A SPIRITVAL CHAIN, AND ARMOUR OF CHOICE, FOR ZION SOLDIERS. Which, whosoever weareth graciously, shall be sure of the best honour, comfort and safety (whether he live or die in the battle) that can come to a Christian soldier. Very necessary for these times. LONDON, Printed by William jones, for Robert Mylbourne at the great South door of Paul's. 1622. TO MY ESPECIAL, REVEREND, LOVING AND BELOVED FRIENDS (BOTH Magistrates, Ministers and others) who love the Zion of our God, and to such friends of theirs also as unto whom they shall think good to impart this book (for the end here proposed,) and in conclusion to all them who intent to publish any Treatise: Grace and peace be multiplied from God the Father, and from our Lord jesus Christ. Amen. Reverend, loving & beloved in the God of honour & love, it so pleasing his divine Majesty to withhold me by much weakness a great while of late from preaching his holy word, I searched my heart wherein I might do most service (in these my old years and decaying days) to my good God, and most good to his Church, by any other talon which he hath bestowed upon me. Having a small one in writing, I resolved to use it now (as called thereunto.) Our glorious God saith by Solomon's pen, Without counsel, Prou. 15.22. purposes are disappointed, but in the multitude of counsellors, they are established. I desire therefore to have my poor labours perused by many of my judicious friends (and theirs also) thereby to obtain sound counsel. Hearty then I beseech you in that gracious God of ours, to show me your love in this action: herein chief, viz. if you find any thing in this Treatise which might dishonour our good God, or do any manner of hurt to his Zion, that you will admonish me of it. As I ought not, so I will not be judge of mine own works (there being nothing wherein a man may sooner deceive himself.) Books (in my judgement) require a greater purifying than gold, yea and a more excellent fire also to purge them. No material fire purgeth gold so well, as the spirits of God's childoen (a famous kind of fire) do purge those books which are submitted to that most true and trusty trial. So I call it, because such spirits do make their trial by the word (that fire of fires) though I be not of his mind for the time of impression, who said, Nonum premantur in annum (publish your books the ninth year,) yet am I just of the same man mind for taking a large time both to revise and advice; yet I desire not to tie others unto my manner of publishing books, or to tax any who take less time and counsel in penning & spreading abroad of their works, if they take so much as may show that they be not of a private spirit, and readier to offer unto the world nimis praecocia quam satis praeparata, things rather too hastily ripened, then sufficiently prepared. There will be wants when the longest and best care is taken; (for who can say that his heart, pen or tongue are perfect?) much more doth great haste make great waste. You shall perceive that I find fault with such kind of haste: and here I advice all writers to take good leisure. This also I add (out of my experience from the present Treatise) for inducing others the sooner and the more to rely on that old proverb, Plus vident oculi quam oculu● (a great many of eyes see more than one,) viz. that to my remembrance I never shown this book to any, but I was moved necessarily to put in or take out somewhat (so against the next impression, if the godly experienced see cause, I purpose to do.) And I most humbly thank our gracious God for giving me the mind and the means to have the judgement of diverse godly and worthy men in this action, which yet also I seek more and more, (using the Press as a help at this time to that end.) No more now but that I humbly beseech our blessed God to bless you and yours, and all your employments and studies: and withal I desire your prayers for a blessing to me and my endeavours, so as we all in all our purposes and actions may seek his glory. To God our Father almighty, and to his dear beloved Son our blessed Lord and Saviour Christ jesus, and to the holy Spirit, three Persons and one God, most wise, holy, just and merciful, be all honour, praise, and thankes for ever and ever. Amen. To those pattern Captains (so I call them who are Leaders by their godly example) of the Artillery and Military in the City of London (that famous City of the kingdom, his Majesty's most strong, safe and trusty Chamber) and to all others there, who any way have any special hand for upholding the practice of Chivalry (in what offices soever they be settled) I wish all manner of peace from the God of peace, and all holy and provident preparation for all kinds of godly war. THe Wife whom Bethsheba described, Prou. 31. hath been, is now, and for ever shall be a peerless pattern to all virtuous wives: right so your worthy actions concerning matters of Chivalry (that the knowledge and exercise thereof may not decay in Citizens) have been, are now, and I hope will be a notable example to the present age, and to all posterity. Therefore as it is said of the virtuous wife, A woman that feareth God, Prou. 31.30. v 29. shall be praised: Her children rise up, and call her blessed: Her husband praiseth her: her own works praise her: So say I of you: The training up of the Cities valiant men, yea youths, nay very children in feats of arms (being first taught to fear their God, and to be armed against, and fight against Satan) causeth those children to rise up and bless both parents and Preachers, and Captains for their education: yea and it maketh the whole land to rejoice in their good God for the worthy pattern which you give to the kingdom in these right worthy actions both for body and soul. Hereby you show that you are not like the lazy people of Laish, judg. 18.7, 8, 9 who by their carelessness were fit to be made a prey to any that would invade them. Go on good Citizens thus to join religion and prowess, piety (by the peaceable word) and policy (by the preventing sword:) so shall your works continue to praise you in the gates, and to cause the praise of our glorious God to sound both in earth and in heaven. For your better progress herein, I have sent you (even first of all) a little Treatise touching the antiquity and nobility of gracious Soldiers, and concerning the holy behaviour which they ought to have, without which, no science, mystery or art, no not the seven Liberal Arts, no nor any other knowledge whatsoever, are of any reckoning with our God. The Lord our God bless it to you, and bless you all, and the whole City also, especially with continuance of that good word of our good God, so powerfully preached, and with your increase of love and obedience thereunto, together with all kinds of godly peace, and with each good means to maintain them: and all this in a most long, quiet and blessed reign of our gracious Sovereign Lord King james. Amen. To the worthy Captains and to the whole Companies of the Artillery in other Cities and Towns of our Nation, who have imitated this famous pattern of the City of the Kingdom, and chief to London's notable neighbours for imitation, I mean them of the Artillery at Westminster, and to all other gracious helpers thereunto, the self same peace in the self same sort, that is to say, all manner holy peace in the God of peace. IT is one of the greatest honours that may be, to follow the steps of good men in good actions. The praise and benefit hereof you receive to God's glory, by imitating your renowned mother-city of London in training up your people for skill in war. The increase in this Skill, is a means to strike a fear into inveterate foes, who otherwise will watch opportunities to offer strokes. Old wily foxes are venturous upon lambs in places where they winde no foot, nor bait, nor grin. Old kites will quickly spy where nets be prepared, and where not. Old Ravens will soon smell both match and powder: and old robbers of houses will soon perceive which houses are strong, and which are weak. Right so it is with old enemies to a nation. Well you know (by reason of many journeys about your affairs) that the very sight of a sword makes a thief stay his hand sometimes (though not his heart,) yea and by Gods restraining power saves some throats from cutting: Right so in peace, a preparation for war makes the enemy's heart to faint, and the hearts of good men to rejoice. This holdeth in the spiritual war also, by preparing to have that sword of the Spirit ready both in the greater and lesser Churches of our God; yea and ready also in every heavenly hand of each new borne Christian (considering the great subtlety and strength of that old Serpent, our irreconcilable adversary.) Imitate your honourable Mother, in her so many holy provisions and actions: imitate her in the double, by piety I mean and by policy; by providing both the heavenly and the earthly sword: endeavour you also always as she doth, to use all good means for defending yourselves and your country: amongst others, practise effectually that laudable training prescribed by a provident order. Thus defend yourselves: yea and be you, and let us all be defenders ever, offenders never. Let not your use in arms be out of your arms (as a thing unaccustomed.) Our proverb is, Use legs and have legs: so I say, Use arms skilfully, and have skill in arms. Be you then religious more and more, and be you also valorous more and more: continue to bring up your youth in the trade of both these ways; so shall they not departed from them: both these be holy ways to enter into, and to walk in. For your better treading in these peaceable, yet preventing & defending paths; and for your true use of war when you have occasion (which our good God keep us from, if it be his blessed will) I have likewise sent you (aforehand also) my collections of those eight links, and the chain made of them, together with a description of your Armour of choice and proof. No more at this time, but the Lord our God so guide you still in holy actions, as that you may do them cheerfully and constantly, to your own private and your country's public good, and always to his glory in the first and highest place. Amen. A SPIRITVAL CHAIN, AND ARMOUR OF CHOICE, FOR ZION SOLDIERS. HEaring of wars and of rumours of wars, unto which many soldiers of many countries in Christendom were like to be sent, I have written a plain and short Treatise, more and more to stir up so many of them now (and others hereafter) as by any means may have use of it, unto a gracious carriage in this high calling of theirs; which so much concerneth not only themselves, but all Christian Churches and Commonwealths also, yea and the glory of God withal, together with their own particular safety, (for the better setting forth of his glory.) A short Treatise (in comparison) I writ, because I fear that if it were long, there would be much want of fit time, and much more of good will to read it, (the multiplicity of books considered.) A plain Treatise I writ, because most soldiers are plain men, altogether unlearned touching any skill in the Arts▪ for whose sake it is, that when I use any illustration in Latin (for more delight to the learned) I omit not to translate it. Now if there be a blessed peace in most places, yea or in every place before my book cometh forth, I shall much rejoice at it, as he who wisheth that all Christian Kings and Princes would labour to make Halcyon nests for breeding Zion birds, and that none of them would nourish such Romish Ravens, Hawks and Harpies as delight in cruel preying upon innocents (Princes and all) more than in true prayer to the true God. Yet seeing wars are as like to continue in the world as diseases (both being sent of our God as punishments for sin) my book may stand in such stead as medicines, printed long before for such and such maladies when people fall into them. Weapons are provided in peace against the time of war; and why not counsels? Surely both these are necessary aforehand. Now as the Apostle Paul said touching his brethren the jews, My hearts desire and prayer for Israel, Rom. 10.1. is, that they may be saved: so say I for Protestant soldiers (my Christian brethren) my hearts desire and prayer for them, is, that they may be holy, and do worthily, like King David's Worthies: 2. Sam. 23. yea so worthily, as they that walk by the eye and word of their God (this being the only way to have God's Angels to protect them, Num. 23.21. and the shout of a King amongst them, yea and the King of Kings on their side.) Thus shall they show themselves gracious soldiers and truly religious, both by profession and practice. No other sorts will respect such Armour and such a Chain as this, whose links are found in the word, and put together by the word. These links, this armour and this chain, I wish to all Zion soldiers. By Zion soldiers I mean such as earnestly contend for the faith once given to the Saints, jude verse 3. showing their good faith by good works; and utterly abhorring that Whore of Babylon as well for her lose life, as for her