at it. 
judg. 19 24. & 20.13.14.  How careful then ought a General to be of his Captains, the Captains of their soldiers, lest that they being negligent in looking into the manners or punishing the vice of such as are under their charge, knowing this, that he that committeth sin is worthy to be punished, not only for examples sake, but for the Law, and justice, 

The execution of justice and punishment of sin a pleasing sacrifice to God.  
Rom. 1.31. A General ought to pray for his people. Num. 14.19.   in whose true execution God is pleased: and lest also the Commander be snared by sin, and so not only favour sinners, but even commit the same, & so fill up the measure of God's vengeance, which waiteth on all them that are thus disobedient. If I should say that it were the part of a General to pray for his people and for their sins, I might say but as Moses did, who being moved in zeal of the people's safety, desired God to pardon their sins, knowing that sin had the threats of judgement: and how glorious an effect had his request? to whom the high God gave answer, saying, I have heard thee for them, and have forgiven them? God forbidden it should be thought a derogation of the reputation of the greatest Commander to be seen forward in the like affection for his people: for by that means he may also win such as are under his charge to feel their infirmities, & draw them to such humiliation, 

1 Sam. 12.19.20.  
The benefit that the people have of the General fearing God.  
Deut. 1.30.   as that they may both pray themselves, & serve the Lord in fear, & also crave the assistance of their godly Superiors therein. This is the benefice that riseth of the true fear and service of God in the General, who will show himself as courageous as Moses, not merely standing upon his policy or multitude, but upon the Lord to bless his proceed, & to encourage his people that they faint not: and then may he justly assure them that they need not to fear or be afraid of the enemy, for the Lord of hosts goeth before them and will fight for them. He is the General of generals, 
God the General of generals.  the high Captain of all Christian Companies, the powerful Defender of all faithful Armies and hosts, his power hath been seen in miraculous manner to the destruction of the mighty enemies of his children. And yet his absolute force and power ha●h not been seen, as it is in himself, for if he should at full discover his force before us mortal men, 
God hath never showed his power as it is.  it would so far dismay the strongest of us, as we should confess ourselves less than nothing unto him. And therefore is his power called infinite as having no end, 
God's power cannot be limited.  nor limit, whereby it may be stayed or restrained, neither is there any mean in the same, in man's capacity and judgement, though we can say that the death & destruction of one man is more admirable than another, and one miracle doth exceed another in admiration, 

Num 21.28. All Gods miracles are alike.  
Dan. 4.29,   as to make balam's Ass to speak like a man was strange to us, and to make Nabuchadnezzer to become a beast being a mighty Monarch of the world after his many conquests, was no more strange. The kill of Goliath by David was no more admirable, (if we consider, by whom the thing was done) than the kill of a worm by a man, 
1. Sam. ●7. 51.  for the Lord of hosts is the hand that effecteth great things by weak means: as by Gideon with 300. men he overthrew the whole host of the Mydianites. 
God doth weighty things by weak means.  So that we may not reckon what God can do, for there can be no estimation or limitation of his power, neither in regard of his mercy, wherein he saved Daniel among the lions, and the 3. children in the fire, 
Dan. ● 16.  and confounding their accuser: s neither of his judgement & vengeance wherein he destroyed the whole world with water, 
Gen. 7. in toto. Gen. 19 24.  and Sodom with fire. And therefore we may conclude, that if he will he can do what he pleaseth, and there is no exception of persons, places, strength, policies, riches or multitude of men with him But whosoever fearing him truly do commit themselves & commend themselves unto his favour, throwing themselves down & all their natural wisdom & power at his feet in humble prayer and singleness of heart in a lively faith, 
●hey are strongest that com●it their pow●●● to God, esteeming thē●●●hing  may assure themselves that both he can and will do more mighty things for them then hath been hitherto seen of men. And if we of England have not forgotten his many miracles done even for us, to make his power to be truly known & his name rightly reverenced of us, we cannot but with praise acknowledge that he hath done mighty things for us, 
God hath done great things for England.  whereof we have rejoiced: and the same he will confirm unto us, with new mercies towards us, in his judgements towards our adversaries, if he be taken as our chief Conductor: and if our leaders, captains & soldiers embrace him with their whole hearts. 

Our leaders must fear God.  
josh. 1.5▪ 6. The fruits of the book of God.   And there is no way to assure us hereof, unless our chieftains be seen favourers of his word and followers of his will. And therefore as he willed joshua, so he willeth them all to seek wisdom of him, and not to suffer the book of his divine precepts to departed from before their eyes, for it recordeth his power, his providence, his mercy, his love towards the true of heart, and layeth open his justice and judgements, against such as are wicked and dissemble with him. This book should be in their hands, and his truth in their hearts even in the midst among their enemies. So shall it be as a sanctuary unto them to defend them from the destroyer, and as a sign that the devouring angel shall spare them in the day of destruction. It is as Manna to feed them from heaven, and as a two edged sword to cut down their enemies before their faces. It is better than Socrates' great virtue, it is the wisdom of the spirit of God, which guideth and lifteth up the heart aright, enduing it with that happy and most fruitful knowledge, that not only concerneth the true direction of an army, but of the very Majesty and power of heavenly Jehovah, and their obedience to him their high and powerful General. There is nothing so precious as the fear & true service of God in the wars, 
The fear and true service of God, the most precious thing in the war. Exod. 17.11.  as appeared by Moses prayer at the battle of the Israelites with the Amalekites, for as long as Moses prayed instantly, Israel prevailed: but when he fainted; their adversaries had the better. What other thing is war, than a contention for victory? and what is the honour of war, but conquest? and whence is victory but of God? and as God is of Majesty, most high far above all gods, that is, 
As God is of highest Majesty, so must highest Commanders be directed by him.  far above all the princes of the earth; so it beseemeth the greatest, that have charge in the wars, to acknowledge him their supreme Commander: and as they expect honour, duty and reverence from the inferior and lowest of the Army, & think it both unlawful and punishable, if any resist their command and authorized power: so they must think that their obedience is to be yielded unto God. And as the private soldier or captain presumeth to enterprise nothing without the special direction of the General, so the General ought to be a continual petitioner unto the high of highest commanders, that he will teach him that wisdom, and give him that direction which may answer his own will, & redound to his own honour and glory, and to the preservation of his children, over whom mortal man hath charge. 
The true use of religion.  For it is the true use of religion thereby to become heavenly wise, and being truly instructed in that sacred school of divine virtues, he becometh obedient, not by constraint, but in love, whose fruits appear always to be faith and assurance in the heavenly powers, which cannot be but it will always show itself by working all things, and undertaking all things, not after carnal, but after a spiritual consultation and consideration of the end of every enterprise. 
Though God answer us not by mouth, his spirit speaketh within us.  And although we may not look for revelations, and apparent declarations of God's purposes, as from his mouth, we must not therefore remain careless to ask counsel of the Lord by prayer, who although he answer not yea or no, go, or go not, fight, or stand still, as in former ages of our faithful fathers he did: yet he by his spirit assureth us according to our faith, and therefore to refer the issue unto him, and assuredly if we repose absolute affiance in his power and providence, no doubt but he will effect it as we pray. If we cleanse ourselves from evil, and wash our hands in innocency, it shall (I say) effect and succeed well by his promise, which he never broke, neither will violate for ever: 

God never breaketh promise.  
1. joh. 5.14, 15. 1. john 3.19. The hypocrite is unfit to pray. Deut. 10.12.   whatsoever we ask according to his will we shall receive, provided, if our hearts condemn us not. The hypocrite is unfit to become a petitioner unto the Lord, because he is already discovered to be a leper within, not clean in conscience, through faith in the blood of Christ. God asketh nothing at our hands for all his favours, but fear, obedience and love, and even these have the promise to be heard. These have the promise of victory, 
What hath the promise of victory.  therefore must not only the General, but all Captains and soldiers embrace these, and gird them as a most victorious sword about the loins of their hearts, and so march on in faith and full assurance of good success.  
Polybius General and Lieutenant to Scipio of Africa though he were a mere politician, saith, that the Romans had no greater means to extend the borders of their Empire, 
The Romans got the possession of glory of the world by religion.  and the glory of their famous acts over all the earth, than religion. And shall Christian armies that pretend to go forth in the name of the same God that gave them success, be either careless or cold of this principal and great virtue, that hath still prevailed, and hath the promise to prevail for ever? The Heathen have had special regard to serve their idol gods before they proceeded to battle, 
The zeal of the heathen.  having but the shadow of hope (to encourage them) of the better success. But sith there are so many examples in the book of God, of the issue and happy success of victory in the religious serving of the true and unvanquishable God, by whom we have the substance of a lively hope, even his promise: what General, what Captain or Commander will not be careful truly to imitate the godly in this behalf? If Infidels and Idolaters shall go before us in their care of their blind religion, in serving creatures unhelpful, and Saints, whose bodies are dust, as the relics of james, which are highly reverenced and devoutly sought unto by blind zealous pilgrims at Compostella in Spain, and infinite other like. Yea the Turks, how do they haunt the temple of Mecha, 
james of Compostella.  to visit the shrine of that incarnate devil Mahomet? And as the Romanists have a whole legion of Saints, 
Mahomet.  so have the Turks as many Passaes, 
The Turks Passaes.  whom they esteem as most religious departed this life, and call upon them for their sundry occasions: as Aschick Passa, one that can further love: Sehrich Passa, Barthschin Passa, Alivan Passa, and so many other as their griefs and maladies of the body, passions of the mind, the pleasures of peace, 
The Turks and Papists have many inferior gods.  or troubles of war seem to require. For every of their occasions are supplied by the multitude of their petite gods, as of the Papists by their Saints: and yet they both seem to hold a superior inferior majesty, as the Turks their Mahomet, and the Papists their Pope: yet both under the high God, who is above the Passaes & Saints in their own conceits. But what are these men but mad, through blind zeal? what are these gods, but saints and reprobates? 
England professeth and holdeth of one only God.  It is the glory of the English nation, to produce, in their life, manners and profession, that religion which holdeth one only lively, powerful and all-sufficient God, the creator of all, the preserver of all, the confounder of all, not only of men, but of all the counterfeit gods of these nations, even as he will. God forbidden therefore that we that have the name of true Christians, should falter in the true execution of that sincere religion which we profess, namely, in our trust & confidence in the living God, to whose honour & immortal praise we must bend whatsoever we take in hand. And for that the state of wars importeth matter of the greatest moment of any other thing appertaining to this life, 
War importeth matter of greatest moment.  it must be so considered, practised and performed, as may hold best assurance of good success therein: and as we rely upon one God all-sufficient, we must maintain one law inviolable, and that the most righteous and best; we must have one King and Monarch Christ, unto whom the celestial father hath given the seat of his father David, that he may rule and have dominion from one sea unto another, and that he may execute justice and judgement in all the earth. This great and invincible General ordaineth the true ministers of justice under him in every place, 
Christ ordaineth ministers to execute justice in earth.  to defend his Church, which embraceth that religion which is only good, and is compact of good men: and these ministers are to draw the sword, not only against the evil members of that holy society, but against every enemy that riseth against it. Wherein the word of our saving Christ, the Bishop of our souls, aught to stand fast and unmovable in the hearts and souls of them that undertake to lead forth the armies of Christians, for weak and feeble is the help and force of best weapons, yea of the cannon and curious and furious engines, unless both at home and abroad all men regard duty and Religion, and strive who shall be most godly, virtuous, and forward to preserve the peace, health, and salvation of their Prince and Country. 
True glory never gotten without religion.  True glory is never gotten in the wars without Religion and virtue. Agamemnon the General of the Grecians before Troy, said that a man beloved of God was in the place of many men in a camp: What then is a religious General? who fearing God, will (for so he ought) seek out like Captains: and they again will endeavour to find out and choose like Soldiers. And when an army is thus furnished, it will come to pass in deed, that ten shall chase an hundred, and one hundred shall put a thousand to flight. Sith then that the necessity of the fear and service of God is such, as there is no hope of good success of an army without it; it behoveth a General, who in that behalf is God's agent, to provide sufficient godly, sincere, and painful Ministers, or men apt to teach the fear of the Lord unto his people, 
The General ought to have a care to provide Ministers to teach the people.  that not only the General himself, but every Captain, private officer & Soldier, may be exercised in knowledge, & practise of the word in prayer and thanksgiving to God. Good men have been in time past greatly honoured in war, and much sought for by the greatest commanders, even among the heathen, 
The heathen have honoured good men in the wars.  who would undertake nothing before they had prayed unto their gods, and offered sacrifices after the manner of their time: and when they had done some exploit, and gotten victory, they were diligent to give the praise to their gods. And shall we that profess Christ, 
judg. 11.34. 1. Sam. 18.6.7.  and undertake to defend his cause, go on without prayer, and receive victory without praise? It is too general that our Generals for the most part have sought more for a multitude of men then for godly and religious men, 
An oversight in generals.  and a swaggering Ruffian is yet often preferred in wars, before a modest discreet man fearing God, and of resolute valour. But such as thus fill up the number without regard of honest duty appearing in them; have many men, yet few men. 
A man without virtue is no man.  For a man without true virtue is a man but in shape, and called a man because he usurpeth the place of a man. I speak not only this of every base fellow that hath the title of a Soldier, corrupt in manners: but of such as are able by their fury, to strike a terror and fear in a whole army of enemies, as Senacherib, Benhadad, Hazael, Hannibal, Herod, C. Caesar, Silla, Attila, Totila, Tamberlane, and infinite such, who by their victories seemed, and some of them are esteemed at this day very virtuous, because of their success in arms, as their destruction of many Kingdoms, Countries and Cities, their confusion of common wealths, their murdering of many men. But if we consider what their furies have left behind them, 
The ignorance of wicked Generals, is greater than their honour.  it will appear that the stink of their vices & cruelties is greater, to their eternal ignominy, than their victories have gained honour. The greatest conquerors that histories record, come short of true honour nor without God. And therefore the people of God have ever practised godliness, and exercised true virtue at all times, but in the perils of battle and dangers of wars especially. And that made the Israelites so unvanquishable: 
The Israelites never overcome, but when they fly from God in their manners.  they were never overcome, but when they forgitting God, fell to wickedness and idolatry, than they became always a pray unto the enemies, and upon their repentance, they obtained their honour and reputation again. When Holophernes was devising what course to take to overcome Israel, he was persuaded if he could entice them to sin, as Balaam also counseled Balacke K. of Moab, they might be overcome. And therefore saith Achior, if there be any wickedness in them, we shall overcome them. But if they stand in the true fear of their God, we shall never prevail against them: for their God will defend them. 
Wickedness odious in an army.  Here we see how odious wickedness in an army is before God, and how precious his fear is, that for the one he defendeth, and for the other he destroyeth them. Sultan of Memphis gave the Christians a notable scoff when he said that the Saracens got not Syria and other provinces from them by their own power, but because the Christians had forsaken their duty to God, 
Sin the cause of overthrow.  and became disobedient unto his word, and therefore God gave them no prosperity in their wars, but let them fall into their enemy's hands. The Saracens prospered, increased in wealth, and enlarged their possessions, and the Christians decayed and lost their territories, because God was angry with their sins. There is no army to be feared in deed, 
Wicked Christians overcome of wicked infidels.  but of the Christians: but as long as they by their sins provoke God, so long they be not only not of force to overcome, but subject to be overcome of Infidels. And therefore it is a thing worthy to be spoken, and often to be said unto our Generals: Serve the Lord in fear, and fall down before him in all reverence, 
Learning for leaders.  that he may be unto them a guide in their proceed, that they causing sin to be banished from their own tents, the faults of inferior followers may be found out: for there is nothing that can expel darkness but light, and nothing can discover sin, 
Chief governors are as the head of a spring.  but the truth, and sincere obedience to the laws and precepts of the highest. And if the superior governors be clear and clean, being the spring of the fountain, the fountain will yield pure water to the river: but if the fountain be defiled, it is impossible that the brook should be clean. And surely if the opprobrious words of this Sultan might sometime sound in the ears of Leaders, it might perchance so grate their hearts, and pierce their thoughts, that they may feel the necessity of godliness, and so cleanse themselves and their people from sin: for unless it begin above, and that the Commanders be seen religious and righteous, the inferior sort will hang on their manners, and think it neither piety nor policy to cast off that which their Leaders embrace. 
Faith and obedience a two edged sword.  And therefore let the two edged sword of faith and obedience cut off the head of sin in the head, that it may die in the members: and let the sound sleep wherein our Martial men lie snorting (for the most part of them) in vanity, be awakened, lest that mischief which hath seized upon the most, devour all, and so our state which hath been long glorious, in standing defensible by God, against a mighty adversary, become foiled to our disgrace. Let all be provoked to the study of virtue, of that virtue, which is accounted among the godly, to be the Lady of fame, namely, Christian obedience, 
Religion the Lady of fame.  whereby our slander, which consisteth in our vicious lives, may be taken away, whilst our ungodly and furious enemies take counsel against us, and lay plots to devour us, 

The ground of our enemies hope to prevail.  
A pernicious conceit.   having no other ground but that we have forsaken our God, and God us: and therefore they say in the way of reproach, where is their God? They are most grossly affected surely, and their minds very pernicious, that seem by their own manners, and by the toleration of the wickedness of others under them, to hold that there is no necessity of virtue, or the fear of God among soldiers: and that temperance, sobriety, meekness, love, peace, and such like arguments of christian modesty, and fruits of religion, should be entertained of men of arms, as though through these most blessed things manly minds should seem dastardly or cowardly, without which divine virtues, none may indeed be held either virtuous or valorous, nay not men but beasts. For these things are the fruits of faith, whereof Paul showeth the effect, 
Faith hath chiefest dominion in war. Hebr. 11.  to be the chief guide, and to have highest dominion in war. Read and consider his 11. chapter to the Hebrews: Every virtue that is begotten without faith, 
Virtue without faith is as a bastard.  is bastardly: for faith is the gift of God, which he never giveth without those companions to follow it, which make a complete virtuous man. And therefore he that fathereth his virtues otherwise then on God, the author and father of all goodness, and good men, usurpeth his honour: for the very heathen have acknowledged, 
Plato.  that no man can be honourable without divine inspiration and inw●rd motion. And Plato that famous man among the Greeks', 
None can be tru●y virtuous but from ●od.  showeth by the words of Socrates, that all the virtue and gravity of man is so much to be esteemed, as he hath the knowledge of God: and contrariwise his vice and wickedness may be measured by his ignorance of God. And therefore is the Prince induced to conceive well of him, 
What maketh the Prince to think fit in him that she appointeth General.  whom she purposeth to make General of an army, by the apparent tokens of his wisdom and experience, and especially of his religion and fear of God: whereby she is moved to refer unto his disposition (as it were) her power and authority regal, for matters requisite in the business of war. And it behoveth that precise choice be made, for that his charge may import the preservation of millions of men, 
What increaseth the hope of the Prince.  yea of the state of his whole country. And therefore the more his resolution appeareth to be grounded upon the fear of the Highest, so much the more hope hath his Sovereign of prosperous expedition. And so much the more virtuous and valorous will his followers appear, by how much they see their General truly religious. And his care (as before is said) must be to furnish his companies with the most virtuous; and as Agamemnon dispensed with a rich dastard and cowardly worldling for going to war: so and much more should religious Generals and Captains refuse & reject wicked persons, 
General's must refuse wicked persons to g●e to war.  in as much as in them and their knowledge lieth. For if a coward and fainthearted man be supposed prejudicial and not to profit, but to do hurt in war; what may a wicked man? through whose impiety and ungodly example many are corrupted, and for whose cause not only wars, but every virtuous action succeed the worse. And therefore is the religious man to be reverenced, 
The religious never faint hearted in a good cause.  for that in a good cause he is never faint-hearted: though it may be that the imbecility of the flesh sometime may make him stagger, but he gathereth his powers, as it were unto him, and resolveth like David, resting assured, that his own weakness shall be no impediment unto him as long as he feeleth the power of the divine aid to compass him about. And howsoever the wicked may seem sometime to prevail by their hardiness and desperate boldness, there is no certainty in their success, 
The issue of the enterprises of the wicked suspicious.  but always a suspicion of the issue. For there is no true hope without faith, and faith hath no ground but God's promise, which is only made unto the godly, that bring forth such virtues, 
God● promise the ground of faith.  as are approved by the word of God, and executed accordingly. Such as are laden with evils, have no hope at all; but only an ambitious desire to prevail, as Goliath had, whose trust was in himself: 
The wicked have a desire and no hope.  but prevailing David held himself by God, who had promised victory to faith: & therefore, in that his lively expectation he waited for the grace, presence and power of God, wherein he prevailed. In vain doth he hope that feareth not God, and in vain he fighteth that fighteth without God's assistance: 
The conquest of the wicked not honourable.  for whether he overcome or be overcome, neither is honourable, for that the blessing followeth only the promise which is made to the believers, whose consciences being pure and clean, they are accepted with God: And their counsels and enterprises have reason for their guide, and pass not the limits of right and equity. And the hope which is grounded upon this sound foundation is the greatest riches & chiefestie well that a General can possess: 
The greatest riches and best jewel of a General.  for it causeth him to shake off the clogs of cowardice and of a covetous desire, which hinder much the good success of war. For from the latter proceed many mischiefs, as strifes, quarrels, emulation, hatred, and murders, and all forgetfulness of God, who then besotteth humane wisdom by the cares of spoils, delay and slavish fear. But hope is an enemy unto this greedy desire of gain, and argueth greatest magnanimity, 
Greatest magnanimity.  in setting more store by an ounce of honour, then by millions of gold. For hope precedeth honour, and true honour hath ever enough. Alexander the great General of the Grecians, is hereof a notable precedent, 
The praise of Alexander's hope.  who to secure his followers, and to enable his friends, gave all that he had. And being demanded what he would keep for himself, answered, Hope. Thus should noble minds trust in their virtues, whence can not but spring new supply daily of necessary furniture, 
The noble mind.  to maintain honourable reputation, especially to him that feareth God, and executeth his charge religiously. Such a one may assure himself above Alexander, that his hope shall have enough. The noble mind thinketh nothing more dishonourable, 
The noble ignobled.  then to be blemished with the servile love of the base pelf of this world, although many pretending honour and nobility in the world, do even sell their reputation for muck and the world's miseries, who have the name, but not the effect of nobility, which is to be qualified with these honourable parts, 
True nobility.  namely with patience, bounty, courtesy, clemency: to be liberal in rewarding deservers: to be kind in entertainment of the virtuous: easy to be spoken with, to be constant, magnanimous, ready and quick in execution of virtuous enterprises: to be forward in his country's quarrel, to be resolute to perform whatsoever true duty requireth: So shall he not only become more honourable, but admired and beloved, not only of his followers, but of all men, even of his enemies: and God especially will bless his endeavours, and frame all his actions and enterprises, so, as the success shall be glorious and wished. And forasmuch as a General standeth in place, not only of a Leader and director, 
The office of a General twofold.  for the performance of military affairs: but of a Magistrate to execute justice by authority, derived from his Sovereign, wherein he must not only regard his allegiance due unto her, but especially his duty to God: Plato affirmeth, 

