A Watchworde for War. Not so new as necessary: Published by reason of the disperse rumours amongst us, and the suspected coming of the Spaniard against us. Wherein we may learn how to prepare ourselves to repel the Enemy, and to behave ourselves all the time of that trouble. Compendious for the memory, comfortable for the matter, profitable for the tyme. Ezekiell, 21, 12. The terrors of the sword shall be upon my people: smite therefore upon thy thigh. ¶ Printed by john Legat, Printer to the University of Cambridge. 1596. Royal English blazon, or coat of arms. Eternal, good, and gracious God, stretch forth thy saving hand, Let not our sins provoke thy wrath, but look upon this Land, In thee we do repose our trust, as one that never fail, Subvert both far and fawning foes, they never may prevail: Alas what are we of ourselves, and want thee on our side, But even as chaff against the wind, not able to abide. Extend therefore thy heavenly help, and though we were but ten, They shall repel ten thousand foes, if thou dost say Amen. He that doth rule the hearts of all, their bodies can subject, An arm of flesh is of no force where he doth not direct. Remember Lord our sovereign Prince, thine own anointed dear, Expel her foes, increase her friends, no hurt may happen here: Give to her subjects faithful hearts, to love her as they ought, Enfold all secret treacheries, and bring them unto nought. Now for thy mercy's sake good Lord, unto our suit incline, And so direct her highness days, she may at last be thine. To the right Worshipful, the Mayor of the borough of Kings Lynne, and to his Associates or brethren the Aldermen of the same Town, C: G: wisheth much health with prosperity, and all happiness with eternity. PLato that divine Philosopher (right Worshipful) did cast out of the commonwealth of wisemen which he made, Homer and hesiod two Poets, because he perceived some vanity in their Poems. Ovid never more justly deserved exilement, then for his lascivious verse, because they incline to the nourishment of vice. If we punish such by penal laws, which use false weights and measures, those are not to be permitted, which diwlgate corrupt dyscourses: for these are means to vitiat the mind, the other can but defraud us of money. That which is infectious to publish, must needs be infamous to patronize; it is a credit to give countenance to a good work; for that cause I have made choice of such a matter, as shall neither offend your W. for vanity in the invention, or for indignity in the protection. The Subject handled is war, the rumour of it is fearful, and therefore the discourse of it may be fruitful; which having finished, I have presented to your W. not to that end many aim at, in giving whereof Gratian speaketh, Do ut des vel do ut facias. Decret cause. 14. To give to have given again, but as a gift proceeding of mere goodwill; and I am the rather induced hereunto, for these causes. First in respect of promise; the Civilians say, Vir justus est vota et promissa praestare, I promised long since to gratify your W. with some graver attempt. The Philosopher saith, that the bird of Egypt being old, purgeth all the humours of her body, by eating spices of Arabia, and sendeth forth of her mouth a sweet breath; so I having expelled the vanities of youth, by the experience of more years, may have a more ripe and seasoned judgement: for as Euripides saith, the second actions are more singular; we see that Aritificers be more excellent, in their second works, then much more are the studies of the mind, always amended by future meditation, as Cicero saith, Posteriores cogitationes sapientiores esse solent, the latter cogitations are wont to be wiser. Secondly, in regard of your kindness; which not only deserveth to be canonized for a virtue by the Schoolmen, T. Aqui. Art, 1, but to be spoken of to the reproach of many ingrateful persons in this age: for there be some that respect not a gift when it is given; others, that will sooner crucify than gratify a well-willer; but there is in your W. both a civil kind of courtesy to accept, and also, more than a common course of kindness to requite; now it is true that Tully saith, Omnes immemorem benificii oderunt, all men hate him who is not mindful of a benefit, and therefore if Heathen men would punish unthankful persons, with servitude, as Claudius Caesar did: Sueton, cap. 25, and with death, as the Persians did, Melanct. lib. 1, what were I worthy to have, if I should not remember your kindness and someway remunerate again. These things considered (having neither store of Indian treasure to bestow, or costly jewels of Egypt to offer) I could do no less than dedicate my labours to your W. Vltra posse non est esse, there is no defect in affection but in action; but Kings in former times would not refuse gifts of goodwill, though they brought but a handful of water; Christ himself did accept the widows offer, though she gave but a mite, and therefore I hope you will not reject my simple present, though it be but a piece of paper. So presuming of your accustomed kindness, I commit the protection hereof to your W. and the preservation of yourselves, to the Almighty, who make you glorious Citizens in heaven, as he hath made you grave Senators upon earth. Your Worships always in the Lord, C. G. To the Reader. THE mutability of reports had almost dismayed me in proceeding: for one while there run nothing but rumours of war, an otherwhile there pass many speeches of peace; the same mouth that saith at one time, the Spaniard will come, another time affirmeth, we need not expect his coming. There be many that wish wars because they cannot thrive with peace, and others that speak of peace, because they love not to hear of war; but (good Reader) as there is no smoke without fire, so there ariseth no rumour without some original, for rumours are commonly forerunners of war. When tidings of war were voiced in juda, the enemies tarried not long after; and therefore the speeches which are given out of the Spaniard, may put us in expectation of his coming; he which hath made so great preparation for war, may be suspected to weight opportunity to effect his will. There were many false Prophets amongst the jews, which persuaded them of peace for some lewd pretence, when they knew the Assyrians were ready to assault them, jerem, 6, 14. I pray GOD there be not some falsehearted subjects amongst us, that give out reports of peace for some ill purpose, when they are persuaded the Spaniard is approaching. Howsoever it be, dubia timenda, things doubtful are to be dreadful; It is better to live in fear then security: for fear maketh us to fly to God, as jehoshaphat did when he feared the Moabites to come upon him, 2, Chro, 20, 3, but security maketh us forget God, as David did when he remained secure in jerusalem. 2, Sam, 11. The fear of war is to be doubted even in the fruition of peace, for as the wiseman saith, There is a time of war aswell as a time of peace, Eccles, 3, 8. Such ever taste the less troubles in the tempest of war, which sail with a martial foresight in the calm of peace. But admit the spaniard hath disperse some part of his Navy, or hath some other cross occasions to hinder his coming hither this year, yet let us persuade ourselves, that as God made the Amorites and others to be as pricks and thorns to the Israelits, josua, 23, 13, so he hath made the Spaniard to be as a prick & thorn to Englishmen, insomuch as we shall never be so assured of peace, but we may always live in suspicion of war: and therefore this treatise of war cannot be frivolous. I remember Cicero saith, it is one point of policy in peace to prepare for war; now if outward furniture to defend the body, is expedient to be in preparation, though there be no war; the inward Armour to assist the soul, cannot be impertinent though there be peace. These and some other respects have moved me to set forth this Treatise, considering what Seneca saith, Non vivit qui nemini vivit, he liveth not, that liveth to none but himself; therefore I thought it to be a sin by concealing, which might turn to a more profit by publishing. Thus being loath to put any in fear of war, although it be good policy to suspect it, or in hope of peace when the Enemy is so busy about warlike preparation, I leave the censuring hereof, to such as know best under God, and the success of both to him that seethe more than any man, which is the almighty jehovah, whom Augustine saith to be Totus oculus, all Eye, because he best seethe all things, whose purpose will take place whatsoever we hear, either by flying reports, or by fabulous prophecies. C. G. War. THE Latin word Bellum, is so called (saith Cicero) of Belluis, cruel, beastlike or savage; some suppose it cometh of Bellona, whom the Poets feigned to be the Goddess of War, whose felicity was in the effusion of blood. The Etymology of the word doth not much differ from the nature of the subject. There be two kinds of war, 1. Bellum internum. 2. Bellum externum. 1. Bellum internum, inward war, is that we commonly call the spiritual war, therefore this life is very fitly by one of the Fathers called a warfare. August. 45. Ser. de tem. For the Spirit hath many egregious enemies, which continually combat and encounter with it. The flesh is called Caro a corrupto, because it doth corrupt, or as the schoolman saith, it is called Caro quia corruit, because it doth overthrow. This is one enemy that impugneth against the Spirit; From whence are wars (saith the Apostle) even of your lusts that fight in your members: jam. 4. Hereupon Paul well alludeth when he saith, Though we walk in the flesh, we do not war after it. 2. Cor. 10. 3. The world, as one saith well, is called Mundus ab immundo, for it shroudeth much filthiness under a fair show, therefore Austen said not without cause, Si te delectat hic mundus, semper vis esse immundus: if we take pleasure in it, we shall always be impure. This world is another enemy that warreth against the spirit. As war commonly precedeth before victory, so the Apostle approveth the world after a sort, to war, by showing the means how to get the victory, in these words, This is our victory that overcometh the world, even our faith. 2. john. 5. The devil, he is called Dlabolus, quia est adversus, because he is against us, and therefore Peter calleth him adversary, 1. Pet, 5, 8. This devil is another enemy that warreth against the Spirit, for it is written of him, that he being wroth with the Woman, went and made war with the remnant of her seed. Apoc, 12, 17. S. Gregory saith, that the manifold wars of our forefathers, are shadows of those wars we must have with the devil. Greg: 23, quest. capit. 1. nisi bellum. This War is dangerous in two respects, 1. of the number of the enemies 2. of the nature of the enemies 1. Of the Number: for there are three to one. The Philosopher saith, Ne Hercules contra duos, he must be a strong man that is able to resist two, therefore three to one is greater odds. When josua sent but three thousand men against the City of Ai, the Citizens were able to shift with them. josua, 7, 4, but when he sent thirty thousand strong men against it, then the City was soon sacked. josu. 8, 3. If the body be not able to withstand outward violence where there is inequality of enemies, how should the Spirit, where there is such advantage of the inward adversaries? 