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THE VALVE OF TRVE Valour; or, the probation and approbation of a right Military Man. 1. SAM. 14. VER. vlt.
THE VALVE OF TRUE Valour; or, the probation and approbation of a right Military Man. 1. SAM. 14. VER. Ult.
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And whosoeuer Saul saw to bee a strong man, and fit for the warre, him he tooke vnto him. And whosoever Saul saw to be a strong man, and fit for the war, him he took unto him.
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SAVL of a priuate man was, by the especiall appointment of God, and annoyting of Samuel, lifted vp to the pitch of a King.
SAUL of a private man was, by the especial appointment of God, and annoyting of Samuel, lifted up to the pitch of a King.
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Presently the spirit of God commeth vpon him, and hee was changed into another man. Hee was still in the maine but a bad man;
Presently the Spirit of God comes upon him, and he was changed into Another man. He was still in the main but a bad man;
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but yet of many eminent good parts for gouernment. He must needs be the fittest whom God vouchsafeth to chuse for employment:
but yet of many eminent good parts for government. He must needs be the Fittest whom God vouchsafeth to choose for employment:
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and see yee not him whom the Lord hath chosen, and there is none like him among the people:
and see ye not him whom the Lord hath chosen, and there is none like him among the people:
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euen Saul who was higher then any of the people from the shoulders vpward, now designed by God to bee the great Generall of the Lords battaile:
even Saul who was higher then any of the people from the shoulders upward, now designed by God to be the great General of the lords battle:
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and by whom the Lord saued Israel many times. This new Sauiour, for so he is stiled.
and by whom the Lord saved Israel many times. This new Saviour, for so he is styled.
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Ca. 9. 16. With his new heroicall Spirit attempts his office succesfully. Circa 9. 16. With his new heroical Spirit attempts his office successfully.
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He foyleth the Phylistims; subdueth the Ammonites; destroyeth the Amalekites; and atchieneth for Israel many happy and noble victories.
He foileth the Physicists; subdueth the Ammonites; Destroyeth the Amalekites; and atchieneth for Israel many happy and noble victories.
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Himselfe was a valiant man, and an honourer of the valiant:
Himself was a valiant man, and an honourer of the valiant:
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for so saith the Text. Whomsoeuer hee saw to bee a strong man, and meet for the warre, him he tooke vnto him.
for so Says the Text. Whomsoever he saw to be a strong man, and meet for the war, him he took unto him.
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In which words are 2. things considerable. 1. Sauls probation of his Military men. Whomsoeuer he saw to be a strong man and meete for the warre.
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.
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2. His approbation and aduancement of them in the other words: him he tooke vnto him. In the former obserue.
2. His approbation and advancement of them in the other words: him he took unto him. In the former observe.
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Who they bee on whom Saul casts his eye: namely, on men seruiceable; described by two properties. First, They were valiant men.
Who they be on whom Saul Cast his eye: namely, on men serviceable; described by two properties. First, They were valiant men.
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Secondly, They were meete for the warre. 1. They were valiant and strong men. That is, not of strong bodies onely, but of braue mindes and resolutions:
Secondly, They were meet for the war. 1. They were valiant and strong men. That is, not of strong bodies only, but of brave minds and resolutions:
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and of stout and ready action.
and of stout and ready actium.
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It is not Faex populi, the scumme and vermin of the land that Saul casteth his eye vpon:
It is not Faex People, the scum and vermin of the land that Saul Cast his eye upon:
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such an impious and dissolute brood had beene dishonourable for the Lords battels. But Souldiers should bee choyce men.
such an impious and dissolute brood had been dishonourable for the lords battles. But Soldiers should be choice men.
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For, first, If the Lord be to chuse a Souldier, he wil chuse a valiant man;
For, First, If the Lord be to choose a Soldier, he will choose a valiant man;
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as to Gedeon. The Lord is with thee thou valiant man. Goe in this thy might and saue Israel;
as to Gideon. The Lord is with thee thou valiant man. Go in this thy might and save Israel;
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haue not I sent thee? and where the Lord meaneth to get a victory, hee first sends away the cowards and fearefull from the host:have not I sent thee? and where the Lord means to get a victory, he First sends away the cowards and fearful from the host:
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as in Gedeons army of two and thirty thousand, two and twenty thousand timerous men departed:
as in Gedeons army of two and thirty thousand, two and twenty thousand timorous men departed:
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yea it was a generall law of Armes amongst the Israelites: that whosoeuer was afraid, and fainthearted, he might returne home;
yea it was a general law of Arms among the Israelites: that whosoever was afraid, and fainthearted, he might return home;
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lest in the battell, hee should make his brethrens heart soft and faint like vnto his.
lest in the battle, he should make his Brothers' heart soft and faint like unto his.
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2. A wise Generall well knoweth; that as there is no worth, so there is no trust in effeminate cowards;
2. A wise General well Knoweth; that as there is no worth, so there is no trust in effeminate cowards;
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who for their owne safety care not to betray their cause, their countrey, their King, their company, their Religion and all.
who for their own safety care not to betray their cause, their country, their King, their company, their Religion and all.
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The Ancient in disdaine were wont to call them Hares with helmets. Whose best safety was in their feete.
The Ancient in disdain were wont to call them Hares with helmets. Whose best safety was in their feet.
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You may arme, and put helmets and furniture vpon such fearefull hares; but how can you make them stand when they are pursued?
You may arm, and put helmets and furniture upon such fearful hares; but how can you make them stand when they Are pursued?
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3. Then is the Military businesse likely to prosper, when choyce and worthy men are sought out to be both Leaders and led.
3. Then is the Military business likely to prosper, when choice and worthy men Are sought out to be both Leaders and led.
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When Ioshua is to goe against Amalek. Chuse vs out men (saith hee) and let vs goe fight.
When Ioshua is to go against Amalek. Choose us out men (Says he) and let us go fight.
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Well knew Ioshua that it were better not fight, then not with choyce men.
Well knew Ioshua that it were better not fight, then not with choice men.
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And the Ancients report that the foundation of the flourishing and conquering state of the Roman Empire was laid in their carefull choyce of Commaunders and common souldiers. 4. The honour:
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:
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yea, and the successe of an Army depends vpon such choyce men.
yea, and the success of an Army depends upon such choice men.
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For it is the valorous spirit, and noble disposition that hateth those base lustes, and vices of drunkennesse, filthinesse, wantonnesse, pilfering, inhumane murders, rauishments, perfidiousnesse, effeminate delicacy;
For it is the valorous Spirit, and noble disposition that hates those base lusts, and vices of Drunkenness, filthiness, wantonness, pilfering, inhumane murders, ravishments, perfidiousness, effeminate delicacy;
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and such vnmanly behauiours, as ordinarily follow the campes. A braue souldier feares nothing but to be base.
and such unmanly behaviours, as ordinarily follow the camps. A brave soldier fears nothing but to be base.
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Hee lesse feares, and liketh better a bloody battell in a iust quarrell, then a wanton banquet.
He less fears, and liketh better a bloody battle in a just quarrel, then a wanton banquet.
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It is the man of true valour and courage that will expresse sobriety, wisedome, vigilancy, obedience, peaceablenesse, and morality at the least.
It is the man of true valour and courage that will express sobriety, Wisdom, vigilancy, Obedience, peaceableness, and morality At the least.
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And an Army consisting of such choyce men, shall in true noblenes and honour vye with the Army of Scipio Assricanus, of which Plutarch saith.
And an Army consisting of such choice men, shall in true nobleness and honour vie with the Army of Scipio Assricanus, of which Plutarch Says.
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That the meanest of his souldiers seemed to bee a graue Senator.
That the Meanest of his Soldiers seemed to be a graven Senator.
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But contrarily there is no valour, no honour but disgracefull basenesse in the sonnes of Belial. Cup-Captaines, roarers, swearers, cursers, blasphemers, filthy liuers, quarellers, rough Ismaels, whose hand is against euery man, & euery mans against them.