devilish doctrine. For this departures sake, by believing, speaking and doing, (or at leastwise for the outward profession hereof) I call them generally Zion soldiers. If any of them do not answer so worthy a departure, and so worthy names as are here given them for this departures sake, so much the more they have to answer hereafter, because they abuse their honourable calling and name. It is my duty, and not my offence, to judge in love of such, and to give the best titles and terms I can to such, whose Baptism, Profession, Vows, Education, Vocation and God do call them with a loud voice, to be the self same in deed, which I in words name them, (Zion soldiers, sacred soldiers.) Gracious men will not take so high titles in vain, but abandon vanities, and follow the ways of wisdom. I desire that this little book may do them good herein. It cometh not hastily abroad, no sooner penned but printed, Lapwing-like. They report that this bird is more forward both for foot and wing then other birds are, insomuch as it will run away with the shell on it head, and quickly take flight also: so do many Lapwing books now adays. For in our time this saying of Solomon is more and more verified: There is no end of making many books; and much study is a weariness to the flesh: and that also of the Poet, Seribimus indecti, doctique poemata passim. Both learned and unlearned men, Each where apace we ply the pen. Had I therefore known of any in our days, who had written purposely of this subject, I would have kept silence, and not ventured upon the hazard of doing so needless a work as that which already is done. But finding none (by sight or report) who have made it their labour in such sort as they who take it for their task, though some have dealt graciously therein by the way, and perceiving it to be a thing worth the labour, (yea and a whole and long labour) rather than it should be unhandled, I have set a weak hand to it. This matter offereth one just occasion (before I go any farther) to write at large of the most worthy and ancient profession of a Soldier: yet sith I doubt not but this truth is generally received, I will only handle it in brief, and so come to the main point which I aim at, that is, The holy carriage of good soldiers, whereby they ought to honour this high profession of theirs. Touching the calling of a soldier to fight corporally, that I may speak (for better understanding) as the thing is indeed; I say, that the heavenly armour of a soldier was in truth and substance before the earthly, (howsoever for our weak capacity the spiritual armour was afterwards made plain to us by the corporal,) so as according to a supernatural sense, the bodily armour may be said to take denomination of the armour of the spirit, and the corporal combat denomination also of that spiritual combat which the children of God have with Satan and his children. For why? the armour of armours belonging to this combat (even the armour of God) was before any corporal combat could be used. Adam presently after the promise (no doubt) did put it on: I will put enmity (saith our God) between thee and the woman, Gen. 3.15. and between thy seed and her seed: He shall break thy head, and thou shalt bruise his heel: Here is mention made of a spiritual war, to which belonged spiritual armour instantly, and the grand Captain of the war pointed unto (That promised seed Christ jesus) whose soldiers all godly people must be (both Captain and soldiers fight against the evil one.) Now as this enmity is manifest in the soul of good men (carrying a godly hatred against the devil continually, and against the qualities of the wicked whilst they remain in the old birth,) so it is also declared by an open corporal combat hand to hand against God's foes in battle, when our God will have them punished, or brought in subjection, or put to death. Therefore though fields and camps could not be at first, till multitudes were increased; yet a disposition to war (both spiritual and corporal) was at first; and that as well in the bad to offend, as in the good to defend. This evil disposition was quickly seen in Cain, Lamech and Esau. And a kind of duel there appeared when as yet there were but a few men in the world, namely between Cain and Habel; Cain offending, and Habel (we may well think) striving (as nature taught) to defend himself: but he was a stronger spiritual soldier then temporal, God suffering his bloody brother's strength to prevail so far, as to take away his mortal life in that corporal combat. Here were both wars begun in two brethren, Cain exercised a most ungracious fleshly war, as his wicked murder declared (he fought for Satan:) Habel by his father's example practised the gracious spiritual war, as his holy and well accepted sacrifice declared, Gen. 14. (he fought against Satan.) The father of the faithful did know and practise this war both ways; with faith he made war against Satan, and with weapons of war against five wicked Kings. Hereby it plainly appeareth, that the calling and dignity of them that war on God's side is very ancient, and no less honourable than that calling whereof Christ jesus (being King of Kings and supreme Commander in the wars) is Head and chief Leader. If we look to the temporal war, this he acknowledgeth himself to be (even a Captain of the Lord of hosts,) we may perceive in the book of josua, Ios. 5.13.14.15 at the besieging of jerico: And it came to pass, when josua was by jerico, that he lift up his eyes and looked, and behold there stood a man over against him with his sword drawn in his hand; and josua went unto him, and said unto him, Art thou for us or for our adversaries? And he said, Nay, but a Captain of the host of the Lord am I now come. And josua fell on his face to the earth, and worshipped. If we look to the spiritual war, there also he professeth himself to be our most powerful Pr●nce and governor, yea the author and finisher of our faith, without whom we can do nothing, (a Captain of Captains therefore;) and we also most joyfully confess this, esteeming it our greatest renown to fight under his banner (though with afflictions) as his soldiers. So saith Saint Paul to his son Timothy: Thou therefore suffer affliction as a good soldier of jesus Christ. And of himself he saith, I have fought a good fight. Abraham, I say again, was such a soldier, both spiritual and temporal. Spiritually we may see it, where our God saith, I know him, that he will command his children and his household after him, Gen. 18.19. and they shall keep the way of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him. And corporally we may not doubt but that he taught his people what to do in battle against those cursed Kings. And no marvel that so good a son and servant as Abraham, did imitate so good a father and master as his God in this instruction. Our gracious God vouchsafeth to teach his servants (his soldiers) how to fight: He teacheth my hands to fight, saith King David. Nay more than this, so honourable is the profession of a soldier, that God of war, by the pen of his servant Moses, professeth himself to be a man of war, The Lord is a man of war, saith he. You saw before, that he called himself a Captain of the Lords host; here he is called plainly, A man of war. As he took men's nature upon him, so taketh he men's names unto him: they men of war, he a man of war; they brethren, he a brother; they servants, and he a servant: yea, and imparteth also his own names to the sons of men, he a father, and men fathers; he a King, and men Kings; nay, he a God, and men Gods. And what so great marvel is this for names, sith it is his good pleasure to make men partakers also of the divine nature (in regard of qualities,) and to give them an entrance here into his everlasting kingdom, where at his appearing they shall be like him, yea one with God. O wonderful humiliation on the one side! O wonderful exaltation on the other side! War then is ancient; war then is honourable. If we respect the spiritual war, all the life of man is a war, (saith job:) if we respect the corporal war, we may see, that as our God will be called a warrior, so he will have his deputy Kings (who yet above all other men ought to seek peace, and make peace, and keep peace, if it be possible) to be warriors also when time and cause are offered. Samuel did signify thus much to the Israelites, when he told them that their King would choose some of their sons to make instruments of war, and other some to be Captains over thousands. To this end for one also, he gave King Saul another manner of heart then that which he had when he sought his father's asses, (a courageous heart for battle;) and made little David a man of great courage, as to take a Bear by the throat, a Lion by the beard, and a Giant by the ears: yea and this provident God of ours chargeth Kings to make war by counsel, and teacheth them to be circumspect in war: What King (saith our God) goeth to war against another King, and sitteth not down first, Luke 14.31. and taketh counsel, whether he be able with ten thousand, to meet him that cometh against him with twenty thousand. Moreover, we perceive that all people of understanding despise a coward, and respect a man of valour; whence it is that the name of a dastard, is a base byword of great reproach. And hence also it comes, that they who are to be chosen to offices of any eminency in the Weal public, one special quality regarded in them, is (according to josuahs' counsel) that they be men of courage. Lastly, Exod. 18.21. we may see in all ages that the most worthy Kings and Princes have highly preferred soldiers of fidelity, policy and prowess; yea giving them titles and places so high, as to be of their Council; such were King David's Worthies: 2. Sam. 23.8. and from hence (even from courage in war) proceeded that which greatly showeth and setteth forth the ancient dignity of a valiant soldier, namely Arms. Soldiers are specially called Men of arms; nay they only are so called, and have had both Names and Arms given them (as well as other honours) for their worthy deeds of Chivalry. These things thus, I will come to apply that which I have briefly laid down of the right worthy and ancient profession of a soldier; concerning which, this I say: Sith the antiquity, dignity, estimation and use of men of war is so great, what manner care aught true Christian soldiers to have for joining heavenly carriage with earthly (nay rather with heavenly) courage, heavenly armour with earthly arms? Surely an exceeding great care, (thereby adorning a profession so princely, with all eminent virtues and holiness;) otherwise they do not only forset all their former titles, ornaments and advancements of sacred and worthy soldiers, but withal they shame (as much as in them lieth) their country, their Religion, their Kings, their Princes, their Leaders, their parents, their teachers, their kinsfolks, their allies, yea and dishonour their God also. Far be it then that a Zion soldier (any one I mean who have that name) should in his deeds be found to be a swearer, a drunkard, a drone, a tiger, a peacock, a liar, a bragger, a Thraso, a filthy doer, a lose speaker, a lascivious liver, a quareller, a cutter, a cozener, a shifter, an irregulous Atheist, a profaner of the Sabbath, or any way tainted with any other notorious sin: No, no, a Zion soldier must be a Saint by life, as he is by calling. Hence it is that I use my best endeavour to persuade all Protestant soldiers to all manner holiness, and this not only in peace, but in war also (yea and then especially) lest they lose the presence of God and his blessed Angels when they have most need of them. Will you see a precise commandment for a special regard of their holy carriage in war? his general commandment to all the world, that they be holy as he is holy, Levit. 