THE VALUE OF TRUE VALOUR, OR, THE PROBATION AND APPROBATION OF A right MILITARY MAN. Discovered in a Sermon Preached july 25. before the worthy Gentlemen of the Military Company. By THOMAS TAYLOR Doctor of Divinity, and Pastor of St. Marry Aldermanburic, London. Marti arma non sunt oneri. LONDON, Printed by Aug: Mathewes for THO: JONES, and are to be sold at his Shop in St. Dunstanes Churchyard. 1629. TO THE GENEROUS MINDED MILITARY SOCIETY. Gentlemen, that I should in your element speak that which you with so unanimous consent importuned me, not to Preach only, but to publish: I cannot ascribe (next unto God's persuasion) to any other cause, than the concurrence of our mutual affections to the noble exercise of Arms; which you and I profess. You to manage: I to honour. Yet was I sorry your importunity pitched on so slender an object. It was in vain to plead the worthlessness of these notes; and how meritoriously they deserved the dark: Or to tell you that it was against my mind and manner to send out single Sermons into public view; especially, in a subject so unwonted. I see that Military men think their booty often richer than it proveth, and sometimes win by force, what right might deny. And therefore as one under Sponte it, trahendus tamen nisi eat. command goes of himself where he would not: because else he knoweth he must be drawn: so have I condescended to this your second desire. I was not willing to increase it in bulk: but rather to contract what might have been enlarged. judicious Moneta optima quae precij & ponderis plurimum habet in parva mole. readers, esteem of books as of coins, whereof those are most precious, which have most weight and worth in the smallest quantity. The only addition I intended was if I might add a grain. To the honour, increase and encouragement of your company. The prosperity whereof every good man (in these threatening times) cannot but advance. For as it is in the natural, so is it in the national body. Though the head may advise well; the eye see clearly, the tongue discourse discreetly, yet if the arms and limbs be lame, it can neither defend itself, nor offend the enemy: so neither can prudent counsel in the head of the kingdom; nor clear doctrine and direction in the eyes of the Church; nor laws sharply pleaded, and executed, secure our State: if martial men and affairs be lame, and unjointed. Every man knows the posts of a mean house had need be heart of oak: and much more the studs of so great a State, and ponderous fabric as ours is, had need be strong, like to jacin and 1. King. 7. 21. Boaz the two pillars of the porch of that great Temple. The great God of spirits put great spirits in you, and the rest of your noble profession. That with the valour of David, the might of Samson, the courage of Gideon, and the success of joshua, you may in God's cause, and your country's service achieve great and noble works for the defence of the Gospel, the safety of our King, the honour of the Kingdom: the taking of the prey out of the Lion's mouth; and the rescuing of the oppressed from the mighty man. And let all faithful subjects and sons of valour say, Amen. The lover of your valour, and virtue, THO: TAYLOR. THE VALVE OF TRUE Valour; or, the probation and approbation of a right Military Man. 1. SAM. 14. VER. ult. And whosoever Saul saw to be a strong man, and fit for the war, him he took unto him. SAUL of a private man was, by the especial appointment of God, and annoyting of Samuel, lifted up to the pitch of a King. Presently the spirit of God cometh upon him, and he was changed into another man. He was still in the main but a bad man; but yet of many eminent good parts for government. He must needs be the fittest whom God vouchsafeth to choose for employment: and see ye not him whom the Lord hath chosen, and there is none like him among the people: even Saul who was higher than any of the people from the shoulders 1. Sam. 10. 24. upward, now designed by God to be the great General of the Lords battle: and by whom the Lord saved Israel many times. This new Saviour, for so he is styled. Ca 9 16. With his new 1 Sam. 14. 23. 47. heroical Spirit attempts his office successfully. He foileth the philstines; subdueth the Ammonites; destroyeth the Amalekites; and atchieneth for Israel many happy and noble victories. Himself was a valiant man, and an honourer of the valiant: for so saith the Text. Whomsoever he saw to be a strong man, and meet for the war, him he took unto him. In which words are 2. things considerable. 1. Saul's probation of his Military men. Whomsoever he saw to be a strong man and meet for the war. 2. His approbation and advancement of them in the other words: him he took unto him. In the former observe. Who they be on whom Saul casts his eye: namely, on men serviceable; described by two properties. First, They were valiant men. Secondly, They were meet for the war. 1. They were valiant and strong men. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non grandes sed fortes. is, not of strong bodies only, but of brave minds and resolutions: and of stout and ready action. It is not Faex populi, the scum and vermin of the land that Saul casteth his eye upon: such an impious and dissolute brood had been dishonourable for the Lords battles. But Soldiers should be choice men. For, first, If the Lord be to choose a Soldier, he will choose a valiant man; as to Gedeon. The Lord is with thee thou valiant man. Go in this thy might and judg. 6. ●2. save Israel; have not I sent thee? and where the Lord meaneth to get a victory, he first sends away the cowards and fearful from the host: as in Gedeons' army of two and thirty thousand, judg. 7. 