But contrarily there is no valour, no honour but disgraceful baseness in the Sons of Belial. Cup-Captaines, roarers, swearers, cursers, blasphemers, filthy livers, quarrellers, rough Ishmaels, whose hand is against every man, & every men against them.
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Who like empty vessels make a great swaggering noyce, but are worthles outcasts, empty gulls, men of complement and appearance, but without substāce;
Who like empty vessels make a great swaggering noise, but Are worthless outcasts, empty gulls, men of compliment and appearance, but without substance;
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fitter to be gaylbirds, or apprentises to Bride-well; then to be admitted to the honorable seruice of a souldier.
fitter to be gaylbirds, or apprentices to Bridewell; then to be admitted to the honourable service of a soldier.
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And for the successe of the Army it is ordinarily sutable to the basenes of such instruments, whom Curtius calleth the excrements or outsweepings of their Cities.
And for the success of the Army it is ordinarily suitable to the baseness of such Instruments, whom Curtius calls the excrements or outsweepings of their Cities.
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Seldom shall we meet with Hannibals motto. That they are laden with victories, who are laden with vices.
Seldom shall we meet with Hannibals motto. That they Are laden with victories, who Are laden with vices.
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Wisely therefore did Saul lay a good foundation of his warres in the choyce of valiant and able men:
Wisely Therefore did Saul lay a good Foundation of his wars in the choice of valiant and able men:
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and wee may then expect better successe of our Armies, and expeditions by sea and land,
and we may then expect better success of our Armies, and expeditions by sea and land,
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when our choyce is more sutable to his. 2. Propertie, And meete for the Warre. Saul knew that euery man of courage was not fit for the Warre;
when our choice is more suitable to his. 2. Property, And meet for the War. Saul knew that every man of courage was not fit for the War;
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but that something more then courage is requisite to make a Souldier:
but that something more then courage is requisite to make a Soldier:
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and therefore hee would also see them fit for the Warre before hee tooke them vnto him.
and Therefore he would also see them fit for the War before he took them unto him.
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The Hebrew word comprehendeth all particulars that belong to abilitie.
The Hebrew word comprehendeth all particulars that belong to ability.
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Now there bee two things more which must concurre to fit and enable a strong man to Sauls seruice.
Now there be two things more which must concur to fit and enable a strong man to Saul's service.
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1. Hee must be in relation to Saul. 2. Hee must bee disciplined to him. His relation to Saul, and tye, must be in. 1. Ciuill, 2. Diuine bands.
1. He must be in Relation to Saul. 2. He must be disciplined to him. His Relation to Saul, and tie, must be in. 1. Civil, 2. Divine bans.
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The former requires him to be of the same countrey. The latter necessitateth him to be of the same true Religion.
The former requires him to be of the same country. The latter necessitateth him to be of the same true Religion.
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1. Saul taketh in to him his owne natiues, and spyeth out fit men in his owne countrey and kingdome.
1. Saul Takes in to him his own natives, and spieth out fit men in his own country and Kingdom.
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And it is the wisedome of a Generall, if it be possible, to presse his souldiers out of the same countrey.
And it is the Wisdom of a General, if it be possible, to press his Soldiers out of the same country.
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For, 1. Natiues are absolutely subiect to the soueraigne power, and so by all lawes of God and nations vnder command;
For, 1. Natives Are absolutely Subject to the sovereign power, and so by all laws of God and Nations under command;
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bee the seruice neuer so dangerous or vnpleasing.
be the service never so dangerous or unpleasing.
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2. A domesticall souldier is in a nearer tye and bond to his countrey, his King, his kinred, and his owne fortunes.
2. A domestical soldier is in a nearer tie and bound to his country, his King, his kindred, and his own fortune's.
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He is in the same boate which is tossed and threatned with the tempest, and is someway interessed in the common cause, and quarrell;
He is in the same boat which is tossed and threatened with the tempest, and is someway interested in the Common cause, and quarrel;
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whereas a stranger may conceiue that hee standeth neither for his owne King nor Countrey:
whereas a stranger may conceive that he Stands neither for his own King nor Country:
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and for his own particular he shalbe neither any great gainer nor looser fal the squares as they will;
and for his own particular he shall neither any great gainer nor looser fall the squares as they will;
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and therefore it were folly for him to endanger himselfe too farre.
and Therefore it were folly for him to endanger himself too Far.
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And hence it is that from a curious or domesticall souldier, his Commander may expect both fortitude and faith;
And hence it is that from a curious or domestical soldier, his Commander may expect both fortitude and faith;
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in strangers it hath beene often obseruable, that though they haue beene valiant and skilfull; yet haue they ouerthrowne great designes for want of faith and affection.
in Strangers it hath been often observable, that though they have been valiant and skilful; yet have they overthrown great designs for want of faith and affection.
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3. It cannot but make him more carefull and faithfull abroad, when he is lyable to reward, or punishment, returning home.
3. It cannot but make him more careful and faithful abroad, when he is liable to reward, or punishment, returning home.
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In one word antiquity hath obserued it fatal to States, and a prognosticate of ruine, when they haue beene forced to call in forraigne forces for their aide and support.
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.
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As that house is neere ruine whose owne timber cannot vphold it, vnlesse they bring from else-where studs, and postes to vndershore it.
As that house is near ruin whose own timber cannot uphold it, unless they bring from elsewhere studs, and posts to undershore it.
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But especially Saul will haue his souldier of the same, and not of a contrary Religion.
But especially Saul will have his soldier of the same, and not of a contrary Religion.
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He must be a friend and fauorite of Gods cause, and quarell wherein the Army standeth.
He must be a friend and favourite of God's cause, and quarrel wherein the Army Stands.
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And indeed nothing maketh a man so meete for the Warre as true Religion. For, 1. Onely Religion maketh a man truely valiant;
And indeed nothing makes a man so meet for the War as true Religion. For, 1. Only Religion makes a man truly valiant;
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it alone maketh him sell his life cheape, and be prodigall of his blood for the cause of God and his Truth.
it alone makes him fell his life cheap, and be prodigal of his blood for the cause of God and his Truth.
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A man truely religious, can (for his Religion) and will giue his body to the fire in time of peace;
A man truly religious, can (for his Religion) and will give his body to the fire in time of peace;
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and to the sword in time of Warre. 2. Religion only maketh him truly obedient, and ordered out of conscience.
and to the sword in time of War. 2. Religion only makes him truly obedient, and ordered out of conscience.
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That as the Centurions seruant if hee bee bidden come, or goe, or doe this or that, he doth so,
That as the Centurions servant if he be bidden come, or go, or do this or that, he does so,
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yea this man will readily obey his Commander, though he die for it.
yea this man will readily obey his Commander, though he die for it.
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And without this ready obedience he cannot be meete for the Warre seeing a field without order, is like a battell without a banner, which is so necessary to auoid confusion,
And without this ready Obedience he cannot be meet for the War seeing a field without order, is like a battle without a banner, which is so necessary to avoid confusion,
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as the holy Ghost expresseth them both by one and the same word which in the Greeke and Chaldy, signifieth both Banner and Order.
as the holy Ghost Expresses them both by one and the same word which in the Greek and Chaldy, signifies both Banner and Order.
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3. Onely Religion fitteth a man to die; as in the field hee is euer in danger:
3. Only Religion fits a man to die; as in the field he is ever in danger:
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and will not suffer him basely to shift for sauing his life; because hee is assured of a better and heauenly.
and will not suffer him basely to shift for Saving his life; Because he is assured of a better and heavenly.
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And he is not meere for the Warre, that is not daily fit to die.
And he is not mere for the War, that is not daily fit to die.
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Saul hath now made a wise and happy choyce of his military men, both of his owne region and of his owne Religion.Saul hath now made a wise and happy choice of his military men, both of his own region and of his own Religion.