2 Of the Nature: for they practise all policies to prevail with the spirit: insomuch as many times they make a battery and breach in the very best, as in David, Peter, & divers other. This short period of the melli-fluous father, doth prettily describe the nature of these enemies, Mundus clamat decipiam, Caro inficiam, diabolus interficiam, Christus dicit reficiam: quem sequereris? the world crieth I will deceive, The flesh crieth I will infect, the devil crieth I will kill, but Christ saith I will refresh, which of these wilt thou follow? But as there be many mighty and undermining enemies against the Spirit, so God hath not left it destitute of assistance to animate it. There is no King will send forth his subjects without weapons in outward wars: even so the king of all kings, hath dealt by the Spirit in this inward warfare; for he hath not left it naked and open to the enemies, but hath given it Armour for the defence, as the Breastplate of righteousness, the Shield of faith, the Helmet of salvation, the Sword of the Spirit. etc. Ephe, 6. This spiritual Armour is of greater force to subdue the inward enemies, then politic weapons are to repel the outward adversaries: therefore Paul saith, the weapons of our warfare are not carnal but mighty through God to cast down holds. 2, Cor, 10, 4. In other wars, the Soldiers never go to fight without a Captain to conduct them, even so hath God dealt by the Spirit, it hath Christ to be the Captain, and therefore we are called Soldiers, because we fight under his banner. Now if Saul had good success in his battles, because David being a godly General directed his bands, the Spirit shall speed well in this conflict, because Christ is the Captain, who is far better than David. Human Captains will sometime recoil and shrink from their Soldiers in extremities, this heavenly Captain will persist with his Soldiers in all perils: for (as one of the ancient writers saith) he will overlook us fight, secure us fainting, and crown us overcoming. This spiritual War of all other wars is most Fearful. Famous. It is most fearful in many respects, for first, if we faint in this fight, it is commonly the cause of all other wars, for outward wars are sent to intimate God's indignation for our security, to the end we might be excited and fortified in this spiritual fight. God would never send outward enemies to afflict the body, but that he perceives the inward enemies do prevail with the Spirit. 2 In other wars, though we be taken captives, yet we may be ransommed for money, but if we be subdued by the spiritual enemies, there is no hope of ransom, as the Psalmist saith. He cannot give his ransom to God, Psal, 49, 7. 3 In other wars, we can but lose our goods, limbs, or (at the uttermost) our lives, though the enemies work their wills on us: but in this spiritual battle we lose both bodies & souls if the enemies get the upper hand. Therefore S. jerom saith well, Septies stultior est, ego qui nudo corpore poneret se in medio hostium armatorum: that such an one is seven times more foolish, or in worse plight, than he which doth hazard his naked body in the midst of an armed host. It is most famous if the Spirit prevaileth: for in other wars, such as get the conquest, may perhaps purchase some momentany riches or renown amongst men: but in this inward war, if we be victorious, we shall obtain a Crown, not of gold, but of glory, not earthly, but eternal. Revel. 3. Men in outward battles, will venture far to get the victory, in regard of peace or praise, then how courageous ought we to be in this spiritual combat, to get the conquest, that we may attain the celestial paradise, where the pleasures are inexplicable, 1, Cor, 2, 9: and indeterminable, Psalm, 16, 11. These reasons were sufficient to enforce us to be vigilant and valiant in this inward war. 2 Bellum externum, outward war is of three sorts 1 Innaturale. 2 Civil. 3 Commune. 1 Bellum innaturale, unnatural war, is such as carrieth with it a kind of abhorrency in nature, Whereof there be two sorts, War of ignorance. War of knowledge. War of ignorance, is that which the Heathens used when they did sacrifice their children to the fire, or slay them to some ceremonial end. Therefore the Wiseman saith, they lived in Immagno inscitiae bello, great wars of ignorance, Wisdom, 14, 21. Such was the war which Paul made in persecuting the Saints, which he confesseth himself he did of ignorance. War of knowledge, was the war of some of the people of jerusalem, of whom it is said, that they filled that place with the blood of innocents. jerem, 19 Such was also the war of bloody Boner in Queen Mary's days, in the destruction of so many Martyrs. 1 The Heathen men had no illumination but by the light of nature, and therefore their ignorance is the more to be excused. Acts 17, 30. But as for those of jerusalem, and that bloody Boner, their wars cannot be justly said to be of ignorance: for the Prophets reproved the one often times for the fact, and the martyrs alleged Scriptures to the other, always to disprove his proceed. 2 Bellum civil, civil war is that which ariseth within a Nation itself. This war is either Of Division Of Rebellion. Of Division, when a land is divided within itself, as when two strive for government, such division was in the land of juda, between Rehoboam and jeroboam, as you may read in the 1. Kings 12, and the like division is, or was in France between the lawful King and Duke de Maine. Of Rebellion, when subjects do repugn or rebel against their King, as we read of Absalon, how he rebelled against King David to dirept the diadem from him, and hereunto may be added these (not much different in nature but in name) which we call, Conspiracy, Insurrection, Commotion, Mutiny, etc. Whereof we have examples. We read of Zimri how he conspired against King Elah, 1. King 16. we may speak more properly of all these practices within this land, of the sinister and sundry conspiracies against the person of our Prince, of the unnatural insurrection in the North, of the unkind commotion of Ket and his confederates, but as their actions be odious, so their ends were ignominious. 3 Bellum commune, common War, some call it Nationall, the war of Countries, of this war our Saviour Christ speaketh when he saith, Nation shall rise against Nation, and Realm against Realm, Math. 24. 7. Of this war because occasion and opportunity is offered (by reason the Spaniard is suspected to rise against England) I will entreat of for our comfort. This kind of War bringeth a fear withal two ways. 1. Auditione. 2. Actione. 1 The very rumour or hearsay of this war is dreadful. josephus reporteth that when it was voiced that Tryphon had gathered a great Host to come into the land of juda, the people were in great trembling and fear, Antiq. 13. cap. When the children of Israel heard that the Philistims would come against them, the text saith they were afraid, 1. Sam. 7. 7. When tidings was brought to jehoshaphat how the Amonites intended to battle against him, the Scripture saith that jehoshaphat feared, 2. Chro. 20. We see by experience in ourselves, that when it is given out, the Spaniard prepareth to come against us, how many of us be smitten with a kind of fear, when we do but hear of it. 2 If the rumour and report of war be so fearful, what is the very action itself. I remember a pretty instance to this purpose, when David was to encounter with his enemies, some of his men said unto him: See we be afraid here in juda, how much more if we come to Kelah against the host of the Philistims. 1, Sam. 23, 3. Let us apply this to ourselves, if we be afraid to hear of wars at home in our houses, how fearful would we be if we came in the face of the enemy? Saul was a notable and worthy warrior: for he had sore wars all his days, 2, Sam. 3, 1. Yet is it written of him, that when he saw the host of the Philistims, he was afraid and his heart was sore astonished, 1, Sam. 28, 5. Then no marvel though England (having dwelled without fear under our gracious Queen, as Israel did under Solomon, 1, Kings 4, 25) should be somewhat fearful of wars, because it hath been accustomed to peace, when Saul was so fearful that was never without war. Many men are feared for many respects, some man is feared for his godliness as David was, an other is feared for his wisdom as Solomon was, but the Spaniard he is feared for his cruelty as Pharaoh was, and therefore who feareth not to be afflicted of such as have no fear of God? We must consider there is a twofold fear, 1 Timor laudabilis. 2 Timor detestabilis. 1 Timor laudabilis, It is a laudable fear, when men by that means are exscited to look unto the Lord, this fear was in jehoshaphat a godly King, it is said that he feared and set himself to seek the Lord, 2, Chro. 20, 3. Flesh and blood is frail, and therefore soon affrighted, but happy are those which in their fear, can follow so good a course as this King did. There be others that are terrified by remembrance of their misdeeds, and fear that God will afflict them, and so by this means they are moved to amendment; This fear is laudable. When judgements were pronounced, and impendant upon Zion, it is said the Sinners were afraid, and a fear came upon the hypocrites: Esay, 33, 14, & therefore, if this fear upon us, arise by reason of our sins, and for fear of God's wrath we depart from them, we need not fear the Spaniard, though he put us in fear of war. 2 Timor detestabilis, detestable fear proceedeth two ways, Of Cowardice, Of Despair. Of Cowardice, some are afraid of their own shadow, as Gaal was, who took the shadow of the Mountains for men: judge, 9, 36. Now, as a coward can do little good in the wars with his weapon, so he may do much hurt with his words by discouraging others: and therefore this martial exhortation was made in Deut, 20, 8, Whosoever is afraid and faint-harted, let him go and return unto his house, lest his brothers heart faint like his heart. There be many such faint-hearted men, which doth argue no humanity but effemenacie. When open proclamation was made in the wars of Gedeon that such should return home which were timorous or fearful, of 32. thousand, there departed 22. thousand men away, judge, 7, 3. If the Spaniards come against us, let us not be fearful, considering our cause is so good, that we ought to show ourselves courageous, and not coward's. 3 Of Despair; If God casteth fear upon a man, and in his fear he despair of God's protection, this is to be taken for a great punishment, because it is inflicted upon the wicked, as appeareth in Deut, 28, 66, Thy life shall hang before thee, and thou shalt fear both night and day. And in Levit, 26, 36, I will send a faintness into their hearts. It was the judgement God imposed upon the impious Babylonians, that their hands shall be weakened, and their hearts melt, and they shall be afraid: anguish and sorrow shall take them, Esay, 13, 8, and therefore, howsoever it fall out, God defend us from this fear, yea though we should take a little foil of the enemy, as the Israelits did of the men of Ai, far be it from us we should be so fearful that our hearts should melt away like water, as theirs did, josua 7, 5, in sejoining faith from fear. We must consider for our benefit generally three things, 1 What War is. 2 Who is the Author of it 3 Wherhfore it is sent. 1. What War is. THE Poet's feigned War to be a River running with blood, by reason of the manifold and miserable massacres and slaughters. We read in Esay, how the Lord threatened so great a slaughter among the Moabites, that the waters of Dimon shall be full of blood, Esay 15, 9: so merciless are men in war that it may well be true which Homer saith, There is some satiety of all things, except it be of war. Some other of the Ethnic writers, have deemed war to be a fire always flaming, because they commonly use to consume Cities and Towns when they are besieged, with fire, as jericho was by josua, & jerusalem by the king of Babel. These be rather descriptions of the fruits and effects of war, than a true definition. The Philosophers define war to be the pride of Princes; We read of Alexander, that he was so aspiring minded, that he thought the whole world too little to satisfy his lust; This is no perfect definition; for by this reason we may define war to be a matter of ingratitude, because David took occasion by the unkindness of Hanun to attempt war, 2, Sam, 10, 7. Some of the writers define war to be a forcible and hostile dissension, undertaken by lawful Edict for the repressing of injuries; This is the inferior and active definition, but not the effectual: for war is nothing else but a divine scourge for sin; Esay 10, 26, Deut, 28. IF War be a scourge, we must not laugh & set light by it: for as we deem that child graceless which will not shed tears when he is scourged of his Master, so we are to be thought godless, if we will not sorrow & implore under the scourge of God. This meeteth with two contrary motions, which proceed of sinister Grief. joy.. 1 Sinister grief is that, which is conceived upon carnal occasions; as for example, it may be there are many when they hear of wars, it is grievous to them in two respects. 