3. two and twenty thousand timorous men departed: yea it was a general law of Arms amongst the Israelites: that whosoever was afraid, Deut. 20. 8. and faint-hearted, he might return home; lest in the battle, he should make his brethren's heart soft and faint like unto his. 2. A wise General well knoweth; that as there is no worth, so there is no trust in effeminate cowards; who for their own safety care not to betray their cause, their country, their King, their company, their Religion and all. The Ancient in disdain were wont to call them Hares with helmets. Whose best safety Galeatilep●res was in their feet. You may arm, and put helmets and furniture upon such fearful hares; but how can you make them stand when they are pursued? 3. Then is the Military business likely to prosper, when choice and worthy men are sought out to be both Leaders and led. When joshua is to go against Amalek. Choose us out men (saith he) and let us go fight. Well knew joshua that it were better not fight, than not Vires regni & et Romani ●eminis fundamentum in prima detectorum 〈◊〉 ti●●…sistunt. with choice men. And the Ancients report that the foundation of the flourishing and conquering state of the Roman Empire was laid in their careful choice of Commanders and common soldiers. 4. The honour: yea, and the success of an Army depends upon such choice men. For it is the valorous spirit, and noble disposition that hateth those base lusts, and vices of drunkenness, filthiness, wantonness, pilfering, inhuman murders, ravishments, perfidiousness, effeminate delicacy; and such unmanly behaviours, as ordinarily follow the camps. A brave soldier fears nothing but to be base. He Nil metuit nisiturpen● famam. less fears, and liketh better a bloody battle in a just quarrel, than a wanton banquet. It is the man of true valour and courage that will express sobriety, wisdom, vigilancy, obedience, peaceableness, and morality at the least. And an Army consisting of such choice men, shall in true nobleness and honour vie with the Army of Scipio Assricanus, of which Plutarch saith. That the meanest of his soldiers seemed to be a grave Senator. But contrarily there is no valour, no honour but disgraceful baseness in the sons of Belial. Cup-Captaines, roarers, swearers, cursers, blasphemers, filthy livers, quarellers, rough Ismaels', whose hand is against every man, & every man's against them. Who like empty vessels make a great swaggering noise, but are worthless outcasts, empty gulls, men of compliment and appearance, but without substance; fitter to be gaylbirds, In linguae certamine seroces in praetor●isleones, in Praeliis leporcs. Pet. Bles. or apprentices to Bridewell; then to be admitted to the honourable service of a soldier. And for the success of the Army it is ordinarily suitable to the baseness of such instruments, whom Curtius calleth the excrements or outsweeping of their Cities. Seldom shall we meet with Vrbium svarum purgamenta. Hannibal's motto. That they are laden with victories, who are laden with vices. Wisely therefore did Saul lay a good foundation of his wars in Armis vicit, vitiis victus. the choice of valiant and able men: and we may then expect better success of our Armies, and expeditions by sea and land, when our choice is more suitable to his. 2. Propertie, And meet for the War. Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knew that every man of courage was not fit for the War; but that something more than courage is requisite to make a Soldier: and therefore he would also see them fit for the War before he took them unto him. The Hebrew word comprehendeth all particulars that belong to ability. Now there be two things more which must concur to fit and enable a strong man to Saul's service. 1. He must be in relation to Saul. 2. He must be disciplined to him. His relation to 1. Relation. Saul, and tie, must be in. 1. Civil, 2. Divine bands. The former requires him to be of the same country. The latter necessitateth him to be of the same true Religion. 1. Saul taketh in to him his own natives, and spyeth out fit men in his own country and kingdom. And it is the wisdom of a General, if it be possible, to press his soldiers out of the same country. For, 1. Natives are absolutely subject to the sovereign power, and so by all laws of God and nations under command; be the service never so dangerous or unpleasing. 2. A domestical soldier is in a nearer tye and bond to his country, his King, his kindred, and his own fortunes. He is in the same boat which is tossed and threatened with the tempest, and is someway interessed in the common cause, and quarrel; whereas a stranger may conceive Mihi istic 〈◊〉 seritur nec metitur. that he standeth neither for his own King nor Country: and for his own particular he shallbe neither any great gainer nor loser fall the squares as they will; and therefore it were folly for him to endanger himself too far. And hence it is that from a curious or domestical soldier, his Commander may expect both fortitude and faith; in strangers it hath been often observable, that though they Etiamsi iis peritia 〈◊〉 tamen affectus aut fides. have been valiant and skilful; yet have they overthrown great designs for want of faith and affection. 