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Now good choyce hath onely found out such as may proue good souldiers; but it is onely good discipline that makes them so:
Now good choice hath only found out such as may prove good Soldiers; but it is only good discipline that makes them so:
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& therefore before they are meete for the warre they must be trained, and disciplined in armes, to become faithfull, expert, and exercised in martiall affaires.
& 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.
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For it is not multitudes of men, nor numbers of armes or names:
For it is not Multitudes of men, nor numbers of arms or names:
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nor an vnmannaged power, nor vnskilfull strength that carries honour and victory out of the field: but art and exercise; vse and experience:
nor an unmanaged power, nor unskilful strength that carries honour and victory out of the field: but art and exercise; use and experience:
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which are the best mistresse and teacher to make them prompt and actiue vnto any seruice;
which Are the best mistress and teacher to make them prompt and active unto any service;
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and a few such trained souldiers shal do much more seruice then many men. The ancient Romans deriued the issue of all their victories and triumphs (next to their gods) to this;
and a few such trained Soldiers shall do much more service then many men. The ancient Roman derived the issue of all their victories and Triumphos (next to their God's) to this;
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and acknowledged that they climbed to that celebritie, height and transcendency of glory and renowne, because they were no lesse carefull, or rather curious in disciplining their souldiers;
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;
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then in trayning and instituting their children.
then in training and instituting their children.
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And hence it was that the Parthians taught euen their children the vse of the bow;
And hence it was that the Parthians taught even their children the use of the bow;
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as the Scythians theirs, the vse of the dart; and the Germans theirs, the vse of the speare.
as the Scythians theirs, the use of the dart; and the Germanes theirs, the use of the spear.
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And well knewe Saul that such trained men are the sinewes of a State, and the maine strength and glory of a Kingdome, or Army: that onely such men were worthy to bee taken in vnto him.
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.
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Read for this the description of Sauls Military men. 1. Chron. 12. 2. In Sauls time were choyce men of valour, that could vse the right or left hand with stones, arrowes and bowes.
Read for this the description of Saul's Military men. 1. Chronicles 12. 2. In Saul's time were choice men of valour, that could use the right or left hand with stones, arrows and bows.
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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 vers. 8. There were appertaining to Saul of the tribe of Gad stout men, and men of might ▪ but they were also exercised,
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and by wit and industry made meete for the warre. For their courage they had the faces of Lyons:
and by wit and industry made meet for the war. For their courage they had the faces of Lyons:
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so for their actiuenesse and dexterity: they were swift as the Roes on the mountaines.
so for their activeness and dexterity: they were swift as the Roes on the Mountains.
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Of these also were those seuen hundred Beniamits of Sauls own tribe, who were so skilfull;
Of these also were those seuen hundred Benjamites of Saul's own tribe, who were so skilful;
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as that with their left hands they could cast stones out of slings at an haire breadth, and not misse.
as that with their left hands they could cast stones out of slings At an hair breadth, and not miss.
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Well may a pious Prince in a iust quarrell promise himselfe successe and prosperitie, who is attended with men so meete for the warre. Thus much of Sauls probation.
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.
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Secondly, concerning Sauls approbation or aduancement of them. The Text saith, Hee tooke them in vnto him.
Secondly, Concerning Saul's approbation or advancement of them. The Text Says, He took them in unto him.
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The Hebrew word is diuersly expressed by Interpreters; and includeth diuers degrees of honour which hee conferred vpon them.
The Hebrew word is diversely expressed by Interpreters; and includeth diverse Degrees of honour which he conferred upon them.
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As first, Collegit ad se, Pagnin: that is, hee gathered or prest them into his seruice to employ them.
As First, Collegit ad se, Pagnin: that is, he gathered or pressed them into his service to employ them.
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Secondly, Recipiebat•nd se, Tremelius: that is, hee tooke them or receiued them into his pay: to encourage and reward them.
Secondly, Recipiebat•nd se, Tremelius: that is, he took them or received them into his pay: to encourage and reward them.
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Thirdly, Sociabat cum sibi, saith Ierom. That is, hee tooke them neare about him as his companions and counsellors, to honour and aduance them.
Thirdly, Sociabat cum sibi, Says Jerom That is, he took them near about him as his Sodales and counsellors, to honour and advance them.
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In all which, hee setteth himselfe a patterne or coppy to all Princes, and supreme powers that would prosper in their wars, to draw into their fauour, presence,
In all which, he sets himself a pattern or copy to all Princes, and supreme Powers that would prosper in their wars, to draw into their favour, presence,
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and honourable rewards, men of worth and valour; and to encourage grace, and reward good deserts:
and honourable rewards, men of worth and valour; and to encourage grace, and reward good deserts:
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affording them such place in their affections, and remunerations as the noblenesse of their spirits, and atchieuments doe worthily challenge and deserue.
affording them such place in their affections, and remunerations as the nobleness of their spirits, and achievements do worthily challenge and deserve.
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Thus Dauid (then whom none euer prospered better in his warres) had his Worthies in diuers rankes.
Thus David (then whom none ever prospered better in his wars) had his Worthies in diverse ranks.
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Hee had his three Worthies, most honourable personages for valour and magnanimitie.
He had his three Worthies, most honourable Personages for valour and magnanimity.
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He had also his thirty very honourable persons, although they attained not to the first three. But they were all in great request with him, and worthily aduanced by him.
He had also his thirty very honourable Persons, although they attained not to the First three. But they were all in great request with him, and worthily advanced by him.
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Reason 1. Valiant Generals wel know, that honorable rewards and respect, put men vpon seruices, not more noble then difficult:Reason 1. Valiant Generals well know, that honourable rewards and respect, put men upon services, not more noble then difficult:
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and therfore Saul proclaimeth & performeth a great reward to him that wil vndertake the combat with Goliah; by which meanes Dauid came to the kingdome:
and Therefore Saul proclaims & Performeth a great reward to him that will undertake the combat with Goliath; by which means David Come to the Kingdom:
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and Dauid himselfe afterwards being outbraued by the Iebusites, propounded a most honourable reward to him who would first aduenture himselfe in that dangerous seruice.
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.
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Whosoeuer (saith Dauid) shall smite the Iebusites first, shall bee chiefe and Captaine. Whosoever (Says David) shall smite the Jebusites First, shall be chief and Captain.
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And so came Ioab to bee Dauids chiefe Captaine, and Generall of his warres all his life.
And so Come Ioab to be David chief Captain, and General of his wars all his life.
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The like we read of Caleb. Iudg. 1. 12. Whosoeuer shall smite Kiriathsepher, and taketh it: to him will I giue Achsah my daughter to wife. And Othniel Calebs younger brother took it,
The like we read of Caleb. Judges 1. 12. Whosoever shall smite Kiriath-sepher, and Takes it: to him will I give Achsah my daughter to wife. And Othniel Calebs younger brother took it,
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and with it Achsah for his wife. Thus as the sea in it owne nature is calme;
and with it Achsah for his wife. Thus as the sea in it own nature is Cam;
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yet is raised vp and mightily stirred by violent windes:
yet is raised up and mightily stirred by violent winds:
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so are calme spirits raised and transported beyond themselues vnto noble designes, if incited by the hopes,
so Are Cam spirits raised and transported beyond themselves unto noble designs, if incited by the hope's,
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and full gayles of honourable respect and recompence.
and full gayles of honourable respect and recompense.
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2. The God of heauen will not haue the faithfull seruice of men in any kind forgotten.
2. The God of heaven will not have the faithful service of men in any kind forgotten.
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Nay, himselfe hath recorded in his owne booke; the valour, acts, and faithfulnesse of many worthies of ancient ages;
Nay, himself hath recorded in his own book; the valour, acts, and faithfulness of many worthies of ancient ages;
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neuer to bee blotted out from the eyes and memorie of posteritie.
never to be blotted out from the eyes and memory of posterity.