1 Of their expense. 2 Of their service. 1 Of their Expense, because they are to be at some charges in providing of Armour, and other martial contributions: what a contemptible and gripple grief is this. There is no Prince in Christendom ever possessed peace so long as our gracious Sovereign; It is written of juda and Israel, they dwelled without fear, every man under his own Vine, 1, Kin. 4, 25, the like hath been verified by us in England; Read throughout all Chronicles, and see how many of her predecessors had the like Altion days. Search the Scriptures, and you shall find how that beloved Land of Israel never had the like fruition of peace as England had, unless it were in salomon's days; Descend into other Countries, and you shall see how the Low Countries have been afflicted with war 23. years together; how France hath never been free from intermissive wars; as for Spain, I need not speak of it. These things considered, what ingrateful and disloyal persons are these, which having by continuance of peace gathered plenty, and with their plenty are so uncheerefull to part with a little to defend their Queen and their Country? Tully hath a pretty saying, He that desireth peace, let him prepare for war. How can a man be sure to possess any thing in his own Country, unless he provideth to repel the enemy that cometh against it; Therefore that is a very mellifluous saying of one of the Fathers, Sumptus pro militia honorabilis est, the cost for warfare is very honourable, for it is a mean to defend our lives, liberties and livings, and to preserve our wives and children. Miserable are those men that will not strain themselves at a pinch to defend these, when of covetousness by sparing cost, they may be constrained to forsake all. 2 Of their Service, others are grieved at Wars, because they must then leave their wives, children & goods, or rather because they must hazard their lives? Far better it is for one to venture his life like a man, then to be killed in his house like a beast; Is it not better to hazard the life of one in an house, then in forbearing to fight, to bring in danger the whole family? The divine Philosopher saith, Nascimur pro Patria, we are borne for our Country, and therefore we must regard our Prince and commonweal more than our own private lives. 2, Sam. 10, 12. We have example in judith, who for the good of her Country, put her life in great hazard in the host of Olofernes, let not the courage of a woman condemn the humanity of a man; for that is a reproach. jerem. 51, 30. Who can die a more honourable death then for his Country, therefore we shall read that amongst the Romans there were the Decians, Codrians, and the brethren called Phileni, and amongst the Grecians, there were Marathonia, Salanina, and divers others, who of their own accord gave their lives for their Countries. D. P. Martyr in Com. Rom. Brutus for the preservation of his Country, did slay his own children. Virgil thus writeth of him; Vicit amor patriae, etc. Let not us which be Christians have less love and allegiance than Heathens. From hence there is a good note to be observed of such, who by unequal oppressing and ill entreating, may be the cause of this kind of grief, therefore they are to consider how they may for their own private displeasures oppress and abuse men under colour of some lawful business. Injury & anger may be offered and effected under. 1 Office. 2 Arte. 1 Under office by these two, A Magistrate. A Captain. By a Magistrate, amongst the Romans, the Senators were called Patres conscripti, appointed Fathers: for a Magistrate is nothing but a father of the Country, yet such an one as hath derived authority for these causes, as no man doubteth but he may show much favour where he affecteth, so all men may know if he beareth a grudge to one, he may meet with him under colour of his Commission many ways; He may raise him in the subsicy without equality: he may pack him forth for a common Soldier, though he be unfit, he may overcharge him with Supplies, etc. He may in other matters remember him, as in extreme taxations for the poor, in unreasonable ratements, for a Town, &c: Albeit I know not (and I pray God there be not) such, yet it may fall out to be true which Alexander said to Mammea, there is nothing sometime more pernicious to a common wealth, then to have things done by Deputies. D. Mar. in come. Rom. cap. 12, fol. 418. We have examples in the Scriptures, of such as have coloured their own malice and displeasures, under pretence of some lawful business. Haman had a private malice against Mordecai, because he would not move his cap or do him reverence, he would not for shame seem to revenge it himself, though he were in great office, but he thought he would be even with him under colour of the King's business by some devise or other, as you may read in Ester, 3, 8, etc. The Rulers and Governors had a secret spite to Daniel, because he was far in favour with the King, yet they would not offer him an immediate bad measure, but they consulted among themselves, to move the King to make a Law, that by colour thereof, they might have their minds of good Daniel. Dan. 6, 8, etc. If any of our Magistrates should colour their own private malice under the Queen's business, although their secret pretence be no more known to her Majesty, than the intendment of these practices were to the Kings, yet by these examples let them fear, lest their doings come to light, as the other did (albeit they deserve not so fearful a punishment as befell those) that they purchase displeasure of their Prince, who cannot abide to bolster such abuses. By a Captain, who knoweth not how such as be experimented professors of Arms being in office and action, are a kind of protection for the time to certain persons; for this cause when David was a Captain in war, there gathered to him all men that were in trouble, and all men that were in debt, and all those that were vexed in mind, and he was their Prince or Captain, 1, Sa. 22, 2. Besides, it is not to be spoken how many ways they may pleasure a man in war, if they be willing; yet on the contrary if a Captain be offended at his Soldier and bear him in the spleen, he may quite it under colour of his office: he may make martage of him, he may weary him with wants and discourtesies, he may cause him to end his days in every light skirmish; He was a Warrior that said so himself, and no marvel, for we have an example of it in the Scriptures, joab did of purpose place Vriah in the forefront of the battle, that he might be slain by the Philistims: Vriah and all the Host were ignorant of the murderous intent, but joab did it under colour of his office, because he was a Captain. That God which seethe the secrets of the heart did behold this homicide, & he left not him unpunished which procured it; The act was done in secret to avoid shame amongst men, but the punishment was public, that it might be example to others. Which example may be a warning to all Warriors, to teach them to take heed how they revenge their own private displeasures, under the colour of their lawful callings. 2, Sam, 12, 12. 2 Under Art, by such as these Chirurgeons, Physicians & divers other These men, if they be angry with a man (especially if he be their patient) they may effect it under colour of their Art or practice: but because it is impertinent in this place to speak of, I will pretermit it. joy, as we have heard of some which are sorry, so there be others which rejoice to hear of wars. This sinister joy is commonly incident to these 1 Martial attendants. 2 Desperate persons. 3 Unskilful persons. 1 Martial attendants be such as these Decayed soldiers. Under officers. Warlike workmen. Decayed Soldiers, such as depend upon wars, they are welcome to them, for they perceive the world is come to this pass, that as the Physician is but little regarded but in time of sickness, so Soldiers are but little set by but when there is need of their service; Certes it is pity that any approved Soldier should be put to shifts. Valorous Caesar would never suffer it in his time; misery may constrain a man too much; but yet for any to rejoice when there is common cause of sorrow, and for his own private commodity, to desire a general calamity, the one argueth his dissolute mind to God, and the other bewrayeth him to be a bad member to his Country. I would have such men as these consider, that the use of many things may be good though the things themselves be nought. M. Caluin to that effect saith, Purus est multarum rerum usus, quarum vitiosa est origo. Cal. in Math. cap. 5, verse 37. The use of many things is pure, whose original is impure. From hence I infer, that although the use of a Soldiers is necessary, yet to profess a soldier (as Erasmus saith) is of itself the puddle and sink of all mischief; For to live by spoils and spilling of blood what life more miserable; Besides, it is nothing delectable to God, but rather maketh any less acceptable in some good action, as we read of David, who was not only a valiant, but a virtuous warrior, but when he went about to build the Temple, the Lord said he should not, because he had been a man of war, and had shed blood. 1, Chro, 28, 3. Under officers, such as may reap any profit in their places, as Clarks of Bands, which may get some benefit by the Book, by entering, altering, or quitting of Soldiers: these are glad of wars for gain sake. Notable is that example of Gehasi for this purpose; Elisha was a good man, he did a notable cure in the Syrian Captain for mere good will without any gifts, but his servant Gehasi without his knowledge, would needs take a bribe. We have many godly Lieutenants and Captains in Europe, who although they themselves respect rewards no more than Elisha did, yet such as be under them (without their privities) perhaps like Gehasi do look to get somewhat that way, to be gratified one way or other. But as Gehasi for his covetous act was afterward turned away by his Master, with a grievous punishment, 2, Kings 5, so let these take heed lest their doings be discerned by their Masters, and they be put out of office with displeasure, as Gehasi was. Warlike workmen, such as live by making, mending, or selling of Armour, wars are welcome to them, for as the Lawyers thrive best when men are most litigious, so are they in time of war most set to work, for in time of peace they profit not; Therefore, as some bad Lawyer doth secretly wish that men would be contentious, that he might have Clients, so it fareth with these kind of men, they wish wars, that they may have work: they care not whose house be on fire, so theirs be safe, they grieve not at war, because it is sent for a punishment, but they rejoice at it, because it is occasion of their profit. 