3. It cannot but make him more careful and faithful abroad, when he is liable to reward, or punishment, returning home. In one word antiquity hath observed it fatal to States, and a prognosticate of ruin, when they have been forced to call in foreign forces for their aid and support. As that house is near ruin whose own timber cannot uphold it, unless they bring from elsewhere studs, and posts to undershore it. But especially Saul will have his soldier of the same, and not of a contrary Religion. He must be a friend and favourite of God's cause, and quarrel wherein the Army standeth. And indeed nothing maketh a man so meet for the War as true Religion. For, 1. Only Religion maketh a man truly valiant; it alone maketh him sell his life cheap, and be prodigal of his blood for the cause of God and his Truth. A man truly religious, can (for his Religion) and will give his body to the fire in time of peace; and to the sword in time of War. 2. Religion only maketh him truly obedient, and ordered out of conscience. That as the Centurion's servant if he be bidden come, or go, or do this or that, he doth so, yea this man will readily obey his Commander, though he die for it. And without this ready obedience he cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Polit. 4. Cant. 6. 4. be meet for the War seeing a field without order, is like a battle without a banner, which is so necessary to avoid confusion, as the holy Ghost expresseth them both by one and the same word which in the Greek and Chaldy, signifieth both Banner and Order. 3. Only Religion fitteth a man to die; as in the field he is ever in danger: and will not suffer him basely to shift for saving his life; because he is assured of a better and heavenly. And he is not mere for the War, that is not daily fit to die. Saul hath now made a wise and happy choice of his military men, both of his own region and of his own Religion. Now good choice hath only found out such as may prove good soldiers; but it is only good discipline that makes them so: & therefore before they are meet for the war they must be trained, and disciplined in arms, to become faithful, expert, and exercised in martial affairs. For it is not multitudes of men, nor numbers of arms or names: nor an unmannaged power, nor unskilful strength that carries honour and victory out of the field: but art and exercise; use and experience: which are the best mistress and teacher to make them prompt and active unto any service; and a few such trained soldiers shall do much more service than many men. The ancient Romans derived the issue of all their victories and triumphs (next to their gods) to this; and acknowledged that they climbed to that celebrity, height and transcendency of glory and renown, because they were no less careful, or rather curious in disciplining their soldiers; then in training and instituting their children. And hence it was that the Parthians taught In pace decus, in bello prasidium. even their children the use of the bow; as the Scythians theirs, the use of the dart; and the Germans theirs, the use of the spear. And well knew Saul that such trained men are the sinews of a State, and the main strength and glory of a Kingdom, or Army: that only such men were worthy to be taken in unto him. Read for this the description of Saul's Military men. 1. Chron. 12. 2. In Saul's time were choice men of valour, that could use the right or left hand The Lion is strong among beasts and turneth not his head at the sight of any other. Pro. 30. 30 Hence it was the Scutcheon of the victorious Tribe of judah: and Christ is called the Lion of the Tribe of judah, for his courage, and mighty victories. with stones, arrows and bows. And vers. 8. There were appertaining to Saul of the tribe of Gad stout men, and men of might▪ but they were also exercised, and by wit and industry made meet for the war. For their courage they had the faces of Lions: so for their activeness and dexterity: they were swift as the Roes on the mountains. Of these also were those seven hundred Beniamits of Saul's own tribe, who were so skilful; as that with their left hands they could cast stones out of slings at an hair breadth, and not miss. Well may a pious Prince in a just quarrel promise himself success and prosperity, who is attended with men so meet for the war. Thus much of Saul's probation. Secondly, concerning Saul's approbation or advancement of them. The Text saith, He took them in unto him. The Hebrew word is diversely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressed by Interpreters; and includeth diverse degrees of honour which he conferred Re●i urbes sapient. Adag. upon them. As first, Collegit ad se, Pagnin: that is, he gathered or pressed them into his service to employ them. Secondly, Recipiebat●nd see, Tremelius: that is, he took them or received them into his pay: to encourage and reward them. Thirdly, Sociabat cum sibi, saith jerom. That is, he took them near about him as his companions and counsellors, to honour and advance them. In all which, he setteth himself a pattern or copy to all Princes, and supreme powers that would prosper in their wars, to draw into their favour, presence, and honourable rewards, men of worth and valour; and