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And by the same most oculate prouidence, the names, memorie, and vndying fame of infinite numbers more, liue in other ciuill Records and Chronicles of particular and seuerall ages, and nations;
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;
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and so are likely to doe till time shall bee no more.
and so Are likely to do till time shall be no more.
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Whereby what else can more fitly bee inferred then that inferiour and earthly gods (the Princes and Potentates of the world) should not digresse from so wise and vnerring a patterne:
Whereby what Else can more fitly be inferred then that inferior and earthly God's (the Princes and Potentates of the world) should not digress from so wise and unerring a pattern:
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but rather study and set themselues some way to remunerate and promote euery noble seruice, and seruant, according to his worth and desert.
but rather study and Set themselves Some weigh to remunerate and promote every noble service, and servant, according to his worth and desert.
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3. Experience of all ages ancient and moderne, witnesseth that it neuer fares so well with Church or Common wealth:
3. Experience of all ages ancient and modern, Witnesseth that it never fares so well with Church or Common wealth:
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as when true valour is aduanced by the State; and men of desert are aduanced, and graced according to their worth. Whereas all things decay;
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;
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and the politicke body is in an apparant consumption; when honours are cheape, and places of command are carried according to fauour, flattery, affection;
and the politic body is in an apparent consumption; when honours Are cheap, and places of command Are carried according to favour, flattery, affection;
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yea, or Nobility it selfe without merit or desert.
yea, or Nobilt it self without merit or desert.
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4. It were an vnthankefull neglect of men of worth, who vnder God are the safest guard both of King, and Kingdome:
4. It were an unthankful neglect of men of worth, who under God Are the Safest guard both of King, and Kingdom:
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whose fortitude and faithfulnesse putteth them vpon any noble seruice neuer so difficult at the becke of their Prince.
whose fortitude and faithfulness putteth them upon any noble service never so difficult At the beck of their Prince.
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Such as those three hundred Romans whom Scipio Africanus shewed to a friend of his;
Such as those three hundred Roman whom Scipio Africanus showed to a friend of his;
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exercising their Armes, neare an high steepe Tower leaning ouer the Sea. There is neuer a one of all these three hundred (saith he) but if I bid him climbe vp that steepe Tower; exercising their Arms, near an high steep Tower leaning over the Sea. There is never a one of all these three hundred (Says he) but if I bid him climb up that steep Tower;
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and from the top of it cast himselfe downe into the Sea, but he will readily doe it.
and from the top of it cast himself down into the Sea, but he will readily do it.
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Adde hereto onely this, that no wise or martiall Prince can neglect his walles and fortresses;
Add hereto only this, that no wise or martial Prince can neglect his walls and fortresses;
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he will not suffer them to moulder or decay; but will seasonably strengthen and fortifie them for his, and his peoples safety.
he will not suffer them to moulder or decay; but will seasonably strengthen and fortify them for his, and his peoples safety.
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But men of valour and seruice are the strongest wals and rampart of the Kingdome. Of whom we may say as Abigails seruant of Dauids souldiers.
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 Soldiers.
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These men are a wall vnto vs by night and by day. So as the neglect of a valiant man, is as the neglect of a breach in the wal of the kingdome, or to passe carelesly a breach in the sea; These men Are a wall unto us by night and by 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;
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either of which is an inlet to destruction.
either of which is an inlet to destruction.
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Now hauing opened the words, and shewed the iust reasons of Sauls triall and choyce of his military men;
Now having opened the words, and showed the just Reasons of Saul's trial and choice of his military men;
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I will propound and prosecute but one obseruation from them which I conceiue proper not onely from the words,
I will propound and prosecute but one observation from them which I conceive proper not only from the words,
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but for this our errand and meeting; namely, to shew what honour God himselfe hath put vpon this military profession:
but for this our errand and meeting; namely, to show what honour God himself hath put upon this military profession:
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as appeareth both in this text, and in many other passages of holy Scriptures.
as appears both in this text, and in many other passages of holy Scriptures.
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Here, in that he hath deputed no other to oder it then his own chiefe vicegerent vpon earth.
Here, in that he hath deputed no other to oder it then his own chief vicegerent upon earth.
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For it is Saul that by Gods appointment ordereth all the designes and matters of warre. 1. Sam. 9. 16. I will send thee a man out of Beniamin, to be the gouernour of my people,
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,
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and to saue my people. Plainely implying that the indicting and proclayming of warre; the choyce of men; and to save my people. Plainly implying that the indicting and proclaiming of war; the choice of men;
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and the designing them to their seuerall places and offices, belongeth onely to the supreame Prince or Magistrate.
and the designing them to their several places and Offices, belongeth only to the supreme Prince or Magistrate.
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And thus were the wars of Israel euer at the command of Moses, or Ioshua, or of the chiefe Iudge,
And thus were the wars of Israel ever At the command of Moses, or Ioshua, or of the chief Judge,
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or of the King for the time being.
or of the King for the time being.
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So Moses as King in Israel commanded Ioshuah his Generall to presse and chuse out of euery tribe a thousand men, to make vp an hoste of twelue thousand against Midian. And great reason.
So Moses as King in Israel commanded Joshua his General to press and choose out of every tribe a thousand men, to make up an host of twelue thousand against Midian. And great reason.
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For, 1. This is the most ancient order, and most naturall. The first battell that euer we read of was ordered by the Kings:
For, 1. This is the most ancient order, and most natural. The First battle that ever we read of was ordered by the Kings:
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as the phrase, Gen. 14. implyeth. The time when Kings goe out to warre.
as the phrase, Gen. 14. Implies. The time when Kings go out to war.
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2. The care of the Kingdome is committed by God to the supreame Magistrate, to defend his people against the disturbers of peace:
2. The care of the Kingdom is committed by God to the supreme Magistrate, to defend his people against the disturbers of peace:
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either within, by the sword of Iustice: or without, by the sword of warre. Rom. 13. 1. 11. 4. 3. It belongs not to priuate persons to mooue warre:
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 move war:
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for they may prosecute their priuate right, at the publicke tribunall of Iustice. Neither is it in their power to denounce a publicke enemy;
for they may prosecute their private right, At the public tribunal of Justice Neither is it in their power to denounce a public enemy;
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and none is to bee reputed a publicke enemy, till hee bee publickely denounced by publicke authority.
and none is to be reputed a public enemy, till he be publicly denounced by public Authority.
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Neither is it in their power to gather assemblies and multitudes together; which must be done in warre.
Neither is it in their power to gather assemblies and Multitudes together; which must be done in war.
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Much lesse to kill, and spoyle, euen an enemy without publicke warrant: for that is theft, and murder:
Much less to kill, and spoil, even an enemy without public warrant: for that is theft, and murder:
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except in sudden, and reserued cases, where the supreame Magistrate cannot be consulted;
except in sudden, and reserved cases, where the supreme Magistrate cannot be consulted;
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or where the law of God and nature maketh a man a Magistrate in his owne case.
or where the law of God and nature makes a man a Magistrate in his own case.
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It is obseruable that Abishai might not by priuate reuenge defend the publicke and supreame Magistrate,
It is observable that Abishai might not by private revenge defend the public and supreme Magistrate,
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nor the publicke weale in him.
nor the public weal in him.
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Hee must not reuenge Shemeis cursing of Dauid without Dauid. Hence was it that Dauid shewed exemplary Iustice vpon him that brought tidings of Sauls death:
He must not revenge Shemeis cursing of David without David. Hence was it that David showed exemplary justice upon him that brought tidings of Saul's death:
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though he also brought him Sauls Crowne, and his bracelets:
though he also brought him Saul's Crown, and his bracelets:
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yet because hee confessed hee helped to kill him, as it were to fauour him, in putting him out of his paine; Dauid slew him.
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.
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And the same iustice hee executed on them that slew Ishbosheth, Sauls sonne, who raigned in Israel against Dauid: though by the fact the Kingdome was peaceably settled vpon Dauid: yet because it was by their priuate spirit:
And the same Justice he executed on them that slew Ishbosheth, Saul's son, who reigned in Israel against David: though by the fact the Kingdom was peaceably settled upon David: yet Because it was by their private Spirit:
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their pretence of loue, and respect to Dauid in it, secured them not, but they must die for it.
their pretence of love, and respect to David in it, secured them not, but they must die for it.
