To let passe many of auncient time , which were very great : what say you vnto Phillip of Macedon , and to his sonne Alexander the great ? What say you to Scipio and Haniball , Caesar and Pompey ? Was there but a shewe of vertue in these men ? was all theyr courage and hardinesse but a vice ? May wee not rather esteeme them and others of like fame , as woorthy patterns for all Warriors to imitate : let no man couet to bee a more woorthy souldiour then Julius Caesar was .

6 To this I aunswere , that in verie deede it can hardly be shewed , that euer there haue beene more souldiour-like men in the world than some of those forenamed , if we respect eyther theyr skill to guide an Armie , or their courage and boldnesse of minde , & also their famous acts : but yet it is out of all doubt , that they had not in them the true Fortitude , which is a most pure vertue , but they had some shewe thereof . And so likewise the fame & the glory which they haue euen to the worlds end , is but a vaine glory , & shall vanishe , and at the last lye in the dust . For proofe of this , wee haue first this vndouted principle , that there is nothing pure in man by nature , but all wholy depraued and corrupted . As it is written , They are corrupt and become abhominable , there is not one that dooth good , no not one . Rom. 3. And our Sauior compareth himselfe to the Vine , and Christian men to the branches , and saith , As the branch can beare no fruite of it selfe , except it abide in the Vine , no more can yee except yee abide in mee . Without me yee can doe nothing . Iohn . 15. Then without the new birth of Christ , there is not so much as a pure thought in any man . The mind is held captiue vnto vanitie and sin . How then shall so godly and so pure a vertue bee founde in nature ? Moreouer , for a more particuler proofe , that none of the famous men among the Heathen had the true Fortitude , take this , that al the most valiant , and men of fame of the Gentiles , were vnder some one or other of the foure Monarchies , or great kingdomes , which in Daniel chap. 7. are compared & likened to foure sauage beastes , that is , the Lyon , the Beare , the Leopard , and a beast very terrible vnlike to the rest . What is heere figured by the beasts , the ciuill power ? or the maners of those that ruled ? We may not take it that the holy Ghost dooth resemble the ciuill power by these cruel Beastes : for the ciuill power , euen of the Heathen Kings , is of God . But what then is resembled by those sauage and cruell beastes , but their manners which exercised the power ? The pryde , the vaine-glory , the couetousnes , the selfe-loue , the ambition , the fierce crueltie , the craft , the subtilty , and the greedy rauening , of the Kinges and stoute warriors , which set vp and maintained those kingdoms , are represented by the nature of those beastes . They gloried of a vertue , that they dyd all for their Countrey , when all theyr valiant courage did spring and growe from those beastly vices . This is the glorie of their noble acts , this is the praise which the holy Ghost setteth of theyr manhood , howsoeuer men speake of them .

7 What then , was their great courage a vice ? Or was not that hardinesse the gift of God , euen in the Heathen ? This is vndoubtedly , that as God in hys high prouidence , had before ordayned the great Monarchies or kingdoms , so also hee prepared the instruments that should erect and vphold them . He put that skill for the warres , and that heroycall courage into them . Hee vseth by his almighty power and wisedom , al maner of instruments to execute his will . But nowe wee must vnderstande , that as this courage in it selfe was his gyft , so was it by them corrupted , depraued , and abused , through their pride , vaine glory , couetousnesse , ambition , cruelty , and through other their abhominable lusts . For these foresaid vices , did nourish and support their courage . These did wholie ouer-spread it , & were mingled with it . For an example , looke vpon Tamberlaine the Scythian , of later time , who in Anno. 1397 ouerthrewe Baiazethes the mighty Emperour of the Turkes . A more valiant and expert souldiour then this Tamberlaine could not be found , and yet withall , as cruell a Tyrant as euer did breath . Shall we say that he had true fortitude ? We must not think it strange that courage is thus depraued , and turned from vertue to vice . But consider the creation and falt both of men & Angels , and thereby wee may learne to decide this matter . The Angels of Apostasie , were created very godly creatures , replenished with heauenly wisedome and fortitude . They sinned , and were cast downe from their high estate . They lost not their vnderstanding by theyr fall , but they haue corrupted and depraued it , & turned it from wisedome , into deepe craft and subtilty . For we cannot say the deuils are wise , but they bee exceeding crafty . No more haue they lost theyr might and courage , but they haue wholy depraued it , and turned it from Fortitude , into a most obstinate , rebellious , & horrible deuillish boldnesse . They bee stiffe and hardie to warre and to maintaine a kingdome , euen against the most High . Then looke vppon man , hee also receiued goodly gifts and ornaments in his minde . Hee had vnderstanding , he had valiant pure courage . The lyght of his vnderstanding was not vtterly quenched by his fall , but corrupted & turned from wisedome . His courage of minde and hardinesse was not quite destroyed , but defiled , and from noble Fortitude , turned into an obstinate , proud , & cruell stoutnes . Thus farre from vertue was the great courage of the Heathen .

