A watch-vvorde for warre Not so new as necessary: published by reason of the disperced rumors amongst vs, and the suspected comming of the Spanyard against vs. Wherein we may learne how to prepare our selues to repell the enemie, and to behaue our selues all the tyme of that trouble. Compendious for the memorie, comfortable for the matter, profitable for the matter, profitable for the tyme.

Warre .

THE Latine word Bellum , is so called ( saith Cicero ) of Belluis , cruell , beast-like or sauage ; some suppose it commeth of Bellona , whom the Poets fayned to be the Goddesse of Warre , whose felicity was in the effusion of bloode . The Etymologie of the worde dooth not much differ from the nature of the subiect .

There be two kinds of warre , 1. Bellum internum . 2. Bellum externum .

1. Bellum internum , inward warre , is that we commonly call the spirituall warre , therefore this life is very fitlie by one of the Fathers called a warfare . August . 45. Ser. de tem . For the Spirit hath many egregious enemies , which continually combate and encounter with it .

The flesh is called Caro a corrupto , because it dooth corrupt , or as the Schooleman saith , it is called Caro quia corruit , because it doth ouerthrow . This is one enemie that impugneth against the Spirite ; From whence are warres ( saith the Apostle ) euen of your lustes that fight in your members : Iam. 4. Heereupon Paule wel alludeth when he saith , Though we walke in the flesh , we doe not warre after it . 2. Cor. 10. 3.

The world , as one saith wel , is called Mundus ab immundo , for it shroudeth much filthines vnder a faire shew , therfore Austen sayd not without cause , Si te delectat hic mundus , semper vis esse immundus : if we take pleasure in it , wee shal alwaies be impure . This world is another enemy that warreth against the spirite . As warre commonly preceedeth before victory , so the Apostle approueth the worlde after a sort , to warre , by shewing the meanes howe to get the victorie , in these words , This is our victory that ouercommeth the world , euen our fayth . 2. Iohn . 5.

The deuil , he is called Dlabolus , quia est aduersus , because he is against vs , and therefore Peter calleth him aduersarie , 1. Pet , 5 , 8. Thys deuill is another enemie that warreth against the Spirit , for it is written of him , that hee beeing wroth with the Woman , went and made warre with the remnant of her seede . Apoc , 12 , 17. S. Gregory saith , that the manifold warres of our fore-fathers , are shadowes of those warres we must haue with the deuill . Greg : 23 , quest. capit . 1. nisi bellum .

This Warre is dangerous in two respects , 1. of the number of the enimies 2. of the nature of the enimies

1. Of the Number : for there are three to one . The Phylosopher sayth , Ne Hercules contra duos , hee must be a strong man that is able to resist two , therefore three to one is greater odds . When Iosua sent but three thousand men against the Citty of Ai , the Cittizens were able to shift with them . Iosua , 7 , 4 , but when he sent thirtie thousande strong men against it , then the Cittie was soone sacked . Iosu . 8 , 3. If the bodie be not able to withstande outward violence where there is inequalitie of enemies , howe should the Spirit , where there is such aduantage of the inwarde aduersaries ?

2 Of the Nature : for they practise all pollicies to preuaile with the spirit : insomuch as many times they make a batterie and breach in the very best , as in Dauid , Peter , & diuers other . This short period of the melli-fluous father , doth pretely describe the nature of these enemies , Mundus clamat decipiam , Caro inficiam , diabolus interficiam , Christus dicit reficiam : quem sequereris ? the worlde crieth I will deceiue , The flesh cryeth I wil infect , the deuill cryeth I will kill , but Christ saith I wil refresh , which of these wilt thou followe ? But as there be many mighty and vndermining enimies against the Spirit , so God hath not left it destitute of assistance to animate it .

There is no King will send foorth his subiects without weapons in outward warres : euen so the king of al kings , hath dealt by the Spirit in this inward warfare ; for he hath not left it naked and open to the enemies , but hath gyuen it Armour for the defence , as the Brest-plate of righteousnes , the Shielde of fayth , the Helmet of saluation , the Sword of the Spirit . &c. Ephe , 6.

This spirituall Armour is of greater force to subdue the inward enemies , then politique weapons are to repell the outward aduersaries : therfore Paule saith , the weapons of our warfare are not carnall but mightie through God to cast downe holds . 2 , Cor , 10 , 4.

In other warres , the Souldiers neuer goe to fight without a Captaine to conduct them , euen so hath God delt by the Spirit , it hath Christ to be the Captaine , and therefore wee are called Souldiers , because wee fight vnder his banner . Now if Saule had good successe in his battels , because Dauid being a godly Generall directed his bands , the Spirite shall speed well in this conflict , because Christ is the Captaine , who is farre better then Dauid .

Humaine Captaynes will sometime recoyle and shrinke from their Souldiers in extreamities , this heauenly Captaine will persist with his Souldiers in all perills : for ( as one of the ancient writers sayth ) he will ouer-looke vs fighting , succour vs fainting , and crowne vs ouercomming .

This spirituall Warre of all other warres is most Fearefull . Famous .

It is most fearefull in many respects , for first , if we faint in this fight , it is commonly the cause of all other warres , for outward warres are sent to intimate Gods indignation for our securitie , to the end we might be excited and fortified in this spirituall fight . God would neuer sende outward enemies to afflict the bodie , but that hee perceiues the inward enemies doe preuaile with the Spirit .

2 In other warres , though wee bee taken captiues , yet we may be ransommed for money , but if wee be subdued by the spirituall enemies , there is no hope of raunsome , as the Psalmist sayth . Hee cannot giue his raunsome to God , Psal , 49 , 7.

3 In other warres , we can but loose our goods , lyms , or ( at the vttermost ) our lyues , though the enemies work their wills on vs : but in this spirituall battell we loose both bodies & soules if the enemies get the vpper hand . Therefore S. Ierom saith wel , Septies stultior est , ego qui nudo corpore poneret se in medio hostium armatorum : that such an one is seauen times more foolish , or in worse plight , then hee which doth hazarde his naked body in the midst of an armed host .

It is most famous if the Spirite preuaileth : for in other warres , such as gette the conquest , may perhaps purchase some momentanie riches or renowne amongst men : but in this inward warre , if we be victorious , we shall obtaine a Crowne , not of gold , but of glory , not earthly , but eternall . Reuel. 3.

Men in outward battels , will venture farre to gette the victory , in regard of peace or praise , then howe couragious ought wee to be in this spirituall combat , to gette the conquest , that we may attaine the celestiall paradise , where the pleasures are inexplicable , 1 , Cor , 2 , 9 : and indeterminable , Psalm , 16 , 11. These reasons were sufficient to enforce vs to be vigilant and valiant in this inward warre .

2 Bellum externum , outward war is of three sorts 1 Innaturale . 2 Ciuile . 3 Commune .

1 Bellum innaturale , vnnaturall warre , is such as carrieth with it a kinde of abhorrencie in nature ,

Whereof there be two sorts , Warre of ignorance . War of knowledge .

Warre of ignorance , is that which the Heathens vsed when they did sacrifice theyr children to the fire , or sley them to some cerimoniall end . Therefore the Wiseman sayth , they liued in Immagno inscitiae bello , great warres of ignorance , Wisdom , 14 , 21.

Such was the warre which Paule made in persecuting the Saints , which hee confesseth himselfe he did of ignoraunce .

Warre of knowledge , was the warre of some of the people of Ierusalem , of whom it is saide , that they filled that place with the blood of innocents . Ierem , 19.

Such was also the warre of bloody Boner in Queene Maries dayes , in the destruction of so many Martyrs .

1 The Heathen men had no illumination but by the light of nature , and therefore their ignorance is the more to be excused . Acts 17 , 30. But as for those of Ierusalem , and that bloodie Boner , their warres cannot be iustlie sayd to be of ignorance : for the Prophets reproued the one often times for the fact , and the Martirs alledged Scriptures to the other , alwayes to disproue his proceedings .

2 Bellum ciuile , ciuill warre is that which ariseth within a Nation it selfe .

Thys warre is eyther Of Deuision Of Rebellion .

Of Diuision , when a land is deuided within it selfe , as when two striue for gouernment , such diuision was in the land of Iuda , betweene Rehoboam and Ieroboam , as you may reade in the 1. Kings 12 , and the like diuision is , or was in Fraunce betweene the lawfull King and Duke de Mayne .

Of Rebellion , when subiects doe repugne or rebell against their King , as we reade of Absalom , how he rebelled against King Dauid to dirept the diademe from him , and here-vnto may be added these ( not much different in nature but in name ) which we call , Conspiracy , Insurrection , Commotion , Mutinie , &c. Whereof we haue examples . We reade of Zimri how he conspired against King Elah , 1. King 16. we may speake more properly of all these practises within this land , of the sinister and sundrie conspiracies against the person of our Prince , of the vnnaturall insurrection in the North , of the vnkind commotion of Ket and his confederates , but as their actions be odious , so their endes were ignominious .

3 Bellum commune , common Warre , some call it Nationall , the warre of Countries , of this warre our Sauiour Christ speaketh when hee saith , Nation shall rise agaynst Nation , and Realme against Realme , Math. 24. 7. Of this warre because occasion and opportunitie is offered ( by reason the Spanyard is suspected to rise against England ) I will intreat of for our comfort .

Thys kinde of Warre bringeth a feare withall two wayes . 1. Auditione . 2. Actione .

1 The very rumor or heare-say of this warre is dreadfull . Iosephus reporteth that when it was voyced that Tryphon had gathered a great Host to come into the lande of Iuda , the people were in great trembling and feare , Antiq. 13. cap. When the children of Israel heard that the Philistims would come against them , the text saith they were afraid , 1. Sam. 7. 7. When tydings was brought to Iehoshaphat how the Amonites intended to battell against him , the Scripture saith that Iehoshaphat feared , 2. Chro. 20. We see by experience in our selues , that when it is giuen out , the Spanyard prepareth to come against vs , how many of vs be smitten with a kind of feare , when we do but heare of it .