2 Desperate persons, such as have nothing to lose, nor wife or children to look to, they are glad of wars, all Countries are a like to them, hab, nab, fall back, fall edge, all is one to them, whether they be friendly foes to the enemy, or deadly enemies to their Country; so they may shift, they care not what shift they make; they laugh when they see others lament, it doth them good to see other men waste their goods, because they have nothing: they will rail, and do hope to reign over rich me one day; they will not let to say they look to be owners of their livings, & to have their possessions when they shall live in poverty; As we read of the besieging of jerusalem, how the rich were killed or made captives, but as for the poor, they were left still living, & the enemy gave them the Vineyards and Fields of the rich men. jere. 39, 6, 10. 3 Unskilful persons, they rejoice at war because they know not what it is, as the Philosopher saith, Dulce bellum inexpertis, war is sweet to such as never taste it, because in ordinary trainings, they use to skirmish for their learning: or in their May-games for delight; They think war to be a matter of merriment. Alas, it is an easy matter to play Hercules in our houses, or Alexander upon the stages: but it is somewhat to follow them in the field, where every bullet doth threaten death. 2 Who is the Author of War. We must consider that there is 1 A special Author. 2 A manual Author. 1 THE special Author is GOD, as appeareth by his own speech, when he saith: I will send plagues upon them, the sword shall kill them without, and in the Chambers fear. Deut, 32, 22, 25. It is said in the Parable, that the King sent forth his Warriors. Math, 22, 7. The Israelits confessed all their afflictions to come of God: for (say they) he hath spoiled us, and he will heal us, he hath wounded us, and he will bind us up. Hos. 6, 1. He is therefore called the Lord of Hosts, because he ruleth and reigneth our all hosts. 2 The manual Author, to our apprehension is the Enemy, because we perceive the spaniard maketh great preparation, and purposeth to come against us; Many of us take him to be the Author, in that he appeareth to be the Actor. Augustine saith well, they which make war, are not so much th' Authors as the Ministers of God, Aug. 10. quest. super john: for he is both the Passive, Missive, & motive Author, as appeareth by pregnant examples in the Scriptures. He is the Motive Author, for he mouth and stirreth up the Enemy, or else he could not come. The Philistims and Arabians came against juda, to destroy it, yet they came not of their own accord, for it is written, the Lord stirred up against jehoram (the King of juda) the spirit of the Philistims: 2, Chro, 21, 16. The Medes & Persians made war against Babylon, this was not their own voluntary act, for the Lord had said before, I will stir up the Medes against it. Esay, 13, 17. Therefore we may gather from these examples, that if the Spaniard with his confederates bend their forces to us, it is not altogether his own seeking, but God which exciteth him to it; For as P. Martyr saith, It is God that stirreth up cruel Princes & Tyrants, which may be called the host of God. In come. Rom. He is the Missive Author: for after he hath excited the Enemy, he sendeth him, or else he could not approach. The Chaldees, Aramites, Ammonites, and Moabites besieged judah, their coming consisted not in their own election, for it is written the Lord sent against him (that is the King of judah,) bands of the Chaldees, bands of the Aramits, etc. 2, Kings, 24, 2. Nabuchadnezar with his power came against jerusalem to destroy it, the choice was not in him to tarry or retire, for the Lord had said before, I will send them. jerem, 25, 9 Now, if the Spaniard hath a purpose to come against us, it is in God to dispose: his coming lieth not in his own liberty, but the Lords. He is the Passive Author: for albeit he first stirreth, and afterward sendeth the Enemy, yet he can do nothing when he is come, without God's sufferance. The Israelits had grievously transgressed, for which cause they fell into the hands of their enemy: the enemy could not have prevailed without God's permission; for it is written that God delivered them into the hands of spoilers that spoiled them. judg. 2, 14. Sith it is God that stirreth, sendeth and suffereth the Enemy to do his good pleasure, they are but his servants, as the Lord termed Nabuchadnezer his servant, jerem, 27, 6. Or his instruments, as Esay calleth them, the weapons of his wrath, chap, 13, 5. And they are so fitly called, because the Lord doth make them serve him by constraint, & that which they do of malice, he directeth and turneth it to his honour and glory; so that from hence we may conclude that God is the special Author of War. In that God is the Author, we may observe three things, 1 His power by the effects. 2 His displeasure by the action. 3 His love by the end. 1 His power by the effects, though Kings and Princes are as Gods upon earth, yet there is a God above them, who can bridle their wills as he will: this should teach us to rely upon God: for admit the Spaniard hath a purpose to come against us, yet this is our comfort, his heart is in the hands of God, whose power is such, that if it be his good pleasure, he can alter the determination of the Spaniard, before he setteth forth to fight, as he did by Rehoboam, when he was bend to war against the Isralites. 1, Kings 12, 24: He can intercept his coming when he is upon the Seas, and drown him, as he did Pharaoh and his host. When he is about our Coasts, he can put a hook into his nostrils, as he did by Senacherib, and make him return that way he came, 2, Chro. 32, or he can dispierce and scatter them into unknown Coasts, as he did by the Spaniard his last voyage. Such is the power of God, as one of the ancient Fathers saith, that there is not any thing done, but that he would have to be done, either suffering it to be done, or he himself doing it. August. lib. voc. Enchiredion ad Laurentium. 2 His displeasure by the action; for it is an argument of his anger, and therefore you shall read in the Scriptures, that God never sendeth war but in his wrath, the Lord himself speaking of jerusalem which was besieged by the enemy, saith: In my wrath I smote thee. Esay 60, 10. In the 2, and 3, Chapters of the judges, the Lord sent and set the Enemy against the Isralites, many times: It appeareth in those places that he never did it, but when his wrath or anger was kindled against them: Now the anger of God is grievous, for the Prophet saith of him, that he smote the people in anger with a continual plague. Isaiah 14, 6. Solomon saith that the King's wrath is like the roaring of a Lion, Pro. 19, than what is his wrath, who is King of Kings, this should move us to take this course, we see when the Prince is displeased with his vassal, he will use all means to pacify him, for fear he shall be cast clean out of favour, so should we when we perceive the anger of God is kinled against us, seek all possible ways to appease him, for fear he give us over to the lust of our Enemies, and therefore let every one of us pray with Daniel, and say as he did in the like case; O Lord according to all thy righterusnesse, I beseech thee let thine anger and thy wrath be turned away, Dan. 9, 16. 3 His love by the end, that father which doth chastise his child for his faults doth love him, even so our heavenly father which doth correct his children for their offences doth affect them, and as the rod is a ready means to bridle and reclaim children from untowardness, so is war a good scourge to make us remember our misdeeds, and seek to God. The Lord (speaking of the Isralites) saith, in their affliction they will seek me diligently, Hos. 5, 15, and the Prophet David saith: it is good for me that I have been afflicted for this reason, that I may learn thy statutes, Psa. 119, 71. We see by experience that the child unless he be sometime beaten, he falleth to all unbridled looseness, so it fareth with us, if we should not sometime feel Gods afflictions, we should run into all filthiness, even as the Psalmist saith, before I was afflicted I went astray. Psal. 119, 67: Therefore let us bear God's punishment with patience, for as gold is purified by the fire, so are we refined by afflictions, and as the Bee converteth into honey, that which the spider doth to poison, so that which the enemy doth of evil, God turneth it to our good. In that the Enemies are Gods servants we may note two things. 1 A limitation. 2 A Reprehension. 1 A limitation, we commonly see that Servants are worse many times than their Masters; the Steward in Matthew dealt well with his Servant, but he dealt extremely with others. Math. 18, 28: the Lord useth the Spaniard as a spur to provoke us to amendment, but it may be said of him, as of Ashur, but he thinketh not so, neither doth his heart esteem it so, but he imagineth to destroy. Isaiah, 10, 7. for he cometh with a resolute purpose, to execute his own cruelty, and not to the end to please God. Yet this is our comfort, he is but God's Servant, and therefore he can do no more than God will permit & appoint him, no, though he were as bad as the devil: for you see how satan could do no more to job then GOD suffered him to do. job, 1. 2 A reprehension, this concerneth us, we are ready to rail and curse the Spaniard that molesteth us, but in the mean time, we do not remember he is God's servant, which if we did, we would not so much respect the enemy, as he that sendeth him; The Spaniard no doubt banneth and curseth us to the pit of hell, as we term it, what then, let us forbear him by the example of David, who being cursed of Shimei, a wicked man, he put it up patiently, because, (saith he) the Lord did bid him curse, 2, Sa. 16, 10. If a Noble man's man abuse us in words, we will bear with him the more for his Lord and masters sake: much more ought we to bear with the servants of God; We must not imitate evil by the example of the wicked, though they be incited & suffered to curse, we have greater cause to thank GOD if he hath given us grace to refrain. Besides, it is but a windy conquest is got with words, therefore you shall read when David was to deal with Goliath, this Giant did curse and scorn him in derision; David digested his words with silence, but he prayed and prepared himself to encounter with him to some purpose. Let us follow his course, what though the Spaniard doth curse us and scorn us as Goliath did David, let us forbear him, (for we can speed never the better for our speeches,) but let us like David prepare ourselves to repel him. 3 Wherefore War is sent. THere are many think war to be a thing of course, because it hath been common in all ages, whereas it is most certain, that God never sendeth any cross without cause. The cause of war is double, 1 Secondary. 