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We must remember our Sauiour his definitlue sentence. Hee that taketh the sword;
We must Remember our Saviour his definitlue sentence. He that Takes the sword;
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shall perish with the sword. Which wordes our Lord vttered not to diswade or dishonour this noble Military profession, (as the franticke Anabaptists pretend) but to honour and heighten it; shall perish 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;
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as not belonging to priuate men or motions;
as not belonging to private men or motions;
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to weld and draw at their pleasure, without the commaund or concession of the supreame power.
to wielded and draw At their pleasure, without the command or concession of the supreme power.
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As Augustine most iudiciously doeth comment upon that Text. Whosoeuer (saith hee) by his owne priuate motion is armed against the life of another, no lawfull power either commaunding him, or giuing him leaue;
As Augustine most judiciously doth comment upon that Text. Whosoever (Says he) by his own private motion is armed against the life of Another, no lawful power either commanding him, or giving him leave;
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he shall perish either by the sword of man, or else by the sword of diuine reuenge.
he shall perish either by the sword of man, or Else by the sword of divine revenge.
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But if wee consult other places of Scripture we shall further obserue many passages, wherein the Lord, of purpose aduanceth the honour of this noble profession.
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.
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For, 1. Hee hath by his owne word, and appointment prest out his owne people to warre.
For, 1. He hath by his own word, and appointment pressed out his own people to war.
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Both by commandement to fight, and by giuing directions in fighting. The learned obserue that the Iewes had two sorts of precepts;
Both by Commandment to fight, and by giving directions in fighting. The learned observe that the Iewes had two sorts of Precepts;
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and both from God concerning their warres. The former they called Milcamoth Mitsvah; Bella precepti: that is, warres of precept, commanded warres.
and both from God Concerning their wars. The former they called Milcamoth Mitsvah; Bella precepti: that is, wars of precept, commanded wars.
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As Num. 31. 1. 3. The Lord spake vnto Moses, Reuenge Israel of the Midianites. The latter they called Mitsvoth Milcamah, Praeceptabelli: the precepts or iniunctions concerning warre.
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.
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As Deut. 20. Are foure martial lawes concerning all their warres. 2. Hee giueth his spirit to encourage men to fight:
As Deuteronomy 20. are foure martial laws Concerning all their wars. 2. He gives his Spirit to encourage men to fight:
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as Gedcon, Sampson, Saul, thus behaued themselues valiantly, when the spirit of God came vpon them: that is, in an extraordinary motion and power.
as Gideon, Sampson, Saul, thus behaved themselves valiantly, when the Spirit of God Come upon them: that is, in an extraordinary motion and power.
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3. Hee teacheth mens hands to fight, and their fingers to battell; so as such as are entred into this military schoole, are entred into Gods schoole:
3. He Teaches men's hands to fight, and their fingers to battle; so as such as Are entered into this military school, Are entered into God's school:
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and your proficiency heere is acceptable vnto God, and seruiceable. 4. Hee pleaseth himselfe in that frequent stile.
and your proficiency Here is acceptable unto God, and serviceable. 4. He Pleases himself in that frequent style.
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The Lord of hostes, and calleth himselfe a man of warre: that is, an excellent warriour, exercised in warre, stout, skilfull, prudent, victorious. The Lord of hosts, and calls himself a man of war: that is, an excellent warrior, exercised in war, stout, skilful, prudent, victorious.
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And this is not a title without the thing:
And this is not a title without the thing:
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for himselfe is in the field and fighteth the battels of his people. 2. Chron. 32. 7. With him is an arme of flesh;
for himself is in the field and fights the battles of his people. 2. Chronicles 32. 7. With him is an arm of Flesh;
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but with vs is the Lord our God to helpe vs and to fight our battels. but with us is the Lord our God to help us and to fight our battles.
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Hee denominateth the warres against his enemies; His owne battels.
He denominateth the wars against his enemies; His own battles.
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So Abigail to Dauid. Thou fightest the Lords battels, and his owne worke. Cursed is hee that doth the worke of the Lord negligently:
So Abigail to David. Thou fightest the lords battles, and his own work. Cursed is he that does the work of the Lord negligently:
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and cursed is hee that keepeth backe his sword from blood. and cursed is he that Keepeth back his sword from blood.
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Yea, he calleth the armies mustred, his sanctified ones, set apart by himselfe to military employment.
Yea, he calls the armies mustered, his sanctified ones, Set apart by himself to military employment.
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Isa. 13. 3. I haue commanded my sanctified ones, I haue also called my mighty ones for mine anger. Isaiah 13. 3. I have commanded my sanctified ones, I have also called my mighty ones for mine anger.
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In a word, the very Chronicle or Record of these warres, he pleaseth to owne and call;
In a word, the very Chronicle or Record of these wars, he Pleases to own and call;
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The booke of the battels of the Lord.
The book of the battles of the Lord.
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The vse I will make of this consideration shall bee to excite and inflame your noble mindes, both to come in,
The use I will make of this consideration shall be to excite and inflame your noble minds, both to come in,
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and to hold on in this most worthy exercise so honoured of God himselfe.
and to hold on in this most worthy exercise so honoured of God himself.
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Thinke not, (worthy Gentlemen) that it is out of our element who are men of peace, to excite you to these honourable exercises of Armes:
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:
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for in the Iewish Campes and marchings; the Priests were by God himselfe appointed to sound the alarme with Trumpets.
for in the Jewish Camps and marchings; the Priests were by God himself appointed to found the alarm with Trumpets.
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And when they were to goe vpon a seruice; one of the Priests was selected from the rest; And when they were to go upon a service; one of the Priests was selected from the rest;
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to stirre vp the hearts of the souldiers by a Sermon or hortatory oration, and so encourage them to the seruice: to stir up the hearts of the Soldiers by a Sermon or hortatory oration, and so encourage them to the service:
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whom they called Meshiah Milcamah. That is, the annoynted of the warre. Seeing therefore your desires haue appointed mee such a one at this time.
whom they called Messiah Milcamah. That is, the anointed of the war. Seeing Therefore your Desires have appointed me such a one At this time.
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Let mee with your patience in a few words. First, Incite you. Secondly, Counsell you and so dismisse you.
Let me with your patience in a few words. First, Incite you. Secondly, Counsel you and so dismiss you.
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1. And first to incite and encourage you in this way, consider that of Salomon. There is a time of peace, and a time of warre, and not a more constant vicissitude of day and night, of light and darkenesse;
1. And First to incite and encourage you in this Way, Consider that of Solomon. There is a time of peace, and a time of war, and not a more constant vicissitude of day and night, of Light and darkness;
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then a continuall entercourse of peace and trouble.
then a continual intercourse of peace and trouble.
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The fairest day may haue his cloud, at least is ended in a blacke and cloudy darkenesse.
The Fairest day may have his cloud, At least is ended in a black and cloudy darkness.
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And hence hath it euer beene reputed the wisedome of a state in peace, to provide for warre:
And hence hath it ever been reputed the Wisdom of a state in peace, to provide for war:
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and to breed vp such in peace as may bee vsefull in warre: because preparations of warre are not both suddenly, and happily prouided:
and to breed up such in peace as may be useful in war: Because preparations of war Are not both suddenly, and happily provided:
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but being once well prouided beforehand; not onely they preuaile in warre, but that there bee no warre:
but being once well provided beforehand; not only they prevail in war, but that there be no war:
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for who dare to dare or prouoke that people to warre, which is knowne to be expedite and ready to reuenge:
for who Dare to Dare or provoke that people to war, which is known to be expedite and ready to revenge:
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whose same alone and tryed valour stinteth controuersies and quarrells.
whose same alone and tried valour stinteth controversies and quarrels.