2 If the rumour and report of warre bee so fearefull , what is the very action it selfe . I remember a pritty instance to this purpose , when Dauid was to incounter with his enemies , some of his men sayd vnto him : See wee be afrayde heere in Iuda , how much more if we come to Kelah against the host of the Philistims . 1 , Sam. 23 , 3. Let vs applie this to our selues , if we be afrayd to heare of warres at home in our houses , how fearefull would we be if we came in the face of the enemie ? Saule was a notable and worthy warrior : for he had sore warres all his dayes , 2 , Sam. 3 , 1. Yet is it written of him , that when he sawe the host of the Philistims , he was afrayd and his heart was sore astonied , 1 , Sam. 28 , 5. Then no maruaile though England ( hauing dwelt without feare vnder our gracious Queene , as Israel did vnder Salomon , 1 , Kings 4 , 25 ) should be somewhat fearefull of warres , because it hath beene accustomed to peace , when Saul was so fearefull that was neuer without warre .

Many men are feared for many respects , some man is feared for his godlinesse as Dauid was , an other is feared for his wisedome as Salomon was , but the Spanyard he is feared for his crueltie as Pharaoh was , and therefore who feareth not to be afflicted of such as haue no feare of God ?

Wee must consider there is a two-fold feare , 1 Timor laudabilis . 2 Timor detestabilis .

1 Timor laudabilis , It is a laudable feare , when men by that meanes are exscited to looke vnto the Lord , this feare was in Iehoshaphat a godly King , it is sayd that hee feared and set him selfe to seeke the Lord , 2 , Chro. 20 , 3. Flesh and blood is fraile , and therefore soone affrighted , but happie are those which in their feare , can follow so good a course as this King did .

There be others that are terrified by remembrance of theyr misdeeds , and feare that God will afflict them , and so by this meanes they are mooued to amendement ; Thys feare is laudable . When iudgements were pronounced , and impendant vppon Sion , it is sayde the Sinners were afraid , and a feare came vpon the hypocrits : Esay , 33 , 14 , & therefore , if thys feare vpon vs , arise by reason of our sins , and for feare of Gods wrath wee depart from them , wee neede not feare the Spaniard , though he put vs in feare of warre .

2 Timor detestabilis , detestable feare proceedeth two wayes , Of Cowardice , Of Despayre .

Of Cowardice , some are afrayd of their owne shadow , as Gaal was , who tooke the shadow of the Mountains for men : Iudg , 9 , 36. Now , as a coward can doe little good in the warres with his weapon , so he may do much hurte with his words by discouraging others : and therfore this martiall exhortation was made in Deut , 20 , 8 , Whosoeuer is afrayd and faynt-harted , let him goe and returne vnto his house , least his bretherens hart faynte like his hart . There be many such faint-harted men , which doth argue no humanitie but effemenacie . When open proclamation was made in the warres of Gedeon that such should returne home which were timerous or fearfull , of 32. thousande , there departed 22. thousand men away , Iudg , 7 , 3. If the Spaniards come against vs , let vs not be fearefull , considering our cause is so good , that wee ought to shewe our selues couragious , and not cowards .

3 Of Despayre ; If God casteth feare vpon a man , and in his feare he dispaire of Gods protection , this is to bee taken for a great punishment , because it is inflicted vpon the wicked , as appeareth in Deut , 28 , 66 , Thy life shall hange before thee , and thou shalt feare both night and day . And in Leuit , 26 , 36 , I will send a faintnes into their harts . It was the iudgement God imposed vpon the impious Babilonians , that theyr hands shall be weakened , and theyr harts melt , and they shal be afrayde : anguish and sorrowe shal take them , Esay , 13 , 8 , and therefore , howsoeuer it fall out , God defende vs from this feare , yea though wee should take a little foyle of the enemie , as the Israelits dyd of the men of Ai , farre be it from vs we should be so fearfull that our harts shoulde melt away like water , as theyrs did , Iosua 7 , 5 , in seioyning fayth from feare .

We must consider for our benefite generally three things , 1 What Warre is . 2 Who is the Author of it 3 Wherefore it is sent .

1. What Warre is .

THE Poets fayned Warre to bee a Riuer running with blood , by reason of the manifolde and miserable massacres and slaughters . We read in Esay , how the Lorde threatned so great a slaughter among the Moabites , that the waters of Dimon shall be full of blood , Esay 15 , 9 : so merciles are men in warre that it may wel be true which Homer sayth , There is some sacietie of all things , except it be of war .

Some other of the Ethnick wryters , haue deemed war to be a fire alwaies flaming , because they commonly vse to consume Citties and Townes when they are besieged , with fire , as Iericho was by Iosua , & Ierusalem by the king of Babel .

These bee rather descriptions of the fruites and effects of war , then a true definition .

The Phylosophers define war to be the pride of Princes ; Wee reade of Alexander , that hee was so aspyring minded , that he thought the whole world too little to satisfie his lust ;

Thys is no perfect definition ; for by thys reason wee may define war to be a matter of ingratitude , because Dauid tooke occasion by the vnkindnes of Hanun to attempt warre , 2 , Sam , 10 , 7.

Some of the wryters define war to be a forceable and hostile discention , vndertaken by lawfull Edict for the repressing of iniuries ; Thys is the inferior and actiue definition , but not the effectuall : for war is nothing else but a diuine scourge for sinne ; Esay 10 , 26 , Deut , 28.

IF Warre be a scourge , wee must not laugh & set light by it : for as wee deeme that childe graceles which will not shed teares when hee is scourged of his Maister , so we are to be thought godles , if we will not sorrow & implore vnder the scourge of God .

Thys meeteth with two contrary motions , which proceede of sinister Greefe . Ioy .

1 Sinister griefe is that , which is conceiued vpon carnall occasions ; as for example , it may bee there are manie when they heare of warrs , it is grieuous to them in two respects .

1 Of theyr expence . 2 Of theyr seruice .

1 Of theyr Expence , because they are to bee at some charges in prouiding of Armour , and other martiall contributions : what a contemptible and griple griefe is this .

There is no Prince in Christendome euer possessed peace so long as our gracious Soueraigne ; It is written of Iuda and Israell , they dwelt without feare , euery man vnder his own Vine , 1 , Kin. 4 , 25 , the like hath been verified by vs in England ; Reade throughout all Chronicles , and see howe many of her predecessors had the like Alcion dayes . Search the Scriptures , and you shall find how that beloued Lande of Israell neuer had the like fruition of peace as Englande had , vnlesse it were in Salomons dayes ; Discend into other Countries , and you shall see howe the Lowe Countries haue beene afflicted with war 23. yeeres together ; howe Fraunce hath neuer beene free from intermissiue warrs ; as for Spayne , I need not speake of it .

These things considered , what ingratefull and disloyall persons are these , which hauing by continuance of peace gathered plentie , and with theyr plenty are so vncheerefull to part with a little to defend theyr Queene and theyr Countrey ? Tully hath a prety saying , Hee that desireth peace , let him prepare for war . How can a man be sure to possesse any thing in his owne Country , vnlesse hee prouideth to repell the enemie that commeth against it ; Therefore that is a very mellifluous saying of one of the Fathers , Sumptus pro militia honorabilis est , the cost for warfare is very honourable , for it is a meane to defend our liues , lyberties and lyuings , and to preserue our wiues and children . Miserable are those men that will not strayne themselues at a pynch to defend these , when of couetousnesse by sparing cost , they may be constrayned to forsake all .

2 Of their Seruice , others are grieued at Warres , because they must then leaue their wiues , children & goods , or rather because they must hazard theyr liues ? Far better it is for one to venture his lyfe like a man , then to be killed in his house like a beast ; Is it not better to hazard the lyfe of one in an house , then in forbearing to fight , to bring in daunger the whole familie ? The diuine Philosopher saith , Nascimur pro Patria , we are borne for our Countrie , and therefore we must regard our Prince and common-weale more then our owne priuate liues . 2 , Sam. 10 , 12. Wee haue example in Iudith , who for the good of her Country , put her life in great hazard in the host of Olofernes , let not the courage of a woman condemne the humanitie of a man ; for that is a reproch . Ierem. 51 , 30. Who can dye a more honorable death then for his Countrie , therfore we shall reade that amongst the Romaynes there were the Decians , Codrians , and the brethren called Phileni , and amongst the Grecians , there were Marathonia , Salanina , and diuers others , who of their owne accord gaue their liues for their Countries . D. P. Martir in Com. Rom. Brutus for the preseruation of his Countrie , did slay his owne children . Virgil thus writeth of him ; Vicit amor patriae , &c. Let not vs which be Christians haue lesse loue and aleageance then Heathens .

From hence there is a good note to be obserued of such , who by vnequall oppressing and ill intreating , may be the cause of this kind of griefe , therefore they are to consider how they may for their owne priuate displeasures oppresse and abuse men vnder colour of some lawfull busines .

Iniury & anger may be offered and effected vnder . 1 Office . 2 Arte. 1 Vnder office by these two , A Magistrate . A Captayne .

By a Magistrate , amongst the Romaynes , the Senators were called Patres conscripti , appoynted Fathers : for a Magistrate is nothing but a father of the Country , yet such an one as hath deriued authoritie for these causes , as no man doubteth but hee may show much fauour where he affecteth , so all men may know if hee beareth a grudge to one , he may meete with hym vnder colour of his Commision many wayes ; He may rayse him in the Subsedie without equalitie : he may pack him forth for a common Souldiour , though he be vnfit , he may ouer-charge hym with Supplyes , &c. He may in other matters remember hym , as in extreame taxations for the poore , in vnreasonable ratements , for a Towne , &c: Albeit I knowe not ( and I pray God there be not ) such , yet it may fall out to be true which Alexander sayde to Mammea , there is nothing sometyme more pernitious to a common wealth , then to haue things done by Deputies . D. Mar. in com . Rom. cap. 12 , fol. 418.

Wee haue examples in the Scriptures , of such as haue coloured their owne malice and dyspleasures , vnder pretence of some lawfull busines .