2 Efficient. 1 The Secondary cause is that we ascribe to outward means, and instant occasions: as for example in other things, if we have any loss of goods, we use to say it came by casualty of fire, shipwreck upon the Seas, etc. Or if we get a sickness, we took it by such a journey, or of such a cold etc. And so in this sense we commonly say when we have wars, it is the malice, pride or impiety of the Enemy that causeth it. When in the mean time we do not consider who it is that exciteth, sendeth, offereth or suffereth such motions or means to effect, and for what cause he doth it. 2 The efficient cause of war is of two sorts, 1 For Correction. 2 For Reformation. 1 For Correction, as a scourge or punishment for sin, which the God of hosts himself affirmeth, when he saith, If he sin I will chasten him with the rod of men, 2, Sam, 7, 14. And the Psalmist to that effect saith: If they break my statutes, then will I (speaking in the person of GOD) visit their transgressions with the rod: Psal, 89, 32. It is written in the Chronicles, that the King of Egypt came up against jerusalem, because they had transgressed against the Lord: 2, Chro, 12, 2, and so if the Spaniard cometh against us, we must persuade ourselves that our sins are the chief cause of it. But whether God sendeth war to us for our ingratitude, for our last delivery from the Spaniard, as he did to Hezekiah for his unthankfulness when he was delivered from Senacherib, 2, Chron, 32, 25, or whether it be for our oppression and cruelty, as he did to the Israelites for the like sins, jerem, 6, 6, or whether it be for any gross sins amongst us, as he did to the Babylonians for their barbarous beastliness, Esay 13, or whether it be for our murmuring at this Scarcity, or for the hardness of our hearts to the poor in this extreme time, God knows; some grievous sins there be that provoke the Lord, for else he would not visit us, two years together with Scarcity, and the third year threaten us with war. 2 For Reformation, that war is sent to reform and amend us is manifest; Behold, famine, plague, anguish & trouble, are sent as scourges for amendment: 2, Esd, 16, 15. The father doth chastise his son, not because he taketh pleasure in punishing of him, but that he may by it bridle and amend him; Even so GOD the Father correcteth us which be his children, not because he delighteth in punishment, but to the end he may thereby reclaim us from our iniquities. As the rod of wood is a mean to make the untoward child gracious, so is the rod of war an instigation to move us to good: as it is said of judah, Lord in trouble have they visited thee, they poured out a prayer when thy chastening was open them; Esay, 26, 16. And therefore God dealeth with us as a Physician: A good Physician will cease from ministering physic to his patiented when he is recovered; or as a Master, who will stay from striking his servant when he is grown better by his beating. So God, he desisteth his punishments so soon as we are profited by them. I will recite one example in steed of many, the Lord raised up Shisshake to scourge Rehoboam for his sin, but the text saith, Because he humbled himself the wrath of the Lord turned from him; 2, Chro, 12, 12. From the matter precedent we may observe two things, 1 A grievous comination. 2 A notable consolation. 1 A grievous comination, by the correction if we repent not: for if we persevere in our sins, what followeth? Punishments Temporal. Eternal. Temporal punishments: for the Lord saith to such, I will set my face against you, and ye shall fall before your enemies, and they that hate you shall reign over you. Leu. 26, 17. Let us make this case our own: what a heavy judgement were this, if the Lord (for our committing and continuing in sin) should frown upon us when the Spaniard cometh with his force against us, & should suffer him to prevail as the Medes & Persians did in Babylon, would he not deal as they did, of whom it is said: their children shall be broken in pieces before their eyes, their houses shall be spoiled, and their wives ravished, Esay, 13, 16. Were not this a lamentable sight to behold, and to have him to reign over us that hateth us what a miserable bondage were it? who would not think but that this punishment were grievous and sufficient: but if we still persevere, the Lord will still pursue us, for he saith; If ye will not for these things obey me, then will I punish you seven times more, according to your sins; Levit, 26. As we see he dealt by Pharaoh, he never left of his plagues so long as he lived impenitent; This may teach us how grievous a thing sin is with perseverance. Eternal punishments, the temporal plagues are but an entrance to these. Hoc suspicari etc. saith Gregory, a man cannot suspect how extreme those pains are. Such as persevere in wickedness, let them remember what Paul saith, They do but heap up wrath against the day of judgement, Rom, 2, 5. As D. Martyr saith well upon that place, a hard heart is that which will not be mollified with God's benefits, won with his mercies, broke with his threatenings, nor reclaimed with his punishments. The Heathen men had this natural foresight for the restraint of sin; The Lydians would have in their houses the picture of a devil in form of an Ethiopian, that by the horrible sight, they might abhor that which brought him to it, which was sin. The Persians would paint an Epicure disguised with excess, that their children might avoid the like fault, by seeing that deformity. The Lacedæmonians would show their youths drunken and desperate men, that they might be deterred from sin, by the loathsomeness of that sight; If Christian men, would set before them the horror of hell, it would make them fearful to practise evil, much more to persevere in it. For this cause Chrysostome willeth us to talk often of hell, that we may take heed of it. 2 A notable Consolation, by the Reformation, if we take profit by this punishment, in reforming our lives and living in the fear of God. The Spaniarde may perhaps feare-blast us with his Army, but he shall never prevail in his attempt; for the Lord saith of such: the Sword shall not go through your Land, ye shall chase your enemies, and they shall fall before you upon the sword. Levit, 26. Although the Lord hath prepared the Spaniard to come against us, and had pronounced to punish us, yet his penal promises are but conditional, for if we repent, he repenteth; (If (saith he) this Nation against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them, jerem, 18, 8, therefore let us all prey for the grace of repentance, and labour to show forth the fruits of it. Such as have oppressed and bitten their brethren with extreme bargains these hard years, let them make some amends; The Ethnics required double restitution, Zaccheus made fourfold restitution, Luke, 19 Solomon telleth us of a sevenfold restitution, Prou, 6, and therefore they may do little if they make not some restitution. Such as have carried their heads as high as Lucifer, let them now hold down their heads like Bulrushes. Such as have ground the faces of the poor, let them do good to them this time of scarcity, not only for commandment sake, as Sirach saith, Ecclus, 37, but even for policy sake: for you know what Solomon saith: In the multitude of the people is the honour of a King, but for the want of people cometh the destruction of the Prince, Prou, 14, 28. If God should send the enemy against us, the most defensible strength of the Land consisteth in the poor, for they are subject to most service and greatest dangers; We see this hard season that the poor begin to pine already, because they want the stay and staff of their strength, which is bread; Now, if we would have them to fight for us, let us not see them famish; if we would have them forcibly to use their weapons, let us not enfeeble them for want of victuals; If we would have them strong, let us not starve them. How can a soldier be hardy against the enemy, when his heart is killed for want of succour? therefore if we love our Prince, let us labour to preserve the honour of our Prince, let us not suffer the multitude of her people to perish for want of sustenance, lest if the Spaniarde happen to come, we have miss of those men to defend us, which for want of our food did famish. Generally, seeing all sin is odious, and the naming of it tedious, let every one of us amend one: so by our true contrition, we shall pacify the Lord, and cause him to appease the fury of our foes. 1 How to debilitate and repel the Enemy. The means which we must use, are two 1 Divine, 2 Human. The divine means be these Invocation, Abstinence. Invocation, as a learned writer saith, is that whereby we fly unto God in all perils and adversities, with an assured confidence that he is able to secure and defend us, D. Martyr in Com. Ro. cap. 1. This invocation or prayer we ought to practise as a thing most precious. First, because it is the form to frame all our requests by: let your requests be showed unto God by prayer, Phil. 4, 6. Secondly, because we are willed to use it in our distress for ease. Call upon me in the time of trouble, & I will hear thee. Psal. 50, 15. Thirdly, because it effecteth many things. Moses did more good in lifting up his hands, than the Israelites did with their weapons, for when he did let down his hands, the Amalekites prevailed. Exod. 17, 11. Fourthly, because he we call upon is the God of Hosts, and therefore we have many reasons to move us to pray to him: for first, he must prepare our hearts thereunto, or else we cannot pray. We cannot think a good thought, 2, Cor. 3: neither say that jesus is the Lord, 1, Cor. 12, 3. Then much less can we pray without him. Secondly, his power is infallible, and therefore he is such an one as we may stay upon. Abiah got the victory of jehoram, not with worldly power, but the text saith, judah prevailed, because they stayed upon the Lord God, of their fathers, 2, Chro. 13, 18. Hereof David saith, blessed is the man that maketh the Lord his trust. Psal. 40, 4, 3. His providence is vigilant, and therefore is always ready at hand to help, the Lord is near unto all that call upon him, saith the Psalmist, Ps. 145, 18. He maketh us partakers of his essential presence. When jehoshaphat was to fight against his enemies, what a comfort was this to him, when he heard, the Lord will be with you, 2, Chro. 20, 17, and fight for you, as he did for Israel. Josh. 10, 14. Fourthly, without him we can do nothing, and therefore we have need to pray to him. The Horse is prepared against the day of battle, but salvation is of the Lord. Pro. 21, 31. There is no hope of prosperous success, if the Lord saith the Enemy shall gather himself but without me, Esay 54, 15: whereas if he be with us, we are assured none can be against us or hurt us, 2, Chro. 18, 31. This prayer or invocation is so heavenly a medicine for humane malydies, that our forefathers did fly unto it, as a refuge, when their enemies afflicted them. Now because we may have the like occasion of trouble as they had, it shall not be impertinent to express some of their zealous prayers, for us to practise in the like extremity. Examples and forms of godly prayers, used in wars. WHen the Ethiopians came to war against Asa, that godly King, the text saith that he cried unto the Lord his God and said: Lord it is nothing with thee to help with many, or with no power, help us o Lord our God: for we rest on thee, and in thy name are we come against this multitude, o Lord thou art our God, let not man prevail against thee, 2, Chro. 14, 11. The Lord heard his prayer, for it followeth in these words. So the Lord smote the Ethiopians before Asa. When the Assyrians came to assault Israel, the Scripture saith that Hezekiah prayed before the Lord and said: O Lord God of Israel, which dwellest between the Cherubins, thou art very God alone, over all the kingdoms of the earth, thou hast made the heaven and the earth, now therefore o Lord our God, I beseech thee save thou us out of his hand, that all the kingdoms of the earth may know, that thou o Lord art only God, 2, Kings 19 His prayer prevailed with the Lord: for it is there written, I have heard that which thou prayedst me, verse 20. When the Moabites and Ammonites did war against jehoshaphat, that virtuous King, he prayed unto the Lord and said: O our God, wilt thou not judge them: for there is no strength in us, to stand before this great multitude that cometh against us, neither do we know what to do: but our eyes are toward thee, 2, Chro. 20, 12. His prayer had good success: for he overthrew all his Enemies. When Lysias came with a multitude of men against judas, when he saw that mighty Army, he prayed and said. O Lord shut up this Army, in the hand of thy people, and let them be confounded, with their power, make them afraid and consume their boldness and strength, that they may be astonished at their destruction. Cast them down by the sword of them that love thee, then shall all they that know thy name praise thee, 1, Macch. 