to encourage grace, and reward good deserts: affording them such place in their affections, and remunerations as the nobleness of their spirits, and achievements do worthily challenge and deserve. Thus David (than whom none ever prospered better in his wars) had his Worthies in diverse ranks. He had his three Worthies, most honourable personages for valour and magnanimity. He had also his thirty very honourable persons, although they attained not to the first ● Sam. 23. three. But they were all in great request with him, and worthily advanced by him. Reason 1. Valiant Generals well know, that honourable rewards and respect, put men upon services, not more noble than difficult: and therefore Saul proclaimeth & performeth a great reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that will undertake the combat with Goliath; by which means David came to the kingdom: and David himself afterwards being outbraved by the jebusites, propounded a most honourable reward to him who would first adventure himself in that dangerous service. Whosoever (saith David) shall smite the jebusites 1 Chron. 11. 6. first, shall be chief and Captain. And so came joab to be David's chief Captain, and General of his wars all his life. The like we read of Caleb. judg. 1. 12. Whosoever shall smite Kiriathsepher, and taketh it: to him will I give Achsah my daughter to wife. And Othniel Calebs' younger brother took it, and with it Achsah for his wife. Thus as the sea in it own nature is calm; yet is raised up and mightily stirred by violent winds: so are calm spirits raised and transported beyond themselves unto noble designs, if incited by the hopes, and full gales of honourable respect and recompense. 2. The God of heaven will not have the faithful service of men in any kind forgotten. Nay, himself hath recorded in his own book; the valour, acts, and faithfulness of many worthies of ancient ages; never to be blotted out from the eyes and memory of posterity. And by the same most oculate providence, the names, memory, and undying fame of infinite numbers more, live in other civil Records and Chronicles of particular and several ages, and nations; and so are likely to do till time shall be no more. Whereby what else can more fitly be inferred then that inferior and earthly gods (the Princes and Potentates of the world) should not digress from so wise and unerring a pattern: but rather study and set themselves some way to remunerate and promote every noble service, and servant, according to his worth and desert. 3. Experience of all ages ancient and modern, witnesseth that it never fares so well with Church or Common wealth: as when true valour is advanced by the State; and men of desert are advanced, and graced according to their worth. Whereas all things decay; and the politic body is in an apparent consumption; when honours are cheap, and places of command are carried according to favour, flattery, affection; yea, or Nobility itself without merit or desert. 4. It were an unthankful neglect of men of worth, who under God are the safest guard both of King, and Kingdom: whose fortitude and faithfulness putteth them upon any noble service never so difficult at the beck of their Prince. Such as those three hundred Romans whom Scipio Africanus showed to a friend of his; Plutarch. exercising their Arms, near an high steep Tower leaning over the Sea. There is never a one of all these three hundred (saith he) but if I bid him climb up that steep Tower; and from the top of it cast himself down into the Sea, but he will readily do it. Add hereto only this, that no wise or martial Non caret manibus civet as qua viris cincta est. Lytur. Prince can neglect his walls and fortresses; he will not suffer them to moulder or decay; but will seasonably strengthen and fortify them for his, and his people's safety. But men of valour and service are the strongest walls and rampart of the Kingdom. Of whom we may say as Abigails servant of David's soldiers. These men are a wall unto us by night and by 1 Sam. 25. 16 day. So as the neglect of a valiant man, is as the neglect of a breach in the wall of the kingdom, or to pass carelessly a breach in the sea; either of which is an inlet to destruction. Now having opened the words, and showed the just reasons of Saul's trial and choice of his military men; I will propound and prosecute Note. Military profession very honourable. but one observation from them which I conceive proper not only from the words, but for this our errand and meeting; namely, to show what honour God himself hath put upon this military profession: as appeareth both in this text, and in many other passages of holy Scriptures. Here, in that he hath deputed no other to oder it than his own chief vicegerent upon earth. For it is Saul that by God's appointment ordereth all the designs and matters of war. 1. Sam. 9 16. I will send thee a man out of Benjamin, to be the governor of my people, and to save my The indicting of War belongeth only to the suprem Magistrate. people. Plainly implying that the indicting and proclaiming of war; the choice of men; and the designing them to their several places and offices, belongeth only to the supreme Prince or Magistrate. And thus were the wars of Israel ever at the command of Moses, or joshua, or of the chief judge, or of the King for the time Numb. 31. 