19.2. might serve for all sorts: yet it is his good pleasure (very remarkable) to inform their care of holiness in the very time of war: Deut. 23.9. When thou goest out (saith our God) against thine enemies, keep thee from all wickedness. Will you moreover see the exhortation of a most valiant & godly Captain to this? See it in josua, a little before the destruction of jerico. The very day before their miraculous passage through jordan, Ios. 3.5. he called them together, and said, Sanctify yourselves. For your better and more full consideration yet, what a great respect our glorious God hath to his people's holiness in war, ponder I pray you deeply of the grievous state of God's army (yea and of good josuah himself especially) at their fight with the men of Ai. How came this? Ios. 7.1. Because there was one wicked man in secret among them. Behold, this turned to their great discomfort. Consider then with yourselves, how fearful the standard of any camps must needs stand in all ages, if there be many notorious wicked men in them, horribly infected like lepers with many contagious vices. Our good God I know, both can and may spare such camps for his own names sake, for his own children's sake; but I am sure that the case of such camps shall for ever be desperate for aught that man can see. How so? Because the true and powerful word of our most true and powerful God (whose revealed will belongeth to us and our posterity) hath showed it: Read and consider: If thou shalt obey diligently the voice of thy God, Deut. 28.1.2, 3. and observe and do all his commandments which I command thee this day, than the Lord thy God will set thee on high above all nations of the earth: and all these blessings shall come on thee: Blessed shalt thou be in the city, and blessed also in the field. vers. 7, The Lord shall cause thine enemies that rise up against thee, to be smitten before thy face: They shall come out against thee one way, and fly before thee seven ways. vers. 15. But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, which I command thee this day, the Lord shall cause thee to be smitten before thine enemies: Thou shalt go out one way against them, ver. 25.26. and fly seven ways before them, and shalt be removed into all the kingdoms of the earth; and thy carkeiss shall be meat unto all the fowls of the air, and unto the beasts of the earth, and no man shall fray them away. Now let us return again to that case of God's camp at Ai. The lamentable state of that camp doth show, God's angry entrance into a terrible execution of this law with great severity. Against whom? Against his own most dearly beloved people. jos 7.10. Observe it well: And the Lord said unto josuah, Get thee up, wherefore liest thou thus upon thy face? Israel hath sinned, and they have transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have stolen and dissembled also, and they have put it even amongst their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before them, because they were accursed. Neither will I be with you any more, except you destroy the accursed from among you. Up, sanctify the people, and say, Sanctify yourselves against to morrow. For thus saith the Lord God of Israel: There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, except ye destroy the accursed from amongst you. ver. 24.25. Then josua and all Israel took Achan the son of Zevah, and the silver, and the garment, and the wedge of gold, and his sons and his daughters, and his oxen and his asses, and his sheep, and his tent, and all that he had, and they brought them unto the valley of Anchor. And josua said, Why hast thou troubled us? The Lord shall trouble thee this day. And all Israel stoned him with stones. And they raised over him a great heap of stones unto this day. O fearful judgement! Whom may not this make to tremble, when they commit grievous sins in war? I acknowledge that this was an extraordinary case, at an extraordinary time; neither do I in any wise compare lesser sins with this, but still I say, that vile sins may cause our holy God to turn his face from the army. And the thing that I press, is, that shameful (or rather shameless) sinners with a high hand should for ever either be reform in, or removed from Zion camps. Great vigilancy, I say, should be had in this matter, and all good means should be used to obtain a holy camp. And still I hearty desire you to remember the state of God's camp at Ai. For more stirring up of all sorts to the practice of holiness in camps, let all true Christians consider, that the chief cause why our God would have his enemies overthrown in war by his children, is their wickedness. And will not the same God expect, that they who are made instruments to punish others for their horrible sins, should be void of such vileness? Yes certainly. Yea and our glorious God hasteneth the ruin of his foes, lest his children should learn of them to do after their abominations, and so sin against the Lord their God. Deut. 20.17, 18 Now though these abominations consist especially in false worship, yet all the godly know, that all manner filthiness of life which either idolaters or his own children lie in, are abominable to our God also. Yea and as idolatry leads to filthiness, so filthiness leads to idolatry. Read Num. 25 1, 2, 3, 4, 5. This is apparent in the matter touching Baal Peor, where the people committing whoredom with the daughters of Moab, were enticed by and by to bow to their idols: for lo thus it is said, The people began to commit whoredom with the daughters of Moab, and they called the people unto the sacrifice of their gods, and so the people did eat, and bowed down unto the gods of their harlots. And then by degrees it is said, that Israel (signifying a great number) coupled himself unto Baal Peor, whereby the Lords wrath was kindled against them all, till the heads of many were hanged up against the sun, that the indignation of the Lord might be turned from the residue. Call to mind the Israelites estate, a little before they fell to these gross sins. When Balak would have smitten them, Balam tells him, he could not do it, Num. 23.21. Because their God was with them. And why was he with them? Because he had not beheld iniquity in jacob, neither perverseness in Israel. The great people of this great camp, were true worshippers and holy livers, therefore the soldiers could not be conquered: they were both outwardly & inwardly holy. Now for the better persuading you yet again to outward and inward holiness in war, remember that our all seeing God is not pleased with any worship ever so religious for the form, Isai. 1.2, to 20. Isai 58.1. to 8. Mica 6.6, 7, 8. or with any outward actions ever so specious for the show, or costly for the matter, if righteousness of heart & holiness of life go not with them hand in hand: no not with venturing of life for killing his enemies, (how many soever they kill.) See this for venturing of life, in the case of King Saul, he behaved himself valiantly against God's foes; for he smote the Amalekites from Havilah until thou comest to Shur, 1. Sam. 15.7, 8. that is over against Egypt, and he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword: yet because he wickedly broke the commandment of his God, and trusted in a shining outward performance, without a simple inward obedience, which is better than sacrifice, his valiantness was of no value with our God. What may I write to move you yet more to a godly behaviour in war? I will add this more: That God who precisely commandeth cleanliness of body in the camp, Deut. 23.12, 13. (as we may read Deut. 23.) doth he not much more regard cleanliness of soul in the camp? Yes, yes. Psal. 39.5. Reu. 1.13. Remember then as Holiness becometh the Lord's house for ever, because he standeth in the midst of the golden Candlesticks: so Holiness becometh the Lord's camp for ever, Deut. 23.14, because he walketh in the midst of thy camp to deliver thee, and to give up thine enemies before thee: therefore let thy camp be holy, that he see no unclean thing in thee, and turn away from thee. This holdeth in spiritual things, much more than in corporal. Our God is a spirit, and vieweth the spirit of man, and requireth spiritual cleanliness, inward cleanliness specially. Math. 11.18. Is this commandment of God true, and this presence of God true? Yea, they are most true. O then let Zion soldiers be Cornelian soldiers (such I mean as fear God and are devout: Acts 10.2,7. ) for this end and purpose I hearty with and pray, and advice that all Zion soldiers may now and for ever earnestly consider of, and diligently labour to get and put on the spiritual Chain and Armour which now I come to describe. I show it, but God only can bestow it. This Chain is made of eight heavenly links. I have here by God's assistance collected eight worthy things from his own word (the mouth of the Lord hath declared them,) which they that make true use of, shall prove true soldiers of jesus Christ their heavenly Captain. Every Christian must have these eight links (according to their several places and occasions,) and wear them close together (as in a chain,) and put on this armour also: but specially these double soldiers who fight both corporally and spiritually, they must have double care to enjoy them graciously. They that despise any one of these links, or any part of this armour, our God will despise them, and they shall be found unworthy of the name of Christian soldiers. God grant that such as make show to fight on his side, may in truth wear these eight worthies (worthy links I mean) graciously joined together, as a spiritual chain about their holy necks. These they are. 1. Person. Gen. 4.1.4, 5. First, they must consider of their persons, how they stand in God's favour. As the sacrifice of a wicked man is not acceptable to our God, no more is his person: if not his person, than no action which he performeth. 2. Cause. jos 10.5.8. Deut. 23.4. Secondly, they must look to the cause for which they must fight, that it be holy: our just God will maintain no unjust cause. Thirdly, they who fight the Lords battles, 3. Courage. Ios. 1.6. must see to their courage, that it be valiant. He sends not forth cowards to fight for him, but valiant men; and this valiantness is settled on a firm resolution at all assays. Fourthly, they must consider of such mercy as belongs to Christian soldiers, 4. Mercy. jam. 2.13. and that must be abundant; for our God delights in mercy. Fiftly, they must observe truth in all their leagues and promises; and that must be unfeigned and constant. 5. Truth. Psal. 15.4. The God of truth loveth truth. Sixtly, they must have consideration of their wages, 6. Wages. Luke 3.14. when to take it holily, and when to be without it patiently. Seventhly, they must have care of their spiritual armour: 7. Armour. Ephes. 6.13. this armour they must put on and keep on for ever, and not their corporal only. Eightly and lastly, 8. Consultation. judg. 20.18. they must always consult with their good God in all plots, enterprises and actions whatsoever. Of these eight things briefly, according to my little skill and strength. For the first worthy, that is to say, a worthy person. Sith our glorious God is the God of battle, 1 A worthy person. and ruleth all things therein, both for beginning, middle and end; (For of him, and through him, Rom. 11.36. and to him are all things.) How can a soldier have any blessing in war, if his person be not loved but hated of this all-governing God? Except his person be found worthy in that Worthy of worthies Christ jesus, whereby his conscience is more and more purified, he is like an outlaw, Tit. 1.15. deprived from all comfort in, and protection from the high God. As an earthly Courtier can have no likelihood to be graced and preferred (but rather to be disgraced and dejected) if there be evident tokens that the King of that country abhors him: so it is with every soldier in God's camp, if his person be not gracious with that heavenly Captain of Captains, Michael, whose great name declares his greatness; Who like our God? Faith, with a gracious purpose of amendment of life, if God lengthen the days, are inward tokens of God's favour to a soldier's person. The outward signs to be seen of men, are, A real change of their old life, for that showeth the new birth; Zeal for God's glory, with an utter detestation of all lewd company; and generally a holy carriage and behaviour in words and deeds, governed by the word, as in God's presence. Such sanctified soldiers may assure themselves that they are well accepted by the God of battle, be it by life, be it by death. Therefore all wicked soldiers that are hardened in notorious vices, are quite excluded (whiles they so remain) from all hope that their persons please God, and thereby have just cause to quake at every sound of the Trumpet or Drum. This being true (as it is most true) it behoveth Christian soldiers to consider deeply hereof, and to labour by all means that their persons may be gracious in the eyes of their God, (yea and to know it and make it known by those tokens above named, and such other) before they put foot to war, lest they fall into horrible danger of soul and body, state and name. I writ not this to discourage any sinner, but rather to hearten them more, by becoming holy: I who writ this, do acknowledge, that both myself and my father's house, and my own house have sinned and do sin; but I writ it to stir up myself and mine in our places, and all Zion soldiers in their places, to a gracious regard of holiness more and more; without which, neither can we look for any blessing in peace, nor they in battle. Therefore that you may prosper in war, leave off your gross sins, and come to the battle, and stand in the battle graciously and holily, that so your persons may be accepted in and by Christ jesus our Lord. Thus much for the first consideration, the first link, the first worthy thing. The second thing for Zion soldiers to consider of, is, the cause for which they fight, 2. A worthy cause. they must have a worthy cause. A soldier (how valiant and virtuous soever) who hath no consideration of this, is in no better case than his horse; the horse goeth willingly and fiercely to the battle as well as his master; look whither he rides him, thither the horse hasteth; against whom or for what cause, the beast cares not, because it is a beast; it sufficeth the dumb creature that his master sets him forward: but this is not enough for a man, especially for a Zion soldier, he may not suffer himself to be drawn on to war by his own vainglory or covetousness, without due respect to the cause; no nor to be compelled to war in a cause apparently known to be unholy and unjust. Most true it is, that he must go to war sometimes, when well he knoweth the cause; nay more than that, when he is utterly ignorant thereof. For soldiers may be justly pressed by their governors to take weapon, way and ship towards some exploit which as yet is hidden and unfit to be opened for a season. If it be hid continually, than they must beware of suspicion, and judge lovingly of their Prince, (Love is not suspicious, 1. Cor. 13.5.6.7 but hopeful rather) & rest fully persuaded that the cause is good. Their diligent search to know the goodness of the cause, Pro●. 