4, 31. His prayer was not neglected of the Lord: for he slew many of the host of his Enemy. Let us follow this course, when the Spaniards come against us, and we shall receive the like comfort, their prayers were pithy and short, without vain babbling, like the Heathen, or ambition like the pharisees, but the profit which came of their petitions were unspeakable. In the time of the old law, it was not only a trouble but a charge, to offer sacrifice to God; for there was killing and offering of Bullocks, Calves, Sheep, etc. But now the Lord requireth nothing of us, but the calves of our lips, as Hosea speaketh on, Hos. 14, 3, or the fruit of the lips, as the Author of the Hebrews saith, Cap. 13, 15. Therefore we may do little if we will not afford our lips to pray unto God, so it proceedeth from the heart, otherwise as Augustine saith, Oratio sine devotione est quasi mugitus bovis. Prayer without devotion is as the lowing of an Ox. But if it be sincere, then as Caluine saith, it is an honourable sacrifice to God. Cal. cap. 4, 1. Epist. ad Timotheum. Abstinence is the second divine mean to use, I do not note this, as a distinct action by itself, but as a necessary appendent to accompany prayer: for although prayer is bettered by fasting, yet fasting is of no force without prayer, therefore in the Scriptures they commonly concur together, Luke 2, 36. Our forefathers would unite fasting and prayer together in all their afflictions, either privately with their families, as Daniel did, Cap. 9, 3. and David did, 2, Sam. 1, 12, when it specially concerned themselves; or else publicly, when it generally touched a whole land: as we read of jehoshaphat, how he proclaimed a fast through all his dominions, when the Enemies did threaten the sword, 2, Chro. 20. whose example we ought to imitate, because he was a godly Prince. This Fasting serveth for a double use 1 To fortify the Spirit. 2 To mortify the flesh. 1 To fortify the Spirit, for by fasting the Spirit hath a more free passage unto prayer: the reason is, because the senses being filled, are inclined to sluggishness, according to the old saying: Impletus venter quarit dormire libentur. Therefore we shall read how David in many of his psalms saith; Early or betimes in the morning will I direct my prayer unto thee o Lord: because his prayer was most fervent when he was fasting; whereby we may see that corporal emptiness is a furtherance to spiritual exercises. 2 To mortify the flesh from sinning; the ground the more it is manured, it bringeth forth more weeds, so the flesh, the more it is pampered, it is the more pron● to wickedness: and therefore as the strongest Castle is soon taken if the soldiers want sustenance, so the raging lusts are soon subdued if the flesh be not fostered. For this cause the Psalmist saith: I humbled my soul with fasting, Psal. 35, 13, which is the only fruit of fasting. Therefore as Bernard saith: Si oculus offendit, ieiunat oculus: if the eye offend, let it fast: that is if it hath been before inclined to wanton looks, (as David's was when he beheld Bersaba) let it now refrain; and so in the rest of the members, as they have done amiss to let them amend; For true fasting (as Basil saith) requireth a suppressing of anger, and cutting of carnal concupiscence; And then as Jerome saith, is fasting most excellent to GOD, Cum aliquis ieiunat a vitiis, when any doth fast or refrain from sin. The Hypocrite, he will fast for vainglory, the Covetous man to spare expense; the Glutton to get him a stomach: but let us fast to crucify the lusts of the flesh, to mitigate sin. If Eve had fasted from the tree, we need not this fast, saith Basil. We have many reasons to restrain us from sin, but by the imminent occasion, if the Spaniard happen to approach, we have 2. special reasons to refrain from evil at that instant. First, our principal strength consists in God, and therefore we must sue and seek unto him by prayer. Now, if we will gladly obtain that we ask, we must willingly abstain from that he abhorreth. Let every one that call upon GOD, depart from iniquity saith Paul, 2, Tim, 2, 19 so that there is nothing can hinder our suit but sin. Secondly, if we desire good success against the Enemy, if it happen otherwise, we may impute it to our sin. When josua sent men to besiege Ai, some of them were slain by the enemy, and the rest that returned were discomforted, only for the sin of one man. josu, 7, 12. The Lord never suffered the enemies to prevail against the Isralites in time of war, but when they had committed some notable sins: judge, 3, 12. And if any thing falleth out otherwise then well amongst us by the Spaniard, we must think we have some grievous sins that cause it, or else you shall read in the scriptures, that the godly (which served the true God as we do) had seldom or never any bad success in their battles when they were beset with their enemies, but by occasion of some heinous actions: and therefore it was not without cause that Moses made this law or exhortation for soldiers; When thou goest out with the Host against thine enemies, keep thee then from all wickedness. Deut, 23, 9 2 The Human means be these Political, Instrumental, Pathetical. The political means belong specially to the Prince and high powers, for good consideration & consultation to be taken in so weighty an attempt. When Hezekiah saw that Senacherib purposed to fight against his country, them (saith the text) he took counsel with his Princes & his Nobles, 2, Chro, 32, 3. For as Solomon saith, Where no counsel is, the people fall, but where many Counsellors are, there is health, Prou. 11, 14. The Parable in Luke fitly aludeth to this purpose, where it is said, what King going to make war against an other King, sitteth not down first and taketh counsel, whether he be able with ten thousand to meet him that cometh against him with twenty thousand, Luke 14, 31. josua at the first took a foil of the men of Ai, because he sent not above 3000. men: but afterward, well consulting of the matter, and seeing the enemy so strong, he sent above thirty thousand men, and then he vanquished them, josu, 7, & 8. It was not amiss spoken by a wicked King, that counsel and strength are for the war, 2, Kings 18, 20, for power little prevaileth without counsel, or prowess without policy; for what weighty exploits have been achieved abroad, but by good advise at home? the overthrow of Carthage was wrought by the advise of Cato a Counsellor; jericho was besieged of the jews by the wholesome counsel of josua, jos, 6. divers other examples there be in the Scriptures to this purpose, but I will omit them; all that I will add is this, seeing God standeth in the congregation of the Gods, as the Psalmist saith, I beseech him so to sanctify their counsels, as it may turn to our good, and his glory. The instrumental mean, as men and munition, must not be neglected, although God can destroy the enemy immediately, as he did the host of Senacherib, or miraculously, as he did jericho by the means of Rams horns: and the Moabites by dazzling their sight with the sunshine upon the water, 2, Reg, 3, 22, and Pharaoh and his host by the red Sea; yet we must use the lawful & ordinary course of defence; for God doth not now strike immediately, or so miraculously, but by means, to the end we should not contemn the means, or altogether depend upon the means, Esay, 31, 1, but to use and commend the means to God's blessing, who can give good success, be the means never so simple. The pathetical means are to be used by such as have the regiment or conduct of soldiers, to encourage and comfort them, for flesh and blood is fearful. The best Warriors of all will sometime be abashed, and therefore no marvel though the common sort be somewhat timorous. For this cause we find divers instances in the scriptures, of Generals, Captains, and worthy warriors, who have used very pathetical and moving speeches, to comfort and encourage their companies in war. It is said of Hezekiah, that he spoke comfortably to his people, when the Assyrians intended to assault him, his words are these: Be strong and courageous, fear not, neither be afraid, for the King of Ashur, neither for all the multitude that is with him: for there be more with us then with him; with him is an arm of flesh, but with us is the Lord our God for to help us, and to fight our battles, 2, Chro. 32, 7, 8. The people hearing these comfortable speeches (although before they were somewhat affrighted) the next saith, than the people were confirmed, by the words of Hezekiah. joab was a valiant Captain under David, and he comforted his Soldiers in this sort: Be strong, & let us be valiant for our people, and for the Cities of our God, and let the Lord do that which is good in his eyes, 2, Sam. 10, 12. Albeit joab was otherwise in his life, a bloody man, not only in war, but in time of peace, 1, Kings 2, 5, yet who could use a more com-moving kind of speech, to comfort and encourage his Soldiers then this? insomuch as they all joined together joyfully, and put the enemy to flight. The like course did Simon and Maccabeus, two notable warriors use with their Soldiers, who being terrified with the view of mighty Armies, and other martial accidents, by their apt persuasions, they proved valorous, where before they were timorous, and in the end discomfited their Enemies, as you may read at large in 1, Macch. 3, and 2, Mach. 8. The most renowned and valiantest warriors amongst the Heathen, as Caesar, Alexander, etc., would never go into the field without Philosophers (who in their times were deemed the only wise men) to the end they might instruct and comfort their Soldiers. It is none of the least points of martial discipline, to practise all possible and persuasive means, to encourage, comfort, and corroborat the hearts of the Soldiers; for most men desire to serve under such a Captain. When the jews heard the comfortable words of Simon, they were so inclined and affected to him, that they forthwith burst out of these words in a clamorous manner. Thou shalt be our Captain in steed of judas, 1, Mach. 13, 8, and we read of David, how he did so win the hearts of his Soldiers, that the people more affected and famozed him then Saul; and yet judas and Saul were two valiant warriors. There is nothing more delighteth and draweth liking in war, than lenity, and loving persuasions, whereas rash and rigorous dealing, doth more hurt in the hearts of the Soldiers, then in the host of the Enemy. 