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2. The most necessary vse and end of military discipline enforceth it selfe vpon generos spirits.
2. The most necessary use and end of military discipline enforceth it self upon generos spirits.
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Because nature brings forth but few meete martiall men; but industry and institution breedeth many:
Because nature brings forth but few meet martial men; but industry and Institution breeds many:
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neither can there bee any exercise for young and able men, either more noble then to bee disciplined in the vse of armes, to bee skilfull in their Postures, in their Marches, in their Rankes, and readinesse for euery Command:
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:
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or more vsefull, seeing the skill and dexterity of armes both keepeth in awe the neighbour nations without;
or more useful, seeing the skill and dexterity of arms both Keepeth in awe the neighbour Nations without;
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and preserueth the peace at home;
and Preserveth the peace At home;
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which next to his peace with God, euery good man, and patriot must by all good meanes aduance;
which next to his peace with God, every good man, and patriot must by all good means advance;
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whereas contrarily the neglect of this discipline is pernicious both at home and abroad.
whereas contrarily the neglect of this discipline is pernicious both At home and abroad.
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For when men at home waste their time in wanton, base, and esfeminate exercises (by which they eneruate,
For when men At home waste their time in wanton, base, and esfeminate exercises (by which they enervate,
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and emasculate their spirits from manly atchieuements) being called abroad to seruice are sit for nothing,
and emasculate their spirits from manly achievements) being called abroad to service Are fit for nothing,
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but either to maime the publike designes, or else to mischiefe themselues or their followes by their lazinesse and vnskilfulnesse in the vse of their armes.
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.
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3. For your further incitation you want no examples, nor companions in your military exercises.
3. For your further incitation you want no Examples, nor Sodales in your military exercises.
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If you could looke into heauen, you might see the Angels great in power and skill;
If you could look into heaven, you might see the Angels great in power and skill;
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those heauenly souldiers neuer out of the sield, nor their rankes. But you may looke vnto heauen and see the starres:
those heavenly Soldiers never out of the sealed, nor their ranks. But you may look unto heaven and see the Stars:
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the hoste of heauen fight in their courses and orbes, against the Lords enemies. If you looke lower to the heauen vpon earth:
the host of heaven fight in their courses and orbs, against the lords enemies. If you look lower to the heaven upon earth:
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the whole Church vpon earth is in armes in the great military yard of the world:
the Whole Church upon earth is in arms in the great military yard of the world:
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and is therefore called militant. And wee her ministers are all in our rankes the Lords souldiers in a most hazardous sight, against all your, and our spirituall enemies.
and is Therefore called militant. And we her Ministers Are all in our ranks the lords Soldiers in a most hazardous sighed, against all your, and our spiritual enemies.
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If you looke round about you, all the creatures are called the Lords armies:
If you look round about you, all the creatures Are called the lords armies:
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and from them himselfe is called the Lord of hosts aboue two hundreth and thirty times in the Scripture:
and from them himself is called the Lord of hosts above two Hundredth and thirty times in the Scripture:
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so as he must be out of all ranke that affecteth not this noble exercise.
so as he must be out of all rank that affects not this noble exercise.
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4. You of this worthy society haue with you, and before you, (beyond other bands) the high Commander in earth of vs all.
4. You of this worthy society have with you, and before you, (beyond other bans) the high Commander in earth of us all.
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Our Great Charles, defender of our persons, and of our faith: who hath vouchsafed to become your Generall and noble Patron.
Our Great Charles, defender of our Persons, and of our faith: who hath vouchsafed to become your General and noble Patron.
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You hath he specially honoured by giuing you your colours;
You hath he specially honoured by giving you your colours;
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and by calling you his Company. You hee yeerely encourageth with royall remembrance for the honour of your annuall feast and meeting.
and by calling you his Company. You he yearly Encourageth with royal remembrance for the honour of your annual feast and meeting.
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His Highnesse hath taken you in vnto him, to encourage, to honour, to employ you on occasion:
His Highness hath taken you in unto him, to encourage, to honour, to employ you on occasion:
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because hee hath seene you strong men, and meete for the warre.
Because he hath seen you strong men, and meet for the war.
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Where will you find a more Royall Leader? Seeing now that the encrease, and flourishing of this military society, in number, in honour,
Where will you find a more Royal Leader? Seeing now that the increase, and flourishing of this military society, in number, in honour,
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and in gracefull exercises is the honourable desire of his Maiesty;
and in graceful exercises is the honourable desire of his Majesty;
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Is there any braue spirit that would not satisfie his Prince in so noble, and easie a desire?
Is there any brave Spirit that would not satisfy his Prince in so noble, and easy a desire?
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If Dauid shall but wantonly desire water out of the well of Bethlem: his three worthies, Iosabam, Eleazar, & Shammah, will breake through an whole Army of Philistims;
If David shall but wantonly desire water out of the well of Bethlehem: his three worthies, Iosabam, Eleazar, & Shammah, will break through an Whole Army of philistines;
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and vnbidden, attempt a most desperate seruice, with extreame hazard of their liues. But here is no such hot seruice:
and unbidden, attempt a most desperate service, with extreme hazard of their lives. But Here is no such hight service:
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nor to so little purpose, nor without the leaue, and leading of the King himselfe: Who vouchsafeth to goe before you.
nor to so little purpose, nor without the leave, and leading of the King himself: Who vouchsafeth to go before you.
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5. Wee the subiects of the Kingdome honour you as a strong buttresse of our wall.
5. we the Subjects of the Kingdom honour you as a strong buttress of our wall.
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Wee esteeme euery one of you, worth so many men as in time of seruice, and necessity, euery one of you are able to lead.
we esteem every one of you, worth so many men as in time of service, and necessity, every one of you Are able to led.
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We looke not on you as common souldiers: but as Commanders, when euer any of you shall bee commanded.
We look not on you as Common Soldiers: but as Commanders, when ever any of you shall be commanded.
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Wee take you in to vs as wee doe gold, not by bulke or bullion, but by weight and worth;
we take you in to us as we do gold, not by bulk or bullion, but by weight and worth;
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esteeming euery graine of your valew and valour at the due rate and estimate.
esteeming every grain of your value and valour At the due rate and estimate.
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Wee are more willing to behold a seemely appearance in your exercises marching vnder your colours in the field:
we Are more willing to behold a seemly appearance in your exercises marching under your colours in the field:
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then to see you marching to a feast:
then to see you marching to a feast:
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All which layd together may be as sharpe and steeled spurres to quicken euen dull spirits to affect and vndertake this so noble and necessary an exercise:
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:
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wherein whosoeuer is wanting (if ability and opportunity bee not wanting) he may be sentenced to bee wanting both to his owne reputation;
wherein whosoever is wanting (if ability and opportunity be not wanting) he may be sentenced to be wanting both to his own reputation;
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as also to the honour, and safety of his countrey; and to bee an offender against nature it selfe; as also to the honour, and safety of his country; and to be an offender against nature it self;
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the light whereof denounced them to bee enemies who were wanting to the Common wealth. So did Great Pompey esteeme them enemies that hauing power and opportunitie failed the publicke.
the Light whereof denounced them to be enemies who were wanting to the Common wealth. So did Great Pompey esteem them enemies that having power and opportunity failed the public.
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2. But •ow forbearing to presse that point further. Let mee adde a word or two of counsell;
2. But •ow forbearing to press that point further. Let me add a word or two of counsel;
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and let it I pray you bee acceptable vnto you.
and let it I pray you be acceptable unto you.
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I will commend you to God, when I haue commended a few precepts vnto your consideration.
I will commend you to God, when I have commended a few Precepts unto your consideration.