Haman had a priuate malyce against Mordecai , because hee would not moue hys cap or doe hym reuerence , hee would not for shame seeme to reuenge it himselfe , though he were in great office , but he thought he would be euen with hym vnder colour of the Kings busines by some deuise or other , as you may reade in Ester , 3 , 8 , &c.

The Rulers and Gouernors had a secret spite to Daniell , because he was far in fauor with the King , yet they would not offer hym an immediat bad measure , but they consulted among them selues , to moue the King to make a Law , that by colour thereof , they might haue theyr myndes of good Daniell . Dan. 6 , 8 , &c.

If any of our Magistrates should colour theyr own pryuate malyce vnder the Queenes busines , although theyr secret pretence be no more known to her Maiestie , then the intendment of these practises were to the Kings , yet by these examples let them feare , least their dooings come to lyght , as the other dyd ( albeit they deserue not so fearefull a punishment as befel those ) that they purchase displeasure of theyr Prince , who cannot abide to bolster such abuses .

By a Captayne , who knoweth not how such as be experimented professors of Armes being in office and action , are a kind of protection for the tyme to certayne persons ; for this cause when Dauid was a Captayne in warre , there gathered to hym all men that were in trouble , and all men that were in debt , and all those that were vexed in mind , and he was their Prince or Captayne , 1 , Sa. 22 , 2. Besides , it is not to be spoken howe many waies they may pleasure a man in war , if they be willing ; yet on the contrarie if a Captayne be offended at his Souldier and beare hym in the splene , he may quyte it vnder colour of hys office : hee may make martage of hym , hee may wearie hym with wants and discurtesies , hee may cause him to end his dayes in euery light skirmishe ; He was a Warriour that sayd so himselfe , and no meruaile , for we haue an example of it in the Scriptures , Ioab did of purpose place Vriah in the fore-front of the battell , that he might be slaine by the Philistims : Vriah and all the Host were ignorant of the murderous intent , but Ioab did it vnder colour of his office , because hee was a Captaine . That God which seeth the secrets of the hart did behold this homicide , & hee left not him vnpunished which procured it ; The acte was doone in secrete to auoyde shame amongst men , but the punishment was publique , that it might bee example to others . Which example may be a warning to all Warriors , to teach them to take heede how they reuenge theyr owne priuate displeasures , vnder the colour of theyr lawfull callings . 2 , Sam , 12 , 12.

2 Vnder Art , by such as these Chirurgians , Phisitions & diuers other

These men , if they bee angry with a man ( especiallie if he be their patient ) they may effect it vnder colour of their Arte or practice : but because it is impertinent in this place to speake of , I will pretermit it .

Ioy , as we haue heard of some which are sorry , so there be others which reioyce to heare of warres .

This sinister Ioy is commonly incident to these 1 Martiall attendants . 2 Desperate persons . 3 Vnskilfull persons . 1 Martial attendants be such as these Decayed souldiers . Vnder officers . Warlike workmen .

Decayed Souldiers , such as depende vpon warres , they are welcome to them , for they perceiue the world is come to this passe , that as the Phisition is but little regarded but in time of sicknes , so Souldiers are but little set by but when there is neede of theyr seruice ; Certes it is pittie that anie approoued Souldier should be put to shifts . Valorous Caesar would neuer suffer it in his time ; misery may constraine a man too much ; but yet for any to reioyce when there is common cause of sorrow , and for his owne priuate commoditie , to desire a generall calamitie , the one argueth his dissolute minde to God , and the other bewrayeth him to be a bad member to his Country . I would haue such men as these consider , that the vse of many things may be good though the things themselues be naught . M. Caluin to that effect sayth , Purus est multarum rerum vsus , quarum vitiosa est origo . Cal. in Math. cap. 5 , verse 37. The vse of manie things is pure , whose originall is impure . From hence I infer , that although the vse of a Souldiers is necessary , yet to professe a souldier ( as Erasmus sayth ) is of it selfe the puddle and sincke of all mischiefe ; For to lyue by spoyles and spilling of blood what life more miserable ; Besides , it is nothing delectable to God , but rather maketh any lesse acceptable in some good action , as we reade of Dauid , who was not onely a valiant , but a vertuous warrior , but when he went about to builde the Temple , the Lord sayde hee should not , because he had been a man of warre , and had shed blood . 1 , Chro , 28 , 3.

Vnder officers , such as may reape any profit in theyr places , as Clarks of Bands , which may get some benefite by the Booke , by entering , altering , or quitting of Souldiers : these are glad of warrs for gayne sake . Notable is that example of Gehasi for this purpose ; Elisha was a good man , hee dyd a notable cure in the Syrian Captaine for meere good will without any gyfts , but his seruant Gehasi without his knowledge , would needes take a brybe . We haue many godly Lieuetenants and Captaines in Europe , who although they themselues respect rewardes no more then Elisha did , yet such as be vnder them ( without theyr priuities ) perhaps like Gehasi doe looke to get some-what that way , to be gratified one way or other . But as Gehasi for his couetous act was afterward turned away by his Maister , with a grieuous punishment , 2 , Kings 5 , so let these take heede least theyr dooings be discerned by their Maisters , and they be put out of office with displeasure , as Gehasi was .

Warlike workmen , such as lyue by making , mending , or selling of Armour , warres are welcome to them , for as the Lawyers thriue best when men are most litigious , so are they in time of warre most set to worke , for in tyme of peace they profit not ; Therefore , as some bad Lawyer doth secretly wish that men would be contentious , that he might haue Clyents , so it fareth with these kinde of men , they wish warres , that they may haue worke : they care not whose house be on fire , so theyrs be safe , they grieue not at warre , because it is sent for a punishment , but they reioyce at it , because it is occasion of theyr profit .

2 Desperate persons , such as haue nothing to loose , nor wyfe or chyldren to looke to , they are glad of warres , all Countries are a lyke to them , hab , nab , fall backe , fall edge , all is one to them , whether they be friendly foes to the enemy , or deadly enemies to their Country ; so they may shift , they care not what shift they make ; they laugh when they see others lament , it doth them good to see other men waste their goods , because they haue nothing : they will rayle , and doe hope to raigne ouer rich me one day ; they will not let to say they looke to bee owners of theyr lyuings , & to haue their possessions when they shall liue in pouerty ; As we read of the besieging of Ierusalem , how the rich were killed or made captiues , but as for the poore , they were left still liuing , & the enemie gaue them the Vineyards and Fieldes of the rich men . Iere. 39 , 6 , 10.

3 Vnskilfull persons , they reioyce at war because they know not what it is , as the Phylosopher saith , Dulce bellum inexpertis , warre is sweete to such as neuer taste it , because in ordinary traynings , they vse to skirmish for theyr learning : or in theyr May-games for delight ; They thinke warre to be a matter of merriment . Alas , it is an easie matter to play Hercules in our houses , or Alexander vppon the stages : but it is somewhat to follow them in the field , where euery bullet doth threaten death .

2 Who is the Author of Warre . We must consider that there is 1 A speciall Author . 2 A manuall Author .

1 THE speciall Author is GOD , as appeareth by his owne speech , when hee saith : I will sende plagues vpon them , the sword shall kill them without , and in the Chambers feare . Deut , 32 , 22 , 25. It is said in the Parable , that the King sent foorth his Warriors . Math , 22 , 7.

The Israelits confessed all their afflictions to come of God : for ( say they ) he hath spoyled vs , and hee will heale vs , he hath wounded vs , and he will binde vs vp . Hos. 6 , 1. He is therfore called the Lord of Hosts , because hee ruleth and raigneth our all hosts .

2 The manuall Author , to our apprehension is the Enimy , because wee perceiue the Spanyarde maketh great preparation , and purposeth to come against vs ; Many of vs take him to be the Author , in that he appeareth to be the Actor . Augustine saith well , they which make warre , are not so much th Authors as the Ministers of God , Aug. 10. quest. super Iohn : for he is both the Passiue , Missiue , & motiue Author , as appeareth by pregnant examples in the Scriptures .

He is the Motiue Author , for he mouth and stirreth vp the Enemie , or els he could not come . The Philistims and Arabians came against Iuda , to destroy it , yet they came not of their owne accord , for it is written , the Lord styrred vp against Iehoram ( the King of Iuda ) the spirit of the Philistims : 2 , Chro , 21 , 16. The Medes & Persians made warre against Babilon , thys was not their owne voluntary act , for the Lord had sayd before , I will styr vp the Medes against it . Esay , 13 , 17. Therefore we may gather from these examples , that if the Spaniard with his confederates bend their forces to vs , it is not altogether his own seeking , but God which exciteth him to it ; For as P. Martyr sayth , It is God that stirreth vp cruell Princes & Tyrants , which may be called the host of God . In com . Rom.

He is the Missiue Author : for after he hath excited the Enimy , he sendeth him , or els he could not approch . The Chaldees , Aramites , Ammonites , and Moabites besieged Iudah , their comming consisted not in their own election , for it is written the Lord sent against him ( that is the King of Iudah , ) bands of the Chaldees , bands of the Aramits , &c. 2 , Kings , 24 , 2. Nabuchadnezar with his power came against Ierusalem to destroy it , the choyse was not in him to tarry or retyre , for the Lord had said before , I wil send them . Ierem , 25 , 9. Now , if the Spaniard hath a purpose to come against vs , it is in God to dispose : his comming lieth not in his owne liberty , but the Lords .

He is the Passiue Author : for albeit he first stirreth , and afterward sendeth the Enimy , yet he can do nothing when he is come , without Gods sufferance . The Israelits had grieuously transgressed , for which cause they fell into the hands of theyr enimy : the enemy could not haue preuailed without Gods permission ; for it is written that God deliuered them into the hands of spoylers that spoyled them . Iudg. 2 , 14.

Sith it is God that stirreth , sendeth and suffereth the Enimy to doe his good pleasure , they are but his seruants , as the Lord termed Nabuchadnezer his seruant , Ierem , 27 , 6. Or his instruments , as Esay calleth them , the weapons of his wrath , chap , 13 , 5. And they are so fitly called , because the Lord doth make them serue him by constraint , & that which they doe of malice , hee directeth and turneth it to his honour and glory ; so that from hence we may conclude that God is the speciall Author of War.