5.3. and their desire to fight in a holy cause (when by any secrecy in the Prince's heart which is deep and unsearchable, or by any suddenness of combat it cannot be revealed) is accepted by our good God who searcheth the heart. Now if he cannot come to an evident truth of the justness of the cause, yet a Centurion soldier (so I call the obedient at a beck) must go with all speed, Math, 8.9. labouring to fight with as much courage as if he knew the cause to be ever so just: and then our gracious God who seethe his holy purpose, will take this good hope conceived of his Deputy in good part, and take his due obedience given to his Deputy, as done to himself. Beware then of false whisperings, which many times bring disobedient murmurings. God's Vicegerent must not be denied aid (no nor so much as grudged at) upon surmises and rumours: so they might have no hearty use at all of subjects for maintaining their wars. Howbeit that serious enquiry, that full purpose, that hearty desire to fight in a good cause (abhorring the contrary) should be in all Zion soldiers. Therefore those soldiers show themselves to have ignorant, blockish and wicked hearts, who care nothing at all in what cause they venture limbs and life; much more they who hazard themselves when the cause is plainly discerned to be bad. If hope of gain be their principal motive, then have they hearts possessed with the root of all evil. 1. Tim. 6.10. Here mercenary soldiers are greatly to be reproved, who run to and fro (like greedy wolves,) and fly hither and thither (like hungry Eagles) where they may have most wages, whether they fight for God or for the Devil, they care not, so they may have money and spoils. Such as these can look for no good success in the battle. God forbidden that any Protestant soldier should be of this mercenary mind. Hence it is that I advice all godly soldiers to use all good means to be throughly persuaded of the goodness of their cause, that so that good God and mighty defender of right, may stand for them, and that they may stand to him with true courage in the field. And yet again I advice a gracious soldier to judge the best of the cause, if by those occasions which I have named (or the like) he can never find the depth of it: for he must in no wise contest with his governors about the cause, by standing upon nice terms, shifts and evasions. Thus might unwilling soldiers find store of starting holes to avoid all skirmishes. To conclude, a Zion soldier must be zealous for a good cause, and not jealous of a good Prince; he must use all good inquisition, and avoid all evil suspicion. And thus much for the second worthy sink, namely a worthy cause. Thirdly, sith all men, though virtuous, 3. Worthy, Courage. godly and prudent, are not endued with courage fit for war, (for courage is a special gift of God) it behoveth a true Christian to consider how God hath stirred him up that way, and not offer himself to war upon a sudden heat or mood in ever so good a cause, but stay till he find that the God of battle hath bestowed a firm courageous heart upon him, without which he is able to do small good, nay rather much harm. Faint hearts may sooner discomfort others, then perform any acceptable service at all. Yet this I say in the case of courage: when any goeth to war voluntarily upon a deceived heart, and then findeth his courage faint; or when any that is pressed to war by his Prince, is oppressed with fear of the enemy, then let him do that to obtain courage, which men ought to do for obtaining wisdom; jam. 1.17. both these descend from the Father of lights. jam. 1.5. Therefore as Saint james saith, If a-man lack wisdom, let him ask it of God, which giveth to all men liberally, and reproacheth no man: so say I, if any Christian soldier want courage, let him ask it of God in faith, and for his glory, not for by and bad respects; and if than our most wise God doth not vouchsafe (upon earnest petitions) to bestow this gift upon him, surely he should do well to confess his faintness: and then such gracious Captains as shall have full notice thereof, shall do well also to send him back for some other employment at home. I make no way here for dissemblers to wind out of their Prince's service: our God can give holy Captains discerning spirits, to judge of things in wisdom: but I speak of such soldiers whose dastardly fear is apparently seen. Here I suppose that old rule of our good God is to be remembered and practised for ever, which saith, Let the officers speak unto the people, Deut. 20.8. and say, Whosoever is fearful and faint-hearted, let him go and return unto his house, lest his brethren's hearts faint as well as his heart: yet I determine nothing hereof, but leave it to the godly wisdom of religious Captains. To go forward now in speaking more fully of courage, I must put you in mind that this courage which here I writ of, hath always a holy and noble resolution from the first hour to the last. What resolution? A Christian resolution, full of magnanimity. A heart, a soul, a body, fully resolved and prepared for all kind of extremities, yea death itself, which endeth all: a heart, a soul, which makes the will and testament at home, in such sort as if the man were never to return to his short home, but to go (as our phrase of speech is) to his long home: a heart, a soul prepared to leave all in all, and to bear all brunts for Christ his sake. When the person of a soldier is once accepted of his God in that most worthy Son of his, that Lamb, I say, who is worthy to receive power, and riches, and wisdom, Reu. 5.12. and strength, and glory, and praise; then with this resolution (which is unseperable from that acceptance) the Zion soldier defieth all God's enemies, despiseth all dangers, and (after a heavenly manner) denieth all friends and himself also for Christ's sake. Then he saith, Life I look not for thy continuance, Death I fear not thy sting; Wife, father, mother, son, daughter, brother, sister, friend, neighbour, far you well, I am resolved of my course; if I never come again to my house, I have a house, not made with hands, prepared for me. By a little shadow of this courageous resolution, viz. that it was the most glorious and blessed thing that could be to die for ones country; O praeclara mors quae naturae debita patres est redita. Cicero in Philip. the old Romans (who were like old wine, which is better than new) became a kind of Lords over their own lives (not caring for death,) and thereby (at length) a kind of Lords also over the known parts of the world. If they could thus resolve upon so poor, weak and sandy a ground, what manner of resolution may Zion soldiers make upon the most faithful promise and oath of the God of truth, Heb. 6.13. to the end 1. Cor. 2.9. 1. Pet. 1.4. touching those surpassing joys, which the eye hath not seen, nor the ear heard, nor the heart of man conceived, laid up and reserved in store by our good God for them that love him, Math. 9.29. Math. 10.34. & lose any friends for his sake, yea and especially for them that die in his cause. If mortal Princes and governors hold it their renown to requite their Captains and soldiers for their constancy and courage, how will the immortal God perform this to his worthies? If the Romans could give their Torquatus a chain of honour and a name of dignity, (which remaineth to this day, even the name of a chain,) what will our God give his valiant men? Surely both palms, and garlands, and chains, and a celestial crown, together with an everlasting name in heaven. What is it then to lose our country or friends for such a King, such a God? What is it to lose a limb for him? nay, what is it to lose life itself for him? Surely it is no loss, but great advantage. And they who in this sort lose a mortal life, shall find an immortal life. Therefore you Zion soldiers take this link of courage, together with the rest, for making up a chain of honour here, which will procure you a better chain than the Romans could give their Torquatus. O prepare to come from home with resolved courageous minds. And therefore prepare to come also with resolved hearts, to behave yourselves so as becometh Christians, in all manner holiness: otherwise do not loo●e to obtain true resolved courage from our God. For this heavenly resolution can never enter into the heart of a wicked man; because our God hath threatened, yea and assured him the quite contrary, (even everlasting punishment with the Devil and his Angels) except he repent, except he amend, except he be new borne, except he present his body a living sacrifice, Rom. 12.1. holy and acceptable to God: which things if by the grace of our most gracious God he perform, then shall he be more valiant than any giant, then shall he not fear the face of any enemy, but strike and dash to pieces the jaw bones of God's foes; flee at them like a Dragon, and tear them like a Lion, Reu. 5 8. (because the Lion of the Tribe of juda is with him.) Such soldiers as these have no cause to fear any enemies, because they fear God, and have him for their friend. If they die, they die in great honour, because they die for God, and in God, and to God: if they live, they live in great honour, both for their good life, and for their true valour. True valour, I say, that is stirred up by a calm and religious mind to fight for the truth. Desperate resolutions proceed not from Christian fortitude, but from rash fury. It is not brainsick venturing in mad moods, drunken veins, and furious fits, that makes a worthy soldier, a noble soldier in life and death: by such venturing thou mayst venture upon, and enter into hell. As it is in Martyrdom, so it is in battle: The cause, not the torment, maketh a Martyr. Right so, a good life lead in peace, not a bad life lost in war, makes a blessed soldier at his death in the fields. Let Zion soldiers therefore be resolved upon true valour, then may they stand to it with courage, because they stand upon a certainty. They shall be certain either of a glorious victory in life, or of a more glorious victory by death. Such soldiers are far more resolute for Zion, then even the ancient Romans were for old Rome, or the new ones can be for new Babylon. Such warriors are indeed more excellent conquerors then ever the most excellent Romans were. For by Christ jesus their Captain, they become spiritual conquerors of the whole world, yea of the flesh, and sin, and death, and devil, and hell. These be truly courageous and truly resolved soldiers. Thus much for the third worthy, namely a resolute courage. 4. Worthy, Mercie. The fourth worthy thing to be considered of Zion soldiers, is Mercy. Albeit a sacred soldier must be courageous and valorous, and that in such sort as to lay about him most manfully, without respect of the life of any whosoever, rather than put his own life, and his countries, and his cause in danger: yet on the other side, there are times when, and persons to whom mercy must be showed. I plead not here for agag's, 1 Sam. 15.33. judg. 2.21. nor for Zeba's and Zalmunna's, whom the Lord will have destroyed (principal irreconcilable enemies,) such must find no favour: the blood which they have merciless spilt, crieth out for their blood without mercy. Benhadad. 1. King. 2. Sam. 15.11, But the thing which I would say, is this; Such as are misled ignorantly (like those two hundred whom Absalon abused) mercy is due to them: Such as before have showed mercy to others, mercy is due to them. If Zeba and Zalmunna had been merciful unto Gideons' brethren, Gideon saith, judg. 8.29. he would not have slain them. Babel was commanded to leave her throne, and sit in the dust, because she shown no mercy to the Israelites, but laid a very heavy yoke upon the ancient. Isai. 47.6. Deut 20 10. 