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1. The first of them is; that seeing God and man doth honour you: you must also aduance your owne honour:
1. The First of them is; that seeing God and man does honour you: you must also advance your own honour:
crd dt ord pp-f pno32 vbz; cst vvg np1 cc n1 vdz vvi pn22: pn22 vmb av vvi po22 d n1:
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both the honour of your persons, and the honour of this Society. Dishonour not your persons by vices, or disgracefull lusts;
both the honour of your Persons, and the honour of this Society. Dishonour not your Persons by vices, or disgraceful Lustiest;
d dt n1 pp-f po22 n2, cc dt n1 pp-f d n1. vvb xx po22 n2 p-acp n2, cc j n2;
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feare basenes, swaggering, swearing, quarreling, drinking, rioting, and the like.
Fear baseness, swaggering, swearing, quarreling, drinking, rioting, and the like.
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Remember that sinne and shame are by God tyed together with an adamantine chaine, and waite one on the other,
remember that sin and shame Are by God tied together with an adamantine chain, and wait one on the other,
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as the shadow on the body; and what God hath ioyned, you cannot sunder: the act of sinne as a wound is transient, but the scarre remaineth.
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 remains.
c-acp dt n1 p-acp dt n1; cc r-crq np1 vhz vvn, pn22 vmbx vvi: dt n1 pp-f n1 p-acp dt n1 vbz j, cc-acp dt n1 vvz.
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Dishonour not this society by negligence, idlenesse or slacknesse in your appearances: but giue your presence & attendance at your times appointed;
Dishonour not this society by negligence, idleness or slackness in your appearances: but give your presence & attendance At your times appointed;
vvb xx d n1 p-acp n1, n1 cc n1 p-acp po22 n2: cc-acp vvb po22 n1 cc n1 p-acp po22 n2 vvn;
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which is the sinewes and strength of your company. Vphold the grace of your exercises, and better them, and your selues by them;
which is the sinews and strength of your company. Uphold the grace of your exercises, and better them, and your selves by them;
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for to what purpose are you a company, or were your company, if it were not for your exercises.
for to what purpose Are you a company, or were your company, if it were not for your exercises.
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I haue heard that your worthy founder left you but two speciall rules and directions for the aduancing of the honour of your company.
I have herd that your worthy founder left you but two special rules and directions for the advancing of the honour of your company.
pns11 vhb vvn cst po22 j n1 vvd pn22 p-acp crd j n2 cc n2 p-acp dt vvg pp-f dt n1 pp-f po22 n1.
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The former for the encrease, and vpholding of your Band and society, by your weekely diligent appearance, without fayling in your set exercises.
The former for the increase, and upholding of your Band and society, by your weekly diligent appearance, without failing in your Set exercises.
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The latter for the vpholding of the band of loue, and vnity among your selues:
The latter for the upholding of the band of love, and unity among your selves:
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auoyding carefully such jarres, and quarrels as might disioynt you, or make you fall off one from another.
avoiding carefully such jars, and quarrels as might disjoint you, or make you fallen off one from Another.
vvg av-j d n2, cc n2 c-acp vmd vvi pn22, cc vvb pn22 vvb a-acp crd p-acp n-jn.
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I haue heard also that both these rules haue beene forgotten amongst many of you: and especially by fayling in the latter;
I have herd also that both these rules have been forgotten among many of you: and especially by failing in the latter;
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you haue almost ouer thrown the former.
you have almost over thrown the former.
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Yea my selfe haue beene an eye witnesse of your slender appearance, and sundry others to their griefe,
Yea my self have been an eye witness of your slender appearance, and sundry Others to their grief,
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and the dishonour, I had almost said the disbanding, of your company:
and the dishonour, I had almost said the disbanding, of your company:
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which made me thinke of the complaint of Vegetius, concerning the neglected military discipline of his time.
which made me think of the complaint of Vegetius, Concerning the neglected military discipline of his time.
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But now amongst vs, saith he, the field discipline, I will not say languisheth, but is dead:
But now among us, Says he, the field discipline, I will not say Languishes, but is dead:
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neither is it euill, but none at all. neither is it evil, but none At all.
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So I may say (but in no other respect but of your want of appearance) your discipline hath many times beene, not faint, but dead;
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;
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not euill, but none at all.
not evil, but none At all.
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Now therefore worthy Gentlemen repaire your selues, your reputation, your company, and the honour and estimation of it:
Now Therefore worthy Gentlemen repair your selves, your reputation, your company, and the honour and estimation of it:
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both by ioyning together, and peecing in mutuall and louing affections; which will tye your persons together one to another:
both by joining together, and peecing in mutual and loving affections; which will tie your Persons together one to Another:
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as also by ioyning your selues in seemely appearance vpon your exercise dayes. Christ hath laid a straite law vpon you for the one:
as also by joining your selves in seemly appearance upon your exercise days. christ hath laid a strait law upon you for the one:
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and you may lay a law by your ioynt consent vpon your selues for the other.
and you may lay a law by your joint consent upon your selves for the other.
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That whosoeuer will be of the company; hee may appeare so to be on the appointed dayes of appearance:
That whosoever will be of the company; he may appear so to be on the appointed days of appearance:
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or (without an approued reason to the contrary) make vp his presence by his purse.
or (without an approved reason to the contrary) make up his presence by his purse.
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It were, I confesse, more praise-worthy to bee voluntaries in such noble actions; then necessitated by compalsion:
It were, I confess, more praiseworthy to be voluntaries in such noble actions; then necessitated by compalsion:
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but it were pitty that that which should be the glory of our action, (I meane the freenesse of it) should become the ouerthrow of it.
but it were pity that that which should be the glory of our actium, (I mean the freeness of it) should become the overthrow of it.
cc-acp pn31 vbdr n1 cst d r-crq vmd vbi dt n1 pp-f po12 n1, (pns11 vvb dt n1 pp-f pn31) vmd vvi dt n1 pp-f pn31.
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Let therefore conscience to God, the seruice of your countrey, the honour of your King, the loue of Religion,
Let Therefore conscience to God, the service of your country, the honour of your King, the love of Religion,
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and true noblenes of minde bee a stronger tye vpon you; then if you were pressed, and held by force vnto the action.
and true nobleness of mind be a Stronger tie upon you; then if you were pressed, and held by force unto the actium.
cc j n1 pp-f n1 vbb dt jc n1 p-acp pn22; av cs pn22 vbdr vvn, cc vvd p-acp n1 p-acp dt n1.
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Looke vpon the state of this part of Christendome; tyrannized on by Antichrists forces: behold the fury of the enemies against the Churches euery where:
Look upon the state of this part of Christendom; tyrannized on by Antichrists forces: behold the fury of the enemies against the Churches every where:
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take to heart the inundation and floods of misery and destruction let in vpon our neighbour Churches;
take to heart the inundation and floods of misery and destruction let in upon our neighbour Churches;
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so as the Doue of Christ can find no rest for the sole of her foote.
so as the Dove of christ can find no rest for the sole of her foot.
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Call to minde what hath beene, and is the lot of our neighbour countreys: what the hopes, and the aymes of the enemy against our selues:
Call to mind what hath been, and is the lot of our neighbour Countries': what the hope's, and the aims of the enemy against our selves:
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and should not now euery able man fitted with conueniency, euen out of conscience, hold himselfe called by the face, and necessity of the times;
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;
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to prepare himselfe with skill in armes for the repulsing of such furious enemies: and for the defence of his countrey, his King;
to prepare himself with skill in arms for the repulsing of such furious enemies: and for the defence of his country, his King;
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and especially of the Gospell, and Religion of Iesus Christ. We read of a band of men following Saul, Whose hearts God had touched.
and especially of the Gospel, and Religion of Iesus christ. We read of a band of men following Saul, Whose hearts God had touched.