In that God is the Author , we may obserue three thinges , 1 His power by the effects . 2 His displeasure by the action . 3 His loue by the end .

1 His power by the effects , though Kings and Princes are as Gods vpon earth , yet there is a God aboue them , who can brydle theyr wills as hee will : this should teach vs to relie vpon God : for admit the Spanyard hath a purpose to come against vs , yet this is our comfort , hys heart is in the handes of God , whose power is such , that if it be hys good pleasure , hee can alter the determination of the Spanyard , before he setteth forth to fight , as he did by Rehoboam , when hee was bent to warre against the Isralites . 1 , Kings 12 , 24 : He can intercept his comming when hee is vpon the Seas , and drowne hym , as he did Pharaoh and hys host . When hee is about our Coastes , hee can put a hooke into hys nostrils , as hee dyd by Senacherib , and make hym returne that way he came , 2 , Chro. 32 , or hee can dispierce and scatter them into vnknowne Coastes , as he dyd by the Spanyard his last viage . Such is the power of God , as one of the auncient Fathers saith , that there is not any thing done , but that he would haue to be done , either suffering it to be done , or hee hym selfe doing it . August . lib. voc. Enchiredion ad Laurentium .

2 Hys displeasure by the action ; for it is an argument of his anger , and therfore you shall reade in the Scriptures , that God neuer sendeth warre but in his wrath , the Lord him selfe speaking of Ierusalem which was besieged by the enemie , sayth : In my wrath I smote thee . Esay 60 , 10. In the 2 , and 3 , Chapters of the Iudges , the Lord sent and set the Enemie against the Isralites , many tymes : It appeareth in those places that hee neuer dyd it , but when hys wrath or anger was kindled against them : Now the anger of God is grieuous , for the Prophet sayth of hym , that he smote the people in anger with a continuall plague . Isaiah 14 , 6. Salomon sayth that the Kings wrath is like the roring of a Lyon , Pro. 19 , then what is his wrath , who is King of Kings , thys should moue vs to take thys course , wee see when the Prince is displeased with hys vassaile , he will vse all meanes to pacifie hym , for feare hee shall be cast cleane out of fauour , so should we when we perceiue the anger of God is kinled against vs , seeke all possible wayes to appease hym , for feare he giue vs ouer to the lust of our Enemyes , and therefore let euery one of vs pray with Daniell , and say as he dyd in the lyke case ; O Lord according to all thy righterusnesse , I beseech thee let thyne anger and thy wrath be turned away , Dan. 9 , 16.

3 Hys loue by the end , that father which doth chastise his child for hys faults doth loue him , euen so our heauenlie father which doth correct his children for theyr offences doth affect them , and as the rod is a readie meanes to brydle and reclayme chyldren from vntowardnes , so is warre a good scourge to make vs remember our misdeeds , and seek to God . The Lord ( speaking of the Isralites ) saith , in theyr affliction they will seeke me diligently , Hos. 5 , 15 , and the Prophet Dauid saith : it is good for me that I haue been afflicted for this reason , that I may learn thy statutes , Psa. 119 , 71. We see by experience that the child vnlesse he be sometime beaten , he falleth to all vnbrideled loosenesse , so it fareth with vs , if we should not sometime feele Gods afflictions , wee should runne into all filthynesse , euen as the Psalmist saith , before I was afflicted I went astray . Psal. 119 , 67 : Therefore let vs beare Gods punishment with patience , for as gold is purified by the fire , so are we refined by afflictions , and as the Bee conuerteth into honie , that which the spyder doth to poyson , so that which the enemie doth of euill , God turneth it to our good .

In that the Enemies are Gods seruants wee may note two thinges . 1 A Lymitation . 2 A Reprehension .

1 A Lymitation , we commonly see that Seruants are worse many tymes then theyr Maysters ; the Steward in Mathew dealt well with his Seruant , but he dealt extreamlie with others . Math. 18 , 28 : the Lord vseth the Spaniard as a spur to prouoke vs to amendment , but it may be sayd of hym , as of Ashur , but he thinketh not so , neyther doth hys heart esteeme it so , but he imagineth to destroy . Isaiah , 10 , 7. for he commeth with a resolute purpose , to execute his owne crueltie , and not to the ende to please God . Yet this is our comfort , he is but Gods Seruant , and therefore he can doe no more then God will permit & appoint him , no , though he were as bad as the deuill : for you see howe satan could do no more to Iob then GOD suffered him to doe . Iob , 1.

2 A reprehension , this concerneth vs , wee are readie to rayle and curse the Spanyard that molesteth vs , but in the meane time , we do not remember he is Gods seruant , which if we did , we woulde not so much respect the enimie , as he that sendeth him ; The Spanyard no doubt banneth and curseth vs to the pit of hell , as we terme it , what then , let vs forbeare him by the example of Dauid , who being cursed of Shimei , a wicked man , hee put it vp patiently , because , ( saith he ) the Lord did bid him curse , 2 , Sa. 16 , 10. If a Noble mans man abuse vs in words , wee will beare with him the more for his Lord and Maisters sake : much more ought we to beare with the seruants of God ; We must not imitate euill by the example of the wicked , though they be incited & suffered to curse , we haue greater cause to thanke GOD if he hath giuen vs grace to refraine . Besides , it is but a windie conquest is got with words , therefore you shall reade when Dauid was to deale with Goliah , this Giant did curse and scorne him in derision ; Dauid digested his words with silence , but he praied and prepared himselfe to incounter with him to some purpose . Let vs follow his course , what though the Spaniard doth curse vs and scorne vs as Goliah dyd Dauid , let vs forbeare him , ( for wee can speede neuer the better for our speeches , ) but let vs like Dauid prepare our selues to repell him .

3 Wherfore Warre is sent .

THere are many thinke warre to be a thing of course , because it hath been common in all ages , whereas it is most certaine , that God neuer sendeth any crosse without cause .

The cause of warre is double , 1 Secondary . 2 Efficient .

1 The Secondary cause is that we ascribe to outwarde meanes , and instant occasions : as for example in other things , if we haue any losse of goods , we vse to say it came by casualtie of fire , shypwracke vpon the Seas , &c. Or if we get a sicknes , we tooke it by such a iourney , or of such a colde &c. And so in this sence we commonly say when we haue warrs , it is the malice , pryde or impietie of the Enimy that causeth it . When in the meane time we doe not consider who it is that exciteth , sendeth , offereth or suffereth such motions or meanes to effect , and for what cause he doth it .

2 The efficient cause of warre is of two sorts , 1 For Correction . 2 For Reformation .

1 For Correction , as a scourge or punishment for sin , which the God of hosts himselfe affirmeth , when he saith , If he sinne I will chasten him with the rod of men , 2 , Sam , 7 , 14. And the Psalmist to that effect sayth : If they break my statuts , then will I ( speaking in the person of GOD ) visite theyr transgressions with the rod : Psal , 89 , 32. It is written in the Chronicles , that the King of Egipt came vp against Ierusalem , because they had transgressed against the Lord : 2 , Chro , 12 , 2 , and so if the Spaniard commeth against vs , we must perswade our selues that our sinnes are the chiefe cause of it .

But whether God sendeth warre to vs for our ingratitude , for our last deliuery from the Spaniard , as he dyd to Hezekiah for his vnthankfulnesse when he was deliuered from Senacherib , 2 , Chron , 32 , 25 , or whether it be for our oppression and cruelty , as hee did to the Israelites for the like sinnes , Ierem , 6 , 6 , or whether it be for any grosse sins amongst vs , as he did to the Babilonians for theyr barbarous beastlines , Esay 13 , or whether it be for our murmuring at this Scarcitie , or for the hardnes of our harts to the poore in this extreame time , God knowes ; some grieuous sinnes there be that prouoke the Lord , for else he would not visite vs , two yeares together with Scarcitie , and the third yeare threaten vs with warre .

2 For Reformation , that warre is sent to reforme and amend vs is manifest ; Behold , famine , plague , anguish & trouble , are sent as scourges for amendement : 2 , Esd , 16 , 15. The father doth chastise his sonne , not because he taketh pleasure in punishing of him , but that he may by it brydle and amend him ; Euen so GOD the Father correcteth vs which be his children , not because hee delighteth in punishment , but to the end he may therby reclaym vs from our iniquities . As the rod of wood is a meane to make the vntoward childe gracious , so is the rod of warre an instigation to mooue vs to good : as it is saide of Iudah , Lorde in trouble haue they visited thee , they poured out a prayer when thy chastening was open them ; Esay , 26 , 16. And therfore God dealeth with vs as a Phisitian : A good Phisitian will cease from ministring phisick to his patient when he is recouered ; or as a Maister , who will stay from stryking his seruant when he is growne better by his beating . So God , he desisteth his punishments so soone as wee are profited by them . I will recite one example in steed of many , the Lord raised vp Shisshake to scourge Rehoboam for his sinne , but the text sayth , Because he humbled himselfe the wrath of the Lord turned from him ; 2 , Chro , 12 , 12.

From the matter precedent wee may obserue two things , 1 A grieuous comination . 2 A notable consolation .

1 A grieuous comination , by the correction if wee repent not : for if we perseuere in our sins , what foloweth ?

Punishments Temporall . Eternall .

Temporall punishments : for the Lord sayth to such , I will set my face against you , and yee shall fall before your enimies , and they that hate you shall raigne ouer you . Leu. 26 , 17. Let vs make this case our own : what a heauy iudgment were this , if the Lord ( for our committing and continuing in sinne ) should frowne vpon vs when the Spaniard commeth with his force against vs , & should suffer him to preuaile as the Medes & Persians did in Babilon , would he not deale as they did , of whom it is said : their chyldren shall be broken in peeces before theyr eyes , theyr houses shall be spoyled , and theyr wiues rauished , Esay , 13 , 16.