2. Sam. 20.18. Psal. 137. Obed. The like is said also of the children of Edom. Such as yield in due time without resisting, mercy is due to them. Such captives as may be spared without any danger of present or future harms (through their treachery or multitude,) it is better to show mercy there then rigour. Matrons and virgins (unless they have been like jesabel) it is good (in sacking of towns) to show mercy to them; whom to handle in the least unchaste manner, let the thought thereof be far from all Zion soldiers. The great huffing Harlot (mother of the Stues) leave villainy to her sons: fie upon such filthiness, let it not once be named among Protestant soldiers, but rather giving of thanks for the victory. Moreover young children, if there be any kind of hope to stay them by the word, it is pity to slay them by the sword. The aged (who have not been, nor are like to be special counsellors against God and his children) it is good to show mercy to them, (never insulting over the miserable, but pitying their case rather.) Herein I would have all Zion soldiers utterly to abandon the horrible instructions of that infamous Florentine Machiavelli, who persuadeth to all cruelty, esteeming Christian mercy to come from a silly simple mind, unfit for a valiant man. This scorner derideth humility and meekness, patience and gentleness, esteeming that they do not become manhood, but make Christians much inferior to the Barbarians in courage, and that it breedeth nothing but dastardliness. A fit schoolmaster for Satan's sons. In particular therefore I join with all good Christians in branding out this firebrand of hell, and in admonishing all, especally soldiers, to learn of our blessed Saviour, that most meek Lamb and gentle Dove. Let his sayings be frequent in your mouths and settled in your souls. Amongst others, remember these which follow, some whereof proceeded from his own most blessed mouth, and all of them from his sacred Spirit: Math. 5.12. Luke 6.36. Mica 7.18. Mat. 5.7. Do as thou wouldst be done unto: Be merciful as your heavenly father is merciful. Mercy pleaseth our God. Blessed are the merciful, for they shall obtain mercy. Let none think that mercy and manhood, courage and kindness, courtesy and chivalry, might and meekness, cannot dwell together. True courage hath piety, and piety hath pity. Numb. 12.3. This mixture was seen in Moses, a most valiant Captain, yet the meekest man of that world. It was seen also in noble josua; yea and many worthy patterns there are left us of great valiantness and great mercy joined together in Christian Emperors, Kings and Captains, as Constantine, Valentinian, Charlemagne, Charles the fift, and our King Henry the fift (crowned in Paris.) What shall I say more? Time would be too short to reckon up many other valiant, yet meek and merciful Christians. As they who in their vocations do kill beasts to sustain the life of man, are not thereby made the more cruel to man if they be spiritually minded, (the fleshly I confess may thence be fleshed to hardness of heart;) no more are holy soldiers made savage by imbruing their hands in the blood of many beastly foes. As they who in the old Law killed beasts continually for sacrifices, were not thereby made bloody hearted: no more are those Soldiers who perform an acceptable work to our God, by shedding the blood of his enemies, thereby made fierce to his friends: No, no, they continue innocent like Doves, and mild as Lambs. Though their banners be red, their manners be white. Though their swords be bloody, their words be gentle and their deeds lovely. And thus should Zion Souldier-strive to make a difference between the Whore of whores bloody soldiers and themselves: these like our God full of mercy; those like the King-killing Locusts, and like Satan full of massacres. So much for the fourth worthy link. Only adding that all the matters here named concerning warlike mercy, must still be weighed in the balance of Christian wisdom, with due regard first to the word of our God, then to time, place, occasion, circumstance and person; each of which I leave to the holy discretion of prudent Captains and Soldiers. The fift worthy link, the fift worthy thing I say, 5. The fift worthy link, is Truth. for sacred Soldiers to consider of and practice, is, Truth in all leagues, cathes and promises. The very heathen had great care of this: how much more should Christians respect it. Regulus in Tul. office lib. 3, Students know what Tully wrote of Regulus; namely how being at liberty, & giving promise either to release certain captives or return; made choice to come back, yea to extreme torments for his promise sake. Let the equivocating, dissembling, double faced, double dealing Whore of the world and her vassals (whom she teacheth to dissemble by mental reservations and blasphemous abuse of that place of Scripture, My son give me thy heart, Pro. 23.26. and it sufficeth;) let them be infamous as they are, for breaking all bonds of truth: but let Protestant soldiers bind fast and keep fast these bonds, though it should be to their great seeming loss, our good God will requite it; and it is no loss to gain his favour, though with loss. We may be deprived of some temporal comfort (which might notwithstanding have turned to our discomfort;) but the inward joy of God's Spirit by obeying him, is of more value than any gain, especially the gain of ungodliness. Remember that although this truth is to be kept by all persons at all times and places, and in all vocations, yet specially among Princes, Generals, Captains and soldiers in war. My reason is this: In peace the matters between man and man are most commonly touching lands and houses or goods, by some kind of contract, bargain, sale or exchange, none of these do reach to the life of man directly: albeit then that the breach of word in these cases may do great harm, yet I say again it toucheth not life; and withal it extends itself either to one person only, or to one household only, or to some few persons or households: but the breaches of promise in war, are of so large extent, as that that they stretch to the spoil of a whole army, sometimes of a whole country, even for all in all, (goods, houses, lands, lives, what not?) Therefore these breaches of promise are like the breaches of the sea into the main land, which carry down all before them, and leave no place, no building, no person untouched, overwhelming Churches: it is not thus in the breach of promise in civil contracts and bargains in peaceable times at home. Hereby I go not about to extenuate the least failing in common promises with the meanest sort of people: for God's children should be very wary to promise no more than they are willing and in all likelihood able to perform. And though their purpose be ever so good, yet if the plots fail, if the payment come short, they are to be grieved for it, and to endeavour by all possible means to give satisfaction, and not only so, but then withal they must be abundantly wary that they fall not into the like again. A dear child of God may be overtaken in these civil things, sometimes by his own projects missing, sometimes by others deceiving him, sometimes by sudden losses or crosses, which fall out to the sons of men: but they must take heed of wilful defrauding any of their goods, and much more of crafty cozening and deceiving, & they must carefully make restitution by all good industry and frugality; and they must also for ever after be the more wary how they borrow. Consider now of the cases in war. Consider I say of the breaking of leagues, vows and oaths amongst wicked men in martial matters. You shall find that most of them are Machiavillian & Ahitophel plots made of purpose, even as artificers make nets to catch wild beasts. Do not imitate them. Deal you plainly, truly, sincerely and righteously with all sorts of people, friends and foes. Our holy forefathers have been highly careful of plain dealing, and so let us. josua that right valiant Captain, and all the Princes with him, gave a notable pattern of this plain dealing and true dealing in the case of the Gibeonites, though they wrought craftily. The Israelites were commanded to spare no such near neighbours as the Gibeonites were, yet having made a promise to them suddenly, they feared more to break that old rule of truth, that rule I say of promise keeping, than this new rule of worldly policy, in killing such as might be goads in their sides and thorns in their eyes. This pattern let all true Christian soldiers imitate, and not prefer politic cruelty before Protestant innocence. As each godly policy may be used against wicked enemies, so all kind of piety must be practised towards them. We must repay good for evil, and not carry revenging minds. If revenge be evil, how evil is it when a Christian shall break all bonds of promises given, of purpose to break into revenge by craft. This is utterly evil. As josua and the Nobles were and are justly to be commended for that famous example of keeping promise, so saul's sons were worthily hanged (a long time after) even for that very promise broken with some of the Gibeonites. Consider that our God is the God of truth, yea truth itself; his sons the sons of truth, and our Protestant Religion the Religion of truth: but contrariwise, Satan is the father of lying from the beginning, all his Popish jesuited sons lying children, and their Religion a Religion of lies. Therefore still I say, let all Protestants and Protestant soldiers above all continue in all truth as touching leagues, promises and oaths. Let Zion soldiers excel in that virtue (truth I say) whose opposite vice (falsehood) is most proper to all winding, shifting, turning whores, and to Rome above all. Let all Protestant soldiers abhor that vice, and procure a most blessed name of careful and sure keeping all their oaths, leagues and promises, that so they may (in, by and through Christ jesus our Lord) obtain the promise of resting in Gods holy mountain, Psal. 15. when that whore and her bastard seed (who make a practice wilfully, willingly and purposely to break all promises with Protestants) shall be thrown into the sea of destruction, yea the bottomless lake, except repentance be given them. To conclude this point, let us (even all Protestants) carefully imitate our blessed Lord and Saviour jesus Christ in a●l truth, and abhor that whore of Rome his enemy, especially for her falsehood. And so I conclude the joining of this fift link to the rest, namely, Truth in all leagues, oaths and promises. The sixth worthy link, is Contentedness, The sixth worthy link is contentedness with their pay Luke 3.4. I say contentedness with their pay: and this according to john Baptists advertisement, Do violence to no man, neither accuse any man falsely, and be content with your wages. The want of this worthy link, is a chief cause why so many make such havoc and waste in war (against all laws of God and man,) as showeth them to be utterly unworthy of this high calling of a soldier. As wicked sons will not stay for their father's goods till they come to it by their gift or death, but rob them in their life time: so wicked soldiers will not stay for spoils till their heavenly Father hath brought their foes to death or flight, but they will use pilling and polling by and by, yea and sometimes killing and ransacking (not of foes only, but of friends also) as soon as they get the name of soldiers. These counterfeits are the cause of that ill report which generally is brought up even upon all soldiers, how holy soever. Howbeit it is the duty, and it will be the wisdom of all good people to lay the blame where it ought to be laid, and not to traduce and blot the innocent; let the wicked bear his own disgrace. Our God will not have a good son to bear the ignominy of his father's fault; and shall a good soldier bear the spot of his wicked fellows sin? This is unjust. Learn you and practise you the gracing of sacred soldiers: they watch for you when you sleep: they far hard for you, when you feast: they endure extreme cold and heat, when you are in case and place to procure comforts and remedies both ways: they want the mutual society of their dearest friends, when you are in the midst of them: yea and diverse times they lack that blessing of blessings, the word preached (by tumults and toss) when you enjoy it abundantly: and lastly they hazard their lives for you, as well as for themselves, when you sit under your own vines in all safety and plenty. Requite not the good sort of soldiers so ill, as to disgrace them with vile persons, and to join them with riotous and rakehell's. To whom shall I resemble such a wicked generation? Surely such wicked soldiers in war, are like Elies' riotous sons in peace, whatsoever their lusting heart desireth, that their thievish hands will wrest, without any respect of justice, law, order, season, age or sex: but gracious soldiers, who fear the great God of Israel, will be as well contented with competent pay in war, as any poor thresher, hedger or ditcher in peace; so far will they be from hurting any, as that they will rather defend their neighbour's goods (innocents goods) from the violence of others who make no conscience of their ways. No doubt but good David taught his soldiers this doctrine, and kept them in this discipline: yea and it may well appear that they followed his