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Who will say they were not called though they were not pressed? show your selues such a band of men whose hearts God hath touched:
Who will say they were not called though they were not pressed? show your selves such a band of men whose hearts God hath touched:
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and such as those two hundreth thousand men, who with Amasa offered themselues willingly vnto the Lord:
and such as those two Hundredth thousand men, who with Amasa offered themselves willingly unto the Lord:
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that is, with a most free spirit to fight the Lords battels vnder Iehoshaphat. Let not basenesse of minde, that is, with a most free Spirit to fight the lords battles under Jehoshaphat. Let not baseness of mind,
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nor couetousnesse, nor idlenesse, nor priuate ends, nor priuate grudges, cause any either to keepe off,
nor covetousness, nor idleness, nor private ends, nor private grudges, cause any either to keep off,
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or to fall off, either one from another, or from the publicke action; the vse whereof is so noble, and necessary.
or to fallen off, either one from Another, or from the public actium; the use whereof is so noble, and necessary.
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2. The longer I haue beene in this first aduice, the shorter I shall bee in the rest.
2. The longer I have been in this First Advice, the shorter I shall be in the rest.
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The second principle I would tender vnto you to aduance the honour of your company, is:
The second principle I would tender unto you to advance the honour of your company, is:
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that you be carefull both to feare God your selues; and to draw in others among you that are religious and fearing God.
that you be careful both to Fear God your selves; and to draw in Others among you that Are religious and fearing God.
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The former, because all true valour and fortitude floweth from Religion and the feare of God.
The former, Because all true valour and fortitude flows from Religion and the Fear of God.
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By faith the Iudges of Israel were valiant in battell, and turned away the forces of aliants.
By faith the Judges of Israel were valiant in battle, and turned away the forces of aliants.
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This alone made Eliah, the horsemen, and Chariots of Israel; all warlike prouision, power and policy, without Religion is vaine.
This alone made Elijah, the horsemen, and Chariots of Israel; all warlike provision, power and policy, without Religion is vain.
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And all valour, and courage, without grace and Religion, is as a shadow without a body:
And all valour, and courage, without grace and Religion, is as a shadow without a body:
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or as a body without a soule.
or as a body without a soul.
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Promote therefore by all your power, the power of the Gospel first in your owne hearts,
Promote Therefore by all your power, the power of the Gospel First in your own hearts,
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and then in your families, and then in your countreys. Get grace, and be in grace with God:
and then in your families, and then in your Countries'. Get grace, and be in grace with God:
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and then more are they, and more powerfull that are with you; then any, or all that come against you.
and then more Are they, and more powerful that Are with you; then any, or all that come against you.
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And next to this, get into your company men that feare God; the more of them you can draw in;
And next to this, get into your company men that Fear God; the more of them you can draw in;
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the more happy and flourishing will your company be. Such as these will intend the publicke, and not their priuate ends:
the more happy and flourishing will your company be. Such as these will intend the public, and not their private ends:
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their vertuous life will cast a lnstre vpon your meetings, their religious speeches and godly counsels will tend to edification.
their virtuous life will cast a lnstre upon your meetings, their religious Speeches and godly Counsels will tend to edification.
po32 j n1 vmb vvi dt n1 p-acp po22 n2, po32 j n2 cc j n2 vmb vvi p-acp n1.
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In a word, their holy example, course, and discourses will make your meetings fruitfull. Cast but your eyes vpon your other fraternity, that noble societie of the Artillery yard;
In a word, their holy Exampl, course, and discourses will make your meetings fruitful. Cast but your eyes upon your other fraternity, that noble society of the artillery yard;
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and obserue how God hath encreased their numbers, their renowne, and true honour:
and observe how God hath increased their numbers, their renown, and true honour:
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how they prosper in outward meanes, how louely, comely, and gracefull they are in their meetings,
how they prosper in outward means, how lovely, comely, and graceful they Are in their meetings,
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how dex trous and able for great seruices.
how dex trous and able for great services.
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And whence is it? but (besides the wisedome, valour, diligence, sobrietie, and pietie of their Leaders,
And whence is it? but (beside the Wisdom, valour, diligence, sobriety, and piety of their Leaders,
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and Captaines) because one godly man hath perswaded, and drawne in another:
and Captains) Because one godly man hath persuaded, and drawn in Another:
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so as many of the band are not onely ciuill and sober minded, but truly religious,
so as many of the band Are not only civil and Sobrium minded, but truly religious,
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and noted for men fearing God, to whom the Lord hath entayled honour and prosperitie. Him that honoureth me I will honour:
and noted for men fearing God, to whom the Lord hath entailed honour and Prosperity. Him that Honoureth me I will honour:
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but who so despiseth me shall be despised. but who so despises me shall be despised.
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Let this perswade such as feare God to come in, and draw others affected as themselues into this exercise, a readier way to aduance your society, cannot be directed.
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.
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3. While you prepare your selues against enemies without; know that you haue the greatest enemy within to grapple withall.
3. While you prepare your selves against enemies without; know that you have the greatest enemy within to grapple withal.
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This bosome enemy who is still at bed and board with you, you must charge against daily, watch him narrowly,
This bosom enemy who is still At Bed and board with you, you must charge against daily, watch him narrowly,
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& take him in hand betime, suppresse the risings of euill motions, be serious in this encounter you neuer want an enemy that you may neuer want exercise:
& take him in hand betime, suppress the risings of evil motions, be serious in this encounter you never want an enemy that you may never want exercise:
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if you find him not abroad, he will find you at home;
if you find him not abroad, he will find you At home;
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haue him necessarily you must, aut socium aut hostem, either as a companion or an enemy:
have him necessarily you must, Or Socium Or hostem, either as a Companion or an enemy:
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but at the best a traytor. Raise vp your whole power, & stand in compleate armour against this enemy:
but At the best a traitor. Raise up your Whole power, & stand in complete armour against this enemy:
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against whom (seeing there is no hope of peace) there is no hope but in armes.
against whom (seeing there is no hope of peace) there is no hope but in arms.
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Of al victories esteeme that the most noble to ouercome thy selfe: and hee ouercommeth himselfe, that ouergroweth his corruptions daily;
Of all victories esteem that the most noble to overcome thy self: and he Overcometh himself, that overgroweth his corruptions daily;
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and standeth strongly in the strength of Christ against his owne lusts, by whom he is more then a conqueror.
and Stands strongly in the strength of christ against his own Lustiest, by whom he is more then a conqueror.
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Valentinian the Emperour at point of death said he most gloried in one victory amongst all the great triumphs & victories of his life, Valentinian the Emperor At point of death said he most gloried in one victory among all the great Triumphos & victories of his life,
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and being asked what that was:
and being asked what that was:
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he answered, I haue conquered my most wicked enemy, my owne flesh, a noble conquest indeed.
he answered, I have conquered my most wicked enemy, my own Flesh, a noble conquest indeed.
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It is not hard to ouercome any other enemy if a man haue ouercome himselfe: but it is impossible for any other enemy to ouercome him.
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.
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4. In all vse of armes acknowledge the Lord your highest Generall. Israel must put on their armes before the Lord.
4. In all use of arms acknowledge the Lord your highest General. Israel must put on their arms before the Lord.
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so you must doe all in his presence, and by his direction; and this will be an aw-band to keepe all in order.
so you must do all in his presence, and by his direction; and this will be an aw-band to keep all in order.
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In other armies many things are done, which other Generals know not, nor see: but this Generall seeth all, heareth all, obserueth all.
In other armies many things Are done, which other Generals know not, nor see: but this General sees all, hears all, observeth all.
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Learne therefore in all your warlike exercises of Israel: to march or stand (as they in all their iourneys) according to the mouing, or standing of the cloud.
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.
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Let Gods word bee your watchword for your direction in euery thing:
Let God's word be your watchword for your direction in every thing:
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for then God is before you, his presence is with you, and his blessing shall bee vpon you for good,
for then God is before you, his presence is with you, and his blessing shall be upon you for good,
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for honour, for safety, for victory and successe in whatsoeuer you shall put your hands vnto, according to his promise, who is truth it selfe, the mighty God blessed for euer. Amen. FINIS.
for honour, for safety, for victory and success in whatsoever you shall put your hands unto, according to his promise, who is truth it self, the mighty God blessed for ever. Amen. FINIS.
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