Plato his opinion of the necessity of justice.  
justice twofold.   that no commonwealth, city, or body politic can be well ruled, ordered, or preserved in happy estate, without divine or human justice. Whereby it appeareth that justice is twofold, divine, whereby we are joined to God by devotion and religious service: human, whereby we are linked and knit unto men by mercy, love, and mutual desire to help one the other. The ground then of justice is the honour and true service which we own to God, 
The ground of justice.  whereby we are induced to yield unto man what equity and love require, according to God's divine institution, to love him above all, and our neighbours as ourselves. And this is the sum of all justice. It is the most manifest testimony, that a General and chief commander can show unto man outwardly, 
The truest testimony that a General fears God.  that he feareth God, and embraceth his truth inwardly, when he executeth justice Whereof every man, be he high or low, yea the basest, equal with the greatest, is to be partaker. For justice is nothing else among men, but an equal distribution to all, 
The definition of justice.  as they deserve good or evil. And for that cause it is most earnestly commanded, by the spirit of God, to all Magistrates and governors, 
jere. 21.12. and 22.3.  and who soever violateth the same, cannot avoid the curse of God: which will light not only upon their own heads, but be to the confusion of them that are committed to their charge. And therefore a heavy judgement of God hangeth over them, whose governors regard not justice, 
justice a refuge for the good.  which ought to be as a sanctuary and city of refuge, to protect the innocent. It should be as a hand to hold them up, a sword to defend them, and as a Moses to deliver them, a buckler to withstand the rigour, cruelty and oppression of the wicked, and as an executioner to punish them. For there is no other safe way or mean to preserve an army from tumult, 
The way to keep an army from mutinies.  sedition, and dangerous mutinies, then to reward the well doer, and to punish the offender. It requireth of every man, much more of a General, to be seen an indifferent and just moderator between man and man, having no respect of men in regard either of friendship, kindred, wealth, poverty, or dignity. But if a good General make choice of good Captains, Captains of private officers and soldiers fearing God, possessed with the same zeal to virtue and religion, there will seldom happen partiality in judgement. But for as much as among such a huge multitude of men, it cannot be but there will be many disobedient, stiff-necked, idle, wicked and contagious persons: justice must have her effect in cutting off the worst, that the rest may grow up and become more profitable. Agesilaus King of Lacedaemon, used to say, that he esteemed justice as chief of all the virtues, 
Valour of no value without justice.  and that valour was of no value, if it were not joined therewith. To use justice is the mean to make many just, which (if all were just) would have no use in judgement, but all in reward. Oh, what anhappie regiment would that be, where were no use of the sword? 
A happy regiment.  And howsoever unpossible it may seem to be to attain unto that perfection in an army, yet every christian society ought, from the head to the lowest member, bend their endeavours to come near thereunto: to which there is nothing more available, 
The good examples of governors much available.  than the good examples of superior governors. But because it is a thing rooted in nature, and all men generally are subject to some vanity, all men seem to take shelter under that thin covert, 
A cold covert for sin.  and for all their evils plead natural imbecility, whereby more sins are committed, then if according to a divine constancy, they would resolve to conform themselves to the best natures, namely, to the sanctified affections of the most godly, whose corruptions howsoever they may seem to draw them to things forbidden, yet it appeareth that it is as it were against their consents, 
Exercise and custom the best mean to subdue sin.  doing that they would not do. So that exercise and custom to virtue, is an especial mean to conquer carnal desires, which to do at all times for all men, yea for any at all, is hard and merely impossible, but that some spark of original frailty will evaporate, and show from whence we are: yet for the avoiding of slander, and the just reproofs due for common weakness or wickedness, it behoveth every chief Commander especially to consider duly how he walketh: 
The Leader must take heed to his walkings.  considering the eyes of all are fixed on his tread, which seem to privilege the licentiall minded to follow his Leaders evils. And though divers men are diversly affected, and among a multitude the most are worst, happy is that governor that giveth rather occasion to the good to become better, 
The greatest mean to advance a Leader.  and to the evil to become good also. And this among all other deservings, yieldeth greatest advancement unto his honourable reputation. For honour is in nothing more gained, then by noble virtues. And nothing more blemisheth the noble person, then gross imperfections: for that is true honour that proceedeth of wisdom and good government. 
True honour.  And he is only to be reckoned excellent, that by the high spirit of inward grace is able to know himself: and then to subdue what he knoweth in himself offensive to God, or prejudicial to his right rule and government, not leading his affections by the line of carnal reason, twisted by the golden wheel of flatterers, but as divine prudence, the lively leader to right judgement, shall induce him. Cicero by a certain divine illumination, 
Cicero his opinion of the prudent.  saith, that none can be prudent, but he must needs be good. Such then as have corrupt and wicked conditions, are destitute both of this wisdom and piety, and deceive themselves, 
Men of great spirits may deceive themselves.  in conceiving that as long as they can perform some act, well liked of great men, and be perchance noted to be of valour, because they will undertake desperate things, that they therefore are prudent, and have in them that which becometh men deserving honourable reputation. For every virtuous and truly praise worthy action, floweth from that valour which is grounded upon that wisdom which both teacheth the way to true honour, and discovereth the infirmity of such as walk in vain glory: Such as measure their deservings by the plausible voices of such as speak for advantage or fear, having no true taste of that most honourable fear and duty to God, without which there can be no true valour in the heart. And therefore every man that longeth for honour (as all men for the most part, 
What he must do that deserveth honour.  without flattery, do) must foster religion & the religious which procureth honour. In regard whereof, the most honourable person so little respecteth honour, as he prizeth his uttermost travails yea his life little worth to maintain the same. 
Truest glory.  The truest glory is gotten by measuring all things by conscience, not doing any thing for ostentation and vanity. No man needeth to boast himself of a virtuous action: 
The greatest honour is to have done an honourable thing.  for the greatest glory that a man (most valiant) can expect in this life, is to have done an honourable thing: for it is the act that glorifieth the agent, by whom again God must be glorified by whom he did it: for the glory of the assistance of the divine worker, is more glorious to him by whom it is wrought, than the greatest honour that man can give. 
When a man getteth most glory.  And the man that performeth laudable services, gaineth most praise and fame, when he himself lest assumeth it. Yet it may stand sometime with modesty in a military man to grace himself, 
When a man may praise himself.  with commendation of his own heroical desires, to the better encouragement of others to follow him in an adventure perilous: as Nestor, who to animate Patroclus and other knights, to undertake the combat against Hector man to man, thought it no arrogancy to praise his own valour. It is an apt mean, and sometime expedient, to draw men forward, and it causeth cowards sometime to become hardy, when a commander shall join execution, to his encouragement and exhortation, and when his person shall be priest to perform what he speaketh of himself: 
A General should not adventure his person upon a light occasion.  although it is not to be held a general necessity that the chief governor or leader should adventure his person upon a mean occasion, or where the service may be done by others, only by his direction. But it beseemeth not every man, how worthy soever, to be seen forward to glorify his own ability, by reason of things already done, nor to argue assurance by former experience, to perform a thing to come, being dangerous and uncertain: unless his assurance be so soundly grounded upon faith in the power of the almighty, as David's was, who made it an argument to be able to fight with Goliath, because God had given him power to prevail against a Bear and a Lyon. 
1. Sam 17. ●4.  And therefore if valour covet by urging emulation, to make testimony of itself, let reason go before which promiseth success, and then no doubt but honour will follow: which of it own nature and accord, 
Honour attendeth virtue.  attendeth virtue at the heels, and never suffereth true Fortitude, (which is grounded upon equity and justice) to die without honour. For such is the power of virtuous acts, that though they bring the mortal carcase with hazard to the field and lay it in the dust, yet the memory of the excellent deeds is challenged, and the virtuous that live do afford the same to posterities, with etern●ll commemoration of deserved honour. And therefore it befitteth a soldier to be so jealous of his reputation, 
How a soldier should be jealous of his reputation.  that he rashly undertake not an unjust action, and valiantly to execute what is just and honest. And it behoveth a Commander to be so watchful over his affections, as nothing break forth to stain his reputation by unseemly desires. For there are many dangers, 
Honour passeth through many dangers. Pride.  through which true honour is forced to pass ere it come to the end of the race of absolute renown. And among the rest Prid● is the most perilous, the cause of the first corruption of man's nature, a pleasing deceit, whereby best actions may be defiled, and highest reputation blemished, and that by assuming more of itself to itself, than reason or desert will yield, from other men And there is nothing so powerful to prostitute the heroical mind to all vanity, as an over good conceit of a man's own worthiness. This is deeply to be considered, even of military men that seem to challenge it as a peculiar badge of their profession, wherein they stand upon their honour (as they seem) to encounter in arms the proudest in conceit. But sith there is nothing more grievous unto them than to be overcome, and the proud have no promise of victory, because God exalteth the meek, and throweth down the proud: as appeareth by poor Mordecay & insolent Haman. 
jam. 4.6. Hest. 7.9. The lowly exalted and the proud cast down.  It is as a goodly tree that bringeth forth bitter and baneful fruits, which may be well compared to the apples of Asphaltidis, fair to the eye, and yet filthy and corrupt within. And therefore though it be very pleasing to flesh and blood, it is hateful to the divine nature: for that it hath not, nor affordeth any society in love, which is only meek and temperate in every action. But pride is an infernal poison, which being once entertained in the heart, 
Pride an infernal poison.  procureth such an elevation and swelling in the thought, as it seemeth to admit no equality in earth, nay it sometime heaveth itself above the divine Majesty, as appeareth by that ramping devil of Rome, who trampleth all power and subjection under his feet. It maketh a base peasant sometime to lift up his thoughts above his betters, like poor Diogenes, 
Diogenes contendeth with Alexander.  who being proud and scornful, for that he seemed to be of highest magnanimity, in subduing his affections, thought it no fault to contend with Alexander. 
A tolerable pride.  And indeed pride is most commendable (if pride be to be praised) when men be proud of suppressing evils in themselves. But that pride that cometh of a vain conceit of a man's singular virtues, or gifts outward or inward above other men's, breaketh oftentimes forth into cursed envy, 
Envy cometh of pride.  the invisible root that bringeth forth many apparent and execrable evils. It showed her poisoned inclination first against innocent Abel, and it hath no part of her venom diminished to this day: 
Gen. 4 8.  but still draweth men to execute her effects in most detestable actions, 
Envy enemy especially to the virtuous.  especially against the more virtuous, that by true desert gain most glory: as Saul who sought David's destruction, for no other cause but that his worthiness was seen, to purchase honour by his virtues among the people, in the service of the King, 
1. Sam. 18.7.  & for defence of his country: for which cause Saul moved by envy, sought means to murder him: but he not only prevailed not, 
1. Sam 31.4.  but came to a shameful end: and God weakened his posterity, and strengthened David and his house, only because David feared God, 
2. Sam. 3.1.  & sought not the like effects of envy, to recompense evil for evil. It ever bringeth greatest detriment unto the envious, 
Envy hurteth itself most.  and hurteth not the envied: but is rather a mean to bring them to more comfort. What gained Laban's sons by their envy towards jacobs' prosperity? 
Gen. 31.1. G●n 37.4. En●ie a gross wickedness. Dan. 6.4.  the bl●ssing came upon jacob, and the hurt upon them that envied him. The like came to joseph envied by his brethren. It is a gross wickedness to be envious: for it feedeth only upon the damnable desire of doing injury to the best, who in all love ought to be cherished and fostered, comforted and encouraged in virtue. 

En●ie followeth honour like a ●ulture to devour it.  
The valiant are far from en●ie.   And yet this evil followeth honour, as a vulture to devour it: it lurketh in the tents of most valiant soldiers: but the valiant are far from envy, yea so far as they covet the company, and seek the society of the most praise worthy, embracing the virtuous with the arms of perfect love. All noble & religious Commanders, Captains and inferior men of true worth, hate this malign fury, that macerateth itself at the prosperity, and triumpeth at the harms of other men. 
Envy a tragedy of devilish practices.  They see the effects, and consider the issue of it to be nothing else but a tragedy of devilish practices, whereby men run into their own ruin by revenge, as the Egyptians envying Israel, did. Revenge is a branch springing from the former root, 
Exodus 1.12. Revenge.  which taken as it is in it own nature, is a desire to requite an evil received, by returning an evil again, which hath some colour to work injury, for injury. 
Envy injust.  But such is the injustice of envy, that it boileth with the furious heat of malice against innocent virtue, which carrieth no shape or resemblance, neither of valour, which consisteth in maintaining a just quarrel, nor of revenge, as it is truly revenge: for that it seeketh to injure such as injure not. He is a simple man that envieth and cannot pretend matter to bear colour of lawful revenge. 
Envy will find ma●ter to bear ●olour of lawful revenge.  But far be it from a Commander, because it blindeth justice, and perverteth judgement. And howsoever it be grown among men to be held a part of highest generosity, to offer this measure for every wrong, and to challenge and accept the challenge, for life and death, for trifling abuses: and though he seem cowardly, that refuseth to answer every desperate outrage of the furious: 
Consult with reason before ●e●enge.  Let all men consult with reason, whether upon such frivolous occasions, true valour ought to launch out into such seas of repentance, as they are tossed in, that in such vainglorious attempts speed best. Experience hath trial enough, that patience is better than desperate fury, which is also approved true by that which is taught by the divine teacher, who condemneth murder, 
Levit. 24 1●. Psalm. 9.9.16. Matth. 5.10. God defendeth innocents from injust injury.  and forbiddeth to offer injury one to another for any private grudge: offering himself to be the defender of the innocents, to whose bosoms he returneth rather a reward, then suffering the wicked to prevail. And therefore it is better to receive then to do evil. And if any professor of arms seem to take exception at this, in regard that refusal of a challenge may argue in him pusillanimity: let him think that the effects of true magnanimity and valour, is to bear and to endure, with all modesty and patience, the wrongs of private injuries, 
True valour.  and to refer the consideration of the offence unto the censure of the superior commander: who hath power to convince and to execute the offender, as the cause requireth in justice. And howsoever men (deceiving themselves) deem that their chief praise consisteth in shedding of blood for private causes; let them know that their true fortitude is not therein seen, 
Wherein true fortitude is seen and not seen.  nor seen but in a resolute execution of it in the face of the public and professed enemy of God's truth, and his country's quiet, wherein as far as he showeth his resolution to die with honour, so much the nearer he cometh to that mark which virtue aimeth at: and wherein it showeth itself absolute and perfect, for the virtue that cometh nearest the divine nature, and is most difficile, and least familiar with men, is it that maketh men truly valiant, and gaineth them the honour which is due to the most worthy persons, who have ever strived to conquer their revenging desires, wherein that mighty Alexander showed himself divinely instructed, when he said, 
The noble heart of Alexander in subduing his desire of revenge.  that a man wronged had need of a more noble heart to forgive his enemy, then to be revenged on him. Sage Pittacus having within his power one that had abused him, overcame this furious passion of revenge, and suffered him to departed unhurt, saying, that pardon was better than revenge, 
Pittacus his opinion in pardoning wrong●.  ●he one being proper to the spirit of man, the other to a cruel beast. He that is able thus to master this violent affection, shall procure unto himself the name of being most honourable and gracious: for that it agreeth with the divine spirit. Where (on the contrary) if he yield to such an untamed passion, he shall only receive praise of the wicked, and the prudent shall record his rashness, to his eternal ignominy. So that the best revenge and most honourable victory, which a man can have against his enemy, 
The best victory over an enemy.  is to surpass him in patience, in bounty, and in good turns, wherein resteth true magnanimity: whereby the wise will hold him a greater and more happy conqueror, then if he had deprived his enemy of life in the field. But when a man's reputation is touched by slander or disgrace, there seemeth such an honest quarrel, 
A pretended honest quarrel.  as may not (in credit) be qualified, without the combat, or denial: for so dear doth a soldier seem to prize his honour, that if it be impaired by any of his companions, he standeth upon his reputation to maintain it with the force of his own sword. But alas, this is but a mask to cover a dishonourable affection, which were it duly reform by the glass of divine duty, 
Matth, 5 44.  that commandeth to love our enemies, he would rather swallow up a simple disgrace, among few (which endureth not) then in a vain conceit to maintain his glory by his own will, to run into the disgrace due to the reprobate for ever. 
He that revengeth, usurpeth a law unto himself.  Let no man be deceived with vain regard of the preservation, or increase of his honour, by usurping a law unto himself, to shed the blood of him, whom the law in every government (yea of arms) hath power to punish: and which (in stead of the first offender, being revenged by the offended) inflicteth the law justly upon him, that might justly have craved the law against the other. Vengeance is the Lords, therefore should all men leave it to him, 
1. Thess. 4.6.  or to the judgement seat of his sceptre bearer in earth. But he is the most honourable conqueror that freely forgiveth, overcoming evil with goodness: 
Rom. 12.21.  which he cannot do but with the weapons of that heavenly prudence, wherewith also he must encounter two other dangerous impediments to honourable reputation, 

Ambition and Tyranny.  
Emulation and flattery.   Ambition and Tyranny, which daily offer themselves to charge the most heroical spirit, by the instigation of emulation and flattery, two inseparable companions of honour, shrouded both under one vail of dissimulate zeal of amity, whose fruits yet import envy and disgrace. And he may be called prudent in deed that can walk so warily, that he be not foiled in honour by the subtle wiliness of one of these, of which the most dangerous is flattery, which being shaken off, the residue cannot with ease subdue the affections of the prudent. If flattery were plainly laid forth before our eyes in it right shape (howsoever it appear being covered and cloaked like love) it would be seen a pestilent devourer of virtuous thoughts: 
The nature & effects of flattery.  for it is a spiritual poison, an invisible murderer, a pleasing voice, whereby aspiring hearts are unawares wounded, and enchanted: it beguileth the mind with vain conceit of things that neither are, nor will be. It promiseth life, but practiseth death, and worketh upon the highest and greatest, changing itself into what behaviour, manners, guise and quality, be it vice or virtue, that the object embraceth: it giveth a dissimulate echo to every sound: it boweth and bendeth, it standeth stout and becomes mute, according to the precedent of the object. Insomuch, as were it possible, the flatterer could transform his shape into the shape of him whom he flattereth, yea he would seem content to dismember himself for imitations sake: as it is reported, that Alexander the great and Alphonsus King of Arragon, having each of them a wry neck, the one by nature, the other by custom, their flatterers to seem the more applicable to their affections, dissembled these their imperfections, carrying their necks also awry, testifying their affections to be as crooked. Every observing noble Man, Men of power, place, and authority that behold their followers, may discover such disguised foxes: and it is the part of discretion to discard them, as not profitable, but pernicious members, of whom yet some (being endued with perfect Prudence) can make use, 
They that are truly wise may make use of flatterers.  by carrying themselves so much the more warily, by how much they perceive themselves invaded by them. And therefore a thing seriously to be considered of all men, but of military guides, governors and leaders espeacially, who aiming their virtues to the mark of honour, are yet through original weakness & the subtlety of the malign spirit, carried to and fro to attain thereunto, by right or wrong. And the greatest spur to prick them on in the contrary and forbidden course, 
A dangerous prick to the noble minded.  is to hearken and give consent to the deceiving persuasions of such as follow them, of a mere desire to be advanced by them, & not in regard of that affection which love (grounded upon the virtuous inclination of him whom they follow) ought to enkindle in them. The nature of man is most apt to conceive a good opinion of himself, and to affect them best that can most sweetly sing him asleep in this conceit. Such a one hath both the passive and active parts of flattery, 

Flattery hath both an active and a passive part.  
2. Sam. 15.7 8.9.  
Flattery the spur to ambition.  
2. Sam. 18.14   for he flattereth himself, and content● himself to be flattered, as Absalon that stole the hearts of the people from his father by flattery, wherein he flattered himself to be more worthy of the Kingdom: and was whetted on to this reproachful ambition by suffering himself to be carried away by dissembling Achitophel, whose end as it was wonderful, so is his ambitious practice to be avoided. The man that is deceived with this counterfeit kindness and love, which he seemeth to have (and hath not,) from other men, bemisteth his affections more & more, 

Flattery bemisteth the affections of the flattered.  
The effect of perfect duty.   by cherishing those means that covet to justify all his actions, so that he cannot perfectly see the true meaning of honest duty and faithful reverence, which he that unfeignedly loveth, coveteth to show, in discovering plainly what all men judge, and how the wise conceive of his manners, behaviour & proceed, and which in all things delivereth what it thinketh of all things, propounded to his censure, what is sit to be done or omitted, of him, to whom it oweth this duty, were it to Caesar himself. But plain & simple truth hath not that grace, 
Truth and plain dealing not graced. Pro. 12.2.  nor receiveth that entertainment of the most, and most noble, that it deserveth, where it ought to be h●lde more dear than all Machiavels' politics. But the good man is favoured of the Lord. And he that can best dissemble is wise in the world: who can carry all virtues in his tongue, and all vice and deceit in his heart, 
The dissembler prospereth.  he liveth, he loveth, he prevaileth and prospereth, and he is fit to be favoured, and in this he thinketh nothing more sententious than what he speaketh, nor more praiseworthy than what he doth But the wise man's opinion is that there is more hope of a fool then of him. And the greatest deserver in his own conceit gaineth but ignominy, without the approbation of the prudent. And therefore saith job, Let all men fear God, for he regardeth none that stand wise in their own conceit. 
job. 37.24. Rom. 15.1.  We ought not to please ourselves saith Paul, which importeth that none should flatter himself, or be puffed up the more for the flattery of other men: although it be the main trodden way to that forbidden apple of ambition, which once tasted, perverteth the affections, and sealeth up the conscience, that it yieldeth neither judgement nor equity, but measureth all things by will and injury. Alexander in that humour put to death Calisthenes, Parmenion & Philotus, 

The pernition● act of Alexander.  
Ric. 3.   to satisfy the desires of his flatterers, showing himself more barbarous than prudent. The practices of Ric. 3. in cutting away the twigs that seemed to hinder his passage to Ambition, is not so ancient, but it resteth to this day and will be ever remembered to his notable ignominy; a spectacle of the same nature overruleth all that give place either to flatter themselves, or to b●e carried from duty by the flattery of other men. And therefore men in office and great place, 
Men of high place must be circumspect.  had niede to carry ever sail between (Sylla and Cha●ybdis) flattering and flatterers: lest by the one they administer, or by the other they take occasion to deceive or be deceived, that they accept not nor give fair & pleasant show of love, (which may be dissembled) without the true approbation of the one, by substantial judgement and trial of their inward dispositions, which speak them fairest: and of their own true meaning and inward desires in speaking fair to other men: for by the one they may be miscarried, and by the other they may mislead men that depend simply upon the bare terms uttered, 
Simple men stand upon the words and not upon the inward meaning.  and not upon the hidden intentions of their superiors. For what can be more perilous to conscience, then to dissemble with itself, sith it knoweth & can discover that to be a lie, which it cannot justify to be spoken as it is meant, nor meant as it is spoken? 