8 If the courage of the Gentiles was thus depraued , and turned from vertue into vice : how can Fortitude be rightly diuided into humane and diuine ? Fortitude is a vertue , not onely in shewe but indeede . And if the courage of the Gentiles be not a vertue , wher is our humane Fortitude ? Shall we speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and terme it by the name of a vertue , because of some resemblance which it hath thereof . We may no doubt speake so . But I doe not call that humane Fortitude which the Gentiles had in action , but that which they did define to bee Fortitude . For it is one thing what they did know , and another thing what they dyd practise . For let vs to make this apparant , haue recourse to the generall , & so discende to this particuler which wee are in hand withall . They had the Law of nature , which is this , God made man in his owne likenes , an excellent creature , full of vnderstanding and puritie . Hee had the whole Lawe euen written in his hart , so that hee needed not to learne any knowledge of God from any other booke . This wriring is not quite blotted out by the fall , but remaineth in some parte , as S. Paule speaking of the Heathen , sayth , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which may be knowne of GOD , was manifest in them : for by beholding the frame of the world , his eternall power and Godhead are seene . Rom. 1. ver. 19. 20. There is a knowledge also of good and euill remaining in them , as the same Apostle saith , That they did shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the worke of the Law , written in their harts . Rom. 2. ver. 15. From hence it came that they vttered so many sayings touching God . And yet ( as S. Paule sayth , ) they did not glorifie him as God , but withhelde the trueth in vnrighteousnes . Rom. 1. ver. 18. 21. From hence also it came , that they so highly commended vertue , and dispraised vice , and made so many godly Lawes . This light in them is , called the Lawe of nature . By this they did see the deformitie of vice , and the vncleanesse thereof , but coulde not so much as haue one pure thought to purge their minde from it . By this they did see after a sort , the comlie beautie of vertue , but to deck their harts therwith they had no power , no not so much as to thinke one cleane thought . They coulde describe in some sort , and commende Fortitude , which is one branch of the Lawe of nature : but they did not knowe the way to ascende vp vnto her . So I call that humane Fortitude which the Gentiles described , which is a vertue : and not that which they had .

9 If the Fortitude which the Gentiles doe define , be a vertue indeed , & yet differ from the diuine Fortitude , ( as otherwise the distribution is friuolous , ) then are there two Fortitudes , ( may some say , ) which seemeth very absurd . Are there two kinds of puritie , or two kindes of vertues ? if not , howe two kindes of fortitudes ? I aunswer to this that Fortitude beeing simplie considered in herselfe , is but one : but in respect of that estate in which wee are , in respect of the way whereby we come vnto it , and in respect of the meanes by which it is giuen vnto vs ; it may wel be called double Let not this seem strange that a thing which is simple in it selfe , may for some respects become as double . For wee knowe there is but one righteousnes , beeing simply considered in it selfe , and yet the holy Apostle sayth , There is the righteousnesse of the Law , & the righteousnes of fayth , and setteth them as opposite the one to the other . The righteousnes of fayth , is the same purity which the law requireth , as the same Apostle teacheth , when hee saith , That by Christ , the righteousnesse of the Lawe is fulfilled in vs . Rom. 8. verse , 4. The Lawe requireth it , if men coulde of themselues fulfill it , ( as Adam and Eue did before their fall ) it might bee called the righteousnes of the Lawe , but nowe because they cannot , being helde vnder the yoke of sinne , we obtaine it onelie by faith in Christ , Who is made vnto vs of God , wisedome , righteousnes , sanctification , and redemption . 1. Cor. 1. ver. 30. And it is called the righteousnes of God , and the righteousnes of faith . So nowe is it touching Fortitude , the law requireth it , and if men could by the naturall powers and faculties of the minde attaine vnto it , then might it bee called humane Fortitude : but because there is no such power in man , and the vertue commeth by a free gift in Christ , we may call it diuine Fortitude , and so the deuision of Fortitude into humane and deuine , is necessary to be knowne of all that couet to clime vp vnto her .