Were not this a lamentable sight to beholde , and to haue him to raigne ouer vs that hateth vs what a miserable bondage were it ? who would not think but that this punishment were grieuous and sufficient : but if we stil perseuere , the Lord wil stil pursue vs , for he saith ; If yee will not for these things obey me , then will I punish you seauen times more , according to your sinnes ; Leuit , 26. As we see hee delt by Pharaoh , he neuer left of his plagues so long as hee liued impenitent ; Thys may teach vs howe grieuous a thing sinne is with perseuerance .

Eternall punishments , the temporall plagues are but an enterance to these . Hoc suspicari &c. sayth Gregory , a man cannot suspect howe extreame those paynes are . Such as perseuere in wickednes , let them remember what Paule sayth , They doe but heape vp wrath against the day of iudgement , Rom , 2 , 5. As D. Martir sayth wel vpon that place , a hard hart is that which wil not be mollified with Gods benefits , woon with hys mercyes , broke with hys threatnings , nor reclaymed with his punishments .

The Heathen men had thys naturall fore-sight for the restraint of sinne ; The Lidians would haue in theyr houses the picture of a deuill in forme of an Ethiopian , that by the horrible sight , they might abhor that which brought him to it , which was sinne . The Persians would paynt an Epicure disguised with excesse , that theyr chyldren might auoyde the like fault , by seeing that deformitie . The Lacedemonians would shew theyr youths drunken and desperat men , that they might be deterred from sinne , by the lothsomnes of that sight ; If Christian men , would set before them the horror of hell , it would make them feareful to practise euill , much more to perseuere in it . For thys cause Chrysostome willeth vs to talke often of hell , that wee may take heede of it .

2 A notable Consolation , by the Reformation , if wee take profit by this punishment , in reforming our lyues and lyuing in the feare of God . The Spaniarde may perhaps feare-blast vs with his Armie , but he shall neuer preuaile in his attempt ; for the Lord saith of such : the Sworde shall not goe through your Land , yee shall chase your enimies , and they shall fall before you vpon the sword . Leuit , 26. Although the Lord hath prepared the Spaniard to come against vs , and had pronounced to punish vs , yet his penall promises are but conditionall , for if we repent , he repenteth ; ( If ( saith hee ) this Nation against whom I haue pronounced , turne from theyr wickednes , I will repent of the plague that I thought to bring vpon them , Ierem , 18 , 8 , therefore let vs all pray for the grace of repentance , and labour to shew forth the fruites of it .

Such as haue oppressed and bitten their bretheren with extreame bargaines these hard yeeres , let them make some amends ; The Ethnicks required double restitution , Zaccheus made foure-fold restitution , Luke , 19. Salamon telleth vs of a seauen-fold restitution , Prou , 6 , and therefore they may do little if they make not some restitution . Such as haue carried theyr heads as hie as Lucifer , let them now holde downe their heads like Bulrushes . Such as haue ground the faces of the poore , let them doe good to them thys time of Scarcetie , not onely for commandement sake , as Sirach sayth , Ecclus , 37 , but euen for pollicie sake : for you know what Salomon sayth : In the multitude of the people is the honour of a King , but for the want of people commeth the destruction of the Prince , Prou , 14 , 28. If God should send the enemie against vs , the most defencible strength of the Land consisteth in the poore , for they are subiect to most seruice and greatest dangers ; Wee see thys hard season that the poore begin to pine alreadie , because they want the stay and staffe of theyr strength , which is bread ; Now , if we would haue them to fight for vs , let vs not see them famish ; if we would haue them forcibly to vse theyr weapons , let vs not infeeble them for want of victuals ; If we would haue them strong , let vs not starue them . How can a souldier bee hardie against the enemie , when his hart is killed for want of succour ? therefore if we loue our Prince , let vs labour to preserue the honor of our Prince , let vs not suffer the multitude of her people to perrish for want of sustenance , least if the Spaniarde happen to come , wee haue misse of those men to defend vs , which for want of our foode did famish .

Generally , seeing all sinne is odious , and the naming of it tedious , let euery one of vs amend one : so by our true contrition , we shall pacifie the Lord , and cause him to appease the furie of our foes .

1 How to debilitate and repell the Enemie . The meanes which we must vse , are two 1 Diuine , 2 Humaine . The diuine meanes be these Inuocation , Abstinence .

INuocation , as a learned wryter sayth , is that whereby we flye vnto God in all perils and aduersities , with an assured confidence that he is able to succour and defend vs , D. Martir in Com. Ro. cap. 1. This inuocation or prayer we ought to practise as a thing most precious . First , because it is the forme to frame al our requests by : let your requests be shewed vnto God by praier , Phil. 4 , 6. Secondly , because we are willed to vse it in our distresse for ease . Call vpon me in the time of trouble , & I wil heare thee . Psal. 50 , 15. Thirdly , because it effecteth many things . Moses did more good in lyfting vp his handes , then the Israelites dyd with theyr weapons , for when he did let down his hands , the Amalekites preuayled . Exod. 17 , 11. Fourthly , because he wee call vpon is the God of Hostes , and therefore we haue many reasons to moue vs to pray to him : for first , he must prepare our hearts therevnto , or else we cannot pray . We cannot thinke a good thought , 2 , Cor. 3 : neyther say that Iesus is the Lord , 1 , Cor. 12 , 3. Then much lesse can we pray without hym . Secondly , his power is infallible , and therefore he is such an one as we may stay vpon . Abiah got the victory of Iehoram , not with worldly power , but the text sayth , Iudah preuayled , because they staid vpon the Lord God , of their fathers , 2 , Chro. 13 , 18. Heerof Dauid sayth , blessed is the man that maketh the Lord hys trust . Psal. 40 , 4 , 3. Hys prouydence is vigilant , and therefore is alwayes readie at hand to helpe , the Lord is neere vnto all that call vpon hym , sayth the Psalmist , Ps. 145 , 18. He maketh vs pertakers of his essentiall presence . When Iehoshaphat was to fight against his enemies , what a comfort was this to him , when he heard , the Lord will be with you , 2 , Chro. 20 , 17 , and fight for you , as he did for Israel . Iosh. 10 , 14. Fourthly , without hym wee can do nothing , and therefore we haue neede to pray to him . The Horse is prepared against the day of battell , but saluation is of the Lord . Pro. 21 , 31. There is no hope of prosperous successe , if the Lord sayth the Enemie shall gather hym selfe but without me , Esay 54 , 15 : whereas if he be with vs , we are assured none can be against vs or hurt vs , 2 , Chro. 18 , 31.

Thys prayer or inuocation is so heauenly a medecine for humaine malydies , that our fore-fathers dyd flye vnto it , as a refuge , when theyr enemies afflicted them . Nowe because we may haue the lyke occasion of trouble as they had , it shall not be impertinent to expresse some of theyr zealous prayers , for vs to practise in the like extreamitie .

Examples and formes of godly prayers , vsed in warres .

WHen the Ethiopians came to warre against Asa , that godly King , the text saith that he cried vnto the Lord his God and sayd :

Lord it is nothing with thee to helpe with many , or with no power , helpe vs ô Lord our God : for we rest on thee , and in thy name are wee come against thys multitude , ô Lord thou art our God , let not man preuayle against thee , 2 , Chro. 14 , 11.

The Lord heard hys prayer , for it followeth in these words . So the Lord smote the Ethiopians before Asa .

When the Assirians came to assault Israel , the Scripture sayth that Hezekiah prayed before the Lord and sayd :

O Lord God of Israel , which dwellest betweene the Cherubins , thou art very God alone , ouer all the kingdomes of the earth , thou hast made the heauen and the earth , nowe therefore ô Lord our God , I beseech thee saue thou vs out of hys hand , that all the kingdomes of the earth may know , that thou ô Lord art onely God , 2 , Kings 19.

His prayer preuailed with the Lord : for it is there written , I haue heard that which thou prayedst me , verse 20. When the Moabites and Ammonites dyd war against Iehoshaphat , that vertuous King , he prayed vnto the Lord and sayd :

O our God , wilt thou not iudge them : for there is no strength in vs , to stand before this great multitude that commeth against vs , neither do we know what to doo : but our eyes are toward thee , 2 , Chro. 20 , 12.

Hys prayer had good successe : for hee ouer-threw all hys Enemyes .

When Lysias came with a multitude of men against Iudas , when he saw that mighty Army , he praied and said .

O Lord shut vp this Armie , in the hand of thy people , and let them be confounded , with theyr power , make them afrayd and consume theyr boldnesse and strength , that they may bee astonished at theyr destruction . Cast them downe by the sword of them that loue thee , then shall all they that know thy name prayse thee , 1 , Macch. 4 , 31.

Hys prayer was not neglected of the Lord : for he slew many of the host of his Enemie .

Let vs follow thys course , when the Spanyards come against vs , and we shall receiue the like comfort , their prayers were pithie and short , without vayne babling , lyke the Heathen , or ambition lyke the Pharisies , but the profite which came of theyr peticions were vnspeakeable .

In the time of the olde lawe , it was not onely a trouble but a charge , to offer sacrifice to God ; for there was killing and offering of Bullockes , Calues , Sheepe , &c. But now the Lord requireth nothing of vs , but the calues of our lips , as Hosea speaketh on , Hos. 14 , 3 , or the fruite of the lips , as the Author of the Hebrewes sayth , Cap. 13 , 15. Therefore we may do little if we will not afford our lips to pray vnto God , so it proceedeth from the hart , otherwise as Augustine sayth , Oratio sine deuotione est quasi mugitus bouis . Prayer without deuotion is as the lowing of an Oxe . But if it be sincere , then as Caluine sayth , it is an honourable sacrifice to God . Cal. cap. 4 , 1. Epist. ad Timotheum .

Abstinance is the second diuine meane to vse , I do not note thys , as a distinct action by it selfe , but as a necessarie appendant to accompanie prayer : for although prayer is bettered by fasting , yet fasting is of no force without prayer , therefore in the Scriptures they commonly concur together , Luke 2 , 36.