A man giveth himself the lie if he speak what he meaneth not.  
Psal. 41.9.   And if a professed valourist give himself the lie, why should he not stand more upon revenge against himself, then if a stranger gave him the lie? upon whom he maketh it a matter of conscience to hazard his credit and blood to be revenged? Oh ridiculous vanity that men should dissemble with their own hearses, and not think it offensive to their souls, sith their consciences writ up against themselves, against judgement, every falsehood of the tongue which is the fruit of flattery David saith, My familiar friend, whom I trusted, which did eat of my bread, even be hath combined against me. 
Our t●ngue our familiar friend  And what is more familiar with us than our own tongues? (though David meant his dissembling friends) which can utter nothing but it is manifested first unto the conscience, which would that all truth should proceed forth at the door of the lips, who ought to be as the careful porters of our thoughts, to let pass nothing but that which should pass by the consent of the undefiled conscience. It much behoveth such as stand upon their reputation, and would indeed maintain true honour, to avoid flattery in themselves, both active and passive, whereof the first kind is known unto themselves only, and as touching the second, they must make trial of men. So shall they find the flatterer to flit away or do the thing commanded coldly, 
There must be trial of men.  and without that true devotion, which true duty and friendly love indeed requireth. For whosoever pretendeth love and honest duty to his superior, must in deed truly transform himself, 
The nature of a true friend.  into his nature whom he seemeth to love, and be unto him as another himself, faithful and secret in causes honest, without suspicion of any contrary fruit them loyalty to his Sovereign or true duty to God, 
The main pillars of true friendship,  which main virtues are the cords of gaining and retaining the faith and absolute amity of the surest in friendship, and all other respects of love, 
Counterfeit love.  besides the former, are but a combination and confederacy of like with like, and both to be shunned of the prudent. If a great person afford semblance of love or liking to his inferior, 
The higher affecting the inferior, what is required therein.  it followeth that either it is in regard of some special quality approved or hoped for in the party, or of the free disposition of his honourable mind, which above all things ought to tie the party to an honest desire to become able to answer his noble affection by some effects of duty and dutiful endeavours. Which cannot but procure further testimony of his honourable inclination by the fruits of his relieving hand & helping bounty, which in deed are the chief tokens to the inferior deservers, of the honourable minded: without which there continueth not long that true encouragement, nor execution of duty in the unable poor attendant, which by a liberal hand may be made ever unfeigned: for the fault cannot but be esteemed less for a poor man that wanteth comfort, to dissemble love and duty to the higher in hope, by honest endeavours, to gain power to do better service, then for the higher or more noble person (having power in himself to gain many friends, and ability to steed many) to frustrate the hope of the meanest, well affected. And therefore it soundeth nearest to true nobility, 
A necessary rule for noble men.  to give plain demonstration of his purpose, towards endeavouring followers, either to encourage or discourage them, that they consume not more years in mourning for time lost in vain hope, then in recounting the comforts received by best endeavours. Fair words may be compared to a pleasing sun, 
Fair words compared to a wa●me sun.  which warmeth only, but clotheth not, nor feedeth the body: and as the sun shineth upon all, so fair words are free to all, from all. But relieving deeds are the substance, words but the shadow, 
Relieving deeds.  performance is the fire, and promise but the smoke. There proceedeth from the heat of hateful flattery a twofold operation, it drieth up the good and wholesome humours of temperance and modesty, and maketh to grow and spring forth, 
A twofold operation in flattery.  as lively branches, Ambition and Tyranny: whereof as the first is bred by a deep conceit of deserving well, imprinted in the thought by natural persuasion, and watered by artificial flattery: so the second followeth it, omitting nothing unexecuted, (be it never so evil) to accomplish and maintain the end of the first. But if this last evil be duly considered, 
Tyranny a hateful handmaid to honour.  it will be found an hateful handmaid to honour. For it is naturally rooted in the hearts of all men, no less to detest tyrants, then to love and reverence religious and just governors. And yet this ugly guest is entertained sometimes into the tents of Nobles, and marcheth under the colours of Martial men, by whose sinister counsel they turn oftentimes mercy into bloody execution, where neither law of arms, 
The fruits of tyranny.  Christian religion or human policy requireth the same. And therefore let every man, professing arms, abandon it from his company, and in place thereof entertain mercy, and christian severity, keeping a mean between fond pity, and filthy tyranny. The more a soldier conformeth himself to be pitiful, the nearer he cometh to the sovereign goodness. And the more he imbrueth his desires in the blood of such, as may without danger & breach of military discipline be spared, the more he resembleth the father of blood, the prince of rigour and bitterness, and governor of hell and darkness, whose members and instruments they are that thirst for blood. 
Tyranny and justice cannot dwell together.  Tyranny and justice cannot dwell in one subject, no more than light and darkness. For that tyranny forgetteth all regard of law and civil duty, measuring all things by will, making no difference of things evil, from things honest: but whatsoever may be effected by force and rigour, that it holdeth lawful and expedient. Whereas justice putteth a difference between the good and the bad, and proceedeth in both, not as will, but as the divine rule of right reason directeth and alloweth: without which precise and godly order, the best bodies are confounded with their heads. 
Sin hath many alluring snares.  And for that, sin, which attendeth every function and every sort of men, hath many branches, and many alluring snares, to deceive the most virtuous, and findeth none more available, than such as come in the most glorious robes, bringing greatest variety of delights, answerable to the variable affections of men, which cannot be numbered more than can the sins of men; it is necessary that every Commander, as in military policy he mustereth his men▪ to the end to see his strength, and to consider his power, aswell by the number, as by the weapons they bear: 
A soldier must often muster his virtues.  so it behoveth him daily to take view of his virtues, how they stand undefiled, and how he hath subdued the sundry enterprises, and prevented the many invasions of vain desires, which often prevail, where watch is not kept over the thoughts. Every pleasure that a man embraceth, is a delight either of the body or of the mind: but where there is an absolute consent, there is the whole man become a captive and a slave to that whereby he is overcome, whether it be the lust of the eye, 
Lust and concupiscence include every sin.  or concupiscence of the flesh, which indeed include all the rest. And therefore (above all other persons) the martial man, who standeth upon his magnanimity and fortitude, upon his ordering and governing of things tending to victory, must stand upon his valour in th●se assaults of sin: wherewith if he suffer himself to be overcome, 
The blemish of a soldier.  he loseth the greatest part of his glory, in that he presuppos●th an ability to encounter any other man, and yet is overcome of his own weakness, as if a man should invade a house abroad, and lose his own city at home. But it is a great argument, 
He is worthy to be a soldier that can subdue sin.  that he that can subdue himself and resist the pleasures of sin, is worthy to be a soldier in the wars: yea, he deserveth the place of a Leader, because he knoweth how to conquer the greatest and mightiest enemy, which indeed is his own delight and carnal desires: whereof whosoever is overcome, is not worthy the name of a soldier, much less of the place of a Commander. 
The wicked assertion of a military man.  But I have heard some of no small place in the wars affirm (with no less audacious insolency, than he ought to have sincerity) that it is enough for the Ministry to be masters of sin, and that it beseemeth soldiers to live like soldiers, to swear like soldiers, and to sin like soldiers. Wherein he showed little the parts of a true soldier, but rather thereby discovering the liberty of soldiers, the security and careless lives of soldiers, 
soldiers should strive to exceed other in virtue  who ought indeed to strive to go before all other sorts of men in virtue and godliness, having like soul and like body, like account to make, and like reward to receive. Nay, what should so besot a soldier, or miscarry a Governor, that they should not have greater regard to live well, than all other sorts of men, considering that other men have natural infirmities only, and accidental casualties to bring their carcases to the grave: but they (beside those) have the fury of mortal blows, and danger of the bullet to finish their race suddenly. And therefore should so uprightly walk in their lives and conversations, as becometh Saints: knowing this, that after death is no redemption. 
soldiers must answer for every sin they commit.  And that they shall answer for every sin they commit, and for every idle word they shall speak, much more for every oath they vainly swear, for every blasphemy against God, and for every injury done to their brethren. And it will be no excuse to say, I was a Soldier, I was a Captain, I was a General, 
A frivolous excuse for soldiers to God.  and I sinned but like a Soldier, I did but like a Captain, or like a General. This general answer will be a general rebuke to as many as take not hold by times of the promised mercy in Christ, in true repentance, reformation, faith and exercise of all godliness and piety. I counsel therefore every military man, 
An exhortation to military men.  to whom especially I bend my speech in this poor treatise, that he will bethink himself that he is a man, and that he must live as a godly man, that he may die like a godly man. If he be honourable, and have dominion and rule over others, he resembleth the nearer the divine power of religious men, faithful and fearful to sin, he so much the nearer cometh to the heavenly nature. If he be a man inferior, and knoweth his duty to God, and forgetteth or neglecteth it, God will remember it against him in judgement. If he be ignorant, 
Comforts for the poor soldier fearing God.  and refuse knowledge, his judgement shall be just. But the poorest, fearing God, is already exalted to the high and powerful protection of the chief Sovereign, whose hand hath taken charge to support him in the field, and to adorn him with the diadem of mercy, which is the crown of eternal glory after death.  
I have aimed this silly treatise to the good of the most glorious Commanders, and officers in our wars, in simple terms and unfeigned zeal of their welfare, 

The prosperity of the Commanders the good of all.  
Military function a high calling.   whose prosperity, as it is the general happiness of all: so all aught to set their helps by best practices, and pray that God will bless their proceed. And because the function of military government is high and sacred, Reason willeth, and true duty and reverence to God commandeth, that all suspicion of offending that high commander jehovah, should be taken away, by cleansing every part of this body of government, from the dangers likely to fall on us, by suffering unlawful things to follow our armies. And although (no doubt) ●uery Commander in policy, grounded upon true religion, can of himself discover the enormities, and reform them which seem to be most perilous: yet I may, under their patience, briefly remember, 
The necessity of discipline in ●arres.  that where the discipline of war is truly executed, there is commonly good success: and where it is neglected, there it is uncertain. And therefore, if abominable blasphemies, beastly drunkenness, common carding, dicing, and whoredom, Atheism and Papism, with such like were repressed, no doubt but virtuous exercises would be better accounted of: for God would bless the godly endeavours of the Commanders, and fructify the obedience of them that are commanded. And for the more profitable exercising of all, it behoveth the General to enjoin his Captains, 
Idleness must be abandoned.  the Captains their soldiers, that they will abandon Jdlenes, the mother of all sinful actions, and that they will betake them to the hearing, reading, and discoursing of the divine word, which is the lantern to light them to true duty both to God and their governors. 
The benefit of spiritual exercises.  And let the spiritual minded have encouragement, that they may strengthen the more weak, either by conference, or reading some divine treatise, to the increase of a more general knowledge and zeal, in all wherein they may betake themselves to often prayer, that God may guard their courts of guard, and be present in their armies, to comfort every member, by supply of their private and public wants. And what can this divine course of life, and daily exercise, impair the credit, honour, or reputation of the chiefest? Nay, what an ornament will it be unto them, to be seen first in the sacred service of God with the people? It is too coldly embraced of many, 
A chief ornament for Commaders to serve God with the people.  and l●ttle practised of the most: who think it more consonant to their professions, to betake them to more offensive exercises, wherein neither can the God of heaven be glorified, nor their duty in arms truly discharged. What hope then can there be of victory or good success, which cometh of nothing else nor by any other means, then of the favour of God almighty? who only is ready to comfort, relieve and defend the godly, and lovers of virtue and religion? 
God dealeth not with the wicked and godly alike.  The wicked and careless he regardeth not in love, but casteth them off, and suffereth them to fall into their enemy's hands. The Scriptures abound with examples of the same, and threateneth to such as fear not God, miseries and calamities: but to the godly, it promiseth all prosperity and victory. Whereby they have always cause to praise God, and to sing hymns of triumph to his glory, 
We must praise God for his goodness and favour:  as Claudianus did in the behalf of the happy victory, wherein Theodosius overcame Arbogastes and Eugenius at the Alps.  
Omnium dilect Deo tibi militat aether,  
Et coniurari veniunt ad classica venti.  
All things help them and fight for them that fear God: 
All things fight for the godly.  whereof our late experiences, may more and more encourage us, to become more and more obedient unto him, that maketh his creatures so obedient unto us.   

That all men should be ready to defend their Prince and Country: And how inferior officers in arms, the common and private soldiers should behave themselves, as touching their obedience to God, their Prince and Commanders.  
The Argument of this second treatise.  
Howsoever it may seem to some a needless labour and unprofitable, to send forth so simple a discourse into the field among men of war, accustomed rather to the pike, then to the pen; to the bullet, then to the Bible; and to a careless course of life, then to level their actions, according to that honesty and equity, which is required in the wars: yet (sith jayme my desires for their good, their comfort & consolation) I presume to set down in a familiar manner, some necessary considerations of their duties, aswell in regard of God, whom they ought chiefly to obey, as of their Prince and superior Commanders, whom he commandeth them to obey: And to remember them of the dangers which commonly follow such as neglecting virtue and exercises of things commanded, do follow and embrace vice, and practise things forbidden. Every man I know, will favour and follow my counsel, not as it is, but as they themselves are; if good, they will receive it without disdain; if evil, they will scorn it, and my good will. Sundry reasons have moved me to undertake this work, and above the rest (God knoweth) the love I bear to my country threatened by the rumours of wars: 
Reason's moving the auctor to the work.  and the good will I bear to my country men, that must undertake the defence by war. Wherein as I have a little waded in the former treatise, to show my duty to the highest in military offices, so I endeavour to speak something to men of meaner qualities. And for that not only report but experience itself doth assure me that there is defect in the manners & proceed of some men trained up in that most honourable exercise of war, in regard of divine duty: and consequently that by tradition, the corruption floweth to the perverting of such as either voluntarily, or by authority, are daily drawn thereunto: and the matter yet being so slenderly considered, that no learned hath been seen to undertake any thing, whereby to give them the light, by any peculiar treatise for their reformation and comfort, as is fit, (in that regard) for the persons and for the time: I the most unworthy of all other, adventure my poor endeavours to be censured of the learned, rather than to omit a matter of that importance at this time, wherein the business is for the glory of God himself, in maintaining his truth and the general preservation of all our estates, against an adversary mortally disposed (as by many probabilities appeareth) to lay all our honour in the dust.  
Sith therefore there is no warrant promised, or assurance, to us to prevail, or to maintain our own defence, without the assistance of God, the high Commander of all hosts, 
There is no hope to prevail in war without God's assistance.  we must prepare ourselves to meet this enemy, and to show what we are, not that it is enough to say we are soldiers, but that we can say, our consciences and our professions do testify that we are christian Soldiers, soldiers fearing God, than we may go forth with true boldness, 
The true soldier.  because David's faith hath David's true courage, and that shall stand our glory, after our mortality. Every man called unto these affairs, may (no doubt) find for their military directions sufficient and able persons, above them to conduct and lead them, who also will have care and regard of civil government and military discipline. 
Though Leaders regard common discipline, every soldier must have a private regard unto himself.  But it more concerneth every man to have a private regard unto himself, that as his outward actions are trained by discipline of war, to the knowledge of the order of marching, charging, fight, retiring, and such like necessary points and observations of war: so he must be also instructed, how to behave himself in loyalty to his sovereign, in duty to his commander, in fit exercises in time convenient, in love and concord towards his fellow soldiers, how to make true use of prosperity, wealth and plenty, of pleasure and comfort, of sorrow and grief, of life and death: all which are the fruits and effects of war. And especially he ought to learn how to eschew the things that are evil, and to embrace and follow what is good, how to know God & to serve him truly, 
The chief end of our creation  the principal and chief end for which we were created. And who so is thus prepared, either in deed or in desire, 
Who may challenge the title of a true soldier.  may challenge unto himself thetitle of a true soldier. He therefore that will undertake this honourable profession, must consider that the principal and chief mean to attain unto perfection is the fear of God, without which, he marcheth as a naked man, be he never so completely armed on all parts at proof: as an unskilful man, be he never so politic: and as a we●ke man, had he the valour & force of Hector. And because it is presupposed that every soldier is called unto arms by his Prince's authority (as behoveth) though some of their voluntary inclination be as forward: 

All aught to be called to the warr●● by authority.  
Obedience to our Sovereign   I will speak first of every man's obedience to his Sovereign, wherein he must yield himself freely to her disposition, and consequently to the direction of her Lieutenants and substitute Commanders, that he may with the more freedom of a good conscience serve the Lord in that vocation. Obedience is the mother of all virtues, and no man savoureth truly of this obedience, 
Obedience the mother of all virtues.  without he first obey God, and that obedience he must learn by his word, with which obedience we will suppose, that all English men are already endued, & so speak of their obedience, w●ich they own to God's Ministers: whereof the first is the chief Magistrate, the supreme governor, our Sovereign, whom we must obey in all things, 

Obedience to the chief Magistrate.  
Deut. 34.9. josh. 1.16.  
A good resolution of Subjects.   as the children of Israel obeyed Joshua, saying unto him, All that thou commandest, we will do, and whithersoever thou sendest us, we will go. Here is the true pattern of the duty of true subjects towards their Prince. They must neither murmur nor grudge when they are called by authority, to undertake what is commanded them, but willingly and without constraint yield themselves ready, to go whither, & do their endeavours to execute what they shall be commanded, and not to think evil thereof in their hearts, 
Exod. 22.28. Rom. 13.1.2.  nor to speak evil with their lips: for that every soul must submit himself unto the higher powers, for there is no power but of God: and the powers that be, 
All must be subject to authority.  are ordained of God, and whosoever resisteth that power, resisteth the ordinance of God, & they that do resist shall receive unto themselves judgement. God himself, whose power they resist, will revenge it, and the Magistrate hath power from him to punish it. 
Tit. 3 1.  Therefore the Apostle willeth Titus to put the men of Crete in remembrance, to be subject and obedient to principalities and higher powers, and to be ready to every good work. And Peter confirming the same thing, 
1. Pet. 2.13.14.  willeth all men to submit themselves to all manner ordinance of such as are appointed of the Lord to govern them, whether it be unto the King as unto the superior, or to such as are sent of him. 

Why obedience is due to Magistrates.  
Wis 6.3.   And the Wiseman showeth wherefore this obedience is due unto Magistrates: Because (saith he) rule and authority to command, and to forbid, is given them from the Lord, and power both to reward and punish from the most high. This is that acceptable thing in man, which God holdeth dearer than sacrifices. In regard whereof, 
1 Sam. 15.22.23.  every man from the highest to the lowest, is under the command, power and appointment of the Prince, and at the direction of such as she setteth in office over them. 