2 How to corroborate and comfort ourselves against the Spaniard. In all wars we must consider three things. 1 The cause, 2 The persons, 3 The end. 1 The cause that moveth the Enemy, whether it be Just, Injurious. IVst war is that which is taken in hand at the commandment of the Magistrate, for the demanding of things again, or to repulse injuries, or to revenge them. Augustine, and Isidorus, define it much after this manner. No man doubteth, but that the Magistrate is to command: for he beareth not the sword for nought, therefore Possidonius in the life of Augustine, saith, that he in his writings would never commend those, which went to war in any place, of their own accord, Poss. cap. 27. The demanding of things again, moved Abraham to attempt war, because the enemies had taken away his brother, and other men's substance, Gen. 14, 14. To repulse injuries, was the chief cause, that moved all godly Kings in the Scriptures to undertake war, for the defence of their dominions, lives, and religion. The revenging of injury was David's case, whose men being abused by Hanun, to whom he offered kindness, this injury caused him to make war against him, to requite his inhumanity, 2, Sam. 10, 7. Now let us come to apply this to the Spaniard, we detain nothing of his, that he can justly demand, or proffer him injury, that he may rightly seek revenge, therefore his cause is not just. Injurious war is that which is attempted of malice, as Saul did against David, 2, Sam, 18, 9 Or of pride or such like impious occasions, it is this that doth provoke the Spaniard in spite to come against us; therefore his cause is injurious, for as Hostiensis saith, He doth ill that taketh war in hand of will, and not of necessity. Where there is injury, we must observe, whether it be Offered, Defended. If it be offered, his offence is grievous that doth it: for the scripture saith, woe be to him that giveth the offence. If it be defended, he doth not sin that suffereth the injury; beside, as D. Martyr saith, a Christian is not forbid but that he may repel violence by violence, in come. Ro. 12. The Spaniard he offereth injury, we defend it, he assaulteth us, we withstand him, he urgeth war voluntarily, we are provoked of necessity; he sinneth in offering injury, and not we in defending it, so our minds incline to peace, though our bodies are constrained to war, therefore this is our comfort, if the Spaniard cometh, his cause is not just but injurious, which may make us the more bold to buckle with him, and hope to have the better success, because his violence is voluntary, ours, impulsatory. 2 The persons that make war are to be regarded, whether they be Profane, Godly. The Spaniard is a profane person two ways, In Life. In Religion. In his life I will note but two things, first his pride, secondly, his cruelty. His insolence is well known to the world, insomuch as that report of Moab may be applied to him, which is written in Esay 15. We have heard of the pride of Moab, he is very proud: and therefore unless God be merciful to him, he may in the somtome of his pride come to as miserable an end as Moab. His cruelty is intolerable where he doth tyrannize, for he is far worse than Nero. Nero for all his cruelty, when he was to subscribe to a sentence of death, would wish he could not write, but the Spaniard, he careth no more to shed blood then the Butcher, and therefore in his enterprise he may be fearful by the example of Pharaoh, who carrying so murderous a mind, by destroying children in the water, that in the war where he thought to work his will, he was drowned himself by water; let him take heed, lest the Lord doth make him shed tears without mercy, as he hath shed blood without measure. In religion, the Spaniard is like the Leopard, full of spots; A spottish and sottish profession is that which derogateth the glory of God, for the whole action of idolatry, & the substance of superstition is common in his Country; such crouching to crosses in the streets, such adoration of Images in the Churches, such mumbling of Masses, Diriges, Trentals, and such like trumperies, which would make a good Christian lament to look upon, which they delight to practise and depend upon. He is worse than Pharaoh, for he made much of joseph, because he was a good man, but he can neither abide the person or profession of a godly man. He is worse than the Turk, for he will not refuse to receive the Bible, much less persecute such as present it to him; but the Spaniard is so great an enemy to God, that he doth imprison the bodies, confiscate the goods, & inflict other punishments upon such as bring but a godly book into his Country; insomuch as there appears to be no spark of godliness in him: because he rejecteth the means that might effect some good in him. Since the Spaniard is but a profane person, let us descend to examples for our comfort, and we shall see from time to time, how the wicked in their wars against the godly, have always got repulse & overthrow in the end. That wicked Pharaoh which long troubled and tyrannised over the good Israelites, in his last assault of war against them, he was so far from effecting his fury, that the Lord drowned him & all his host upon the red Sea. Well worthy was he to be drowned in the water, who had caused many children to be cast into the River, Exo, 1, 22. That blasphemous Senacherib, who disturbed Hezekiah a godly king, in the end the Lord did punish him, not mediately, but immediately, by sending his Angel into his Camp, who smote many thousands of his men; and as for Senacharib himself, as he had dealt unnaturally against God, so he was not long after unnaturally put to death of his own children. That perverse generation of the Moabites & Amonits, made war against that virtuous King jehoshaphat, they were so far from prevailing, that GOD made one enemy to be executioner to another; 2, Chro, 17. That irreligious Ethiopian which molested Asa, that toward plant and Prince, at the last he did not only put the Ethiopian to flight with a few, but also got him by pursuit, and had his will of him. 2, Chro, 14. Similitude and example, doth much move saith Cicero, for who cannot be comforted by so godly examples. Quitilian saith, that histories and examples be judgements and testimonies; for who cannot behold the judgements of GOD by these examples? Augustine saith, that examples ought to be as Sermons to us: for as godly Sermons do minister matter for our edification, and consolation, so do these examples in this sort. First, we may learn from hence, how the godly are subject to many sorrows, as David saith: The troubles of the righteous are many, Psa, 34, 19, for there are ever some ambitious and rebellious kind of people that stir up strife and sedition against them, therefore we must not think much though the Spaniard set himself against us. Secondly, we may see from hence, although God doth suffer the wicked to assault and disturb the godly, yet he will not suffer the enemy to prevail: therefore this is our comfort, so long as we fear God and live in some measure answerable to it, the Spaniard may well come, but he shall never accomplish his will. Thirdly, we may behold by these examples, that albeit God doth use the wicked as his instruments or servants, yet he doth not affect any evil, or favoureth their malicious intents. He affecteth no ill, because in the end he afflicteth such as commit it: Prou, 24, 20. He doth not favour their malicious intents, because he giveth them bad success in their attempts. 3 The End, which ought to be aimed at in War, is not victory but peace: for as Christians would never war if they might possess peace, so when they be constrained to war, they desire peace; as David saith of his enemies, I seek peace, and when I speak thereof, they are bend to war, Psalm, 120, 7. This contradicteth Aristotle, who concludeth, that as the end of physic is health, so the end of war is victory. But let us descend to the Spaniard, to see what end he aimeth at; he cometh not hither to enrich us with his Indian treasure, or to supply us with his Spanish wars, or to make amends for his proffered injuries, or to offer conditions of peace, but the end of his coming is especially, for these three causes, 1 To attempt War. 2 To invade the Land. 3 To destroy us. 1 To attempt war: for it may be said of him, as of Asshur, upon whom hath not his malice passed continually. Nah. 3, 19 For he warreth and disquieteth many Nations, as he loveth, so he laboureth to shed blood: Yet in this action, he shows a base mind, for all he is so ambitious a man, we commonly say he is no man that will fight with a woman: for if he doth vanquish, he can have no great glory, if he be overthrown, he taketh great shame; There is a pretty instance for this purpose in Abimelech, who being about to set a Tower on fire, a woman cast a piece of millstone upon his head, and broke his brainpan; Abimelech called hastily for his Page, and bade him draw his sword to slay him, that men might not say of him, a woman slew him, judge, 9, 54. If the Spaniard did bear the mind of a man, he would never molest a woman, a Virgin, a Queen, whose life and religion is a light to all the world, whose disposition and days require quiet, but as God brought Sysera that wicked person to death, by the hand of jael a woman, judg. 4, 22, and Olifernes to destruction, by the hand of judith a woman, and Abimelech, to his end, as you have heard by a woman, so his mercy, can make her Majesty powerful, by some means or other, to spoil the Spaniard; he which hath delivered her from so many secret villainies at home, will protect her from the open violence of her Enemies abroad. 2 To Invade the land: his meaning is not to view it, but to invade it, he carrieth a resolute intent to enter, before he knows the issue: for in his last viage he made hither, he presumed of a conceited conquest, and bewrayed his sinister pretence, before he was assured of his purpose. The jews did not cast lots for Christ's garments, till he was crucified, but the Spaniard and his company did cast dice for our livings, before they had tried the event. 3 To destroy us, this was one commendation Cicero gave Caesar, that when he had vanquished, he would be merciful and forget injuries, Alexander that magnanimous minded warrior, when he might have his will of his Enemies, would say it sufficed him to triumph, though he did not tyrannize. If heathen men were so inclined to mercy, much more ought Christians, the very law of arms affordeth mercy to such as be submissive, but what favour is to be expected of him, whose affections be not seasoned with the fear of God? The Spaniard pretendeth to England, as Pharaoh did to Israel, when he said, I will divide the spoil, my lust shallbe satisfied upon them, I will draw my sword, mine hand shall destroy them. Exod. 15, 9 God deliver us from his malice, we may not trust to his mercy: for as the ground did far the worse for Abimelech, because it was fruitful, so shall we by the Spaniard, because of our profession: He made the ground barren by sowing of salt, judg. 9, 45, this, hopes to hinder the growth of the word by shedding of blood, the truth is, he would take away our lives, to root out our religion; but as Solomon saith: He that despiseth the word, he shall be destroyed, Pro. 13, 13. So this is our comfort, God will take our cause in hand: for as jehoshaphat said, so may we. It is God's battle and not our, 2, Chro. 20. He will not permit such to prevail, which have any pretence to impair his glory. 