Our fore-fathers would vnite fasting and prayer together in all their afflictions , eyther priuatlie with theyr families , as Daniell dyd , Cap. 9 , 3. and Dauid dyd , 2 , Sam. 1 , 12 , when it specially concerned them selues ; or else publiquelie , when it generallie toucht a whole land : as wee reade of Iehoshaphat , how hee proclaymed a fast through all hys dominions , when the Enemies dyd threaten the sword , 2 , Chro. 20. whose example wee ought to immitate , because he was a godly Prince .

This Fasting serueth for a double vse 1 To fortifie the Spyrit . 2 To mortifie the flesh .

1 To fortifie the Spirit , for by fasting the Spirite hath a more free passage vnto prayer : the reason is , because the sences beeing filled , are inclined to sluggishnes , according to the old saying : Impletus venter quarit dormire libentur . Therefore we shal read how Dauid in many of his psalmes saith ; Early or betimes in the morning will I direct my prayer vnto thee ô Lord : because his prayer was most feruent when he was fasting ; wherby wee may see that corporall emptines is a furtherance to spirituall exercises .

2 To mortifie the flesh from sinning ; the ground the more it is manured , it bringeth forth more weedes , so the flesh , the more it is pampered , it is the more pron● to wickednes : and therfore as the strongest Castle is soone taken if the souldiers want sustenaunce , so the raging lustes are soone subdued if the flesh be not fostered . For thys cause the Psalmist sayth : I humbled my soule with fasting , Psal. 35 , 13 , which is the onely fruite of fasting . Therefore as Bernard sayth : Si oculus offendit , ieiunat oculus : if the eye offend , let it fast : that is if it hath beene before inclined to wanton lookes , ( as Dauids was when hee beheld Bersaba ) let it now refraine ; and so in the rest of the members , as they haue done amisse to let them amend ; For true fasting ( as Basil saith ) requireth a suppressing of anger , and cutting of carnall concupiscence ; And then as Ierome sayth , is fasting most excellent to GOD , Cum aliquis ieiunat a vitiis , when any doth fast or refraine from sinne .

The Hypocrite , he will fast for vaine-glory , the Couetous man to spare expence ; the Glutton to get him a stomack : but let vs fast to crucifie the lusts of the flesh , to mitigate sinne . If Eue had fasted from the tree , we neede not thys fast , saith Basil . We haue many reasons to restraine vs from sinne , but by the imminent occasion , if the Spaniard happen to approch , we haue 2. speciall reasons to refraine from euill at that instant . First , our principall strength consisteth in God , and therefore wee must sue and seeke vnto hym by prayer . Now , if we will gladly obtaine that wee aske , we must willingly abstaine from that hee abhorreth . Let euery one that call vpon GOD , depart from iniquitie sayth Paul , 2 , Tim , 2 , 19. so that there is nothing can hinder our sute but sin . Secondly , if we desire good successe against the Enimy , if it happen otherwise , we may impute it to our sin . When Iosua sent men to besiege Ai , some of them were slaine by the enemie , and the rest that returned were discomforted , only for the sin of one man . Iosu , 7 , 12. The Lorde neuer suffered the enimies to preuaile against the Isralites in time of war , but when they had committed some notable sins : Iudg , 3 , 12. And if any thing falleth out otherwise then wel amongst vs by the Spaniard , wee must think we haue some grieuous sinns that cause it , or els you shall reade in the scriptures , that the godly ( which serued the true God as we do ) had seldome or neuer any bad successe in their battels when they were beset with theyr enemies , but by occasion of some heynous actions : and therefore it was not without cause that Moses made thys lawe or exhortation for souldiers ; When thou goest out with the Host against thine enimies , keepe thee then from all wickednes . Deut , 23 , 9.

2 The Humaine meanes be these Politicall , Instrumentall , Patheticall .

The politicall meanes belong specially to the Prince and high powers , for good consideration & consultation to be taken in so weighty an attempt . When Hezekiah saw that Senacherib purposed to fight against his country , them ( saith the text ) he tooke counsel with his Princes & his Nobles , 2 , Chro , 32 , 3. For as Salomon saith , Where no counsell is , the people fal , but where many Counsellers are , there is health , Prou. 11 , 14. The Parable in Luke fitlie aludeth to thys purpose , where it is sayd , what King going to make warre against an other King , sitteth not down first and taketh counsell , whether he be able with tenne thousand to meet him that commeth against him with twentie thousand , Luke 14 , 31. Iosua at the first tooke a foyle of the men of Ai , because hee sent not aboue 3000. men : but afterward , well consulting of the matter , and seeing the enimy so strong , he sent aboue thirty thousand men , and then he vanquished them , Iosu , 7 , & 8. It was not amisse spoken by a wicked King , that counsel and strength are for the war , 2 , Kings 18 , 20 , for power little preuaileth without counsell , or prowesse without policie ; for what weighty exployts haue been atchiued abrode , but by good aduise at home ? the ouerthrowe of Carthage was wrought by the aduise of Cato a Counseller ; Iericho was besieged of the Iewes by the wholsome counsel of Iosua , Ios , 6. Diuers other examples there be in the Scriptures to thys purpose , but I will omit them ; all that I will add is thys , seeing God standeth in the congregation of the Gods , as the Psalmist sayth , I beseech him so to sanctifie theyr counsels , as it may turne to our good , and his glory .

The instrumentall meane , as men and munition , must not be neglected , although God can destroy the enimy immediatly , as he did the host of Senacherib , or miraculouslie , as he did Iericho by the meanes of Rams hornes : and the Moabites by dazeling theyr sight with the sun-shine vpon the water , 2 , Reg , 3 , 22 , and Pharaoh and his host by the red Sea ; yet we must vse the lawfull & ordinary course of defence ; for God doth not now strike immediatly , or so miraculously , but by meanes , to the end we should not contemne the meanes , or altogether depend vpon the means , Esay , 31 , 1 , but to vse and commende the meanes to Gods blessing , who can giue good successe , be the meanes neuer so simple .

The patheticall meanes are to bee vsed by such as haue the regiment or conduct of souldiers , to encourage and comfort them , for flesh and blood is fearefull . The best Warriors of al wil somtime be abashed , and therefore no meruaile though the common sort be somwhat timorous . For this cause we find diuers instances in the scriptures , of Generals , Captaines , and worthy warriors , who haue vsed very pathetical and moouing speeches , to comfort and incourage theyr companies in war .

It is sayd of Hezekiah , that he spake comfortablie to hys people , when the Assirians intended to assault hym , hys wordes are these : Bee strong and couragious , feare not , neyther be afrayd , for the King of Ashur , neyther for all the multitude that is with hym : for there be more with vs then with hym ; with hym is an arme of flesh , but with vs is the Lord our God for to helpe vs , and to fight our battayles , 2 , Chro. 32 , 7 , 8. The people hearing these comfortable speeches ( although before they were somewhat afrighted ) the next sayth , then the people were confirmed , by the words of Hezekiah . Ioab was a valiant Captayne vnder Dauid , and he comforted hys Souldiers in this sort : Be strong , & let vs be valiant for our people , and for the Citties of our God , and let the Lord doo that which is good in his eyes , 2 , Sam. 10 , 12. Albeit Ioab was otherwise in hys lyfe , a bloodie man , not onely in warre , but in time of peace , 1 , Kings 2 , 5 , yet who could vse a more com-mouing kind of speech , to comfort and incourage hys Souldiers then this ? insomuch as they all ioyned together ioyfullie , and put the enemie to flyght . The lyke course did Simon and Maccabeus , two notable warriors vse with their Souldiers , who being terrified with the view of mightie Armies , and other martiall accidents , by theyr apt perswasions , they proued valorous , where before they were timorous , and in the end discomfited theyr Enemies , as you may reade at large in 1 , Macch. 3 , and 2 , Mach. 8.

The most renowned and valiantest warriors amongst the Heathen , as Caesar , Alexander , &c , would neuer goe into the field without Phylosophers ( who in theyr tymes were deemed the onelie wise men ) to the end they might instruct and comfort theyr Souldiers . It is none of the least poyntes of martiall discipline , to practise all possible and perswasiue meanes , to incourage , comfort , and corroborat the hartes of the Souldiers ; for most men desire to serue vnder such a Captayne . When the Iewes heard the comfortable wordes of Simon , they were so inclined and affected to hym , that they forth-with burst out of these words in a clamorous manner . Thou shalt be our Captayne in steede of Iudas , 1 , Mach. 13 , 8 , and wee reade of Dauid , how he did so win the harts of hys Souldiers , that the people more affected and famozed hym then Saul ; and yet Iudas and Saul were two valiant warriors . There is nothing more delighteth and draweth lyking in warre , then lenitie , and louing perswasions , whereas rash and rigorous dealing , doth more hurt in the harts of the Souldiers , then in the host of the Enemie .

2 How to corroborate and comfort our selues against the Spanyard . In all warres wee must consider three things . 1 The cause , 2 The persons , 3 The end . 1 The cause that moueth the Enemie , whether it be Iust , Iniurious .

IVst warre is that which is taken in hande at the commaundement of the Magistrate , for the demaunding of things againe , or to repulse iniuries , or to reuenge them . Augustine , and Isidorus , define it much after thys manner . No man doubteth , but that the Magistrate is to command : for he beareth not the sword for nought , therefore Possidonius in the life of Augustine , sayth , that he in his writings would neuer commend those , which went to warre in any place , of theyr owne accord , Poss . cap. 27. The demaunding of things agayne , moued Abraham to attempt warre , because the enemies had taken away hys brother , and other mens substance , Gen. 14 , 14. To repulse iniuries , was the chiefe cause , that moued all godlie Kings in the Scriptures to vndertake warre , for the desence of their dominions , liues , and religion . The reuenging of iniurie was Dauids case , whose men beeing abused by Hanun , to whom hee offered kindnesse , thys iniurie caused hym to make warre against hym , to requite hys inhumanitie , 2 , Sam. 10 , 7. Now let vs come to applie thys to the Spanyard , we deteine nothing of hys , that he can iustly demand , or proffer hym iniurie , that he may rightlie seeke reuenge , therefore hys cause is not iust . Iniurious warre is that which is attempted of malyce , as Saul dyd against Dauid , 2 , Sam , 18 , 9. Or of pryde or such like impious occasions , it is this that dooth prouoke the Spaniard in spyte to come against vs ; therefore his cause is iniurious , for as Hostiensis sayth , He doth ill that taketh war in hand of will , and not of necessity .