We must obey inferior Commanders.  
Heb. 13.17.   And therefore even to them also we must be obedient, as Paul commanded the Hebrues, saying, Obey them that have the oversight of you, and submit yourselves. Here we see the warrant of the King of Kings to all the Princes of the earth, who again by the same commission, 
Warrant for commanding and obeying.  warrant the inferior Magistrates to command us, which is also warrant unto us to obey them. And this obedience is a duty, whereby we are bound cheerfully and willingly, without force or the sword's constraint, to yield honour unto them we ought to honour, and to obey them whom we ought to obey. And sith the ground of this obedience is of God, to whom all men are so beholden, 
The ground of true obedience is of God.  both for their creation, preservation, and for his infinite blessings necessary for this life, as without which we were all naked, miserable, and void of all consolation; how can any man show himself so unnatural and thankless, as to deny to obey them, whom he commandeth us to obey? And especially in the cause, 
The glory of God and our salvation the chief ends of our obedience. We should obey our Sovereign for her own sake.  whereof his glory and our own salvation is the chief end? Let us therefore become truly dutiful to our Sovereign, not only for the causes above said, but for her own sake (who most lovingly tendereth the good of all her subjects) and for our country's cause, for which we were borne. And what greater commodity can it receive by our nativity, then to enjoy our uttermost endeavours, to keep, preserve and maintain the same? Whereby also we shall preserve our own laws, livings, liberties, wives, children and friends. Wherein if we seem backward, and not ready, how can we hold ourselves good members of the Commonwealth? If the hand, the foot, or any other member should deny to yield best help to defend the body in danger, who would not think that member unworthy to taste of the comforts of the more principal parts? nay worthy to be cut off and cast away. If we follow merely nature, 
Nature challengeth obedience and defence.  without respect to that divine duty before remembered, we cannot but employ our goods travails and industry, and what else soever is in our power, in the behalf of our country's weal. Which importeth so many gracious commodities, as human society, nor life itself, without the preservation thereof, can be maintained. And he that liveth so unto himself, and for himself, as he will not relinquish the care of his private profit, 
Who is worthy to be cast out of human society.  to add his best help of body and ability for his country's safety, is worthy to be cast out of all human friendship, and to be accounted worse than the beast that will defend his kind, yea then the hog or the dog that will defend their shelters: for that he is bereft & rob of that duty, which his Sovereign, country and friends may truly challenge of him. We have the name of Christians, and no doubt but God hath many in England that serve him as true Christians; if we should be found more careless of our country's safety in the time of danger, than Pagans and Infidels, 
Pagans and Infidel's have care to defend their country.  that are no way qualified with the knowledge of civil duty, much less of divine obedience; we might worthily be numbered among brutish cowards, and not among the hardy ancients, who accounted it great happiness to lose their lives in their country's cause. If we well consider the affection which nature hath imprinted in our hearts towards our country, 
Nature giveth v● a love to our country.  by reason it is the place agreeing with the constitution and disposition of our bodies, because we first breathed and took life therein, it could not but be unto us as a firm obligation to bind us to defend it, besides the duty of conscience, the cause of religion, and other divine respects, whose neglect and breach is the forfeiture of all benefit, both of the favour of God, and the protection of the relieving laws of our own country. If we that are Christian subjects, under Christian Queen Elizabeth, refuse to show willingness to adventure our lives for our professed religion, for our Queen and country, how far we show ourselves more cowardly, and base minded, than the adherents and subjects of Marcus Otho the Emperor: judge all men by the example. 
A notable example of true hearted subjects.  The Emperor having lost the field in a battle against Vitellius and Cecinna, contending for the Empire, was urged by the remain of his army to try fortune again, and to use them and their persons as long as they had one drop of blood in their bodies: In testimony of which resolution in them all, a simple soldier having a sword in his hand, said unto the Emperor: Know this oh Caesar, that all my companions are determined to die thus for thy sake, 
A desperate act to testify love.  and there withal slew himself with his own sword before him. Though this precedent of a desperate person have no warrant to be followed, yet the true affections and tried love of these resolute subjects, are of worthy memory, and may make dastards and cold hearted men blush, to refuse to offer themselves as sacrifices for the same. Wherefore let this suffice to move them, to whose lot it falleth to be employed in our country's defence, to be obedient, ready and courageous. The obedience whereof is spoken, 
Obedience importeth submission.  is proved to import a submission to the will of the Sovereign, and to the direction of such Commanders as she appointeth to be obeyed, and it spreadeth itself into sundry particular branches: for preservation and maintenance of which, prudence and experience have framed a law and decent order, and prescribed the same to be observed of every member of an army, under pain of that punishment, which by that law is threatened to be inflicted: which order and law, truly executed, is called the discipline of war. To this discipline belongeth obedience, and punishment for the contrary. 
Discipline of war.  And therefore it behoveth all men to show thereunto a continual zeal and desire, to be seen rather apt and forward to maintain, then to resist and violate the same. And because it must be supposed, that ancient soldiers and appointed officers, 
Ancient soldiers are supposed to obey and to be able to govern.  do know what it is to obey, and how to govern, and to be governed (otherwise they cannot but discover themselves to have the bare name, and not the perfection which their places require) I only speak unto the novices in wars, 
Novices in war.  and unto such as come rawly into the field, without former education. If they purpose to become soldiers, they must show minds and dispositions to be directed. And howsoever they seemed at home, among their allies and friends, praise worthy, for that they were apt and active in feats of vanity, and to perform things (with delight to the beholders) agreeing with peace and pleasure, they must now acknowledge ignorance, and covet the knowledge of this new vocation, wherein they be as strangers, unacquainted with the course and qualities of war: although it cannot be but commended, to have use of the fowling piece, to handle the sword, to toss the pike, 
Things commendable, and yet not perfect.  and such like. But these are far from that which is required in a soldier, the use of the small piece requireth comeliness, and quickness in charging and discharging, in marching, standing, and retreiting. The like is of the pike, in whose use is required more than ability to bear it at the arms end, to couch it, or advance it; the application thereof to best advantage, at the push to annoy the enemy, and to guard himself, is the true end thereof. And whatsoever warlike weapon or instrument the younger soldier taketh in hand, 

A young soldier cannot handle the instruments of war presently.  
Nothing ha●d to the willing.   he cannot forthwith manage it after the art of war. And therefore it behoveth such, as will be indeed what they covet to be called, to consult with the skilful, to observe practice and endeavour: for to the industrious and willing minded nothing is hard. And he that will come soon to the perfection of a soldier, must yield most to discipline, and settle himself to sustain all travails, to adventure all perils, and to be resolute rather to die in fight, in hope of escape by force in overcoming, then to desire safety by flying away: for death is more to be wished, in fight in a just cause, than life by escaping like a coward. For as immortal praise followeth the one, so miserable and hateful ignominy, 
〈…〉 maketh 〈◊〉 more ●●●●ble.  the other. And doubtless, death is more bitter and terrible to the fearful and faint hearted that fly, then to the valorous that desire to fight. There are sundry virtues required in a soldier, yea when he entereth the field first, wherewith (for the most part) our English imps are not (for want of education) acquainted at home: yet when they begin to take arms on their backs, and would be called soldiers, whether they be priest by authority, or of their own forwardness, they must endeavour to learn them speedily, 
Such as will be soldiers, must cast off former considerations.  and cast off all things that are behind, namely profit, pleasure, friends, and fear of death, and march on valiantly, as to the school where they shall be taught the substance of honourable virtues indeed, whereas they before embraced but the shadows. For in stead of former profit and pleasure, they shall have continual honour, the regal riches of Caesar: 
Honour the riches of Caesar.  And as the way to the perfection required is obedience; so that obedience must bring with it willingness to be taught, heedfulness to learn, and forwardness to practise. And these things can never be without reverence and love to such as are above them. And howsoever in regard of former times, 
What things a young soldier must endeavour.  wherein some man that now must be commanded, hath commanded at home, and therefore this new obedience may seem irksome, he must now lay down his conceit of being more worthy than his commander, 
The best in other regards must become disciple to the skilful in wars, The fruits of obeying discipline.  and become a disciple to such as can teach him his new calling. For the speediest course to become a commander, is to be willing to be commanded. He that is truly obedient to discipline, shall proceed from one virtue to another, until he become able to distinguish between the honourable inclination of valour, and the ignominious sluggishness of the faint hearted: whereby he shall also gain true consideration, how to weigh in discretion and with patience, all other circumstances of honour and dishonour offered in wars. 
The principal virtue in a soldier is to fear God.  The first and principal virtue in a soldier, is to learn, and truly to fear, and serve the living God, whose favour, love and protection, is obtained by faith and prayer. Which last, howsoever it may be thought a work out of use, in the wars of this age, God forbidden that any Christian soldier, should be ignorant how, or negligent when to pray, whereof I will say more in the end of this work. As for the fear of God, and exercise of Religion, 

The fear of God and exercise of religion is of necessity.  
God is the Clerk of the band to the go●ly.   it is a matter of such necessity and importance, as without it, no other virtue, policy, instruments of war, munition, sconce, fort, castle, trench, wall or best hold, strength or multitude availeth any thing: for such is the high Account that the Lord of hosts maketh of them that fear him, tha● he is as the Clerk of their Band, for as Malachi witnesseth, he hath a book of their names, 
Ma●. 3.16.  written always before him, as a remembrance to save them in the day of slaughter: wherein though multitudes do perish, yet shall they be as dear unto him in that day, as a son to his father. The Lord never forsaketh them that fear him, neither shall any evil happen unto them: 
Ecclus. ●. 11. Eccl. 31.1.  he will not fail them nor forsake them. What a necessary thing is it, how sweet and profitable for a soldier to fear God? It bringeth with it sundry sweet blessings to accompany the same, 
Luke 1.15. The mercy of God followeth the fear of God.  as his Mercy which is as a well of heavenly water, still comforting, refreshing & renewing their wearied spirits & strengthening their weak bodies. It is as an arm of brass, to hold them up, as a buckler of steel to defend them, & as a sword of power to confound their enemies. It is a comfort in all their distresses. 
Psal. 103.13.  Yea, as a feign, pitieth his own children▪ so hath God compassion on all them that fear him. The fear of the Lord is glory and gladness, 
Ecclus. 1.11. The fear of God a holy knowledge.  rejoicing, and a joyful crown. It is a holy knowledge, and being compared to worldly and carnal policy, it shineth as the Sun in the dark. Who then would go to the wars without this jewel? and what a watchman is this to keep our cities and houses at home? the soldier that hath it, 
The effects of the fear of God.  hath glory already, and the practice of good things, increaseth his honour daily, he hath the true Philosopher's stone, which turneth all things, be they never so cross or contrary to natural reason, 
The fear of God the true philosopher's stone.  into the pure gold of a quiet & undefiled conscience, by patience: and he hath within him a continual feast, and in the end he shall possess that most joyful Crown of life eternal, whensoever this mortal carcase shall be turned to dust whereof it is. It maketh him dear unto God even while he liveth on earth, howsoever base he seem in the world. It will not suffer him to speak evil nor do hurt to his fellow soldiers, it transformeth a man into the likeness of God, in innocency & holiness, as if he were made of the same divine nature Some may think yet, 
A slander to the fear of God.  that this Angelical quality beseemeth not a soldier, who indeed should be courageous, dismayed at nothing, and ready to undertake all matters of greatest danger, whereas the fear of God seemeth to make men overcurious & too scrupulous, and too precise, things deemed unfit in a man of war. But this is a dangerous slander against this invanquishable virtue, 
The fear of God is full of courage▪  which indeed is so far from the fear of bodily harms, in just and lawful adventures, as it always appeareth more forward than a mere human & carnal Roister that dependeth on nothing but his own power, & feareth nothing more, than his own vain valour to be seen foiled among men. Wherefore did joshua that most triumphant General over the host of Israel, 
josh. 24.14.  exhort the people whom he conducted, to fear the Lord? but because he saw it was the way and mean to make them truly hardy, and whereby they always prevailed against their enemies: whereof the people having had often experience, they answered with one voice: God forbidden but we should serve the Lord our God that hath done so many things for us since we came out of Egypt. This is the true resolution of all christian soldiers, trusting in the living God in fear and reverence, which is to serve him in holiness and righteousness. And in doing this, God will be with us, as he was with David, and he will make our adversaries afraid of us, as Saul was of David, 
The fear of God maketh enemies afraid. 1. Sam. 18.28. 1. Sam. 17.11.  which was not by reason Saul feared the person of David, but that God struck a terror in Saul, for that David feared the Lord. All Israel was afraid of blasphemous Goliath, because they feared not God as was commanded, but David fearing God, became their prevailing Champion, not by force but by faith, fearing nothing but to offend the Lord, not in a servile fear as a coward, of bodily wounds, 
Psal. 119.53 josh. 4.14.  or to die as fainthearted, but to do evil. And this fear cometh of love, and is builded upon reverence to God's majesty and his word. The fear of God's children is not to fear the faces of men, the power, policy or multitude of men, nor the death of the body, 
Rom. 13.4. The fear of God proceedeth of love.  which they know shall rise again, and their souls shall never die: this fear is a strong assurance of victory, not by force, but by God, on whom David trusted when he testified his faith, saying, 
Psal. 3.6.  I will not be afraid for ten thousand of men that shall beset me round about. And this agreeth with another place, where it is said. 
Whence christian Fortitude cometh.  Ten shall chase an hundred & an hundred shall chase a thousand. We see then the fortitude of christian Soldiers and from whence it is, namely from the trust & confidence in the living God, which trust cleanseth the thoughts from sin, and the body from committing evil, else is not that fear perfect which hath promise to prevail, and whereby the weak hands shall be able to break a b●w of steel: the unapt hands shall learn to war, & the unskilful fingers to fight. What a guide is this for young soldiers, 
Gods fear the best guide to young soldier's.  that can both teach the skill, and give the courage? it is more than all mortal captains can do. But sith this high Director hath allowed, and approved inferior means, for his children by degrees to attain to greater perfection in all necessary faculties, for the preservation of this life, and watereth them to the faithful, with the dew of his blessing: Let him that cometh into the field, fearful of the hissing invisible bullet of the roaring Cannon, of the glittering sword, and of the other terrible instruments and engines of war, and of death, be take him unto the protection of that most Highest, who shall make him more valiant, 
How the young soldier may become valiant.  give him courage and magnanimity resolutely to encounter every vaunting onset of the enemy, assuring himself that as a sparrow lighteth not on the ground without God's providence, 
Man cannot perish in the wars before God decreeth it  so shall not one hair of his head fall, much less his body perish without that divine decree: And therefore to put away and cast off all slavish fearfulness, and be endued with that true magnanimity which shall never be quailed, but stand firm, especially if the defects thereof be supplied by the precepts of Religion, and by the practice of other divine virtues, whereby it shall become so absolute, as it will faint at no fortune. It will make a man as confident and constant as Brutus, who being overcome by Augustus Caesar, was persuaded by some of his followers to fly to save himself. 
The courage of Brutus.  I mus● fly indeed (said he,) but with hands not with feet. Meaning that he would not leave that ignominy behind him, as that his life should seem unto him more dear than his Country's liberty, and therefore he would fly to that, which only hope reserved as his chief safety & defence, 
How soldiers ought to fly.  namely his sword, whereunto every true English hand is priest and ready to fly, to preserve our Country's state, against usurping enemies. That magnanimity and courage, which all men (fearing God) have decreed to maintain, can yield no entertainment or place, to that hateful cowardly fear, 
Cowardly fear hateful.  which is so much despised among natural men, that (although it have fortunate success sometime) it is of odious account. And as all other virtues proceed of this Magnanimity: so from this base root of cowardly fear spring most dangerous evils, as cruelty, treason, breach of promise, impatience, idleness, sloth, covetousness, envy, 
The fruits of cowardice.  backebiting and all injustice, all these prevail where the true fear of God is not. And every Christian else, as well as martial men, aught to be freed of them, and the way to mortify these unsavoury and hurtful weeds, which choke virtuous proceed, is the application of some deadly corrosive, to take the life from the root, that the branches may die also, 
Cowardice being cut off by the root the branches will die.  and bear no more fruit to the slander of a soldier, who must cut off the main stock, which is cowardice, the most deadly enemy to military proceed. The coward is a stock, and a dead block in the shape of a man, a retiring shadow that dazzleth the eyes, 
The danger of one coward in an army.  and daunteth the courage of the valiant, and provoketh the forward either to stagger, or to retire. A whole army may be driven to a stand by the fearful behaviour of a coward. And therefore it is more policy, and better safety, that Leaders (having knowledge of a faint hearted wretch) should dispense with him, as Agamemnon did, and not to number him with soldiers, 
A Captain may dispense with a coward.  but to thrust him out of the army with ignominy, after trial that best encouragement cannot make him hardy. The coward to save his life (which he is not worthy to bear) is most ready to complot such pernicious practices, 
The coward is not worthy to live.  as may endanger the state of an army. There is no mischief so odious, but he thinketh it a virtue to purchase his private escape. There is little difference between a coward, and one that is desperate of his life: for such is the strength of imagination in both, 
The semblance between a coward and a desperate man.  that they think every man aims at them, and that their very companions will devour them: They have no use of reason for the time, but bend all their devices to rid them from the danger, by what wicked and unlawful means soever the misleading spirit shall argue most probable for them. For as all godly and virtuous thoughts and actions proceed from a divine worker, and are effected by the aid of the heavenly powers: so all wickedness and treacheries proceed from an infernal instigation. 
Cowardice void of the spiritual life.  And the man possessed with cowardice, wanteth that spiritual life which faith expresseth by a godly resolution: and therefore cannot encounter any malign motion, but yieldeth his will and consent, his power and practise to execute what mischief soever offereth itself for his evasion from supposed danger. And therefore should every soldier eschew this cowardly fear, lest he be thereby provoked to put forth his hand to cruelty, and to shed the blood of his innocent companions, to escape the danger of honourable war: whose effects, although they tend sometime to wounds and death; yet both the one and the other gotten in the field in the face of the enemy, 
Wounds and death gotten in wars bring fame.  bring immortal fame to the valiant. And therefore as he that hath the marks of true magnanimity, may be well said to be of a divine quality: so he that is a coward, bearing the tokens of a slavish fear, may be truly said to be an incarnate infernal spirit. For he that looketh into the first degree of this misshapen soldier servile timorositie, which can entertain no virtue; shall forthwith perceive that it hath only desire to shake hands with every vice and wicked practice, 
Fear undertaketh no virtuous action.  & to account it the safest way to doubt all things that have best probability in right reason, and to execute that which only is begotten of suspicion, which is a passion of the mind engendered of fear and grief; 
What fear is.  who practising their force and power, grounded upon a false opinion of danger, bereave the mind of all rest and tranquillity, and gnaw and consume the life, as rust doth the iron. And therefore said Alexander, 
Alexander his opinion of fear  that such as are possessed with this fear, think no place so strong by nature or art, as may preserve them from danger. All the hope of a fearful man is in evasion, not by force of honourable arms, 
The hope of a fearful man.  but by the dishonourable practices of cruel tyranny, which often break out into most odious treasons, which never find place in a noble heart. For such is the effect of faith, and vowed allegiance to his Sovereign, and her authorized ministers, as he will rather submit himself to a thousand deaths, then seem to conceive a treacherous thought, much less to practise it indeed. 
None but pertured persons commit treason.  For none but perjured persons, bewitched with vain expectation of unlawful advantage, will ever give place to such an horrible wickedness, so highly hated of God and good men. The ground of which monstrous affection is to dissemble, and to lie in hope of small advantage: As the coward (to wind himself out of the field) will feign himself to be infirm, and to be possessed of some secret malady, unfit for the wars, being indeed sound and of a strong body. And when that prevaileth not, 
Dissimulation and lying the virtues of a coward.  he maketh use of his falsehood and lying in a more high degree, as in seeking to betray his fellows so he may escape. If that effect not, it groweth to the highest violation of his faith, and breach of his allegiance, as having a sluice in his conscience to admit into it every wicked thought, not regarding his fidelity to God himself. Whereas the man governed by reason and duty, will not be seen in the least degree, 
Duty will not suffer a man to violate his oath in private causes.  to violate his oath made unto a private man, what loss or danger so ever ensue: Much more ought a soldier, sworn to be true to his Sovereign, and to be ready to the uttermost of his power, to defend her and his country, be resolute in maintaining his honour, by the effects of true fidelity, 
The resolution of fidelity.  which is to lose his life rather than to be touched with cowardly untruth and perjury. Let no fainthearted Englishman think, that covert and counterfeit shifts and devices to gain dispensation for being employed in the wars, are so lawful or honest, but that they carry with them, and import in them very dissimulation, 