5. being. So Moses as King in Israel commanded joshuah his General to press and choose out of every tribe a thousand men, to make up an host of twelve thousand against Midian. And great reason. For, 1. This is the most ancient order, and most natural. The first battle that ever we read of was ordered by the Kings: as the phrase, Gen. 14. implieth. The time when Kings go out to war. 2. The care of the Kingdom is committed by God to the supreme Magistrate, to defend his people against the disturbers of peace: either within, by the sword of justice: or without, by the sword of war. Rom. 13. 1. 11. 4. 3. It belongs not to private persons to Non cuilibe fas aperire belli portas. move war: for they may prosecute their private right, at the public tribunal of justice. Neither is it in their power to denounce a public enemy; and none is to be reputed a public enemy, till he be publicly denounced by public authority. Neither is it in their power to gather assemblies and multitudes together; which must be done in war. Much less to kill, and spoil, even an enemy without public warrant: for that is theft, and murder: except in sudden, and reserved cases, where the supreme Magistrate cannot be consulted; or where the law of God and nature maketh a man a Magistrate in his own case. It is observable that Abishai might not by private revenge defend the public and supreme Magistrate, nor the public weal in him. He must not revenge Shemeis cursing 2 Sam. 16. 16, of David without David. Hence was it that David showed exemplary justice upon him that brought tidings of Saul's death: though he also brought him Saul's Crown, and his bracelets: yet because he confessed he helped to kill him, as it were to favour him, in putting him out of his pain; David slew him. And the same justice he executed on them that slew Ishbosheth, Saul's son, who reigned in Israel against 2 Sam. 1. 14. David: though by the fact the Kingdom was peaceably settled upon David: yet because it was by their private spirit: their pretence of love, and respect to David in it, 2 Sam. 4. 10. 11 secured them not, but they must die for it. We must remember our Saviour his definitlue sentence. He that taketh the sword; shall perish Math. 26. 52. with the sword. Which words our Lord uttered not to dissuade or dishonour this noble Military profession, (as the frantic Anabaptists pretend) but to honour and heighten it; as not belonging to private men or motions; to wield and draw at their pleasure, without the command or concession of the supreme power. As Augustine most judiciously Private impetu nulla ●egitima Potestate iu●ente, vel concedente, peribit vel gladio humano, aut gladio vindicta divina. doth comment upon that Text. Whosoever (saith he) by his own private motion is armed against the life of another, no lawful power either commanding him, or giving him leave; he shall perish either by the sword of man, or else by the sword of divine revenge. But if we consult other places of Scripture we shall further observe many passages, wherein the Lord, of purpose advanceth the honour of this noble profession. For, 1. He hath by his own word, and appointment pressed out his own people to war. Both by commandment to fight, and by giving directions in fight. The learned observe that the jews had two sorts of precepts; and both from God concerning their wars. The former they called Milcamoth Mitsvah; Bella precepti: that is, wars of precept, commanded wars. As Num. 31. 1. 3. The Lord spoke unto Moses, Revenge Israel of the Midianites. The latter they called Mitsvoth Milcamah, Praeceptabelli: the precepts or injunctions concerning war. As Deut. 20. Are four martial laws concerning all their wars. 2. He giveth his spirit to encourage men to fight: as Gedcon, Samson, Saul, thus behaved themselves valiantly, when the spirit of judg. 14. 6. & 19 God came upon them: that is, in an extraordinary 1 Sam. 11. 6. motion and power. 3. He teacheth men's hands to fight, and their fingers to battle; so as such as are entered Psal. 114. 1. into this military school, are entered into God's school: and your proficiency here is acceptable unto God, and serviceable. 4. He pleaseth himself in that frequent style. The Lord of hosts, and calleth himself a Exod 15. 3. man of war: that is, an excellent warrior, exercised in war, stout, skilful, prudent, victorious. And this is not a title without the thing: for himself is in the field and fighteth the battles of his people. 2. Chron. 32. 7. With him is an arm of flesh; but with us is the Lord our God to help us and to fight our battles. He denominateth the wars against his enemies; His own battles. So Abigail to David. Thou fightest the Lord's battles, and his 1 Sam. 25 28. Pr●lia domini pr●liaris. jer. 48. 10. own work. Cursed is he that doth the work of the Lord negligently: and cursed is he that keepeth back his sword from blood. Yea, he calleth the armies mustered, his sanctified ones, set apart by himself to military employment. Isa. 13. 3. I have commanded my sanctified ones, I have also called my mighty ones for mine anger. In a word, the very Chronicle or Record of these wars, he pleaseth to own and call; The book Numb. 21. 