10. Thus may we see both the wrong way , and the right . They that would be reckoned among the Woorthies , and labour to attaine thereto by theyr owne might , haue nothing to lift vp themselues withall , but humane lust , because nature hath nothing pure . They mount vp on high with the wings of pride , of vayne-glorie , of ambition , of couetousnesse , and selfe-loue . And there be some , which if they can attaine vnto that desperate boldnesse , as to become resolute not to feare God nor man , ( as they say ) nor the deuil , they thinke themselues braue men , and such as are to bee esteemed among the chiefe Woorthies . They doe all in the fierce wrath of man , which worketh nothing that is pure . On the contrary part , such as take the right way , are cast down in humilitie , in meekenes , in feare , and long suffering ; yea , they be euen emptied of the opinion of all things in nature , which seeme excellent in man , & wherby men are vsuallie puffed vp , that they may be filled with gifts and graces from God . They mount vp aloft indeede , yea verie high , but it is not in the strength of man , but by the power and grace of God . As that noble King Dauid glorieth , That the Lord made him strong & valiant : yea , so valiant , as not to be afraid ( as hee saith ) what man coulde doe vnto him . Hee told that huge Gyant Goliah , That hee came vnto him in the name of the Lord , and in that name , he cast him downe , and cut off his head . Vnto thys belongeth the saying of the Lord Iesus , Hee that exalteth himselfe , shal be abased , and he that humbleth himselfe shal be exalted . How contrarie is it vnto mans wisdome , or to the sence of flesh & bloode , that the right and onelie way vnto Fortitude , should be in lowlines of minde , in meekenes , and in long suffering . He seemeth to be valiant , that is , hautie , stoute , fierce , and full of reuenge : that doth all with sturdie and boisterous roughnesse . But of these things , we shall haue occasion to speak more particularly in handling the nature of Fortitude , which now we come vnto .

11. A perfect definition , doth perfectly sette forth the whole nature of euerie thing defined : for it consisteth of the essentiall causes , but such definitions are hard to be found in the most things , and so to define Fortitude is verie hard , neyther will I take it in hand . It shall suffiise to set forth some chiefe properties and effects thereof . And heerein it shall not be amisse , to sette downe some of those thinges which the Gentiles did teach rightly , concerning this vertue . For they had certaine principles vpon which they did builde , which indeede are not to be despised . As first , that the true Fortitude is neuer voyde of honestie and iustice , nor can neuer bee separated from them . For how can that be a vertue , which is vnhonest , vniust , or impure ? Heerevpon they did inferre , that the loftinesse of minde which vttereth it selfe in daungers and labours , is not a vertue , but a vice , if it be voyde of vprightnes , as not fighting for the common safety , but priuate commodities . They accounted it the right definition , which for the essentiall forme , hath the final cause , as namelie ▪ that Fortitude is Virtus pugnans pro aequitate , a vertue that fighteth for equitie . If any man were hardy and full of stoute courage , to cast himselfe into peril , led thereunto by his lust , and not for the common profit , that was to a wrong end , and they say his courage is rather to be called an audacious boldnes , then fortitude . And they helde him as led by his lust , which would attempt to doe great things to get praise and fame , to gette riches and dominion . After these things indeed doth the hart of man lust throgh selfe-loue , pride , and vaine glory . These are the thinges which they call a mans owne commodities . The higher that a mans minde was lifted vp by these into hardy boldnes , the further they sayd hee was carried from vertue , into immanity or sauage cruelty , that expelleth all humanitie . Heere may we see , that the very Heathen , euen by the light of nature , did acknowledge , that the things which outwardly doe seeme beautifull , admirable , & glorious , ( as the acts of vertuous men ) are foule , deformed and detestable : if they do spring from the lust of man . For how can that fruite be sweet ( what good colour soeuer it hath ) which springeth from a bitter roote ? And what is more bitter then pride , ambition , selfe-loue , couetousnes , wrath , and such like ?

12. But we must now ascend vp higher then the Gentiles did , touching the finall cause of the actions of Fortitude . They will haue Magnanimitie to referre all to the common good , & to be ioyned with simplicitie and loue of the trueth , which is well : But this was darke vnto them , that God made all for hys owne glory : that all actions are to be referred to his glory , as to theyr chiefe & proper end : and that all the glory of man , is in glorifying thys great God . Hee that is humble and lowly in his owne eyes , not seeking praise & glory to himselfe , which is vaine , but delighting in the glorie of God , and to performe great and noble acts whereby that glory may be aduanced , shunneth no perrils , nor refuseth no labours , there is the true fortitude , there is the great minde , there is the man that is worthy of all admiration . Hee respecteth the maintenance of the trueth , and pure worship of God , hee tendereth the Church , hee seeketh the good of the common-wealth , in regarde of these hee forgetteth himselfe . Heere are the sweet & pleasant fruites which spring from a good roote , euen from a sound vertue . Heereby it is euident , that the finall cause gyueth as it were the essentiall forme vnto Fortitude , and maketh her fuites wholesome . No man can clime vp thus high , but through grace , euen through the newe byrth in Christ Iesus : because of it selfe , the minde of man is wholy ouer-spread with vanitie , & lusteth after vaine things , and cannot so much as haue one motion towards a right end .