instructions. Nabals' servant confessed their abundant kindness, yea so far as to be a wall to them both by day and night. This was a rare example, quite contrary to the custom of most soldiers now adays, who take robbing and rifling as a part of their wages; so as when they receive press money, they esteem that they receive also a large licence to take all manner commodities from all sorts of people (without any regard of God's eye or fear of his sword,) spoil they will, rob they will (how, when, whom, they care not) as they go to war, in the time of war, and as they return from battle. These are Satan's takers, right Shabeans. God forbidden that any Protestant soldiers should ever use this riot, this cruelty: nay rather let them be well contented with such pay as our God allotteth them: yea and let them have more contentedness than this also, or else they be not gracious, Zion soldiers. Put case that Kings, Princes, Generals and Captains have not always their pay ready (as it may fall out sometimes to the most godly, liberal, provident and potent governors in the world,) is there not a higher contentedness to be practised here by Christian soldiers? doubtless there is. For though no man goeth a warfare at his own cost (as the Apostle saith,) yet in days of necessity, sacred soldiers must take their God for their paymaster, and rest quiet, and stand courageous for a time without their pay. Nay a degree further than this too: Say that victuals wax scarce as well as wages, yet Zion soldiers will make no mutinies for all these wants, no, though under officers should neglect or abuse them in all these things (which God forbidden, and give wisdom and care to superior magistrates to look narrowly to that point,) holy soldiers will not murmur as the wicked Israelites did in the wilderness, but rather submit themselves as meek lambs under the mighty hand of their heavenly Father, (even as Samson did, when our good God quenched his thirst presently, whereby he was refreshed in a time of great want,) and sooner give comfort to their governors whom they see grieved for their sakes, then add afflictions and griefs unto them by their discontentments. It is one thing to keep back the hirelings wages or food out of a covetous or careless mind, and another thing to be wounded in heart because the strait is so great, that Kings, Princes, Generals and Captains cannot do that for their soldiers which their soul desireth: in such a case sanctified soldiers will rather cheer up their valiant governors (by their holy learning to abound and want) then make tumults for lack of cheer. How far then will they be from such an utter falling away, as to forsake God and governors, cause and camp, because their purses and mouths be not always filled? Many wicked soldiers are utterly void of this godly mind, who upon the least want of pay or provision, do show all manner want of patience and contentedness; yea so far as to make insurrections. Some (in this case) fall to cursing, railing and raving; and othersome fall away to the enemy. No longer plenty, no longer duty; no longer pay, no longer Prince. Such soldiers as thus forsake God and governors for want of money and meat, do bewray great emptiness of grace, and do much disgrace the honourable profession of a soldier. This showeth that their grounds and resolutions in coming to war, were sinister, and quite void of all godliness. As between man and wife, parents and children, friend and friend, there is a firm indissolvable bond of love, as well in adversity as prosperity: so it is between governors and their soldiers, nothing must part them but death, until by a general consent they give over war. If at any time the wants be so great, as they cannot be endured, than it will be the wisdom and mercy of supreme Leaders and Commanders, to relinquish and break up for a time, and to use all good means for their soldier's safety as for their own: but whiles hope of victory remaineth, and matters go in a tolerable sort, no want of wages in any wise, nor any sufferable want of any necessaries, will cause soldiers that have tasted of the new birth, to abandon the camp, or curse and ban their Rulers; knowing that so much the more patience as they have in extremities, so much the more recompense they shall have (both with God & man) in victories. As they that faithfully suffer other losses at home (in lands, houses, goods or liberties) with our most blessed Saviour, shall undoubtedly reign with him: so they that in war suffer with their Leaders in hard straits, shall undoubtedly triumph with them at length; if not in earth, yet let them know, that if they suffer Christianly in war, (for Christ's sake I say) this is also a right blessed means through Christ's merits to reign with him and with his Deputie-Captaines eternally. Let not Christian soldiers than look with the eye of flesh upon present means, but with the eye of faith upon God's power and promise, and wholly commit themselves unto this good Father of fathers, esteeming his glory and his Deputies comfort and protection to be of more value than all the wages and victuals in the world. Let it never be said, that Zion soldiers are like covetous worldlings, all for money, nothing for love. The ancient heathen shall condemn such selfe-lovers; yea weak women amongst the heathen shall condemn them, even a Moabite: did Ruth leave Naomi (though greatly urged) because she was now become poor? No sure, she cleaved to her in a time of penury (much like a time of war) and that in a most loving and constant manner. Naomi you know was in very extraordinary grief and distress when she was to travel alone (for aught she knew) from Moab to judea. This tender mother in law was loath to have her daughters in law with her, lest they should come to dangers and wants. At length the one of them was persuaded to return; but the other would by no means leave her: come what wants might come, Ruth would not forsake Naomi. Naomi did say, nay rather Marah (as she calls herself) she would take part with her in bitterness. Ruth 1. Ponder well upon her most kind words (a rare daughter in law,) Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: Thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: The Lord do so to me, and more also, if ought but death part thee and me. Doubtless gracious soldiers will say as much for the love which they bear to their loving Kings, Princes, Governors and Captains; they will not leave them nor forsake them for want of wages, no nor for want of food, so long as nature hath any strength to hold out. Zion soldiers would think it great shame and disgrace, that any woman, specially a Moabite, should go beyond them in close standing to a dear friend in time of adversity. As Ruth then ventured to glean for her mother in law and herself amongst strangers (and some of them of strange and boisterous qualities:) so will they venture to rove and reap in the enemy's country for their own and their Captain's sustenance: yea to rush through multitudes, 1 Sam, 13.15. ●● like David's Worthies for the water of Bethlehem, rather than exclaim against their Leaders for such wants as lie not in their power to supply. A low ebb of earthly maintenance will not bring a Zion soldier to a low ebb of heavenly love. Good King David was brought to a low ebb, when he and his men are the Shewbread. And what great store of provision may we suppose that he had, 1 Sam. 21.7. when he sent to Nabal for some of his store? or when King Achish asked him, Where he had been a roving that day? 1 Sam, 15.6. Neither is it like that he had much wages to give his soldiers in the wilderness. Behold here a great Captain in great wants; yet his loving soldiers held out with him to the end, without any storming at all merely for want of money or meat. So let Zion soldiers do with their David's, and not stand upon their due or right, in times of difficulty. Let soldiers learn to make a difference of times, and according thereunto now and then to flourish in all things, now and then to fade in all things, save only in one, that is to say, the assurance of a powerful, glorious and gracious God, to supply all their wants, if they will ply him with earnest petitions, and trust to him who never failed any. One way or other a faithful man shall be supplied, yea and sometimes that way he lest thought on; as Lot from his bondage, and the Israelites from the famine which the Aramites caused. Therefore I say once more, that a Zion soldier must still look upon that famous worthy link of his heavenly chain, Resolved courage; and not be clamorous or detected for want of his due in time of adversity. Is this a soldier's case alone when he is abroad in war? No surely: It is the Mariner's case at Sea: yea and more than that also, it is the Ploughman's case at home; it is the Artificers case at home; nay and it may be the Pastors, and the very King's case himself at home. All these have their portions allowed of the Lord our God, and according to their places plentiful portions in time of prosperity; but in adversity, in troubled waters, in storms, in dearths, in time of pestilence, in persecutions for the Gospel, each of these (even the Lords anointed) must be content to abate of their due, of their right, yea and come to sackcloth and ashes with fasting sometimes: they must not look continually for such plenty, recompense, attendance and respect, as belongs unto them: No, no, they are in their right way when in such cases they abate of their right. If this contentedness with want of their due, belong to Prince and Pastor, how much more to common people? If to Kings and Captains, how much more to soldiers? All men must receive their state, calling and place upon condition, that if our good God will call them to wants, they must be as well contented with penury as with plenty, and say with patiented job, The Lord hath given, the Lord hath taken away, job 1.21. job 2, 10. blessed be the name of the Lord: Shall we receive good at the hands of the Lord, and not receive evil? And they must say with Paul, I have learned in whatsoever estate I am, therewith to be content: I can be abased, and I can abound: every where in all things I am instructed, both to be full and to be hungry, to abound and to want. Is not our heavenly Father most wise, most provident, most powerful, and most loving? He is. Therefore this affliction, this want is good for us; otherwise he would not suffer it to fall upon us. Now know this moreover, that such wants as these may come to the most godly soldiers as well as to the most ones. For in things of this nature, There is (as Solomon saith) one event to the righteous and to the wicked, to the good and to the evil, to the clean and to the unclean, to him that sacrificeth and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. Good soldiers may do good an hundred times, and yet sustain many wants afterwards: wicked soldiers may do evil (yea commit foul outrages) an hundred times, and yet remain in great plenty, yea and go away with notable victories. Howbeit in the end there shall be a differeence made and seen, as both David and his son Solomon say, Eccles. 8.11, 12, 13. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil: But though a sin-do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear the Lord: but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not before God. And again: Mark the way of the upright man, and behold, for the end of that man is peace. A good soldier considering this end, will not be discouraged in a faithless manner for want of wages and victuals (when the enemy hath abundant) and thereby grieve his governor, Act. 21.13. but as Paul said in his kind of war, What mean you to weep and to break mine heart? I am ready, not to be bound only, but also to die for the name of the Lord jesus: So should a holy Zion soldier say: Why break you my heart O loving Captain, by grieving for my wants, I am ready not only to want my wages and food for the cause of my Christ, but to spend my dearest drop of blood for him, and with you. Zach. 11.11. Gracious Iosian soldiers (so I call the tender hearted to their governors) will mourn to see their Captain come to any grief or wound, by the Captains own failing in any of his plots or carriages: how will they fear then to bring their Captain to mourning, by their own failing in any duty of kindness to their Governor? A holy soldier will say thus in time of his governor's disability to pay wages: I serve a good Lord, even the Lord jesus Christ, who hath promised not to leave us nor forsake us; he will pay you and me our wages (good Captain.) And thus he will say in time of distress for food: Deut. 8.3. Math. 4.4. I live not by bread only, but by every word that proceedeth out of the mouth of my God: hence am I strengthened; I did put on this mind at home in my country, before I stepped a foot towards this war; therefore be not grieved (I beseech you) for any wants of mine; as I have been well contented with my wages heretofore, so am I as well content without it now; and as for food (O Captain) I wait upon my good God for it; and here will I stand for him, and to you, come what may come, till death itself come, (God assisting me,) only be you strong and of good comfort. Thus much for the sixth Worthy, wherein I have been the longer, because many soldiers have been so short in this contentedness with pay & provision, as thereby to hazard, or dissolve, or destroy mighty armies. 