14. of the battles of the Lord. The use I will make of this consideration Application shall be to excite and inflame your noble minds, both to come in, and to hold on in this most worthy exercise so honoured of God himself. Think not, (worthy Gentlemen) that it is out of our element who are men of peace, to excite you to these honourable exercises of Arms: for in the jewish Camps and marchings; the Priests were by God himself appointed to sound the alarm with Trumpets. Numb. 10. ●. And when they were to go upon a service; one of the Priests was selected from the rest; to stir Deut. 20. 2. up the hearts of the soldiers by a Sermon or hortatory oration, and so encourage them to the service: whom they called Meshiah Milcamah. That is, the anointed of the war. Seeing Vnctum belli. therefore your desires have appointed me such a one at this time. Let me with your patience in a few words. First, Incite you. Secondly, Counsel you and so dismiss you. 1. And first to incite and encourage you in this way, consider that of Solomon. There is a Eccles. 3. time of peace, and a time of war, and not a more constant vicissitude of day and night, of light and darkness; then a continual intercourse of peace and trouble. The fairest day may have his cloud, at least is ended in a black and cloudy darkness. And hence hath it ever been reputed the wisdom of a state in peace, to provide for war: and to breed up such in peace as may be useful in war: because preparations of war are not both suddenly, and happily provided: but being once well provided beforehand; not only they Non solum in bello valent, sed ne sit bellum. prevail in war, but that there be no war: for who dare to dare or provoke that people to war, which is known to be expedite and ready to revenge: whose same alone and Bellam samae profligant. tried valour stinteth controversies and quarrels. 2. The most necessary use and end of military discipline enforceth itself upon generos P●ucos viros fortes natura procreate. spirits. Because nature brings forth but few meet martial men; but industry and institution breedeth many: neither can there be any exercise for young and able men, either more noble then to be disciplined in the use of arms, to be skilful in their Postures, in their Marches, in their Ranks, and readiness for every Command: or more useful, seeing the skill and dexterity of arms both keepeth in awe the neighbour nations without; and preserveth the peace at home; which next to his peace with God, every good man, and Patria proximo à d●is gradu est. patriot must by all good means advance; whereas contrarily the neglect of this discipline is pernicious both at home and abroad. For when men at home waste their time in wanton, base, and esfeminate exercises (by which they enervate, and emasculate their spirits from manly achievements) being called abroad to service are sit for nothing, but either to maim the public designs, or else to mischief themselves or their follows by their laziness and unskilfulness in the use of their arms. 3. For your further incitation you want no examples, nor companions in your military exercises. If you could look into heaven, Luke 2. 2●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you might see the Angels great in power and skill; those heavenly soldiers never out of the seld, nor their ranks. But you may look unto heaven and see the stars: the host of heaven fight in their courses and orbs, judg. 5. 20. against the Lords enemies. If you look lower to the heaven upon earth: the whole Church upon earth is in arms in the great military yard of the world: and is therefore called militant. And we her ministers are all 2 Tim. 2. 3. in our ranks the Lords soldiers in a most hazardous sight, against all your, and our spiritual enemies. If you look round about you, all the creatures are called the Lords armies: and from them himself is called the Lord of hosts above two hundreth and thirty times in the Scripture: so as he must be out of all rank that affecteth not this noble exercise. 4. You of this worthy society have with you, and before you, (beyond other bands) the high Commander in earth of us all. Our Great Charles, defender of our persons, and of our faith: who hath vouchsafed to become your General and noble Patron. You hath he specially honoured by giving you your colours; and by calling you his Company. You he yearly encourageth with royal remembrance for the honour of your annual feast and meeting. His Highness hath taken you in unto him, to encourage, to honour, to employ you on occasion: because he hath seen you strong men, and meet for the war. Where will you find a more Royal Leader? Seeing now that the increase, and flourishing of this military society, in number, in honour, and in graceful exercises is the honourable desire of his Majesty; Is there any brave spirit that would not satisfy his Prince in so noble, and easy a desire? If David shall but wantonly desire water out of the well of Bethlem: his three worthies, josabam, Eleazar, & Shammah, will break through an whole Army of Philistims; and unbidden, attempt a most desperate service, with extreme hazard of their lives. But here is no such hot service: nor to so little purpose, nor without the leave, and leading of the King himself: Who vouchsafeth to go before you. 5. We the subjects of the Kingdom honour you as a strong buttress of our wall. We esteem every one of you, worth so many men as in time of service, and necessity, every one of you are able to lead. We look not on you as common soldiers: but as Commanders, when ever any of you shall be commanded. We take you in to us as we