Counterfeit devices to be dispensed from war, is per●urie.  
Zach. 5▪ 4. Exod. 8▪ 17. Malach. 3▪ 6.  
Lawful excuse may dispense with a man's going to the wars.   which indeed is no other thing then to lie, and to lie to the end not to perform what he hath sworn unto, is perjury in itself, which God curseth as a thing against which he will be witness himself. It behoveth all men therefore to be wary how they feign such vain matter, to violate their vowed faith, which is of so high importance: yet upon just cause and reasonable grounds, the most hardy and willing may make suit to be dispensed with; and no Commander is so austere or severe in his place, but will accept of lawful excuse. To the end therefore that a soldier may daily proceed to more and more perfection, let him first trample this gross and cloggy companion, dastardly fear, under his feet, with all the members and sequels thereof (though they be inscrutable) and examine such as manifestly appear to deface the reputation of a soldier. 
The members and sequels of fear infinite.  And because the profession of arms is an exercise of it s●lfe, not requiring such continual practice, but that there are sundry times of intermission, apt only for the sluggish and cowardly to entertain Idleness, the nurse not only of all other vices, but of infinite corruptions and diseases of the body: 
Idleness.  And therefore a thing (though sweet and pleasant to the basest minded) to be abandoned, as the bane of all virtues and virtuous exercises. And therefore doth Paul condemn it, showing also the fruits of it to be dangerous. 
1. Tim. ● 13. ●. Thess. 3.10.11. Prou. 12.11.  The very example of an idle person is hurtful to many: And therefore the Wiseman saith; He that is destitute of understanding will follow the idle. Whereby it followeth, that he that is wise will employ his time to profitable things. Idleness was one of the causes of Sodomes' overthrow, because it engendered many evils in the mind, 
Ezech. 16 49.  which afterward opportunity caused to be put in execution, and that sometime in the godly, how much more in the wickedly disposed? 
1. Sam 11.1.  The manners, conditions, and natural dispositions of such as covet to be idle, are so loathsome to the valiant minded, that they hold them profitable neither for themselves, 
Idle persons unprofitable to themselves and other.  nor for other men. And it is the greatest discoverer of a dastard: for he that hath valour and fortitude, will apply his body to all laudable exercises, not yielding himself to a drowsy sottishness, giving place to every motion of bodily faintness, and imbecility of the members; for that the body becometh so much the more unapt to good endeavours, by how much it discontinueth exercise and use. 
Cicer●es opinion of idleness.  And therefore Cicero proveth idleness to be a thing in man against nature, because man is borne to exercise and labour: and he that coveteth to be idle, is transformed from the nature of a man to the nature of a beast, which desireth ease & to ●ate. And that is all that an idle person willingly would do. There be some that come short of the diligence of the wild beast, 
Idle persons come short of the diligence of beasts.  neglecting, through sloth, the provision of things necessary for li●e: do not these come short of the industry of beasts? showing themselves more brutish than human? If unreasonable beasts spare neither light nor darkness, heat nor cold, wind nor tempest, frost nor rain; if no impediment can hinder them from their continual travail for things necessary for nature: what may be thought of reasonable man, a soldier, to be seen lazy therein? But if the desire of natural necessaries will not provoke him to be laborious, painful, and industrious: let either hope of honourable reputation, or the fear of shameful ignominy, prick him on to be lively and like a soldier. 
Reasons why a soldier should sly idleness.  If neither of these will avail with him, let the contemplation of divine justice move, which hath set down a law, that he that will not labour should not eat. As though the idle person were to be deprived of his food, yea even where and when it aboundeth, and that it were unlawful he should be fed. So odious is idleness before God, 
poverty is the meanest punishment for idleness.  as he plagueth it in the meanest degree with poverty, and want of necessary things, both for the back & bowels: & many times even with loathsome and ugly diseases of the body, which make a man odious ever to his companions and dearest friends. The Commanders in wars ought as carefully to punish them in policy: 
Commanders must punish idleness.  for where that monster passeth in an army unconsidered, it devoureth a multitude ere it can be cured. The Roman Captains saw the inconveniences and dangerous effects of this moth and devouring vermin: and therefore caused their soldiers to labour, in things not urged by compelling necessity, 
The Roman Captains prevented idleness.  but merely to prevent the dangers of idleness and sloth. When it falleth out therefore that there is an intermission, and a time wherein an army desisteth from the exercise of arms against the enemy, every man should betake himself to some honest labour or laudable practice, if not in things private to his own behoof, 
Soldiers should do something to prevent idleness.  then for his friend, or for the common good of all. For he is a bare and base fellow of slender gifts indeed, that hath no quality at all to stead himself or others, and his bringing up hath been very swinish: yet if his capacity be not very gross, and his conversation very bad, he may conjoin himself in familiarity with some, that have such faculties as are not so intricate and difficile, but he may become by use and practise, not only able to prevent idleness; but a profitable member of the army, and fit for honest society. And therefore he seemeth the happiest man that among many can make best means to live, 
He is the happiest man th●t can live among many.  which without careful industry the most skilful cannot do. It were therefore a matter of great discretion, if all fathers would endeavour to give their sons some such quality either of the body or of the mind, or both, as might stead him in the wars, considering that none is exempted from the exercise thereof in time of need. It is seen a common fault in parents to measure their children's fortunes to come by their own present wealth, 
Foolish parents measure their sons fortunes to come by their own present wealth.  whereby they covet to maintain them idle gentlemen without, not respecting how beggarly they be within, qualified neither with inward virtue, nor outward virtuous faculties. Furthermore, because the mind of every man is capable of good and evil impressions, and from natural inclination do ever proceed worst imaginations, whereby the members are often set on such exercises as are not only not idleness, but worse than idleness itself; which cometh to pass by reason that the mind is putrefied for want of right moving, 
The mind bringeth forth evil things for want of divine counsel.  and the use of divine counsel and conference: And therefore hath that most wise provider and right disposer of all things in man necessary, bestowed on him two most excellent means, whereby the inward and better part may be benefited and stirred up to virtuous contemplations, namely the tongue, the instrument to pronounce; and the ear, the door of the understanding of that which is spoken: whereby men of arms in their idle int●rims, 
Discourse of virtuous and divine things great consolation.  have means to profit one another by discourse of virtuous and divine things, the sweetest consolation that man can receive of man here in this life. And although it be not in the power and ability of all men learnedly to dispute, it sufficeth the willing minded, to discover their good and virtuous inclination, in the simplest measure. And no doubt if conference be grounded upon the fear of God, and do tend to the increase of knowledge and faith, the heavenly Schoolmaster God's spirit, 
Godly conference pleaseth God.  is ready among them, to teach the speaker how to utter wisdom, and necessary comfort to the hearer. For God in nothing is more pleased, then with the assembly of such, as covet to know him thereby, and to increase in righteousness and true holiness, if it be but two in a consultation: and it were a heavenly union & a wished yoking of companions in the field, if the end of their society were to seek God, & the true knowledge of him, his love towards them, & their duties towards him. And to that end, God in providence affordeth to mortal man, 
The word of God left as a great blessing unto us.  that the labours of the holy and blessed Prophets and Apostles, the records of the will and pleasure, the love and favour, the power and providence of the Almighty; are left unto all men, by his great benefit of Printing, which sacred labours, whosoever willingly embraceth, 
The studious of divine things is well busied.  following truly the substance commanded thereby, is most divinely busied: and it shall not only not hinder his military affairs, but make him both cunning and courageous, and bring him to that honour that shall be approved of God Many di●ine labours also of men learned and heavenly disposed, are offered to all, to the end that all excuses both of idleness and ignorance might be taken away: vain and lascivious treatises of worldlings and wicked ones, 
Vain and lascivious treatises embraced of soldiers.  offensive to God and every good mind, are embraced of soldiers for the most part, whereby they may learn to love and line more viciously. But it were a happy change, if they would abandon all these offensive & unprofitable trifles, whereby they are taught to grow from evil to worse: and would embrace the word of truth and salvation, and such other divine instructions, as may make them the better and not the worse for the use. 
The Bible a necessary companion for a soldier.  The new and old Testaments are to be recommended unto them, and to be defended by them, as the most absolute jewel that a soldier can carry with him, to garnish his profession with, or exercise himself in at all times, not to keep him only from idleness & doing nothing, but to teach him how to forsake sin and to follow virtue and religious exercises, to quench and mortify sin, which is fostered by vanity and idleness, and to practise goodness more and more. Soldiers ought to be of Pythagoras mind, that laborious and painful things will sooner bring a man to virtue, than those that are nice and delicate. 
Painful things winn● honour sooner than the delicate.  Things pleasing to the carnal mind, may be termed the fruits of idleness, as are concupiscence, luxuriousness, drunkenness, swearing, flattery, vainglory and such like vanities: which (though they haunt many, otherwise well qualified, and be deemed of small importance) blemish the reputation of a soldier so much among men, 
Pleasure's blemish the reputation of a soldier.  as their best virtues become stained with their filth, and is long ere best endeavours can win again what they have lost by such wickedness. But they so far encounter the fear of God and divine duty thereby, 
Such as follow pleasures, shall be rewarded with sinners.  that in steed of blessings which are promised to the obedient, they must look to be rewarded with sinners: And therefore it were good that all men, as they are acquainted with these plausible things and the sweetness of them, were acquainted also with the issue and end of voluptuous desires. 
Pleasure.  Pleasure is but a hook, whereby men are entangled and snared to destruction, and yet such is the strength thereof, that it prevaileth sometime against deep wisdom: but the effects it worketh, should rather become abhorred of the wise, than the wise to become abhorred for them. For in deceiving them, it leaveth only behind it cause to repent, and maketh them blush to bethink them of it. Wheresoever it goeth, it carrieth with it sorrow and grief, and these are the best gifts she bestoweth on them that love her best. 
The best gifts of pleasure to ●er lovers.  But if it were a true grief, working repentance not to be repent of, it were a heavenly gift, for it would so detest the occasion, as he that repent would never return nor consent to her allurements a second time, 
A good grief.  nor be snared again with her enchanted baits: which as they are many, so must our wisdom provide cautions to hinder every prone desire in ourselves. And because carnal wisdom or strength is not only not apt to resist, but to yield to every encounter, we must fly unto the tower of refuge, to the mercy of God, for power to stand against such a mortal illusion. It is unfit that evil things should be once named amongst us, yet to the end to prevent more evil, we may in fear and trembling, discourse of her fruits a far off, as wary children do of the heat of the fire, the better to escape the peril. Pleasure, 
Pleasure concupiscence & voluptuousness.  concupiscence & voluptuousness are of such semblance in nature to all purposes of evil, as there needeth no curious distinction of every particular. Although we may say that pleasure is the general tree that beareth all the fruits that delight the senses: concupiscence is that evil inclination, that is in man by nature, continued to all posterities from Adam, whereby man is drawn unto sin. 
Gen. 8.21. Concupiscence a secret enemy within us james. 1.14.15  And therefore saith james: Every man is drawn unto sin by his own concupiscence. We lodge then a dangerous guest in our own bosoms, which coveteth to destroy us body and soul: It is an enemy more to be feared, than any outward professed enemy, that hath vowed our death, who prevaileth not, nor seeketh but to conquer our bodies: but this secret enemy, which every man carrieth about him, even while it flattereth most, seeketh the confusion of our outward and inward man. Therefore hath a soldier great cause to look about, having enemies before him and behind him, within him and without him, lest while he struggleth with him that can but kill the body, he suffer himself to be overcome in body and soul. And as he armeth himself very carefully against the pike, 
A Soldier must arm himself against his inward enemy.  the bullet and the sword of his seen adversary, he must take heed he leave not himself open to his interior enemy. He knoweth how to arm himself without, and Paul telleth him how to arm him within. 
Gall 5.16.17.18.  Walk in the spirit (saith he) and ye shall not fulfil the lusts of the flesh; ye shall not satisfy your corrupt affections, which lust against the spirit, the inward and regenerate man. The spirit lusteth against the flesh, and the flesh against the spirit, and these are contrary one to the other. And if we be guided by the spirit of adoption, that which we do shall be agreeable to God, although it be not in us (by reason of our inherent corruption) perfect. Peter also teacheth how we should arm ourselves against this inward enemy, willing us to abstain from fleshly lusts which fight against the soul. We have then a fight enemy within, as we have fight adversaries without us. Happy is that soldier that becomes a conqueror of his concupiscence, delight and pleasure, which assail his own soul. 
The happy soldier.  And if he foil ten thousand abroad, and suffer sin to prevail against him at home, he is conquered: 
The unhappy soldier.  But if he overcome his nearest enemy, though he be foiled of him that is far off, he is yet a conqueror. And to testify that he prevaileth over himself he must deny to yield consent to any evil motion of the flesh. And while he is in this warfare to walk honestly, not in gluttony and drunkenness, not in chambering and wantonness, 
Rom. 13.13.  nor in strife and envying: but to put on the Lord jesus, that is, be conformed in all righteousness and sanctity, not being careful for the flesh to fulfil the lusts of it. And as Paul exhorteth, Mortify your members, 
Colos. 3.5.  which are on the earth, fornication, uncleanness, inordinate affections, evil concupiscence, and covetousness, which is Idolatry: for which things sake the wrath of God cometh upon the children of disobedience. What needeth many words in a matter so plainly set down by the pen of the spirit of God, to the end that we should extinguish the strength of our corruptions, 
Our corruptions strive against the spirit of God himself.  which warreth against all virtue and godly counsel, yea against the spirit of God himself. Having so plain demonstration of God's wrath against sin, where is the cloak for a soldiers lose life? for a man of arms to be carnally minded? Where is the defence for swearing blasphemy whoredom, 
A soldier inexcusable.  envy, murder, drunkenness, and all voluptuousness? Whether is it not honourable for him to become a reformed man, to live in the spirit by faith, and true obedience, and not in the flesh to fulfil filthy lust? sith the reward of the one is life, and of the other hell, death and damnation? Whether agreeth best with the honour and reputation of a soldier, to be carnal and careless, 
Colos. 3 8.  or to be watchful and sober? Put away then all wrath, anger, maliciousness, cursed and filthy speaking out of your mouths. It shall nothing diminish your valour, neither shall you appear more singular than becometh Christians, 
To put away vanity diminisheth not the valour of a soldier.  if you clearly put off the old man with all his works, which clog you that you cannot march rightly like soldiers to the end of true honour. Put on the new man which is shaped in holiness and knowledge: for by it most high and precious things are gotten, even all things that pertain to life and godliness, 
All necessaries are gotten by godliness.  through the knowledge of him that hath called us all from the corruptions which are in this world, to be partakers of heavenly things. And therefore we must endeavour to add virtue to virtue, and faith to faith, that we may attain to that absolute perfection, which embracing temperance, bringeth forth patience, which importeth that contentation that is never moved with any temptation, but delighteth only in godliness, 

The true godliness:  
2. Pet 9.5.6.   approved by brotherly kindness, which cometh of love. He that attaineth unto this mark which is set before all men to aim at, hath the true fruits of the knowledge of our chief Lord and commander Christ, who knoweth how to deliver his out of all temptations, 

God can deliver the godly and punish the wicked  
2 Pet. 2 9.10.   and to reserve the unjust unto the day of judgement to be punished, and chief them that walk after the flesh in the lusts of uncleanness, and despise government, which are presumptuous, and stand in their own conceit, and fear not to speak evil of them that are in authority over them. Thus doth the spirit most evidently depaint out the true mortification of our corruptions, and the terrible threats of God's vengeance, for disobedience to Rulers, and looseness of life. It is dangerous to show ourselves rebellious against this sacred counsel. And (by their patience) soldiers may be put in mind of too much forgetfulness of their duties to God, and their immoderate boldness to sin: 
soldiers may be reproved.  wherein as I cannot altogether excuse myself, or any other; so I heartily wish reformation in all, and all estates. For it is time to think of God's judgements begun, not only against our Christian armies abroad, encountering the Turks, our own, 
God's judgements begun against Christian armies.  and our neighbours near; but also against ourselves here at home, whom God hath forewarned to forsake our pleasures, by plagues lately passed, by dearth and famine present, and by wars threatened. Among many other enormities, proceeding of the want of wars true discipline, it is not the least that our pretended soldiers returning from the wars, should have either hearts in themselves, 
Vagabond and begging soldiers a great enormity.  or sufferance by law, to become vagabonds: for their parts, they bewray their cowardly minds, in that they will leave the honourable practice of war, and betake them to ignominious begging, whereby the profession of arms is dishonoured, 
The effect of begging soldiers.  and the Magistrates power is thereby discredited, the force of the laws showed to be of small effect, and the common quiet disturbed. But for such idle persons as pretending shame to beg (which indeed is shameful to able persons) seem not to be ashamed that they work and labour not, which is both an honest and godly mean to relieve themselves, 
It is no dishonour f●r a soldier to labour.  without disparagement of the reputation of their military profession, as they vainly pretend it. Indeed such is the casual course of war, that thereby sometime the rich are made poor, and the poor enriched. 
wars casualties.  And therefore it behoveth a soldier to lay down before hand, to be constant in every fortune: for if he faint under the burden of the adverse, 
A soldier must be constant in every fortune.  and become more grieved than agreeth with his professed magnanimity, he bewrayeth himself to be but a dastard. For it is no shame for a man to become poor for his country in the wars: but the disgrace is his countries, if he deserve well, and yet wanteth relief. If he be over much elevated in conceit with prosperity, 
To be sick in the wars is but a thing incident to the best at home.  he bewrayeth his vainglory, which he knoweth by experience may alter in a moment. If he be sick in the wars, it is incident even to Princes that live in pleasure at home, with dainties and physic: therefore let the soldier bear it with courage, wherein it beseemeth the most worthy, yea the best Commanders to be seen careful that all possible comfort be yielded to such as are visited, for that they have no relief or comfort but inwardly from God, in whom they ought to trust, and from their companions, (strangers in effect) who indeed (if they be true soldiers) will aid one another. To be wounded in the wars is glory, 
To be wounded or die in the wars.  and to die in a just cause purchaseth immortal memory. And because of all other things incident to military men, nothing is so certain as death, for that it is decreed that all flesh shall die; and the effect of war is to kill and to destroy men: 
The effect of war.  every soldier must say unto himself when he goeth to the wars, he goeth to finish a long pilgrimage. Though we see it happeneth not to all soldiers to die in the wars, 
A●l soldiers ●ie not in wars.  yet some spend many years even from their young years to grey hairs continually in the wars, enduring many bicker, fightings, hurts and hurting; and yet end their days in peace at home in their beds. Our own late deservers testify the same to their glory that shall not die. But admit thou knewest thou shouldest die in the field, be courageous, for death never appaleth the virtuous. 

A soldier must not fear death.  
Rom. 14.18. Phil. 1.21.22 john 11.16.   For as Cicero saith, All wisemen die willingly. But the word of God affirmeth, that the godly die more willingly, for that they be the Lords. And that made Thomas to exhort his fellows to die with Christ. Paul showeth a reason why the godly need not only not to fear, but to be willing to die, namely, to be with Christ. There is a notable mirror of this disdain of death in Callicratides, General unto the Lacedæmonians, who being ready to give battle to his enemies, 
The resolution of Ca●licratides that knew he should be slain  was warned by his Soothfayer, that the entrails of the sacrifice promised victory to the army, but death to the Captain: whereunto he answered, as one resolute to die, Sparta consisteth not in one man: for when I shall be dead, my country shall be nothing lessened: but if I (to save myself) should absent me from the battle, or go back, the reputation thereof will be diminished. Whereupon he substituted Cleander in his place, and gave battle, wherein he was slain. What Christian soldier will not imitate his resolution to die, sith we have a better assurance to live after death? And if our Creator have decreed our death, sith it cannot be avoided; let no man covet to start aside, contrary to duty, in hope of safety; 
None must start aside to save himself.  for it not only availeth nothing, but it increaseth the burden of our fear, and it argueth distrust in his providence that made us, and who can find us out and confound us. But rather grounding our assurance upon future consolation, even here revealed to a good conscience; let us rest upon God, who is able to save one among many, and let every one think he is that one. 
God's power and providence in preserving his.  A thousand shall fall on the one side, and ten thousand on the other, of him that God will defend, and it shall not touch him: for every man's days, yea the hairs of his head are numbered, and the time of his death appointed, neither policy nor force can prevent it. If death daunt not, what can or should dismay a resolute soldier? For he only is free and happy that can be overcome with no distress. We may say of Religion and the fear of God, as Thales said of virtue; 
He is happy that can be overcome with no distress.  Virtue (said he) is the profitablest thing in the world, because it maketh all other things profitable, by causing men to use them well. But we may say that all other gifts and virtues too, are not only unprofitable, but hurtful, without the fear of God, and use of religion, which is profitable to all things: 
1. Timot. 4.6.  wherewith who so is truly decked and adorned, 
He that feareth God and exerciseth religion, need wish for nothing immoderately.  is so happy as he needeth to wish for nothing with any immoderate affection in this life, no not for the preservation of life itself, in regard of the world and worldly things, nor to think anything grievous or evil, which the ordinance of God bringeth upon him. And therefore the constant soldier needeth not to grieve at any hard success in war, nor fear death, sith all things both prosperity and adversity, freedom and imprisonment, loss and gain, life and death, 
All things are at God's disposition.  are all at the disposition of the highest, who giveth and taketh, heaveth up and throweth down, saveth and killeth whom he will, and all to the advantage of them that fear him.   

That Prayer is necessary among men of arms, as a principal and chief mean both to defend themselves, and to annoy the enemy, and that after victory they ought to praise God.  
I Have endeavoured before to show that the main hope which a soldier ought to have in the proceed of war, is the fear of God, and the true practice of Religion, as a thing whereby he becometh truly valiant, 

A man can be no valiant soldier without the fear of God and practice of Religion.  
Prayer followeth the fear of God.  
Revel. ●. 6. Prayer is an exercise of the godly only. Num. 3 1.   and without which he is but a dastard, and without strength, were he of as powerful a body as Hector, Hercules or Goliath. Now it is to be known and considered that this heavenly virtue the fear of God, hath continually following it an inseparable and most helpful assistant, prayer, which is as a spiritual incense ascending from the faithful heart to heaven, even unto the throne of his Majesty, that descendeth again by his spirit, and dwelleth where he findeth so sweet a savour. This is an exercise only of the godly, although the wicked also may intrude themselves into the same in outward show like Nadab & Abihu, but their prayers pierce not the heavens, they profit not by their prayers. The true exercise of prayer is not like the idle talk of soldiers & other men, one with another, vain and wanton (whereby they corrupt the air with the vapours of their sinful breathings, & their manners with filthy words) but like the joyful songs of the Angels in heaven, 
He that prayeth truly, seethe God by faith.  who see God face to face: as he that prayeth truly seethe him by faith, and talketh with him by his spirit. Much hath been spoken of many of this divine exercise, and much might be here remembered. But as ● began heretofore to speak of the necessary use of Religion, in men professing arms, whose profession tendeth to obtain victory against enemies: so I hold it convenient to apply this treatise of prayer also, as it may best steed a soldier in the wars. For such are the singular effecte● of this sweet exercise (if they could be all numbered at full and spoken of at large) as it would appear an approved remedy for all diseases, 

Prayer an approved remedy for all diseases, a mean to obtain good and avoid evil Prayer overcometh God. God must be made on our side.  
God can not be hired for reward.   inward and outward: a mean to resist all the evils which threaten us, & to obtain all the necessaries that behove us. It is a virtue of such power and effect, as it overcometh not only our enemies, but even God himself, who must be made on our side, or else we arm ourselves in vain, we march to the battle in vain, and we encounter the enemy in vain. And sith he is not like other princes, that may be hired for money, and like other men that may be induced for gain, to take our parts: we must deal with him according to his nature, which is to do all things freely, without compulsion or constraint, without lucre or looking for any reward: So freely may we come unto him, so boldly entreat him, and truly trust him in all things. And herein we must be careful, that as we covet to be seen and noted to pray & to become instant petitioners unto him, for any grace, favour or relief: so we must indeed be truly prepared: 

In prayer we must be prepared within, as we seem without.  
He that prayeth not rightly, prayeth not at all.  
jer. 14.10.11. We must pray in knowledge. 1. Cor 14.15.   for the word without the hearty and spiritual consent, is but a vain labour of the tongue, whose effect is like Caynes sacrifice, rejected, and ascendeth not whither it seemeth to be sent. And therefore he that is not first instructed what prayer is, by what means it is effected, and to what end it tendeth, (though he pray without ceasing, as he thinketh) he prayeth not at all: but uttereth with his lips an unprofitable sound, which converteth to nothing, because it proceeded of no good ground, it came not of knowledge & feeling, as Paul teacheth, saying: I will pray with the spirit and I will pray with understanding also. Whereby it appeareth that it is not enough to be wise (as we may think us) in worldly things and martial feats, but w● must have understanding (not carnal wisdom) spiritual and sanctified knowledge, praying in the spirit, that is, with the inward consent of the soul, moved thereunto by that sanctifiyng spirit, which God sendeth to his children to help their infirmities. 
The spirit teacheth us how to pray.  By which we are made able to discover our necessities, according to true knowledge. For if we well consider the cause, why God hath promised to send that comforter which shall teach us all things, we shall find it to be, for that we are of our own natures, carnal, 

Why Christ promised to send the comforter.  
The cause why the carnal man asketh & receiveth not.   corrupt and ignorant of every good thing, which doth estrange us from God, & God from us. So that if we speak as of ourselves, we speak but of the corruptions and vanities of our own thoughts, and our prayers are neither heard, understood nor granted, and that is the cause that the carnal man asketh and receiveth not, for that he asketh contrary to the meaning of the spirit. But when that spirit of regeneration possesseth our hearts, 
The sppirit of God maketh an affinity between our thoughts and Gods mercies.  we become capable of better things, illuminated by that spirit, which being the third person of the Deity, teacheth us the things of God, not suffering carnal reason to take place in things we desire, but speaketh itself in us: whose affinity is such with God the Father and his Christ, that it revealeth our wills to God & Gods will to us, making such an affinity between the spirit of God and our spirits, as every good thought (but conceived in the heart) is present with God, and his mercies again of his love and bounty in Christ, meet our desires and supply our necessities with all things expedient, yea better than we can ask or think. 