7. Worthy link, Armour. The seventh worthy link, which I advice Protestant soldiers to consider of, is, their spiritual armour, they must have much more care of putting on and keeping on that armour, then of their corporal armour; this is that true armour of proof, which Paul for the excellency thereof doth call The Armour of God. By this armour God's children are enabled (through him, by whom they can do all things) to stand against the greatest assaults of all: Take unto you (saith the Apostle) the whole armour of God, that you may be able to withstand in the evil day, Eph. 6.13. and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet sh●d with the preparation of the Gospel of peace; above all things take the shield of faith, wherewith ye shall be able to quench the fiery darts of the wicked, and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying always with all prayer and supplication in the spirit. Let me now lay down a little concerning every of these seven pieces of armour, Truth the girdle the better to express them for the unlearneds sake. First of all, Truth in worshipping the true God, and soundness in this truth, must compass you about like a girdle, to make you strong in your marching, as they whose loins are girded, whereby you may the better fight against all adversaries whatsoever they be that oppose this truth. In truth and in spirit you are to worship the true God, he will make this truth a mighty defence to you, being indeed the first part of a Christian soldiers armour. This armour is not like the corporal, which is put on piecemeal, this part first, and that next, and then the girdle last: nay this is put on all together: and so the girdle of verity fasteneth on all the rest. For without this truth in God's worship, no other parts will sit closely, or remain orderly upon you. As the heathen man Cato said well of Cesar touching his earthly girdle, Odi puerum, male cinctum, I hate that same younker who goeth so loosely girded: so our God hateth old and young, high and low, who care not for his true worship, this gracious girdle; mark their behaviour, you shall find it lose. He that cares not for this truth in worshipping the true God, shall be a false and a lose soldier. Therefore keep on your girdle, you Zion soldiers. Beware of idols, beware of all false worship (Masses and the purtenances, adoration of Saints) and such like. Then having endeavoured to give our God his due, Righteousness the breastplate. than I say comes your Breastplate of righteousness; your righteous life must shine clearly before men. Part not this true life from true worship: our glorious God shall have great honour thereby, and the adversaries shall rest ashamed, when they speak that evil of you which they cannot prove. This plate will so cover your breasts, as to make them undaunted and joyful continually: yea it will be such a piece of armour, as none shall be able to pierce, no not the greatest Anack or Goliath in earth or hell. This piece of armour thus settled, you must also put on spiritual shoes, before you go abroad: Peace the shoes. you must have peace from the Prince of peace; you cannot stand in any war without this peace which passeth all understanding. If you venture abroad without those shoes (that peace) every place shall be as sharp stones, nay as thorns wheresoever you tread; and if you kick, you shall kick against pricks. Therefore you must carefully put on this piece of armour, even that peace which comes from the God of peace; you must fasten it on to your souls, as shoes to your feet, then shall you tread safely. Mal. 4.3. Upon what? Even upon the necks of the wicked at last (till they be as dust) how great soever they be. They have their pleasure now, and you shall have your joy hereafter: their pleasure is momentany, your joy shall be everlasting. Nay more than so, our good God doth oftentimes also afford his soldiers this down treading of his enemies in this world, Ios. 10, 24.25. yea upon their very necks, as he did in josuahs' time. This peace with God is the chief peace, which no war of the most vile enemies can keep from you. This peace with God, will breed peace with men also, and with all the creatures; yea and nourish patience and courage against all oppositions: without which, men shall come so unprepared to battle, as a traveller to his journey if he want shoes. What a comfortable peace is this? How famous are the very soles of these shoes, and how beautiful are the feet that bring you this peace. To this peace you are prepared by the glad tidings which the word of our God brings you touching the Messiah, Faith the shield. in whom our peace consisteth. Your shoes being on, abroad you go, but not without your Shield in any wise. In your journey (over and above stones and thorns) make account that you shall meet with Bulls of Basan, whom no enclosure will hold; with young and old foxes also, yea mad dogs and other mad beasts, (such as Paul fought with) nay with Bears, wolves, lions, tigers, and asps: fear them not, you Zion soldiers, depend faithfully and wholly upon your heavenly Father, trusting in his mercy through the merits of his dear Son jesus Christ our Lord, Saviour and grand Captain, and upon his good will towards you, and withal upon his most powerful ability to defend you. This faith shall be your shield, and by it you shall be shielded. This part of your armour is of such proof, as you have a whole cloud of witnesses in the word of our God, Heb. 11. the whole chap. & chap. 12.1. to testify that whosoever used it in a gracious manner, were always kept from all the hurt of any troubles. You may have (seeming) griefs, Heb. 12.11. but they shall bring you a substantial quiet fruit. This is that shield which performeth that truly, which is falsely reported of enchanted shields, viz. continual preservation: no earthly nor infernal blow can utterly and finally overturn him that hath well put on this shield. 5. Salvation the Helmet. But yet, left (notwithstanding all this) dreadful death do offer to seize upon you, and utterly to dismay you, you must have more armour than this; deaths stroke is mighty, it offereth violence to the very heart of your temporal comfort, even to life itself. How shall you do now? On with your Helmet, O Zion soldier, and that is salvation. Say to yourself, and say truly, Salvation is mine, by my Christ reserved in heaven for me; 1. Pet. 1.4. 2. Pet. 1. 1●. nay an entrance into that everlasting kingdom of our Lord and Saviour jesus Christ, is ministered unto me abundantly. When this Helmet is thus put on, let death strike and do the worst it can; this assurance that eternal life is yours, and kept in store for you (by him from whom none can wrist it) this, this will cover your head in the day of your greatest battle. Then shall you say to death, 1. Cor. 15.55. where is thy sting? and to the grave, Where is thy victory? My head, my life, is kept safe by my Head (that Lord of life.) Imitate the wilie serpent in this, he still maintains his head above all parts; so do you maintain your head-piece, assured salvation. The next piece of armour is your Sword Remember well that you are not to fight as children, 6. The word the sword. with fists or with little wands, but with a two edged sword, that word of our God. This cutteth every way; it defendeth, it offendeth. As David said of Goliahs' sword for preservation of his body, None to that, 1. Sam. 21.9. give it me: so say I of this sword, for preservation of your soul, None to this, take it to you in your right hand. Math. 4.1. With this sword our Saviour put off Satan that great Tempter: by the same sword all his members do the same. It beats your enemy's weapons to their faces, yea to their souls, and bruiseth their hairy scalps. Bind it fast on; let it not rust: 2. Sam. 23.10. use it, yea till it cleave to your hand, like the sword of Eleazar, David's worthy. Then if at any time, you begin to faint in so great a skirmish, (as the Apostles did in that great wind, 7. Prayer the key when they feared the sinking of the ship) you have another excellent piece of armour, defensive and offensive also, and that is prayer: nothing daunteth Satan more, neither is there any thing which more comforteth the thirsty soul of man in this combat. We may spiritually and truly call it Heaven's key. Eliah shut and opened the heavens by it. jam. 5.17.18. 2. King. 6. Exod. 32.10. Ios. 13.14, Elisha shown his servant an army of Angels by it. Moses stayed the Lord's hand by it. josua stayed the course of the Sun by it (the better to be revenged on God's enemies.) But of this piece of armour I shall have occasion to speak a little more in the last Worthy. Mean while thus I say: You have heard seven pieces of spiritual armour, the last whereof (even prayer) hath the most charge laid upon it, because it helpeth to make all the rest brighter and brighter, and is of a larger extent for doing good to others, yea to the whole Church. This piece of armour may be a means to wound them that wound your dear ones (namely your Princes, Pastors, fellows in arms, and domestical friends) more than any gun or other weapon whatsoever: you must use it, specially for benefiting the Lords anointed, and your spiritual Leaders who are to direct you for doctrine and life, (God's salt to season you, God's lights to guide you;) your charge in this, is that you use it with watchfulness, instancy and fervency: yea, when the wicked sleep drunken sleeps, and all manner sinful sleeps, then must you watch to perform this duty of prayer, seeking him in your bed by night, whom your soul loveth, Cam. 3.1. as the Spouse in the Canticles; yea rising at midnight, as David did, Psal. 119.62. to praise so good a God. Remember that you have a special care of this armour: otherwise you will be found naked, and so lie open to the enemy of enemies. But if you be thus armed, than I say again that no darts of Satan, nor of his wicked partakers shall utterly daunt you, no not the dart of death. But who shall help you to put on this armour? Who but your reverend, holy, skilful and loving Preacher; by whom (if you will) you may have this armour of proof, and this worthy Chain more fully expressed unto you; yea the very life of them brought to your souls. The writings of mortal men are like an image (as it were) in respect of that life which comes from the mouth of God's Ambassadors, by direction and impression of his Spirit. As you have watchmen continually for your bodies, lest you should be surprised on a sudden; so God hath made them watchmen for your souls: therefore be ruled by them, and suffer your spiritual armour to be joined together, and put upon you with all willingness and thankfulness. Infinitely happy are they who make true use of this armour of armours. And if those faithful Armourers, whom God sends to arm their souls against the assaults of that compasser of the world, job 1.7. 1. Pet. 5 8. that Adversary, who goeth about like a roaring Lion seeking whom he may devour. And thus much for this seventh worthy, that is to say, worthy armour, consisting as you have seen of seven pieces. This is such an armour of proof, as no shot, no not canon shot, no not the canon shot of hell shall ever be able to pierce: therefore in any wise see that it be well put on. 8. Worthy, Consultation. The eight and last worthy thing for sacred soldiers to consider, is, that in all actions whatsoever (specially their great enterprises) they consult with their God before they attempt any thing. This hath always been the gracious practice of most famous Kings, Princes, judges, Captains, soldiers and all: this did Moses, this did josua, this did David, this did the children of Israel presently after josua's decease. judg. 1.1. Now the chief means to consult with our glorious God, as well in these actions of war, as in all other actions of peace, are two: by prayer, and by the word. I speak not here of the word of God and of prayer in general (which are two principal parts of the armour spoken of before,) but I speak of them only as they are means to consult with God. These two are twins, and must not be parted. Pray first, and then to the Law and to the Testimony. Prayer is found to be a special means to ask counsel of, and to receive counsel from his divine Majesty, yea to talk with his most sacred self, as a son with the father. What may I call prayer, but a key (as I have already touched) to open the heavens; yea a kind of most gracious violence offered to our most glorious God. Math. 11.12. Exod. 17.11. 2. Chron. 14.11 2. Chron. 