do gold, not by bulk or bullion, but by weight and worth; esteeming every grain of your value and valour at the due rate and estimate. We are more willing to behold a seemly appearance in your exercises marching under your colours in the field: then to see you marching to a feast: All which laid together may be as sharp and steeled spurs to quicken even dull spirits to affect and undertake this so noble and necessary an exercise: wherein whosoever is wanting (if ability and opportunity be not wanting) he may be sentenced to be wanting both to his own reputation; Communis utilitutis derel●ctio contra naturam est, Cic. de Offie. as also to the honour, and safety of his country; and to be an offender against nature itself; the light whereof denounced them to be enemies who were wanting to the Pro hostibus se habiturum qui reipublica defuissent. Common wealth. So did Great Pompey esteem them enemies that having power and opportunity failed the public. 2. But ●ow forbearing to press that point further. Let me add a word or two of counsel; and let it I pray you be acceptable unto you. I will commend you to God, when I have commended a few precepts unto your consideration. 1. The first of them is; that seeing God and man doth honour you: you must also advance your own honour: both the honour of your persons, and the honour of this Society. Dishonour not your persons by vices, or disgraceful lusts; fear baseness, swaggering, swearing, quarrelling, drinking, rioting, and the like. Remember that sin and shame are by God tied together with an adamantine chain, Once a wound ever a s●arre, Proverb. and wait one on the other, as the shadow on the body; and what God hath joined, you cannot sunder: the act of sin as a wound is transient, but the scar remaineth. Dishonour not this society by negligence, idleness or slackness in your appearances: but give your presence & attendance at your times appointed; which is the sinews and strength of your company. Uphold the grace of your Exercitus dicitur quod meli●r fit exercindo. Varre. exercises, and better them, and yourselves by them; for to what purpose are you a company, or were your company, if it were not for your exercises. I have heard that your worthy founder left you but two special rules and directions for the advancing of the honour of your company. The former for the increase, and upholding of your Band and society, by your weekly diligent appearance, without failing in your set exercises. The latter for the upholding of the band of love, and unity among yourselves: avoiding carefully such jars, and quarrels as might disjoint you, or make you fall off one from another. I have heard also that both these rules have been forgotten amongst many of you: and especially by failing Non ut convicium faciam, sed medicinam. Lipsius. in the latter; you have almost over thrown the former. Yea myself have been an eye witness of your slender appearance, and sundry others to their grief, and the dishonour, I had almost said the disbanding, of your company: which made me think of the complaint of Vegetius, concerning the neglected military discipline of his time. But now amongst us, Disciplina hodie a●id nos non dicum languet sedobiit, neque mala est sed nulla. saith he, the field discipline, I will not say languisheth, but is dead: neither is it evil, but none at all. So I may say (but in no other respect but of your want of appearance) your discipline hath many times been, not faint, but dead; not evil, but none at all. Now therefore worthy Gentlemen repair yourselves, your reputation, your company, and the honour and estimation of it: both by joining together, and piecing in mutual and loving affections; which will tie your persons together one to another: as also by joining yourselves in seemly appearance upon your exercise days. Christ hath laid a straight law upon you for the one: and you may lay a law by your joint consent upon yourselves for the other. That whosoever will be of the company; he may appear so to be on the appointed days of appearance: or (without an approved reason to the contrary) make up his presence by his purse. It were, I confess, more praiseworthy to be voluntaries in such noble actions; then necessitated by compalsion: but it were pity that that which should be the glory of our action, (I mean the freeness of it) should become the overthrow of it. Let therefore conscience to God, the service of your country, the honour of your King, the love of Religion, and true nobleness of mind be a stronger tye upon you; then if you were pressed, and held by force unto the action. Look upon the state of this part of Christendom; tyrannised on by Antichrists forces: behold the fury of the enemies against the Churches every where: take to heart the inundation and floods of misery and destruction let in upon our neighbour Churches; so as the Dove of Christ can find no rest for the sole of her foot. Call to mind what hath been, and is the lot of our neighbour countries: what the hopes, and the aims of the enemy against ourselves: and should not now every able man fitted with conveniency, even out of conscience, hold himself called by the face, and necessity of the times; to prepare himself with skill in arms for the repulsing of such furious enemies: and for the defence of his country, his King; and especially of the Gospel, and Religion of jesus Christ. We read of a band of men following Saul, Whose hearts God had touched. Who will say they 1 Sam. 10. 