3 The most fearful objections confuted, which make against us. There be two things which make us doubt the worst, 1 The power of the enemy, 2 Some sinister civil practice 1 THE power of the Enemy, without question is great, it may be he shall have the aid of the Indians, the assistance of the Pope, and perhaps the help of such as have greater cause to gratify us, then be against us. Alas good England, thou art enclosed in a corner of the world, many are thy Enemies, because God is thy friend; thou hast not many Nations to combine with thee, yet this is thy comfort, if thou dost rely upon God, he is able to deliver thee from all. There were five Kings set against Abraham, Gen. 14, and as many against joshua. Josh. 10, 16: yet Abraham and joshua got the victory. Some allege that the spanish Navy is mighty, both in regard of his long time of preparation, as of his last eversion, which will make him come the more forcible, for fear of a double foil. To this I answer, though his Navy were innumerable, and he should arrogate this title, as he did last time, that it is an invincible Navy, yet for all his great power and pride, God can deal with him now as he did then, not only to dispierce and scatter them in unknown Coasts, but also make the Spaniard like Senacherib, return with shame to his own Land, 2, Chro. 32, 21. Admit he comes with many millions of men; yet we must consider that he intrudeth into his Ships all sorts of people, some that came never at Sea, others that cannot away with the Sea; now who knows not that such as be weatherbeaten and cannot brook the Seas, are so enfeebled, that when they come to the pinch, they had more need of Physicians to look to them, than furniture to defend them. A more moral reason is this, be he never so mighty, it is but an arm of flesh, they can do no more than men; If God be with us he can do more than men. If we be penitent for our sins, and depend upon him, it is not the Navy or number of men of the Enemy can injure us: for as it is written in Leviticus, we shall be able with one thousand men, to chase away twenty thousand, Levit. 26. We have examples of it for our comfort. The Madianites, and Amalakites, and many of the East, of whom it is written, lay in valleys like Grasshoppers in multitude, and their Camels were without number, as the Sand is by the Seaside, judges 7, 12. All these came against the Captain of the Isralites, who had but three hundred men, and yet he discomfited them. Zerah came with ten hundred thousand men, and three hundred charets, against Asa, who had but five hundred fourscore thousand men, yet he encountered with him & overcame them, 2, Chro, 14. Augustine upon the 13, psalm con: 2. saith, He is truly valiant who is not strong in himself but in the Lord. Our chief valour consisteth in God, but the confidence of the wicked in their power, Esay, 31, 1, 2. GOD in judgement doth punish such as stand upon their own strength, but in mercy he protecteth those which have a trust in him in their troubles. 2 Some sinister civil practice. This is the common saying: if we be true within ourselves, we need not care or fear the enemy. Many suspect the Papists. The wicked many times will suspect the godly, and therefore it is not amiss for Conformolists to suspect Recusants. Pharaoh that wicked tyrant, feared and suspected the Israelites, for (saith he,) Come let us work wisely with them, lest they multiply, and it come to pass that if there be war, they join themselves also unto our enemies, and fight against us: Exod, 1, 10. Therefore it is good policy where there be suspicious persons, to prevent the occasions that may effect their ill pretence, by restraining their liberty, detaining their armour, not admitting them to any office in Arms, etc. If two dogs be striving for a bone, when they see the Bear, they will both forsake the bone to fly upon the Bear: and certes (though the comparison be somewhat gross) I take it, albeit the Papists jar about matters of Religion, yet when they see the Spaniard, they will join with us against him, if it were but to save their lives. Pilate and Herod were at great odds about private matters between them, but when they had to deal with Christ, they could then become friends, & conjoin together for his destruction, Luke, 23, 12, then much more ought the Papists for all their opinions, reconcile themselves and join with us against the Spaniard, who deserveth death more than Christ. The dog will fawn of his Master, but bark at strangers, far worse were they then dogs, if they do not affect their Prince, and fight against her enemies. In jerusalem there were some irreligious persons, as bad as Nabuchadnezer himself, yet when he besieged it, he killed and captivated all saving a few poor, which were left to look to the grounds, 2, Reg. 24, even so let the Papists think, if the worst should fall (as God defend,) the Spaniard will deal as Nabuchadnezer did, he will not spare a Papist though he be a Papist: (but he will rather suppose it is done of policy to possess life) and therefore in this regard they should arm themselves against the enemy, because they are like to speed no better than we, if he prevail. Themistocles had rather die then bear Arms against his Country; What more near to any than his native country? For this cause I read of Zeno, who being taken by a Tyrant, and enjoined to tortures, he bitten out his tongue & spit it in the Tyrant's face, for fear the extremity of the pain should make him confess any thing against his Country. Let these Heathen men excite us to carry true hearts to our Country, for as Paedanius saith, he that betrays his Country, is worse than he that besiegeth it. Treason hath been odious in all ages, To Man, To God. To Man it is odious. Antigonus the King, would always say, I love Traitors so long as they are in betraying, but when they have betrayed I hate them. Jerome to Pammachius saith: that Princes do indeed admit treason, but they condemn the Traitors. Hier. de optimo genere interpretandi. Many betray their country in hope of Preferment Reward Love of the Enemy. Yet commonly they fail in their purpose, and receive in steed of preferment reproach, in steed of reward, punishment, and in steed of love, hatred. As for preferment, we read of Lasthenes, who when he had betrayed his Country to King Philip of Macedonia, he expected to have had some preferment and dignity for his deed, but the common Soldiers in derision, called him ever after by no other name but TRAITOR: insomuch as he complained to King Philip for redress, the King made him this answer, the Macedonians are rude and plain people, and know not how to call things, but by their own proper name, noting hereby that as he had committed treason, so he justly deserved no other name but Traitor. As for Reward, we read of certain Phaliscian Schoolmen, who hoping of reward, went about to betray their Country to Camillus: who rewarded them as they deserved, for he commanded that they should be brought home again, into their own Country, with the stripes of their own Scholars, because they would have betrayed them. Menelaus' presumed of some reward, when he sought to betray his Country to Eupator, so he had, for he commanded he should be put to death for his desert, 2, Mach. 13. As for Love, we read of the King of the Thraciaris, who in hope of favour, fell from Anthony, to Augustus, which afterward he boasted on, in the presence of Augustus and others; but Augustus turned him to his friend, and said, I love the Treason but the Traitor I commend not. Plutarch, King Pyrrhus Physician promised to the romans, that he would for their sakes, work treason against his King and Country, they were so far from favouring his ill pretence, that they did detect him to his King, that he might take heed of him; that example of judas, may be prettily hereunto applied, the jews made of judas, whilst he was a working the Treason, but when he had done, they made no force of him; for when he told them, he was touched and disturbed for the treachery, what is that to us (say they) see thou to it, Math. 27, 4. A Traitor may have some kind entertainment for the time, but he shall never have any matter of trust committed to him, for he that will betray his native Country, shall live ever suspected of falsehood in a foreign Nation. To God. Treason is an odious thing to God, and so odious, that although it should pass unpunished amongst men, yet he will pursue a traitor himself with his judgements, whereof we have many examples in the scriptures. Absalon committed treason against David his father, and Zimri against Elah his Master, yet for all that, David did not punish his Son, nor Elah his Servant, the Lord showed his judgements upon them, for one was hanged by his own hair, 2, Sam. 28, and the other burnt himself, 1, King, 16, 18. jason was a notable Traitor to his Country, and ranged like a rogue or vagobond afterward from Country to Country, he did escape the punishment of men, but God still pursued him, till at last coming to Lacedemonia, where he had thought to have had relief, he died most miserably, wanting the last office of humanity, which is burial, 2, Mach. 5, 7, 8, etc. There be many, yet I will but note one other worthy example. jehoiakim betrayed and rebelled against Nabuchadnezzer, a wicked King, this action so much displeased the Lord, that he raised up many bands of men against jehoiakim, to afflict him for his treachery, 2, King 24, 1. If the Lord will punish such as work treason against their King, though he be a tyrant, what will he do to those that betray a good Prince, which mayntaynes the Gospel. Since treason is so odious to God and man, as Barnherd saith, Aliorum perditio tua sit cautio, let other men's destruction be our permonition, and let every one of us carry true hearts to our Queen and Country; If it be a punishment to have a Tyrant to reign, and a double punishment to have him taken away, Hosea 13, 11, (for better is a Tyrant, than no governor, judg. 17, 6,) what a blessing is it to have a godly Prince, as we have, and a double blessing to enjoy her days as we do, but how unspeakeiss our punishment, if we lose her; therefore let us unite our heads, hearts, and hands, and venture our own livings and lives for the preservation, & defence of such a Prince; Then we may be fully resolved, (if we have had unfeigned repentance for our sins, and make defensible preparation for ourselves, and use fervent prayers for our success) that God will so bless us with the means, as we shall not need to fear the injurious assault of that proud Senacharib of Spain. Let Ahab call upon Baal; the Turk upon Mahumet, in their troubles, and the Spaniard upon Idols in his attempts, we will pray and depend upon the God of Israel; And if Symachus boasted that in his wars his wooden gods did deliver him from the Senons, D. Mar. co. Ro. we may be assured that our immortal and living God, can and will deliver us from the Spaniard. Chrysostome. Incepisse multorum est, sed perfecisse paucorum. FINIS.