13. Now are we heereupon to deale a little with those men , which holde thys peruerse opinion , that a man cannot bee both godly and valiant . They doe perceiue plainely , that the pure worde of God requireth humilitie , meeknes , patience , gentlenes , and long suffering , and that without these , no man can be godly . They take these then to bee no warlike properties , nor fitte in any respect for a souldiour . And heereupon they thus speake . Hee that will studie the Worde of God to followe and to practise it , let him be chayned vp in the Church lyke a moopish foole or a milk-sope , for hee shall not be fit to deale in the affayres of the Common-wealth . What Warriour shall hee prooue ? And if a man bee as proude as Lucifer , as fell as a Dragon , will sweare horrible othes , and commit whoredomes , and liue in other abhominable vices , as hauing cast off all feare of God , like a deuill incarnate , that is fierce and stoute vnto quarrell and bloody reuenge , that is hee whom they extol and magnifie aboue the cloudes : he carrieth the braue minde , hee is fit to make a valiant souldiour . This wicked error ( if I may gyue it so soft a phrase ) is not worthy to haue any aunswere : because they that hold it , haue euen as Monsters quenched the light of nature , so that the principles which the Gentiles helde , do confute them . For by those sparks of lyght which remaine in nature , the very Heathen did affirme , that a vertue can neuer be voyde of that which is good , holy & pure : for what is vertue but purity , holines and goodnes ? Those Gentiles conclude thereupon , that no man can bee both vngodly , & endued with fortitude . For howe shoulde the most pure and princely vertue , bee seated in a wicked impure minde ? Marke then howe contrary this is to the speeches of our men , which say that Fortitude and godlinesse cannot bee ioyned together : and that a man cannot bee both godly and valiant . What is thys , as I sayde , but vtterly to quench the light of nature , and to turne vertue into vice and vice into vertue ?

14. And where as they call them braue minded men , which are bold and yet vngodly , it argueth , that touching the true ornaments of the minde , which deck and make it braue , they haue neither sight nor smelling . If a man be clothed in base , rotten , ragged , and vnseemely apparell , no man will say , There goeth a gallant fellow in goodly attire , vnlesse he speake ironice . If besides the basenes of his clothing , they be also defiled and stincke lothsomly , wil any delight to stande nigh him to take the smell ? The basest rotten rags that can be founde are not so great a deformity to the body , nor the most loth some defiled clothes stincke so fouly , as the lusts of the flesh , euen pride , ambition , couetousnes , wrath , blasphemous swearing , whoredome , and such like . And yet they take that to be a braue mind , that is ( as I may speake ) euen clothed with these . They take these to be sweet Iewels & comly ornaments , that deck & beutifie , otherwise , howe could they say that there is a braue minde , when it is defiled with them ? This is the sence which they haue in spirituall things . That is a beautiful , comly , & braue mind indeed , which is decked with heauenly graces and vertues . There dwelleth Fortitude , that is a great minde .

15. Some will reply , that the minde which will not bee brought vnder , but will preuaile , is & may be called a braue minde , euen for the courage and valure that is in it , although there be no godlines in it . I demaunde then if base slauerie may be accounted brauery ? Take a man that hath as much strength of bodie as three men , and admit that hee be a seruile drudge , and his strength imploied in the basest works that may be , as in emptying houses of office , or making cleane stincking channels : wil any account him to be in freedome and brauery ? In lyke maner where the mind is not set free from the yoke of vanitie and corruption , but the sturdines therof , be it neuer so great , is imployed in seruice of humane lustes , there is no baser bondage and drudgery . It cannot rightly be sayde that such a minde is in freedome , and will not bee brought vnder , for it is a base drudge vnto those foule stincking vices , and her whole courage is employed in their seruice . The Heathen could say , that hee is the basest seruaunt of all other , that is in bondage to his lusts . And Salamon saith , J saw seruants ride vpon horses , and Princes walking on the ground like seruants . Eccle. 10. ver. 7. He calleth them seruaunts which haue princely pompe in the world , & yet are in bondage to their owne vncleane lusts . And those hee termeth Princes , which haue fortitude and freedome of minde , to subdue & to raigne ouer theyr inordinate affections and euill desires , although for outwàrd estate in the worlde they be but meane , or of low degree .

16. It will be sayd further , Where can it be shewed , that such humble & meeke men , and so greatly mortified , haue proued valiant Warriors ? Where be the noble acts which they haue doone ? If men were well acquainted with the holy Histories of the Bible , this question should not neede . Abraham the father of the faythfull was very valiant , when with a small company he pursued the great Armie of the Kings , and made slaughter of them to deliuer Lot his brothers sonne , whom they had led away among the captiues . Gene. 14. Iosua a right godly man , the great Captaine ouer the chyldren of Israell , fought great battailes against manie Kings , and destroyed those mightie Nations , to place the Trybes there .