Where there is iniury , we must obserue , whether it be Offered , Defended .

If it be offered , his offence is grieuous that doth it : for the scripture saith , woe be to him that giueth the offence .

If it be defended , hee doth not sin that suffereth the iniury ; besides , as D. Martir sayth , a Christian is not forbid but that he may repell violence by violence , in com . Ro. 12.

The Spanyard he offereth iniury , wee defend it , hee assaulteth vs , we withstand him , he vrgeth war voluntarily , we are prouoked of necessity ; hee sinneth in offering iniury , and not we in defending it , so our mindes incline to peace , though our bodyes are constrayned to war , therefore thys is our comfort , if the Spaniard commeth , hys cause is not iust but iniurious , which may make vs the more bold to buckle with him , and hope to haue the better successe , because his violence is voluntary , ours , impulsatory .

2 The persons that make warre are to be regarded , whether they bee Prophane , Godly . The Spaniard is a prophane person two wayes , In Life . In Religion .

In his life I will note but two things , first his pride , secondly , his crueltie . His insolence is well knowne to the world , insomuch as that report of Moab may be applied to him , which is written in Esay 15. Wee haue heard of the pryde of Moab , he is very proude : and therefore vnlesse God be merciful to him , hee may in the somtome of hys pryde come to as miserable an end as Moab . Hys crueltie is intollerable where he doth tyrannize , for he is far worse then Nero. Nero for all his cruelty , when hee was to subscribe to a sentence of death , would wish hee could not write , but the Spaniard , he careth no more to shed blood then the Butcher , and therefore in his enterprize hee may be fearefull by the example of Pharaoh , who carrying so murderous a minde , by destroying chyldren in the water , that in the warre where he thought to worke his will , he was drowned himselfe by water ; let him take heed , least the Lord doth make him shed teares without mercy , as he hath shed blood without measure .

In religion , the Spaniard is like the Leopard , ful of spots ; A spottish and sottish profession is that which derogateth the glory of God , for the whole action of idolatry , & the substance of superstition is common in his Country ; such crouching to crosses in the streets , such adoration of Images in the Churches , such mumbling of Masses , Diriges , Trentals , and such like trumperies , which would make a good Christian lament to looke vpon , which they delight to practise and depend vpon . Hee is worse then Pharaoh , for he made much of Ioseph , because hee was a good man , but he can neither abide the person or profession of a godly man . He is worse then the Turke , for he wil not refuse to receiue the Bible , much lesse persecute such as present it to him ; but the Spaniard is so great an enemie to God , that he doth imprison the bodyes , confiscate the goods , & inflict other punishments vpon such as bring but a godlie booke into hys Country ; insomuch as there appeares to be no sparke of godlines in him : because he reiecteth the meanes that might effect some good in him .

Sithence the Spaniard is but a prophane person , let vs discend to examples for our comfort , and we shal see from time to time , how the wicked in theyr warres against the godly , haue alwayes got repulse & ouerthrow in the end . That wicked Pharaoh which long troubled and tyrannized ouer the good Israelites , in his last assault of warre against them , he was so far from effecting his furie , that the Lord drowned him & all his host vpon the red Sea . Well woorthy was hee to be drowned in the water , who had caused many chyldren to be cast into the Riuer , Exo , 1 , 22. That blasphemous Senacherib , who disturbed Hezekiah a godly king , in the end the Lorde did punish him , not mediatly , but immediatly , by sending his Angell into his Camp , who smote many thousands of his men ; and as for Senacharib himselfe , as hee had dealt vnnaturally against God , so he was not long after vnnaturally put to death of his owne chyldren .

That peruerse generation of the Moabites & Amonits , made warre against that vertuous King Iehoshaphat , they were so far from preuailing , that GOD made one enemy to be executioner to another ; 2 , Chro , 17.

That irreligious Ethiopian which molested Asa , that toward plant and Prince , at the last hee did not onely put the Ethiopian to flight with a fewe , but also got him by pursute , and had his will of him . 2 , Chro , 14.

Similitude and example , doth much moue saith Cicero , for who cannot be conforted by so godly examples . Quitilian sayth , that histories and examples be iudgements and testimonies ; for who cannot beholde the iudgements of GOD by these examples ? Augustine saith , that examples ought to be as Sermons to vs : for as godly Sermons doe minister matter for our edification , and consolation , so doe these examples in thys sort .

First , we may learne from hence , howe the godlie are subiect to many sorrowes , as Dauid sayth : The troubles of the righteous are many , Psa , 34 , 19 , for there are euer some ambitious and rebellious kinde of people that stir vp strife and sedition against them , therefore wee must not thinke much though the Spaniard set himselfe against vs .

Secondly , we may see from hence , although God doth suffer the wicked to assault and disturbe the godly , yet hee will not suffer the enemy to preuaile : therfore this is our comfort , so long as wee feare God and liue in some measure answerable to it , the Spaniard may well come , but he shall neuer accomplish his will .

Thirdly , wee may behold by these examples , that albeit God doth vse the wicked as his instruments or seruaunts , yet he dooth not affect any euill , or fauoureth theyr malitious intents . He affecteth no ill , because in the ende hee afflicteth such as commit it : Prou , 24 , 20. He doth not fauour theyr malicious intents , because hee gyueth them bad successe in theyr attempts .

3 The End , which ought to be aymed at in War , is not victory but peace : for as Christians would neuer war if they might possesse peace , so when they be constrayned to warre , they desire peace ; as Dauid sayth of his enemies , I seeke peace , and when I speake thereof , they are bent to warre , Psalme , 120 , 7. Thys contradicteth Aristotle , who concludeth , that as the end of phisicke is health , so the end of warre is victory .

But let vs discend to the Spaniard , to see what end hee aymeth at ; he commeth not hether to enrich vs with his Indian treasure , or to supply vs with his Spanish warres , or to make amends for his proffered iniuries , or to offer conditions of peace , but the end of his comming is especially ,

for these three causes , 1 To attempt Warre . 2 To inuade the Land . 3 To destroy vs .

1 To attempt warre : for it may be sayd of hym , as of Asshur , vpon whom hath not his malyce past continually . Nah. 3 , 19. For he warreth and disquieteth many Nations , as he loueth , so he laboureth to shed blood : Yet in thys action , he showes a base minde , for all he is so ambitious a man , we commonly say he is no man that will fight with a woman : for if he doth vanquish , he can haue no great glory , if he be ouerthrown , he taketh great shame ; There is a pretie instance for thys purpose in Abimelech , who being about to set a Tower on fire , a woman cast a peece of milstone vpon his head , and broke hys brayne-pan ; Abimelech called hastelie for hys Page , and bad hym drawe his sword to slay hym , that men might not say of hym , a woman slewe hym , Iudg , 9 , 54. If the Spanyard dyd beare the minde of a man , he would neuer molest a woman , a Virgine , a Queene , whose lyfe and religion is a light to all the world , whose disposition and dayes requier quiet , but as God brought Sysera that wicked person to death , by the hand of Iael a woman , Iudg. 4 , 22 , and Olifernes to destruction , by the hand of Iudith a woman , and Abimelech , to hys ende , as you haue heard by a woman , so his mercy , can make her Maiestie powerful , by some meanes or other , to spoyle the Spanyard ; hee which hath deliuered her from so many secret villanies at home , will protect her from the open violence of her Enemies abroad .

2 To Inuade the land : hys meaning is not to view it , but to inuade it , he carryeth a resolute intent to enter , before he knowes the issue : for in hys last vyage he made hether , he presumed of a conceited conquest , and bewrayed hys sinister pretence , before he was assured of his purpose . The Iewes dyd not cast lots for Christes garments , tyll he was crucified , but the Spanyard and hys company did cast dyce for our lyuings , before they had tryed the euent .

3 To destroy vs , thys was one commendation Cicero gaue Caesar , that when he had vanquished , hee would be mercifull and forget iniuries , Alexander that magnanimious minded warrior , when he might haue hys will of hys Enemyes , would say it suffized hym to tryumph , though he dyd not tyrannize . If heathen men were so inclyned to mercie , much more ought Christians , the very law of arms affordeth mercy to such as be submissiue , but what fauour is to be expected of hym , whose affections be not seasoned with the feare of God ? The Spaniard pretendeth to England , as Pharaoh dyd to Israel , when he sayd , I will deuide the spoyle , my lust shal be satisfied vpon them , I will drawe my sword , myne hand shall destroy them . Exod. 15 , 9. God deliuer vs from hys malyce , we may not trust to hys mercie : for as the ground dyd fare the worse for Abimelech , because it was fruitfull , so shall we by the Spanyard , because of our profession : He made the ground barren by sowing of salte , Iudg. 9 , 45 , thys , hopes to hynder the growth of the word by shedding of blood , the truth is , he would take away our liues , to roote out our religion ; but as Salomon sayth : He that despiseth the word , he shall be destroyed , Pro. 13 , 13. So thys is our comfort , God will take our cause in hand : for as Iehoshaphat sayd , so may we . It is Gods battell and not our , 2 , Chro. 20. Hee will not permit such to preuayle , which haue any pretence to impayre hys glorie .