1● were not called though they were not pressed? show yourselves such a band of men whose hearts God hath touched: and such as those two hundreth thousand men, who with Amasa offered themselves willingly unto the Lord: 2. Chro. 17. 16. that is, with a most free spirit to fight the Lords battles under jehoshaphat. Let not baseness of mind, nor covetousness, nor idleness, nor private ends, nor private grudges, cause any either to keep off, or to fall off, either one from another, or from the public action; the use whereof is so noble, and necessary. 2. The longer I have been in this first advice, the shorter I shall be in the rest. The second principle I would tender unto you to advance the honour of your company, is: that you be careful both to fear God yourselves; and to draw in others among you that are religious and fearing God. The former, because all true valour and fortitude floweth from Religion and the fear of God. By faith the Hebr. 11 judges of Israel were valiant in battle, and turned away the forces of aliens. This alone made Eliah, the horsemen, and Chariots of Israel; all warlike provision, power and policy, without Religion is vain. And all valour, and courage, without grace and Religion, is as a shadow without a body: or as a body without a soul. Promote therefore by all your power, the power of the Gospel first in your own hearts, and then in your families, and then in your countries. Get grace, and be in grace with God: and then more are they, and more powerful that are with you; then any, or all that come against you. And next to this, get into your company men that fear God; the more of them you can draw in; the more happy and flourishing will your company be. Such as these will intend the public, and not their private ends: their virtuous life will cast a lnstre upon your meetings, their religious speeches and godly counsels will tend to edification. In a word, their holy example, course, and discourses will make your meetings fruitful. Cast but your eyes upon your other fraternity, that noble society of the Artillery yard; and observe how God hath increased their numbers, their renown, and true honour: how they prosper in outward means, how lovely, comely, and graceful they are in their meetings, how dex trous and able for great services. And whence is it? but (besides the wisdom, valour, diligence, sobriety, and piety of their Leaders, and Captains) because one godly man hath persuaded, and drawn in another: so as many of the band are not only civil and sober minded, but truly religious, and noted for men fearing God, to whom the Lord hath entailed honour and prosperity. Him that honoureth me I will honour: but who so despiseth me shall be despised. Let this persuade such as fear God to come in, and draw others affected as themselves into this exercise, a readier way to advance your society, cannot be directed. 3. While you prepare yourselves against enemies without; know that you have the greatest Malum nascens facilius oppr●mitur. enemy within to grapple withal. This bosom enemy who is still at bed and board with you, you must charge against daily, watch him narrowly, & take him in hand betime, suppress Foris hostem si non habes, invenies domi. Livy. the risings of evil motions, be serious in this encounter you never want an enemy that you may never want exercise: if you find him not abroad, he will find you at home; have him necessarily you must, aut socium aut hostem, either as a companion or an enemy: but at the best a traitor. Raise up your whole power, & stand in complete armour against this enemy: against whom (seeing there is no hope of peace) there Vincit seipsum qui proficit in melius. is no hope but in arms. Of all victories esteem that the most noble to overcome thyself: and he overcometh himself, that overgroweth his corruptions daily; and standeth strongly in the strength of Christ against his own lusts, by whom he is more than a conqueror. Valentinian the Emperor at point of death said he most gloried in one victory amongst all In●micoru● nequissimum de vici, car nem meam. the great triumphs & victories of his life, and being asked what that was: he answered, I have conquered my most wicked enemy, my own flesh, a noble conquest indeed. It is not hard to overcome any other enemy if a man have overcome himself: but it is impossible for any other enemy to overcome him. 4. In all use of arms acknowledge the Lord your highest General. Israel must put on their Armati coram Domino. arms before the Lord. so you must do all in his presence, and by his direction; and this will Numb. 32 29. be an awband to keep all in order. In other armies many things are done, which other Generals know not, nor see: but this General seeth all, heareth all, observeth all. Learn therefore in all your warlike exercises of Israel: to march or stand (as they in all their journeys) according to the moving, or standing of the cloud. Let God's word be your watchword for your direction in every thing: for then God is before josh. 1. 7. you, his presence is with you, and his blessing shall be upon you for good, for honour, for safety, for victory and success in whatsoever you shall put your hands unto, according to his promise, who is truth itself, the mighty God blessed for ever. Amen. FINIS.