18.31 By this means Moses prevailed against Amaleck: by this means Asa prevailed against the King of Ethiopia: by this means jehosaphat scaped present death in war, when Ahab for want of this was killed in the same battle. The word is that other means to ask and receive heavenly counsel: concerning which I say, that no good Captain or soldier will undertake any thing out of his own, or any other man's wit, policy, learning or experience, except he have that word of God for his warrant. 2. Sam 23.1, 2, 3, 4. 2. Chron. 18.2. 2. King 19.2. From hence did good King David take his counsel in martial affairs: from hence jehosaphat, from hence Hezekiah. The word maketh young men wiser than their elders, yea then their teachers, nay then the greatest counsellors, who take not their counsel from thence. You must therefore with King David, make the testimonies of your God your delight, Psal. 119.24. yea the men of your counsel. This is the line and level of a Zion soldiers life: this is the true light to walk by; without which whosoever entereth into & followeth any path, let him be sure to miss the King of Kings high way, though he should plot with jeroboam, and out plot Achitophel (which were hard for the best wit to do.) Nay, grant that he hit her plot of profit, pleasure or honour, yet shall he miss the path of heaven, except he return. The ways of man may seem strait, green & pleasant at first: but if he consult not with the word of his God, they will prove crooked, black and miry at last. But why go I about to praise the Sun for light, the fire for heat, silver seven times tried for pureness, and that which passeth the honey and the honie-comb for sweetness? They praise themselves: yea and God himself praiseth them. Only this I will say more: As no godly Captain or soldier will do any thing (how mean or how great soever) except he have God's word to allow it; so also no godly Captain or soldier will do any doubtful thing, be it ever so small, how much less the weightier things, of such a private wit or conceit in the word, as to become his own judge, what is the will of God therein, but rather advice with holy Seers, Coloff. 3.2. & such as have set their affections on things above, and not on things below. A man's own prayer to God (according to the word) and his own consultation with God by the word, are not enough in these cases. Rom. 12.3. This overweening wit (presuming to understand above that which is meet) hurteth the most godly when they fall into it. And as for the wicked who contually both work and play with their fine (refined) wits, Prou. 26.12. there is more hope of arrant fools then of such. Good men may fail in this, by trusting too much unto their own judgement, and thereby meet with a temporal punishment for such slips. But the wicked make a continual practice of relying on their own policy, quite neglecting, yea and some of them contemning the the word. Was not Achitophel a pattern of such fools? Doubtless he was. And if you see an example of a holy man quite overturned by trusting to his own counsel, see it in gracious josiah, when this good King, this peerless King, (for in that respect so I may say of him) took advice by the word from the mouth of Hulda the Prophetess, 2. Chron. 34.21 he received a right comfortable answer from the Lord his God: but afterwards for want of taking such advice, that most famous, religious, zealous King, perished in the battle against Pharaoh Neco. 2. Chron. 35.20 We do not find that he did then consult with his God by the help of his gracious Prophets. Now if it be a thing so dangerous, not to ask counsel of holy Ministers, what is it to refuse their good counsel given? what to enterprise things quite contrary to the word? Surely a double and triple fault, full of double and triple danger. By obstinate refusing good counsel from the Lords true messengers, Num. 14.45. you may see that the Israelites were overthrown in fight against the Amalekites and Canaanites. 1 King. 22.17.28. And so also came Ahab to his desperate death, he would go up to Ramoth Gilead, though the Prophet shown him his fall most plainly. Happy then are they who give ear and obedience to the word of our God, Mal ●. truly opened by his faithful Ministers. The Priest's lips should preserve knowledge. For whom? For all sorts, both high and low, rich and poor, learned and unlearned, and they should seek the law at his mouth: for he is the Messenger of the Lord of hosts. Yea, and as he should counsel all sorts of warriors by the word, so should he comfort and encourage them in the very time of entrance into the battle: When thou goest out to battle against thine enemies (saith our God by his servant Moses) and seest horses and chariots, Deut. 20.2.3.4. and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee out of the land of Egypt. And it shall be when ye come nigh unto the battle, that the Priest shall approach and speak unto the people, and say unto them: Hear O Israel, ye approach this day unto battle against your enemies, let not your hearts faint, fear not, and do not tremble, neither be troubled because of them, for the Lord your God is he that is with you, to fight for you against your enemies, to save you. Thus you see what great use and need there is of the Ministers private counsel and public instruction even in war. These things so, it always behoveth both Captains and soldiers to be frequent in consultation with their God touching all matters belonging to their places. Consultation I say by often and fervent prayers, and consultation by advice of godly and learned Preachers. This consultation must begin at the first hour, and never end till a soldiers last hour be ended: yea and Zion soldiers ought also to join private reading and meditation in the word together with this consultation, according to that in the first Psalm, His delight is in the law of the Lord, Psal. 1.2. and in his law will he meditate day and night: and agreeable also to that in john, Search the Scriptures, john. 5.39. for in them ye think to have eternal life, and they are they which testify of me. And specially as our God commandeth josua (which commandment extendeth to all soldiers) Let not this book of the Law departed from thy mouth, Ios. 18. but meditate therein day and night, that thou mayst observe and do according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou have good success. For this purpose if they read Psal. 3. Ps. 27. Psa. 57 and Psal. 118. they may find much comfort in these places. And thus much for the eight worthy link here joined with the rest, as the last link to make up a heavenly Chain for Zion soldiers. Such as keep these links together in a gracious order, are fitly adorned to wait upon the true God of battle, that King of glory, and they to whom our God giveth these eight worthies for a spiritual chain, are fittest, and likest to perform most valiant actions, and worthy of great honour here with their Kings and Princes, and shall be accounted worthy to reign as kings with that King of Kings for ever. Shall I now say that here touching these eight links, which I said before concerning those seven pieces of armour, viz. suffer thy Pastor to join these eight links together for thy good, and to fit them to thee for thy defence; I might say so: but I will say thus: Do not only suffer, but entreat thy Pastor also to join and fit these seven pieces of armour above named, as heavenly and complete armour of choice to defend thee; and these eight links also, as a heavenly chain to honour thee. and then march on O famous Zion soldier. It seemeth that noble josua had such soldiers (soldiers thus armed, Ios. 1.16, 17, 18 thus adorned) as may appear by their gracious answer to him: All that thou commandest us, will we do: and whither soever thou sendest us, will we go: According as we harkened unto Moses in all things, so will we hearken unto thee: only the Lord thy God be with thee as he was with Moses. Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of a valiant courage. Such a soldier also had that right noble courageous and loving jonathan to his armour-bearer: 1. Sam. 14.6.7. Come (said this Princely Captain) let us go over unto the garrison of those uncircumcised: it may be that the Lord will work with us. For there is no restraint in the Lord to save by many as by few. And his armorbearer said unto him: Do all that is in thine heart: turn the. Behold I am with thee according to thine heart. These were gracious soldiers, loving soldiers obedient soldiers, resolved soldiers, worthy soldiers. So all those Protestant soldiers may be truly esteemed and shallbe constantly found gracious, loving, obedient, valiant, resolved, worthy soldiers, upon whom our bountiful God will vouchsafe to bestow these eight worthies above named in some acceptable measure. I say again, in some acceptable measure. For I go not about to plead for protection, which this life affordeth not to any whatsoever (from the thrones to the thresholds,) but I labour to describe such soldiers as now do show themselves or hereafter shall show themselves to be in the new birth: such I say, as put off the old man, and put on the new man, endeavouring with industry and earnestness (by their instant serving of God, Act. 26.7. like the twelve Tribes) to please that heavenly Captain Christ jesus. These, these are true worthies, because they are approved by the true God. Without these eight worthy things here named, none of those nine Worthies of the world could have any due and true praise: nay, look in what measure any of them had those eight worthy things, (yea even contentedness with that wages from God, those bounds I say which jehova gave them) according to that measure was their gracious acceptance with God, and their worthy commendations with good men. The rest of their praise was but temporal and windy; this substantial and everlasting. And now you see those eight worthy links taken from God's treasury (even his heavenly word.) Abraham's soldiers had these eight worthy things in their measure: josuahs' soldiers had these eight in their measure: King David's soldiers had these eight in their measure; each of them in a sanctified measure. Whence it came that all of them became so truly famous and victorious? This spiritual chain made them so, in and by their most worthy Captain (that Captain of the Lords host) Christ jesus. Blessed are and shall be the nations: blessed are and shall be the cities: blessed are and shall be the camps, where continual gracious, earnest endeavour is used to have all their soldiers thus armed and adorned: thus armed, I say, with that armour of God, consisting of those seven heavenly pieces; and thus adorned with this spiritual chain made of eight heavenly links (both Armour and Chain of one mettle.) Our God hath promised to bless them, and (as Isaac said touching his good son jacob) they shall be blessed. Gen. 27.33. Curse them who so will, even with bell, book and candle. This blessing I have wished for & prayed for to all them that unfeignedly love Zion: all whom I humbly beseech our good God to bless, arm, defend and keep in such sort and ways, as whereby they may bring most honour to their own names, most joy to their own souls, most good to the Church and Commonwealth where they live, most renown to the Deputy Majesties whom they serve, and most glory to that Majesty of Majesties, (whom we all serve) whose holy Name be blessed and praised by all holy means, for ever and ever. Amen. A short Postscript touching Zion Captains. IF Zion soldiers should be armed with that armour of proof (that armour of God) and adorned with this heavenly Chain, then surely these things belong in a higher degree to Zion Captains. O how careful should all Christian Leaders be to abstain from all appearance of evil; ● Thess. 5.22. and how much more to avoid horrible blaspheming of the glorious name of their great God (that most shameful sin of Christendom,) yea and utterly to abhor all beastly (nay more than beastly) drunkenness, looseness of life, bloody cruelty, dissimulation, treachery, defrauding soldiers of their wages, and generally all base ways? Surely my pen cannot utter that excellent care which they should have to lead their soldiers both valiantly and graciously. The time may come when I shall endeavour to press this more at large: mean while I only say this in a few lines: That Armour of God consisting of seven heavenly pieces, and this spiritual Chain made of eight heavenly links, belong specially to Protestant Captains. Therefore God grant them grace to make a special use of them, to the end they may be the better fitted to fight the Lords battles, specially against that Horseleech Whore of Babylon, to her utter overthrow in these our days, if so it please his holy Majesty, whose most glorious name be blessed and praised for ever and ever. Amen. FINIS. ERRATA. Pag. 4. lin. 1. for study, read reading. & lin. 16. for one, read me. pag. 6. lin. 31. for Prence, read Prince. pag. 7. lin. 23. read that the God. pag. 1●. lin. 6. for have, read hath. & lin. 24. for inform, read enforce. pag. 23. in the mark for patris est redita, read patriae est reddita. p. 25. l. 21. for fields, read field.