Psal 86.4. What Prayer is.  
The fruits of prayer.  
Exod. 17.11. Rom. 14 6. Act. 20.36, 38.   Prayer is a lifting up of the heart to God, by the motion of this divine spirit. And this is that spiritual thing that armeth and defendeth the christian soldier: it is a helmet and a sword, a weapon both offensive and defensive. The jews prevailed more by this against Amal●●k then by fight. And therefore as Paul commandeth it as a thing necessary before we eat, and before we undertake any labour: so, much more before we march toward the battle, most of all before we fight. But how should men pray to him in whom they believe not? they do but for fashion, they speak but the words that are good of themselves, 
Prayer without knowledge and faith profiteth nothing.  if they proceeded from knowledge and belief: but because they know not, they believe not: and because they pray, and believe not, the words they speak (yea, be it the lords prayer itself) profiteth nothing. And therefore such as covet to pray aright, must first learn, & then believe with a full assurance of the heart, builded upon that knowledge which is revealed out of the word of God by the spirit, whereby the promises of safety and salvation, of rest and refuge, are declared unto them, and they apprehending them by faith, are rightly prepared, 
How a man is made fit to prayer.  and made fit to talk with their Creator, not by the mediation of Saint or Angel, but by the immediate intercession of the man Christ jesus, who knowing their infirmities and temptations, standeth assured unto them evermore, in whose name and for whose sake, they may ask and have all things. Let every man therefore examine whether he know aright, 
In Christ we are assured if we ask to ●eceiue.  and believe aright, then doubtless he may pray aright. But it is the fault of too many, not only of soldiers, but of all sorts of men, to say in their hearts there is no God: and therefore they say no prayers, 
Hypocrites pray not, though they seem to pray.  though they seem to pray often, because they have no faith, and yet they babble with their lips, as if they were truly devout. But as none examineth the heart but God, and none findeth out the Hypocrites, Atheists, and such as deceive themselves and the world with feigned shows of religion, but God: so I leave judgement to God. But I say with David, 
God findeth out Hypocrites, Atheists, etc.  such as deceive themselves in dissimulation, say in their hearts there is no God to find them out: But they are fools, and become odious and abominable before God. If soldiers be abominable, 
They are fools & abominable that dissemble with God.  where is their hope of God's presence with them? If God refuse them, nothing remaineth with them, nor comfort for them, but fear and confusion. And therefore if they regard their safety here in this life, and their salvation to come, let them embrace that knowledge that may engender faith, that may bring forth prayer which shall conjoin and knit them so to God, as they shall be able to say with Job; I know that my redeemer liveth. 
The perfection of a soldier.  So every soldier shall be able to assure him that his defender liveth, that his strength, castle, comfort and refuge is in heaven, ready to help him, and to relieve him, and to deliver him here in earth. Some are apt to many things, some to all things, but they cannot pray. They can handle their piece well, they can toss the pike well, they can use the sword well; decent qualities for virtuous men, most fit for soldiers. Some can swear well, swagger well, 
Some are able to do all things, but they cannot pray.  carouse well, dissemble well, things proper to vicious men, most unfit for soldiers. But when they come to hear the word well, when they should bear it away well, & practise it well, to believe well, & pray well, they put it over to other men, & say they be soldiers. But they are but single soul soldiers, soldiers that have but the carnal & not the spiritual power that was in Moses, 
Single soul soldiers.  David, joshua, Hezekiah, Samson, and others, without which twofold blessing, they seem to be, but are not true soldiers, as the devil seemed to be, but was not Samuel. 
1. Sam. 28.8.  It were a happy thing therefore if our English soldiers would look back a little into the time they have had, to learn wisdom and knowledge, 
A necessary thing in soldiers.  and faith and prayer, living as they have done, in a kingdom of peace, brought up in Christian wars, and have had the use of the Gospel freely. If they be ignorant, sin followeth ignorance, 
Sin followeth ignorance.  and death and hell sin. But it is not too late (being late) to seek knowledge, to exercise faith, and practise prayer. This is the way to become the soldiers of Christ, brethren with Christ, 
The glory of a reformed soldier.  and heirs with Christ, who will yet grace them (if they come quickly) with the title of Christian soldiers, and crown them with the glory of conquering soldiers: but if they be negligent, and will continue foolish still, 
A caveat for soldiers.  they may covet it too late, and be shut out like the improvident virgins. If then they have any spark of that spirit which teacheth wisdom, let them presently strive and without delay take hold of time, 
Time precious and slippery.  for it is slippery and swift, yet precious, and not to be redeemed for any price. A soldier thinketh it a great grace that can obtain the place to lead the Vanguard of a battle, 
A vain danger to attain honour.  the Forlorn hope, which is to betake him into the greatest danger for a little glory among men, and prizeth life of little value, in regard of the reputation of being desperate in the field: but when they be called to the most honourable service, the service of the living God, which consisteth in the former most sweet exercises of faith, 
An over sight in soldiers.  religion and prayer, they seem happiest that come in the rearward (the forlorn hope indeed) for they deceive themselves in preferring vain honour before immortal glory. But were they qualified with these heavenly virtues, than should their valour shine as the Sun in the forward of the battle, and draw with them the main bands with such godly resolution, 

True virtue a terror to the enemy.  
A w●shed sight.   as should quail their enemies with a spiritual terror. It were a most worthy sight to see soldiers in the field to flock about the preacher, and to accompany and confer with the godly, and to contend in virtuous emulation, who should be most religious in an army, who could speak best of God, live best before GOD, and pray best unto God. This is the weapon that must prevail, 
Our surest weapon and preservation.  if we at all prevail; this is the fort that must preserve us, if we be at all preserved: and without this, have they never so glorious a promise of the flesh, it is peevish and vain. Some in an army may perchance have an inclination to serve the Lord, which is a good token of a desire: But they be not graced of their fellow soldiers, nor of their Leaders, as they ought, 
The godly are not graced in an army.  they become rather scorned, then fostered or followed. But let them not give over, let them rather proceed from good to better, from one good exercise to another, from reading to hearing the word from hearing to more and more knowledge, from knowledge to faith, 
The steps of religious soldiers  and from faith to continual prayer: let them do it faithfully, let them use it zealously, and perform it reverently. For if they bring sinful prayers to that holy Altar, and seem to sacrifice sin for sin, they increase sin by dissimulate zeal. Sin cannot obtain pardon for sin, 
The offering of sin for sinn●.  more than Belzebub can cast out devils, without prejudice to his infernal state: And therefore he that prayeth, let him pray in the spirit and truth. And yet there is a matter more to be considered, in such as become suitors to God: for as he that will be a suitor to a king, must be sure he hath no show of disloyalty, treason, or disobedience to the king; if he have he must think he hath a cold suit. 
He that praeeths must be free from sin. jerem. 11.11. 2. Tim. 1.9.  So he that is a petitioner to God, must cleanse himself from sin: for God heareth not a sinner, though he cry unto him. And therefore he that calleth on the name of the Lord, must departed from iniquity. They must wash themselves from sin by faith and repentance in the blood of that immaculate Lamb Christ jesus; as Naaman washed himself in jordan: 
2. King. 3.  then may they boldly go unto the throne of grace, where they shall obtain mercy, and whatsoever may stead them in the time of need. Prayer is a most sweet exercise for all men: but if a soldier rightly knew it, and would rightly use it, he should say as David did of the sea; 
He that prayeth zealously and instantly, shall s●e wonders.  They that go into the deep see the wonders of the Lord. But they that use prayer faithfully, shall have experience of many wonders, though God use not apparent miracles, as we imagine at this day. We deceive our own eyes, and dissemble with our own hearts: for if we rightly consider God's mercy towards them that fear him, and his judgements towards the wicked, we shall plainly see that the things he doth are admirable to flesh and blood: and above all men the soldier may perceive it in the wars, 
The soldier in the wars may see the wonders of the Lord.  where God is always an appellant or defendant, and he showeth mercy and justice now, as he did in our father's days, wherein he ever blessed the faithful, and confounded the disobedient. Wherefore if a soldier be destitute of God's fear, knowledge, faith and prayer, he must look for judgement, 
Infidels made scourges for Gods disobedient children.  the very wicked shall prevail against him: yea, the Infidels are ordained scourges sometime of God's disobedient children, though he cast the conqueror as a rod into the fire after his service done. Ignorant and negligent soldiers are more miserable than all other men, 
The ignorant soldier is in a miserable case.  because they go as to a continual slaughter, if God be not on their side, and they have no assurance of future life, without knowledge and faith, which is confirmed unto them by the exercise of divine prayer: without which death is terrible, yea the remembrance of death is fearful because they shall come to judgement in the end, and receive the portion of careless and wicked ones. And howsoever they may glory sometime in victory, 
Usurped glory in a soldier.  and wallow in the wealth gotten by spoil, it is but usurped glory, which shall increase judgement, sith it is not gotten by the true mean ordained of God, namely, to sanctify their proceed by obedience and prayer to him, and to glorify him with praise, as they glorify themselves with victory. And they can never truly give him thanks after good success, unless they crave his aid before they adventure to fight. For thanks are due only for good turns done: and how can they say it came of God, when they went on without him, and acquainted him not with their desires? It is not enough to say he knoweth all, and therefore needs no further matter but barely to refer it to him in conceit: they must pray his aid, and instantly entreat pardon for their sins, which are of force to procure ill success in a just cause. 
S●nnes may procure ill success in a just cause.  To have victory without prayer, and to receive it without praise, is proper to Infidels that know not God: But to begin with prayer, & end with thanks, is peculiar to Christians. And it is as impossible for Christian soldiers to undertake any expedition without prayer, as the Sun to shine without heat. And a man may aswell affirm, that fire can have no smoke, as to say a Christian cannot nor will pray. 
Not to pray before we fight in the wars, approveth us to be but counterfeit Christians.  There is nothing doth so plainly discover, that we do but dissemble ourselves to be Christian soldiers, then when we undertake matter of war without prayer to God, without whom we can do no more than Goliath did, only stand upon our strength and multitude, upon our practice and policy in military business, which Papists, Turks and Pagans do: nay, they seek to their saints and gods (such as they be) and consult and crave aid, and give thanks: who never prevail against God's children, 
God's children are never overcome, but when they forget 〈◊〉.  but where they be fruitless in faith and prayer, to serve the true and living God. And where that true exercise is indeed, and where the inward hearts agree with the outward voices, in a lively & express duty, there the Lord of hosts hath promised to be with an army of heavenly soldiers to assist them (if need require). 

Exod. 23.20. & 32.2.  
All Gods creatures fight for his children. Exod. 14.19. josh. 10.12.   And as his Angel went before the Israelites to conduct them, and came behind them to defend them: so shall he take charge of them that serve him, and seek him with their whole hearts; his winds, the Sun, and all other his creatures shall be come soldiers to fight on their behalf. This is God's promise, which will stand fast for ever. It behoveth also them that exercise wars, as they stand upon the guard of God's defence: 
We must submit ourselves to Gods will.  so not to presume beyond that which beseemeth them, but to submit themselves unto his will in all humility: which shall be no detriment to a lively faith, but a true testimony of their true obedience, to take allthings that God seethe fit for them, in good part, whether prosperous or adverse success: for God often findeth out the fruits of our corruptions, which we ourselves may seem willing to conceal, 
God seethe cause to punish us when we think ourselves safe.  flattering ourselves yet with the hope of his presence and aid, when we rather deserve to be corrected for our sins: yea, when we have tasted most of his power, in throwing down our enemies before our faces. When we should be most thankful, we become then secure, 
Security.  and security breedeth ease and neglect of duty: a●d then God in his wisdom and love, even in hi● divine counsel is forced (as it were) to try his children with crosses, and to suffer the enemy a little to prevail, to the end that we may the more duly call account of our obedience, 
God causeth us to remember our sins by punishment.  how it hath stood with us, and so the more seriously and earnestly seek him again, in true and unfeigned repentance and prayer. All the godly in former ages, worshippers of the only true and living God, have observed this continual custom in the time of all their perils and greatest dangers, to fly unto him by hearty prayer, that it might please him to yield them his strength and power, which they acknowledged far to exceed the power of the strongest, and policy of the wise on earth, and yielded themselves unto his will, in a lively hope of his helping hand. And we have no less reason, in religion, 
We have Christ our sworn defender.  having Christ our sworn defender (as long as we continue true Christians) but to be faithful and forward, and in all our attempts to fly unto God, in the name of our dear and never failing Mediator: by whom the weakest are made strong to overcome the strongest, and without whom the mightiest fall to the ground before the weakest. So that we see God is all in all, 
God all-sufficient.  powerful, and all-sufficient: and as David saith; he is present with all that call upon him in faith, and becometh unto them a tower of invincible strength, to keep them from their enemy's fury; a sword unresistible, to confound their adversaries on every side. Happy are they that dwell under the shadow of his protection, 
They are safe that dwell under the protection of God. Prayer a terror unto the adversary.  for they abide safe for ever. The very Name of this great King is terrible unto our enemies, & our prayer a greater terror unto our adversaries, than the roaring Cannon: prayer blesseth our counsels and consultations, it encourageth the hearts, it strengtheneth the bodies, it obtaineth surest victories, & best confirmeth peace. They called upon the Lord (saith David) and he delivered them. And of his own experience he speaketh, saying, I called upon the Lord, and he heard me at large. Wherein is expressed the patience of the Lord, 
God heareth men at large.  who disdaineth not to hear a man's whole grief. The immortal God is not so curious to be spoken with, as mortal man. Nobles, men in great place & dignity in the wars or common wealth, think it a great savour to hear a poor suitor shortly, and think long ere they have done, they must be brief to tell their tale, 
A fault in nobles and men in high place.  and they shall have answer at leisure: but the Lord of Lords heareth the poorest man at large, he is not weary to hear a poor suitors complaint. And therefore may every poor soldier, captain and General have like free scope to speak their fill to this most loving God: who will most assuredly answer every one according to the necessity of his cause, and according to the substance of his petition. And as he is the God of hosts: so he disposeth of Armies as he will, and ever to the good of his children, howsoever it fall contrary to the hope of flesh & blood. 
The God of hosts disposeth of armies as he will.  The godly find not this true only, but even the very heathen can confess that a divine power beareth rule in the wars. And therefore such as attribute the success of war and other weighty things, to uncertain fortune, do slatly deny there is a God, 
Such as attribute success to fortune, deny there is a God.  whose power is all-sufficient, and whose justice is inviolable: and that the effects both of falsehood and truth were of like hope or probability, and that the issue of the one as of the other, should like necessarily follow, which should deprive man merely of all faith & assurance, which are grounded upon a certain knowledge of an absolute power. And it behoveth a soldier to have an especial consideration of this point, of the devils fallacies, 
To stamnd upon fortune is a fallacy of the devil.  who to bereave him of faith the main anchorholde of safety & salvation, setteth this glimmering before the eyes of his thoughts, to hinder the pure & piercing light of divine reason: whereby he may easily discover all things to come to pass, by an inevitable ordinance of God. Who (although he precisely govern all things by his own power) affordeth unto man sundry secondary means to effect their endeavours. 
God appointeth second means.  And by reason of man's own imbecility and corruption, these means be often perverted, and come not (with wished effects) to the end intended, because they wholly depend upon the bare means themselves, and cast behind their backs the help which is from above (without which, 
The cause why we attribute success to fortune.  nothing cometh well to pass) whereby they want that blessing which is promised to the faithful which rely upon God: & stumble upon that which is contrary to their desires, accusing then this peevish and false governor of events Fortune, never reproving their own ignorance, & infidelity to God, whereby they run headlong into that which he hath forbidden, and refuse that he hath commanded. But the faithful and the true children of God, use not to attribute the issue of their affairs to fortune, that is so muffled, as it knoweth not the faithful from the infidel: but to the God almighty, of whose mercy, love, 

Fortune is muffled.  
The resolution of the godly.   power and providence, they are so assured, as they lay down all their endeavours, in faith, at the throne of his grace; assuring themselves, that what is fittest for their good, they shall receive, whether it be prosperity or adversity, life or death: and that the godly shall not be sent away empty, and the wicked rewarded, as it fareth with such as think that fortune and mere casualty dispose all things: 
A foolish conceit of fortunistes.  wherein they argue against all divine power, and seek to maintain human policy and warlike stratagems above all religion, faith and prayer, which is a most infernal practice, coined to the destruction and overthrow of all godly discipline in war, 
Machiauil● propositions vain.  which yet shall prevail when all Machiavils witty propositions shall be confuted together with all carnal hope and inventions. But as it is strongly defended by the word of truth, that only God all-sufficient, by his power effecteth all things as he will, yet it disalloweth not, but appointeth inferior means unto his children to work by, as hath appeared by all the acts of our godly fathers, as of david ●y a sling, 
josh. 6.4.5 etc. Iud●. 19.20.  overcame Goliath; joshua by the noise of trumpets of Rams horns, threw down the walls of jericho; Gideon with pitchers and lamps, discomfited the Madian●tes, and many such like, which are most weak means, but being blessed of God by prayer, they prevail mightily. But such as fear God, attribute their good success to the sword of the Lord, and not to fortune: they account not that casual, which is assured them by faith: and if they succeed not as they desire, they attribute their loss, 
The godly attribute all success to their sins.  and the contrary issue of their hope, unto their own sins, as gentle corrections for their offences, and leave not the Lord (upon their fall) but seek him again and again in faith by prayer, and leave him not till they prevail again: This is the operation of faith, founded upon true knowledge, and this is the power of prayer builded upon a true faith. So that neither wished success can make them proud, neither doth adverse dismay the godly upon earth: 
The manner of the godly, in prosperity and adversity.  but the more they are afflicted and discomfited, the more they stick unto this mean, and the better they prosper, the more thankful they are to God. joabs encouragement unto his brother when they were to fight against the Syrians may be remembered of Christian soldiers, wherein he said: Let us fight for our people, and for the city of God, for the Lord shall do what is best in his own eyes. 
A memorandum for martial men.  So must our martial men be encouraged, to fight for their country and word of God, the Gospel of Christ, for whose cause it is a most honourable thing to adventure our lives, and whether it be his pleasure to suffer us to stand or fall, to foil or be foiled, all is to our comfort in him, if we fly not from his favour by starting aside to human devices: 
A soldier must be constant & refer all things to God.  but to continue constant in hope, confident in prayer, & mortified to all carnal desires, we may assure ourselves of his presence, and of the aid of all necessary means to attain unto that which is set before us, namely the true honour of christian warriors here, and of the crown of immortal glory in the time to come. For Christ himself for whom we fight, is gone before us, 
The true reward of christian soldiers.  and hath prepared both the way & the joys that are for ever absolute and perfect. There can be nothing more available, more precious or more comfortable, more honourable or praise worthy in any man, than the fruits of true religion, faith and prayer: whose particular effects might be more at large declared by examples. B●t for that they be so general in the book of God, & that so free for every Christian: let men seek the same to their further resolution and confirmation in the same book. 