3 The most fearefull obiections confuted , which make against vs . There be two things which make vs doubt the worst , 1 The power of the enimie , 2 Some sinister ciuil practise

1 THE power of the Enemie , without question is great , it may be he shall haue the ayd of the Indians , the asistance of the Pope , and perhaps the helpe of such as haue greater cause to gratifie vs , then be against vs . Alas good England , thou art inclosed in a corner of the world , many are thy Enemies , because God is thy friend ; thou hast not many Nations to combyne with thee , yet thys is thy comfort , if thou dost relie vpon God , he is able to delyuer thee from all . There were fiue Kinges set against Abraham , Gen. 14 , and as many agaynst Ioshua . Iosh. 10 , 16 : yet Abraham and Ioshua got the victorie . Some aledge that the spanish Nauie is mighty , both in regard of hys long tyme of preparation , as of hys last euersion , which will make him come the more forceable , for feare of a double foyle . To thys I aunswere , though hys Nauie were innumerable , and he should arrogate this tytle , as he dyd last time , that it is an inuincible Nauie , yet for all his great power and pride , God can deale with him now as hee dyd then , not onelie to dispierce and scatter them in vnknowne Coastes , but also make the Spanyard lyke Senacherib , returne with shame to hys owne Land , 2 , Chro. 32 , 21. Admit hee comes with many millyons of men ; yet wee must consider that hee intrudeth into hys Ships all sortes of people , some that came neuer at Sea , others that cannot away with the Sea ; now who knowes not that such as be weather-beaten and cannot brooke the Seas , are so infeebled , that when they come to the pynch , they had more neede of Phisitions to looke to them , then furniture to defend them . A more morrall reason is thys , be he neuer so mightie , it is but an arme of flesh , they can do no more then men ; If God be with vs he can do more then men . If we be penitent for our sinnes , and depende vpon him , it is not the Nauie or number of men of the Enemie can iniure vs : for as it is written in Leuiticus , wee shall be able with one thousand men , to chase away twentie thousand , Leuit. 26. Wee haue examples of it for our comfort .

The Madianites , and Amalakites , and many of the East , of whom it is written , lay in valleis lyke Grashoppers in multitude , and theyr Cammels were without number , as the Sand is by the Sea-side , Iudges 7 , 12. All these came against the Captayne of the Isralites , who had but three hundred men , and yet he discomfited them .

Zerah came with ten hundred thousand men , and three hundred Charrets , against Asa , who had but fiue hundred foure-score thousand men , yet he incountred with him & ouer-came them , 2 , Chro , 14.

Augustine vpon the 13 , psalme con : 2. sayth , Hee is trulie valiant who is not strong in himselfe but in the Lord . Our chiefe valure consisteth in God , but the confidence of the wicked in theyr power , Esay , 31 , 1 , 2. GOD in iudgment doth punish such as stande vpon theyr owne strength , but in mercy he protecteth those which haue a trust in him in theyr troubles .

2 Some sinister ciuill practice . Thys is the common saying : if we be true within our selues , we neede not care or feare the enemy . Many suspect the Papists . The wicked many times will suspect the godly , and therefore it is not amisse for Conformolists to suspect Recusants . Pharaoh that wicked tyrant , feared and suspected the Isralits , for ( sayth he , ) Come let vs worke wisely with them , least they multiply , and it come to passe that if there be warre , they ioyne themselues also vnto our enemies , and fight against vs : Exod , 1 , 10. Therefore it is good policie where there be suspicious persons , to preuent the occasions that may effect theyr ill pretence , by restrayning theyr libertie , deteyning theyr armor , not admitting them to any office in Armes , &c.

If two dogs be stryuing for a bone , when they see the Beare , they will both forsake the bone to flye vppon the Beare : and certes ( though the comparison be some-what grosse ) I take it , albeit the Papists iarre about matters of Religion , yet when they see the Spanyard , they wil ioyne with vs against him , if it were but to saue theyr liues . Pilate and Herod were at great ods about priuate matters between them , but when they had to deale with Christ , they could then become friends , & conioyne together for hys destruction , Luke , 23 , 12 , then much more ought the Papists for all theyr opinions , reconcile themselues and ioyne with vs against the Spaniard , who deserueth death more then Christ . The dog will fawne of his Maister , but barke at strangers , farre worse were they then dogs , if they doe not affect theyr Prince , and fight against her enemies .

In Ierusalem there were some irreligious persons , as bad as Nabuchadnezer himselfe , yet when hee besieged it , hee killed and captiuated all sauing a fewe poore , which were left to looke to the grounds , 2 , Reg. 24 , euen so let the Papists thinke , if the worst should fall ( as God defend , ) the Spaniard will deale as Nabuchadnezer did , he wil not spare a Papist though he be a Papist : ( but he will rather suppose it is done of policie to possesse life ) and therefore in this regard they should arme themselues against the enemie , because they are like to speed no better than we , if he preuaile .

Themistocles had rather die then beare Armes against his Country ; What more neere to any then his natiue country ? For thys cause I reade of Zeno , who being taken by a Tyrant , and enioyned to tortures , he bit out his tongue & spit it in the Tyrants face , for feare the extreamitie of the payne should make him confesse any thing against his Country . Let these Heathen men excite vs to carrie true harts to our Country , for as Paedanius saith , he that betraies his Country , is worse then he that besiegeth it .

Treason hath been odious in all ages , To Man , To God .

To Man it is odious . Antigonus the King , woulde alwayes say , I loue Traytors so long as they are in betraying , but when they haue betrayed I hate them . Ierome to Pammachius sayth : that Princes doe indeed admit treason , but they condemne the Traytors . Hier. de optimo genere interpretandi .

Many betray their country in hope of Preferment Reward Loue of the Enemie .

Yet commonly they fayle in theyr purpose , and receiue in steede of preferment reproch , in steede of reward , punishment , and in steed of loue , hatred .

As for preferment , we reade of Lasthenes , who when he had betrayed hys Countrie to King Phillip of Macedonia , he expected to haue had some preferment and dignitie for hys deede , but the common Souldiers in derysion , called hym euer after by no other name but TRAYTOR : insomuch as he complayned to King Phillip for redresse , the King made hym thys aunswere , the Macedonians are rude and playne people , and knowe not how to call things , but by theyr own proper name , noting heereby that as he had committed treason , so he iustly deserued no other name but Traytor .

As for Reward , we read of certayne Phaliscian Scholemen , who hoping of reward , went about to betray theyr Countrie to Camillus : who rewarded them as they deserued , for hee commaunded that they should be brought home agayne , into theyr owne Countrie , with the strypes of theyr own Schollers , because they would haue betrayed them . Menelaus presumed of some reward , when hee sought to betray his Countrie to Eupator , so hee had , for he commaunded he should be put to death for his desert , 2 , Mach. 13.

As for Loue , wee reade of the King of the Thraciaris , who in hope of fauour , fell from Anthonie , to Augustus , which afterward he boasted on , in the presence of Augustus and others ; but Augustus turned hym to hys friend , and sayd , I loue the Treason but the Traytor I commend not . Plutarch , King Pyrhus Phisition promised to the Romayns , that he would for theyr sakes , worke treason agaynst hys King and Countrie , they were so far from fauouring hys ill pretence , that they dyd detect hym to his King , that he might take heede of hym ; that example of Iudas , may be pretelie heere-vnto applyed , the Iewes made of Iudas , whilest he was a working the Treason , but when he had done , they made no force of him ; for when he told them , he was touched and disturbed for the treacherie , what is that to vs ( say they ) see thou to it , Math. 27 , 4. A Traytor may haue some kind intertaynement for the tyme , but he shall neuer haue any matter of trust committed to him , for he that will betray hys natiue Countrie , shall liue euer suspected of falsehood in a forrayne Nation .

To GOD . Treason is an odious thing to God , and so odious , that although it should passe vnpunished amongst men , yet he will pursue a traytor himselfe with his iudgements , whereof we haue many examples in the scriptures . Absalom committed treason against Dauid hys father , and Zimri against Elah hys Maister , yet for all that , Dauid dyd not punish hys Sonne , nor Elah hys Seruant , the Lord shewed hys iudgments vpon them , for one was hanged by hys owne haire , 2 , Sam. 28 , and the other burnt hymselfe , 1 , King , 16 , 18.

Iason was a notable Traytor to his Countrie , and raunged lyke a roge or vagobond afterward from Countrie to Countrie , he did escape the punishment of men , but God still pursued hym , tyll at last comming to Lacedemonia , where he had thought to haue had reliefe , he dyed most miserablie , wanting the last office of humanitie , which is buriall , 2 , Mach. 5 , 7 , 8 , &c.

There be many , yet I will but note one other worthie example . Iehoiakim betrayed and rebelled against Nabuchadnezzer , a wicked King , this action so much displeased the Lord , that he raysed vp many bands of men agaynst Iehoiakim , to aflict hym for his treacherie , 2 , King 24 , 1. If the Lord will punish such as worke treason against theyr King , though he be a tyrant , what will hee doo to those that betray a good Prince , which mayntaynes the Gospell .

Sithence treason is so odious to God and man , as Barnherd sayth , Aliorum perditio tua sit cautio , let other mens destruction be our permonition , and let euery one of vs carrie true harts to our Queene and Countrie ; If it be a punishment to haue a Tyrant to raigne , and a double punishment to haue hym taken away , Hosea 13 , 11 , ( for better is a Tyrant , then no gouernour , Iudg. 17 , 6 , ) what a blessing is it to haue a godlie Prince , as we haue , and a double blessing to enioy her dayes as we doe , but how vnspeakeis our punishment , if we loose her ; therefore let vs vnite our heads , harts , and hands , and venture our own liuings and liues for the preseruation , & defence of such a Prince ; Then we may be fully resolued , ( if we haue had vnfeyned repentance for our sinnes , and make defensible preparation for our selues , and vse feruent prayers for our successe ) that God will so blesse vs with the meanes , as we shall not neede to feare the iniurious assault of that proud Senacharib of Spayne . Let Ahab call vpon Baal ; the Turke vpon Mahumet , in their troubles , and the Spanyard vpon Idols in hys attempts , we wil pray and depend vpon the God of Israel ; And if Symachus boasted that in his wars his woodden gods did deliuer him from the Senons , D. Mar. co. Ro. we may be assured that our immortall and liuing God , can and wil deliuer vs from the Spaniard .

Chrysostome . Incepisse multorum est , sed perfecisse paucorum . FINIS .