Paul setteth down the effects of faith. Heb 11.  
Io. 10.11.13. 2. King. 4 33.34.  
The effects of prayer.   Paul in the eleventh to the H●brues seemeth to set down a catalogue of the famous deeds of faith and the wonderful effects of prayer. By prayer, joshua made the Sun to stand still in the firmament. Elisha raised the dead. Solomon obtained wisdom. And Moses put his enemies to flight, and all by this worthy exercise of prayer. Infinite things have been and are daily done by prayer: it defendeth from perils, it preserveth in safety, it obtaineth good things, it expelleth resisteth and withstandeth evil things: nothing is so hard, but prayer maketh easy; nothing so weak, but it maketh strong; nothing so strong, but it maketh weak: nothing so hid, but it revealeth; nothing so grievous, but it maketh pleasant; 
Prayer the most absolute mean to prevail in wars  it is profitable in all things: but in the wars it exceedeth all other means, it maketh all things prosperous, all men valiant, and is never dismayed, neither at furious enemies, nor at unsavoury adversity, nor overcome by any temptation. This is made only to God by the godly. Now, if it seem unto any a hard thing to pray well, because without knowledge how, & what to pray, it is before proved that it is to no purpose, and availeth not. Therefore let all men covet to be godly, 
He that hath a desire to be godly, shall be godly  and God will satisfy their desires, for he knoweth the very sighs of the heart, and accepteth the thoughts thereof, grounded upon belief, as well as if the party prayed with most excellent skill, & cried aloud: as appeareth by Moses and Anna. And therefore the willing and zealous soldier, 
Prayer speaketh aswell in the heart as by the lips.  which inwardly speaketh (as he marcheth) in his spirit to God, in humility and faith, though he pronounce no word, nor uttereth voice, his prayer is heard already: for God is near unto him that is true of heart, that is, of a pure and regenerate spirit, for he is present ever in his bosom, & knoweth his wants before he speak, and granteth his desires before he ask. And therefore when he feeleth himself relieved in his wants, 
When we have comfort by prayer we must be thankful.  comforted in his griefs, & preserved from his dangers: let him have his heart ready prepared to be thankful, and let his thankfulness appear, by outward aswell as inward, and by inward as outward action of obedience, in reformation of his sinful life, in holiness, and continual prayer, because he standeth hourly in need of new blessings, and new comforts, and new assistance at the hands of God. For as long as we live, so long we lack the help of the highest, and so long lack we the help of prayer, to obtain continual supply of all our necessities; which as they be infinite, so our p●ayers must have no end: not that we should say many paternosters upon account, 
The meaning of c●●tinuall p●ayer.  or other good and gracious words by observation of number or tim●; but that every occasion should be answered with fit motions of the spirit, as they administer several dangers unto our souls or bodies. And therefore in all places, & at all times, marching, standing, fight, retiring, walking, and in all other exercises of the body, the mind may be busy in meditation & prayer, even in itself, which shall be so much the more comforted, as it is assured, that his thoughts be pure and undefiled, tending only to the heavens, and desiring heavenly things, which have promise of all other outward and earthly blessings. And withal it is a most necessary thing for a soldier when he hath his intermission, and desisteth from the exercises of war, to apply himself to some means to stir up his zeal, 
A soldier when he hath time must use m●anes to increase his zeal.  as to hear or read the word of God. And as this singular inward exercise availeth much to the preservation and comfort of every private man, so if all would thus privately confer with God, there should be a most happy army, and invincible host, which would become so powerful and victorious, as it should have just cause to become forward also in giving of thanks after their happy success. Wherein they must in no case be seen slack, careless or negligent. 
Soldiers after victory must be thankful. ●sal ●10. 13.  But with David, they must take the cup of salvation and thanksgiving into their hands, and praise God with their hearts, acknowledging their deliverance to be only of him. For as by their prayers they cried for his help, so by victory they are bound as by a former vow, to praise him and to say with Melchised●ch: Blessed be the most high God, 
Gen. 14.20. Ex●d. 1●. 12. The man●er of the express thankfulness of the godly fathers.  which hath given our enemies into our hands. Sing unto the Lord (with Moses) for he hath triumphed gloriously, the horse and he that road upon him, hath he overthrown. The Lord is our strength and praise and is become our salvation. The Lord is a man of war, his name is jehovah. Sing also with Deborah and Barak, take not disdain to look into the acts of old, and imitate the godly in praising of God. For, to receive his blessings and be unthankful, is odious unto him. 
judge 5 12. Ingratitude odious to God and men.  Ingratitude is condemned among us men, as a fault not to be forgotten: but fa●re more offensive to God, who looketh narrowly even into the secret thoughts of such as receive the fruits of his mercy, especially such as obtain by him victory in the field against their adversaries. And, if he find them lifted up with vainglory, and to attribute their success unto themselves, either in regard of their power, multitude, valour, policies or military stratagems, 

We must not attribute good success to ourselves but to God, lest he become our enemy.  
The sequel of Ingratitude.   he forthwith becometh their enemy, & diminisheth their number, weakeneth their power, besotteth their devices, and maketh their policies of none effect. And so in steed of a second conquest against the enemy, he suffereth them to be foiled of them which they fear not. This is the sequel of ingratitude to God, who will have all the glory as the chief worker, & giveth unto man the glory of faithful soldiers, which is more honourable than any human praise can express. So that it appeareth that it sufficeth not him to have the bare name, as in our conference, to be said to have fought for us: 
What true thankfulness. ●●  but we must express our thanks by a greater love in our hearts to his sacred word, and by our renewed obedience toward him, wherein we must cast off all occasions to offend his Majesty, endeavouring by all godly means to become so united unto his favour, as he may continue the same his assistance for evermore towards us, for his blessed sons sake our everlasting redeemer.   

A plain and forcible motive to stir up such as tarry at home, aswell as they that are addressed to the wars, to reform their lives, and to serve the living God, not only in regard of their own safety at home, but also of their brethren abroad: most necessary for all men to read and consider.  
IT hath been spoken in all the former part of this treatise, unto military men, stirring them up to virtue and religion in their proceed in the wars. And now it is fit that such as remain at home, should be put also in remembrance how requisite a thing it is for them to serve the Lord in fear, and to keep themselves unspotted in their ways. 
We ought to serve God at home in their behalfs that are in the wars  And that we should consider what duty is required at our hands towards God: not only in regard of our own safety at home, but of theirs also which are in the wars in our behalf. Without whom our wealth is threatened to be turned into want, & our peace and plenty into the dismal broils of woeful wars, whose dreadful noise is the messenger of God's ireful indignation, in kindled against the disobedient, and whereby he hath ever showed himself a triumphant conqueror over all his proud adversaries. Not only over Turks, Pagans, Heathen, and all other Antichristian infidels: but over such as profess his name with their lips, and profane him with their hearts and deeds. 
Who are especially threatened by this noise of war.  Such as have had the true use of religion offered them, by the right knowledge of his crucified Christ, and yet have denied the power of his cross by the looseness of their lives; they especially are most deeply threatened with the rod of God's revenging fury. A matter not lightly to be passed over of us English Christians, who have so long and so largely tasted the sweet bounty of his favour in the free use of his sacred word: which is the pledge of our salvation in Christ, the savour of life unto life, if we hearty embrace it, and truly practise the substance of it. But unto the wicked, to such as hear it, and hate to be reform by it, 
The word of God the touchstone of salvation.  it is the savour of death unto death. So that it appeareth to be the mere touchstone of every man's standing or falling, of their election or reprobation. But forasmuch as in the latter times, Christ foresaw that many should fall away and departed from the faith, that love should be cold among men, and that the fruits of this divine blessing of God should be very thin, and wickedness to grow ripe and full of force; he proclaimed that these we●e the tokens that the end should be then near. By which means, and for which things sake, another most notable sign should forego this general consummation of all earthly things, namely, the rumours of wars. For as sin followeth security: so wars and other judgements of God follow sin. 
Rumours of wars.  But it may be said, that not only the rumours of wars, but war itself hath been in all ages. 
An objection.  And therefore these new rumours a●e the less to be feared, for they are but the fruits of ambition and envy, which have been from the beginning: and not to be held so precise an argument that our general account is near. Were not all the former Monarchies established, and brought again to nought by wars? Have not all nations of the earth both heard the noise and felt the blows of wars? why then should we think this time, and this noise more like to argue an end than the former? If we rightly conceive the meaning of Christ, 
The Answer.  in foretelling that rumours of wars should go before the dreadful day of his second coming: 
This is the time foretold of the rumours of wars.  we may hold that this is the time above all the rest past, because it cometh nearest the end, in the declining estate of the world, though there were bitter persecutions by the sword in the primitive time of the Gospel, when Christ and his word began to be embraced by the good, and repugned by the wicked. According to his own words, 
Wars about the mystery of Christ's death.  that he came not to bring peace, but the sword. Contentions began immediately after his death about the mystery thereof, and the comforter which he promised and did send, revealed the truth to many, & the Church increased, notwithstanding the sharp encounters of the carnal minded; but the brute and rumours of wars were not so general as now they are. We see all Europe and other parts of the world divided within themselves, one kingdom against another: nation lifteth up the sword against nation, and all for Christ or against Christ: not that the comforter, the spirit of Christ, 
The wars in these days are either for, or against Christ.  which teacheth the truth, and discovereth falsehood, should be held the cause of these divisions, being pure, holy and undefiled; or that true Christians stir up or long for war, which is of itself impure, and more and more polluted by man's corruptions: but the great Antichrist Satan boiling in continual hatred against the child of the woman, hath heretofore, and now especially doth vomit out his poison and fury into the hearts of his great ministers, to the end that they may power out floods of bloody broils against such as profess Christ truly, and maintain his truth constantly, 
The offended and offending partie● in these wars.  and follow it faithfully, who are the poor offended, and the Antichrists and their adherents the offending party. Who yet as the wolf challengeth the Lamb: so they and theirs seek quarrel against Christ and his Church, whose harmless and innocent members, are by their tyrants numbered already to the slaughter, their lives reckoned already among the dead, & their souls accounted among the wicked. And this is a universal terror sent abroad into the ears of all, by the rumours of these threatened wars, which in their conceits tend to the mere extirpation of all true Christians and Christian religion, that the prince of darkness might rule his kingdom solely and alone in carnal security, 
The cause why the devil and his ministers set kingdoms together by the ears.  without resistance of any true member of Christ. And by how much the more he prevaileth: so much the more the truth sustaineth injury, and true religion is neglected: and by so much the more may we assure us, that this is the time foretold of the rumours of wars foregoing the end of all flesh. Which time shall be the sooner accomplished for the elects sake, who may through terror or subtlety be also seduced, and won from the truth: as we see daily dangerous relapses in many, by the enchantments of antichrist's ministers, a most wicked and merciless people, who yet justify themselves to be Saints, being indeed devils in the flesh, 
justiciaries, devils in the flesh.  roaring out this terrible noise of mortal war against the Lord, and his. Whose fury, malice and arrogancy, the God of hosts and armies, high and invincible jehovah, our God all-sufficient and loving in jesus Christ, hath not only willed us to resist, but hath afforded us means to defend ourselves, in his fear; and to stand upon our guard in his crucified son: who as he is a party in the dishonour done unto his Church, 
Christ a party with his persecuted Church.  whereof he is the head; so he will be a party with us in our defence, if we behave ourselves as his reformed children. We ought therefore to do nothing, nor undertake any thing without him, whose will is warranted by his word. And as we are in him allowed to use men and munition, and other military necessaries abroad, 
We must pray that God will bless our military means.  for our safety at home: so we are commanded to serve the living God in their behalfs, that he will blosse them, and us in them, considering it is our sins and theirs, that have raised up this unpleasant noise of war, and stirred up that proud people to thunder out their vain fury: Howsoever we may seem to father the cause upon other reasons, as upon the ill disposition of the adversary, his ambition and malice; 
Our sins the cause of war.  which though they also appear manifest, we must yet acknowledge and conclude that our sins have enkindled their fierce fury to flame out against us, either in the mercy, or judgement of God; either to rouse us out of our security to seek the Lord in repentance, or to make us partakers of his wrath, by the destroying sword of this cruel people. Whom as we need not to fear, if we fear and reverence the Lord, were each of them as Goliath in strength, or as Achitophel in policy: So if we live after our own lusts, and flatter ourselves in our sins, they may prevail, were they but gnats, and we all as valiant as Hercules, and strong as Samson. And therefore the Lord open our eyes, that we may see the causes of these dangers: for surely if we duly search, 
Where we must seek the cause of these wars.  we shall find the same to be even in ourselves, in our Cities and in the Country, in our Courts and in our Cloisters, in our hands and in our hearts, in every man aswell mighty as mean. And as every man hath a share in the cause of this unsavoury noise of war: so are we all like to be partakers of the dangers, without true humiliation and hearty reformation of our corrupt lives For if falsehood, deceit, lying, swearing, blasphemy, envy, dissimulate love, flattery, Adultery, drunkenness, cruelties, injustice, neglect of the true practice of religion: and above all, if pride and covetousness, the two infernal strumpers and bawds of all other mischiefs and impieties, be found fruitful amongst us, and to pass currant without punishment, we have cause to fear: for the least of these former evils, hath heretofore brought not only whole families, but great cities, countries, and flourishing kingdoms to ruin, and most lamentable desolation. All former worlds have tasted the wrath of God for these sins, 
The danger of tolerating sins.  which, when they have grown hot by use and toleration, have inflamed and become impostumate, and at last to ripeness and ruptures: and consequently have yielded so loathsome a stink, as the true comforting spirit hath abhorred to lodge near the same; so that there hath followed deserved confusion. God forbidden therefore that we should be thus infected: for than can we not be sure of our safety at home, nor of our forces abroad, who cannot but prosper the worse for our wickedness. It may be thought these evils are not great amongst us, because we little consider them: they lie not heavy upon us (as it seemeth) because we so little feel them. But there be some sicknesses, the more dangerous they be, the less sensible they appear to the patiented. And as that patiented prepareth least to die, because he little suspecteth death, 
A secure kingdom soonest snared.  and yet dieth suddenly: So a secure kingdom little regarding vengeance threatened, may be soon snared in it own sin, and soon confounded in it own vanity. And therefore we that are English Christians ought carefully to consider, that as a body seeming lusty and strong may be suddenly be wrapped in mortal diseases, without careful observation of a salutary diet: so a ●late may be changed, that standeth, in conceit, without danger, if it be not guided by virtue and practice of Christian religion. It is in itself a dangerous thing for a man to look into the sin of another, and to regard his own little or nothing at all. If we should gaze upon the infirmities of our adversaries, admiring their gross corruptions, and in the mean time wallow with pleasure in our own dangers, our condemnation (we having eyes to see) should be more just than theirs, whom we hold blind. We have the light, 
How we ought to show w●e have th● light.  let us make use of the light, and show it by walking uprightly: for if we go astray in the clear shining of knowledge, we shall be less excusable than they that wander in the night of ignorance. It is not for nought that the noise and rumours of wars are in our ears: for if they forerun not destruction, 

Wars the beginning of sorrows.  
Matth. 24.8.   yet we must confess what Christ affirmeth them to be the beginning of sorrows. And as the lightning cometh before the thunder, and a cloud before the storm: so the noise before the effects of war. The wise seaman provideth against the tempest not yet come, to escape the danger coming. So let us by our repentance, appease the God that raiseth this shadow before the substance of greater peril fall upon us. God speaketh daily unto us by his word, to tell us, that the people that sin shall die. Let us reply by our works, that we be sorry for the sins which have stirred him up to threaten us: that he finding us a reformed nation, a people in whose lips may be found wisdom, and in whose hearts he may see righteousness and faith, whose proceed may favour of his fear and due reverence at home; may alter his purpose, and bless us and our forces: for armour and men of strength prevail little abroad, 
Forces already prevail little, without godly counsel and prayer at home  unless there be both godly counsel and faithful prayer at home. And therefore as our share is in their perils that follow the wars, for our defence: so let us serve the living God for them, that he will be their defence for us. It is no argument that we are safe at home, because our forces are strong abroad: but if they fear him in the field, and we serve him truly at home, if we carry inviolable hearts and undefiled hands, our state is irremoveable: 
True security.  for God shall be both a rock of defence for us, and a sword of offence unto the proud that rise up against us. But if we leave off to do good, if we neglect godliness, and embrace vanity, our staff is broken, and our strength departed from us, yea when we think we stand upon a sure ground. For God is jealous of our obedience, as also he is powerful, he can do what he will, he is absolute and not partial in his proceed, and being moved to anger, who is able to abide his fury? He is not satisfied with the blood of some of his enemies, he threateneth all, and spareth none abroad or at home, but such as fear him, repent their sins, and walk in his ways. And he reputeth none more deadly enemies unto his majesty, 
God's especial enemy's.  than they that have tasted the sweetness of his word, the comforts of his preservation and protection, and the multitude of his blessings, and yet neglect him in his due service, disobey his will, walk after their own lusts, and stand upon their guard without him: as if they were Lords of their own and could by themselves and of themselves, defend themselves and theirs. It displeaseth him deeply when men's confidence in him decayeth, or when men presume on him without testimony of obedience to him by godly life, and religious conversation. For what is it but to deny him to be God, 
A denial of God to trust in ourselves.  when man trusteth in his own wisdom, strength, or policy? things of themselves good, profitable, and necessary, and yet become unprofitable unto them that hold them, as absolute means of themselves to defend, preserve, or relieve man. And how do they argue other thing then trust in these things merely, when seldom or not at all they seek God to bless and prosper such means unto them? Such as sit at home may not think it enough to number their forces abroad, and according to the strength and weakness, multitude or paucity of them, to measure their hope or fear of success: for so they shall show themselves either to presume or to despair (two forbidden extremes) for were our forces abroad in our own conceits invincible, and our country at home by nature and situation most strong; we have no assurance thereby of security, without God: more than had the people of Jdumea a province of Canaan, who putting their trust in the strength of their country, 
Idumea. ●ere 49 7. 1● 16  being rocky and unapt to be invaded, were threatened by the king of kings, to be subdued, cast down and confounded for their disobedience. There is no safety to the wicked, 
There can be no hope to the wicked.  whose hope is in carnal strength, though they can say with their lips, The Lord is our strength. For as they have no love to him whom they grieve by their sins: so is their offended God far from them in the time of their greatest need: yea, though they cry out, The mercy of God is over all his works, and make it therefore an argument it is with them who are also the wo●ke of his hands. 
The disobedient cannot well brag that he is the work of God.  But herein consisteth their presumption, for that, though all creatures may say they are the work of God by creation, the disobedient man may least brag of it. And therefore they that testify not by godliness, faith, and the practice of religion, that they be the work of God in Christ, by spiritual regeneration, they shall be found bastards, children of darkness, and infernal degeneration: who being led by vanity to an uncertain hope, have no further assurance of God's defence, than such as measure every issue by good or evil fortune, 
Fortune the blind god of the wicked.  the blind god of wicked men. But as we are professed Christians, so our hope ought only to be in the power of the God all-sufficient in Christ, in whom we may assure ourselves (if we be fruitful Christians) that the God of hosts is with our armies abroad, and with us at home: and he will give them, and us by them, most wished success, as he hath already and many ways done. But where is our thankfulness? As we look to be always partakers of his power and providence, 
We must s●ew gratitude for former benefits.  of his mercy and protection: as we hope happy issue of our enterprises; so we must show our gratitude for his former benefits, by our conformed lives, and by daily prayers both abroad and at home. For if the Lord regard not the strength of an horse, it followeth he hath no pleasure in the force of flesh and blood. But his delight is in them that fear him, 
God's delight is in them that fear him.  and walk according to his commandments; faith prevaileth most with God, being fruitful and lively. As for armour or armies, they neither prevail against him nor without him. But that part wherewith he is a party, prevaileth always: for he blesseth their counsels, how and when to proceed: he strengtheneth their hearts, and teacheth their fingers the faculties of war. And therefore when we speak of a multitude of men, whether of our own, or of the adversaries, 
A multitude of men what they are of themselves.  we speak but as of a huge heap of grass, of many bubbles of water, of many withering weeds of the earth. But when we speak of men fearing God, when we speak of the faithful, and of men truly religious, we speak of divine strength: for the Lord is with them, 
Men fearing God.  the God of hosts fighteth for them, and by them: who then can resist them? But he that hath millions of men, and trusteth in them, as in a profane and faithless multitude, is in the same accursed, because he maketh flesh his arm, as Goliath did, who putting his trust in his huge mass of arrogant dust, 
Goliath.  faithful David tumbled him to the earth as a handful of dung, in the name of the Lord of hosts: whom we are also to hold our only strength. And that we truly do it indeed, we must bring forth the fruits of obedience to his will, to testify the same: which is showed in love to himself above all men, and in him one towards another. Besides which there is no true token that we are the people, for whom the Lord hath promised his protection abroad or at home. 
The badge of true religion. Matth. 32 39 Rom. 13 10. Galat. 5.14 15.  The badge of that religion which is truly of Christ, is to show it in love: for it is a thing so pure and holy, as it doth no evil at all to his neighbour. Wherefore love is the very fulfilling of the law. But if ye bite and devour one another (saith the Apostle) ye shall be consumed one of another. The effects of this love are infinite, whose divine & sacred properties are discovered in many places of the word of God at large. Saint Paul wisheth increase of this precious virtue to the faithful, 
Eph. 3. ●7.  because Christ may dwell in their hearts by faith: which he cannot do unless they be rooted and grounded in love. And this I pray (saith he) that your love may abound yet more and more in knowledge, 
Phil. 1.9.10.11  and in all judgement: that ye may discern things that differ one from another: 
love.  that ye may be pure and without offence until the day of Christ, filled with the fruits of righteousness, which are by jesus Christ unto the praise and glory of God. And again, The Lord increase you, and make you abound in love one towards another, 
1. Thes. 3.12.13  that your hearts be stable and unblamable in holiness before God even our father at the coming of our Lord jesus Christ with all his Saints. So necessary is this most singular gift of love, that the Apostle seemeth to labour it above all things, as the mean to bring men to absolute perfection, in duty towards God and their brethren. And indeed it draweth with it all other divine virtues, and excludeth all carnal affection, making men to live according to the rule of the spirit: 
The effects of love. Deut. 17.20. Mich. 3.11.  Magistrates to govern▪ and give sentence in matters of controversy, without rewards: Priests to teach without lucre: Prophets to prophesy without money: judges to judge rightly, and all to embrace Christian religion. If this sweet concording harmony be amongst us, we are assuredly the Lords, and the Lord is ours, and with us at home, and with our forces abroad. But we must not flatter ourselves with the outward show of these divine things, it will little advantage us: 
God seethe all things.  for our souls lie manifest before the highest, and he seethe all men's doings, not only as they are done, but as they be intended: he surueieth every man's secret chamber, and what is done therein: he searcheth the hearts and rains: he recordeth with us, or against all our actions, be they never so covertly and closely done. The counsel of the heart cannot be so secret, nor the hand so close, but he seethe the desires of the one, and the defilings of the other. 
A man is not justified before God by outward things only.  And though a man may seem by his outward and open conversation before men to be holy, it justifieth him not before God, unless he be pure within. And therefore in this case every soul is to examine himself, and purge the dregs of such corruptions, as may seem to hinder his justification before God in Christ: that is, he must reform his ways, and be wary in his walking, that all things may answer divine duty towards God, to fear to do evil, and to covet to do good. And when he hath done his best, he must say his works are unprofitable. And that if any be a sinner he is a greater, 
Every man must cast himself down in his own conceit.  if any have deserved to be punished, he hath deserved it: and to think worse of himself then of another, and to think he never cometh near enough to God in holy conversation. So shall he proceed daily from knowledge to knowledge, from faith to faith, from prayer to praise God: and never be idle from doing the will of God, allowing all things expedient and profitable that may please God, be it war or peace, life or death. And to hold all other things base, vile and hurtful, that have only the words of the world, and not the word of the Lord to warrant it. Yea, though a man think himself in the right way, and find no stop or let, but all his desires are plausible to flesh and blood, favoured of the world & worldly minds, it is good to make trial how he standeth, 
How a man must examine how he standeth.  by conferring his life by God's laws, and his will with God's word, and his works by God's will, and his safety by God's assurance, and his dangers by God's threats. For the light of the divine spirit of God, discovereth every darkness, and his truth bewrayeth every falsehood. And therefore we cannot stand upon a good intent, have we never so good allowance of fleshly policy. But if we be studious in his laws, if we desire to know his will, and pray for his direction, we shall never fail in our proceed. The most doubtful things shall be made plain unto us, the darkest shall be manifested, and the best rightly performed. 
Such as are far from safety may seem secure.  They that are farthest from safety may indeed dream of security, building their hope upon carnal means, which many times are blemished before the face of God, by their own gross impieties, and so a curse rather than a blessing may follow them. Such were the vainly hoping Israelites: to whom Esay cried out, saying, 
Esay. 28.14.15.  Hear the word of the Lord ye scornful, because ye have said, we have made a covenant with death, and are at agreement with hell, saying, though a scourge run over and pass through, it shall not come at us: for we have made falsehood our refuge, and are hid under vanity. This was the resolution of a secure people, that put their confidence in flesh, & for gate the living Lord of hosts. This people spoke not thus vainly with their tongues, but testified the corruption of their hearts by their deeds, that argued no less: & the spirit of God found out their dissimulation, and proclaimed their madness to posterities to their perpetual ignominy, for our learning that now live. But woe unto the people that be in such a case, for while they cark and study too much on vain things and rock themselves asleep with peace, peace, they forget God their strength, and so discover their hearts, wherein they likewise say, 
Every man hath a conceit how he standeth.  we need not to fear though the scourge come. Every man hath a conceit of his own estate, and how he standeth, either fearing or presuming or resting careless what becometh of these rumours of wars. And he that is the Lords, and cometh nearest to true obedience, he, in his own eyes seemeth most unworthy of the favour and protection of God: & yet not so, but his fear is a fear● to offend, mixed with faith to be defended, not by his own power or merits, but by the free favour of God in Christ. And the most wicked seem to be at a league with death, 
The state of the wicked.  presuming that God seethe not their sins, and therefore they are careless of God's judgements threatened, covering themselves with vanity as with a helmet, & flatter themselves in their iniquities, as though it behoved them not to remember their own dangers at home, nor the perils of such as are in their behalfs in the wars. If any such be amongst us English christians (as the purest wheat hath some chaff:) let them look about them, for they are near the period of their prosperity: For their covenant with death shall be disannulled, 
Esa ●8. 18.  and their agreement with hell shall not stand, & when a scourge shall come, then shall they be confounded by it. They that sin without feeling or fear, and yet say, peace, peace, are but in a dream, for when the Lord in his fury shall awaken them, they shall stand dumb for the horror before their eyes. The wisdom of these wise men shall perish, and their hope shall turn to trembling and despair: for the sinners in Zion shall be afraid, and fear shall come upon the hypocrites? and who may assure himself of safety? who shall be able to abide the devouring fire, the day of God's vengeance? even he that walketh uprightly, & speaketh righteous things, 
Who shall stand in the day of trial.  refusing the gain that cometh by oppression, that shaketh gifts from his fingers, that desireth not to hear of blood, that shutteth his eyes from seeing evil: he shall dwell under the protection of the highest, his defence shall be the mountain of rocks: bread shall be given him, and his water shall be sure. They that fear God and walk in the paths of the most High, they only shall be safe in the time of trial There is no other foundation of our hope to be secure at home, nor promise that our forces shall prosper abroad, 
Why we should pray for our forces in the wars.  but only our sure trust in the God of hosts, whom we must also serve in fear all our days, to whom we must pray for ourselves and them, in faith; that they may prosper in the wars: for we shall be partakers of their success, be it good or evil. And were they never so strong in power, never so godly in their proceedings never so faithful & religious in the wars, our sins may yet hinder them, 
What sin may do.  & our iniquities turn away God's favour from them, and we may make a just cause to succeed ill, by our ungodly lives. The Lord is jealous of his glory, he will have all to serve him abroad and at home: and, though the natural imperfections, which will perforce remain in flesh & blood, can not be so removed or mortified, but that they wilsome time break forth to the blemish of the best men: we must not make it an argument, that though we sin, 
The exercise of the godly.  we are yet safe▪ But rather endeavour so much the more to weaken sin in every of us, and to quicken our souls by continual meditation of God and good things. Making our members rather instruments of the glory of God, then permitting them to be defiled with licentious vanities. And howsoever unapt we find our natural inclinations to this divine striving against sin, we must struggle manfully to subdue the evil and to support good things in us, to hate the one with a perfect hatred, and to embrace the other with a sincere love. So shall we find a most glorious change in our minds, and a comfort to our souls, 
The divine comforter helpeth them that are willing to do good.  for who so coveteth to do righteously, shall have spiritual help to accomplish their desires. And, though the possibility be not in flesh and blood to live godly, to know rightly, and to pray faithfully, the promised comforter shall effect these divine thinger in us, and by us, if our affections range not after vain things. The Lord is most true in all his words, and performeth justly all his promises. And it is he that willeth us to ask, and he will give, to seek and we shall find, to knock and it shall be opened unto us. The faithful therefore observe this rightly & obtain it truly: but the faithless ask and receive not, seek and find not, and knock and enter not, because they ask and seek and knock amiss. 
To pray rightly peculiar to the good.  It is the peculiar wo●ke of the faithful, and proper only to true Christians, to do these things with profit. Profane men in deed may use the words of prayer, but it is a usurpation of the work, & a fruitless labour of the lips, for without a feeling consent and fervent ●esire of the heart, prayer is no prayer. For as men may prophecy in the name of God, and yet be strangers to God, ●o they may pray to God and not be heard, for God approveth them not to be the children of faithful Abraham that can only say Abraham is their father, but such as bring forth the fruits of Abraham's faith. He holdeth not them to be true Christians that can say Lord Lord or Christ Christ, but they that do the will of God, and take hold of the merits of Christ, by a working faith. It is not the talking of divine things, nor boasting that we have the Gospel, that can defend us, nor the sincere preaching of the word and attentive hearing of it, that can preserve us, 
It is not the talking of, but the ●ractise of religion that availeth us  but the true practice of it in the faith of Christ jesus only, that availeth us. Happy is the nation that hath these divine blessings, but much more happy that bringeth forth the fruits of them. The people of Samaria and other provinces of the ten tribes, did hear Elias & El●z●us, Oseas & Amias preaching most divinely the will of the Lord, and other most excellent men were diligent also among them, to show them the judgements of God. 
A careless people.  But they were so far from believing, that in steed of repentance of their old, they committed new sins, and in steed of faithful obedience, they became insolent and careless of the practice of piety, flattering themselves to be able to undergo whatsoever might happen unto them: saying in their hearts, Peace, peace, but there followed war afterward, first by the Syrians, after by the Asserians, so that by little and little war and captivity brought them to nought. Stately jerusalem was often forewarned by divine I●remy the Prophet; 
Ier●salem.  and joachim and Zedechias her kings were by him put in mind of the people's security, disobedience, and sin: but they seemed not to fear, though he told them plainly the Chaldees should overthrew the City. The Apostles and Christ jesus himself preached most instantly in jerusalem to draw the people to repentance: but as it prevailed not, so it preserved them not from the Romans. The sacred word affordeth many notable examples for our learning that we by other men's harms might become more reform and watchful, 
The punishments of former nations i● for our learning and forewarning.  more humble and zealous, more faithful and religious: and that we should appease the wrath of God, with our unfeigned repentance, before it fall upon us in the strength of his fury. Though perchance, some amongst us may think (and so the fruits of their lives testify) that God's displeasure is not so incensed against us, but that the ordinary course of their lives, 
A deceiving dream.  and their superficial serving of God, may retain the favour of God well enough, and stay his anger: This is a dangerous fancy, a deceiving dream. For a father threateneth not his son wh●n he doth well: and God never infecteth the air with pestilence, nor maketh a land fruitless by barrenness, nor threateneth a nation by the rumours of war, but there is great cause that moveth him: sin provoketh him to pronounce punishment or judgement. And therefore we cannot say, ●ush we are safe, when we yet sin without sorrow, 
One plague followeth another  and submit not ourselves more seriously to serve the Lord. It is a common thing to say among ourselves, one cross followeth another: so one plague or punishment of God followeth another: not long since we had the pestilence, now famine: and war is reported to be like to follow. And are all these for nought? Surely, unless we repent we shall likewise perish. But where and whence should repentance begin? That of Ninive began at the King, 
Ninive.  who commanded his Nobles, Citizens, Artificers, men and women, children and babes, yea the beasts of the field were constrained to show some token of the repentance of this City. 
Good examples of superiors profitable in a kingdom.  It is a blessed thing to see superiors to begin a godly action, whether it be by reformation of general evils, or restoration of any virtuous and godly thing: for their examples to the inferior are as strong cords to draw them to the like, be it good or bad. If they be seen humble before the Lord, reform in their affections, and forward in the true and lively service of God; they may see how it will work in the lower sort, who without constraint will become true converts unto the Lord, 
All men ought to humble themselves.  if not, the sword of the Magistrate is not for nought. And sith a general humiliation is required of the Lord at the hands of all men, let all men seek the Lord in fear, & come before him in reverence: and let us all testify in our hearts through faith, that we take these gentle admonitions, as sufficient motives to stir us up to repentance, that God may repent him of the evils intended against us: and that he will deliver us from these imminent perils which (as a mighty tempest) roar a far off before they come upon us. 
There be many arguments of the love of God toward us.  Many notable arguments of the love of God towards us might be made: If we could argue the like love in us towards him, we then might say, we are truly secure; and more safe under his protection, then in a defenced city. He hath given us the use of his most blessed and comfortable word, he hath afforded us long and wished peace, great plenty, and many other high blessings, especially the most sacred mysteries of christian religion, the Sacraments of Baptism and the Lords Supper: and yet all these things can profit us no more, 
The use of the sacraments profit us no●●ing without repentance.  without love and obedience, faith, repentance and prayer, than the Sacraments of old did Israel, who were all baptized under the same cloud, and did eat with us the same spiritual meat, and did drink the same spiritual drink: yet because of their stiffneckednes and rebellions, they were slain in the wilderness. Such is the force of disobedience, 
Disobedience polluteth the most sacred things.  that it polluteth even the most sacred things, and profaneth the most holy, making a separation between the God of heaven and the abusers of his blessings. In so much as no assurance remaineth of safety of ourselves at home, or of our armies abroad, unless we be holy as our profession is holy, unless we be truly zealous as our profession is truly pure. The tabernacle of the lords covenant, and the most holy relics were in Silo; 
S●lo.  but it defended not the city nor the kingdom of Israel from the profane Philistines: no more can a holy profession without holy fruits, make any city or kingdom truly secure. There was not a more holy Temple then that of Jerusalem, but it was profaned by the iniquities of the people, that would not be reform by the loving admonitions of the Lord, who cried unto them by his Prophet; Amend your ways and your counsels, 
jer. 6.  and I will dwell with you in this place, trust not in lying words, saying, here is the Temple of the Lord, the temple of the Lord, the temple of the Lord. But were these lying words, to say that the temple of Ie●usalem was the Temple of the Lord? So the Prophet affirmeth, for indeed they had made that temple of God a den of thieves. So they that say, The religion of Christ, the religion of Christ: and yet rest fruitless Christians, 
God seethe all men what they be.  do but dissemble before the Lord who measureth and fadometh every conscience, & layeth open the heart of every hypocrite. And therefore (as saith the Prophet) Rather judge right between a man and his neighbour, oppress not the stranger, the fatherless and the widow, 
What God requireth of his.  shed not innocent blood, cleave not to strange Gods to your own destruction: then will I let you dwell in this land that I gave to your fathers. Religion indeed begetteth infinite virtues, where there is a working and a lively faith, to testify it to be, as it ought to be, perfect, and among all the effects of a lively faith, none is more profitable than prayer: for that it pierceth the clouds, 
Prayer.  & hath the grace to have access unto the high Majesty of God, through the means and mediation of Christ: & it effecteth great things with God, so it be truly sent, either in the behalf of the petitioner himself, or any other, to God's glory, which in all our doings ought especially to be regarded. 
Intercession in the behalf of our brethren in the wars. Deprecation against our enemy's, and what is required therein.  And therefore is intercession an especial work, and a sacrifice acceptable to God in the behalf of our brethren in the wars.  
And deprecation against the good success of our adversaries, is also necessary: wherein yet we ought to bring a charitable zeal, lest we exceeding the bounds of Christian affection, break into that which may offend the high God: who, as he is most wise, loving, and full of compassion (and yet just as he is wise,) so we ought to refer all vengeance and judgement in our prayers to him, and to yield our wills to his will. For when we absolutely require vengeance of God to destroy our adversaries, without reference of our wills to his wisdom; we seem to seek the spoil of them after our own lusts and malice: and in craving God to execute our malice, we go about to make him partaker of that forbidden passion of our corrupt affections: 

We must not a●ke vengeance against our enemies, but as God will.  
Luk. 9 ●4.   for in ask vengeance without condition, we know not what we ask; and so is our request turned into sin. This made Christ himself to reprove his Apostles james and john, when they would have prayed that fire might have consumed a city in Samaria, as Eliah did to the Captains. God knoweth the means how, and the time when to do all things: and they that will urge him absolutely in things which they ought to ask conditionally, shall have their prayers not only not granted, but recorded against themselves amongst their grievous sins. But we have warrant to pray that our enemies prevail not against us, and that we may triumph over them in him, if it be his will, which must be annexed to all our prayers, tending to any external blessing: for he seethe it fit and profitable for his sometime, to taste of his anger (even by the sword of a cruel people) that will not repent at other his gentle admonitions and corrections. 
God sometime de●ieth the requests of his dearest children.  And he denieth the desires of his dear children, when without knowledge of his will they ask what he knoweth unfit to grant them: although it may seem hard in our conceits not to receive what we ask, because he saith, Ask and ye shall receive. Patience digesteth both the denial and delay of God in these things, 
Patience.  and converteth all to our profit: yea, though he touch us often with his displeased hand, his fury is not perpetual: he is more ready to repent him of his punishments, than we of our sins. But if he see us disobedient, and hardened in our wickedness, he then will turn his punishments which are in mercy, into intolerable judgements in his fierce f●rie. And therefore he willeth us to incline our hearts unto knowledge, whereby we may be able to shape this heavenly exercise of prayer aright, both for the benefits of peace, and against the dangers of war: he will be sought unto, called upon, honoured, and entreated to stand on our side, and to fight for us. For as he lovingly calleth us unto him when we be grieved, in danger or heavy laden: so in the time of war especially he will be made a partaker with us, by our humiliation and prayer, 

God will be made a partaker with us, or else he will be against us.  
Esay. 1.15. Deut. 21.8.9.   or against us by our disobedience. He crieth out against the careless and wicked, that regard not his love, nor fear his fury, or are lukewarm, or cold in zeal: I will not hear you (saith he) though ye make many prayers, because your hands are full of blood. He spendeth his labour in vain, and turneth his prayer into sin, that prayeth for that in the behalf of another, which he is not worthy to receive himself. They that seek the Lord must departed from iniquity: for he heareth not sinners, such as refuse to be reform. One man's righteousness cannot defend the iniquity and transgression of another: 
Ezek. 14.16.  But the land that sinneth against me (saith the Lord) and goeth on in wickedness, I will stretch out my hand upon it, and destroy all their provision of bread, and send dearth among them to destroy man and beast in the land. And though these th●ee men Noah, Daniel and job were among them, they should deliver but their own souls. And to the end that the godly should not be dismayed among the wicked, he confirmeth his love towards them by Esay, who saith: Surely it shall go well with the just, 
Esay. 3.10.11.  for they shall eat the fruits of their godly endeavours. But w●e unto the ungodly, for they shall be rewarded after their works. The Lord is found only of the faithful, and they only are safe under his feathers: But as for the unfaithful, 
Hab. 2. ●. Why the wicked think them m●st secure.  their lives are not sure within themselves. Yet none seem more secure in their own conceits, than they who finding all things to go well with them, and all things to prosper about them, make it an argument that God loveth them, and consequently that he will not punish them. But the argument holdeth on the contrary: they that have all things at their hearts desire, are not the blessedst men: and if they were beloved of God, he would punish them: for whom he loveth ●e correcteth. Some think it enough to talk of God, 
Worldlings deceived.  to hear his word, and to serve him at idle interims, when neither matters of pleasure, nor causes of private profit move them not; otherwise God is last in their thoughts. Nothing is less in their practice then prayer, nor more seldom in their mouths then the praises of God. Faith and the true fruits of religion concur not with the affections of the carnal man: and therefore he little or never seeketh God for himself, or other men. And yet they can smile at the world's fawn, and rejoice as one that findeth gold in a dream: 

The rejoicing of worldlings vain.  
Galat. 6.34.   but the Apostle telleth them, that they have no true cause in themselves to rejoice. For if any seemeth to himself that he is somewhat when he is nothing, he deceiveth himself in his imagination. And therefore let every man prove his own work, and then shall he have rejoicing in himself only, 
True rejoicing.  and not in another. His joy shall testify his peace of conscience in simplicity and godly pureness which is within himself, and not in fleshly wisdom and carnal things that are only without, and not properly his. 
The practice of the godly.  Such as are truly godly, and rightly zealous, and simply pure, and unfeignedly faithful, are never idle, but still offer themselves by divine strive (as it were) unto the God of hosts, aswell in the behalf of their brethren in the wars, as of themselves at home. And surely some that are in the eyes of the world very poor, base, and ignominious such as for their outward glory seem unworthy to have access unto some men worldly glorious, 
The godly, though base in the world, are accepted with God.  have daily recourse unto the most high and most glorious king of kings, aswell in the behalf of all their brethren, as of themselves: they seek not their own, but the good and prosperity of other men, as their own. And as the soldier standeth in the face of the enemy to encounter him with the sword: so they before the throne of God's high majesty for mercy and pardon, that his fury and ireful indignation may be changed into clemency and love. These are, for the most part, abjects in the world, but accepted with God: these poor are the Lords rich men: these mean men are the Lords honourable, & these ignominious are the Lords glorious children. Whether they be rich or poor, high or low, noble or base, 
Who are dearest with God.  he that feareth the Lord and serveth him truly, is embraced of him. He respecteth no person by his wealth, or title, or office, or dignity in the world: but as every man liveth, and obeyeth, and worketh, and performeth his calling; so he is approved or reproved of the Lord, who respecteth the godly heart within, and not the glorious habit without; the riches of the soul, and not the wealth of the world; the fruits of the spirit, and not the works of the flesh. Such as walk honestly, and live godly, and pray faithfully, and praise him hearty, are his, and they prevail with him: & they labour in love to prevent the dangers at home, and forget not the miseries of their brethren in the wars. Yet may the impiety of the rude multitude, 
The sins of the multitude may bring danger upon the m●st godly. jere. 5.1.  draw the most godly into danger: For although the Lord would have spared Sodom for five, and jerusalem for one righteous man, yet we must not think that God will spare many wicked for some few good men's sakes. jeremy and Baruch, and other godly men were at Ierus●lem when Nabuchadnezzar destroyed the city. God is so far from sparing many for few, as he punisheth many for one, as all Israel for Achan: 

God punisheth many for one. josh. 7.1. Hesiodus.  
The difference between the death of the wicked and the godly.  
Why the godly are punished with the wicked.   according to the Poets saying; Saepe luunt cives quicquid peccatur ab uno: Not only sinners, but the tolerators of sin are punished. And though the godly fall among the wicked, it is but a correction in mercy: but the destruction of the wicked is in judgement. And because all should fear the Lord and reform their ways, and walk warily, and not participate with the sins of the careless multitude, he punisheth the godly in the day of the slaughter of the wicked. The execution of justice without partiality, favour or foolish pity, is a necessary mean to stay the wrath of God incensed through sin, and fond affection, and rewards (perverters of justice) a dangerous increase of judgement against a whole people and nation. For where justice is neglected, 
Neglect of justice dangerous.  there laws penalties are bought for money: and where God's word is a cloak for sin, there is religion (as a garment on all sides alike) held indifferent, and that the safest and surest that is professed of the most. 

Deut. 19.19. Where the Magistrate maintaineth the word, there will be seen the practice of religion.  
Deut 19.20.   But where the word of the Lord denounceth God's threatenings for sin, and the Magistrates concur to punish offenders, there cannot but follow a more sincere course in every man's proceed, more lively fruits of a Christian profession, and consequently a more absolute assurance of God's blessings and divine protection both of ourselves at home, and of our forces abroad, confirmed so much the more unto us, by how much we show ourselves by love unfeigned exercised in faithful prayer, that all things may be done both of ourselves at home, and of our Commanders and soldiers abroad, to God's glory, and to our consolation in Christ jesus, in whom we live, and by whom we shall prosper and prevail. To him be glory for ever.  
FINIS.