1 The equitie of the action of Warre .

TO giue you a view of the equitie of this action , you shall finde it to be iust in reason , in religion , and in the practise of the church . It is iust in reason . Thomas 1. p. q. 76. a. s. disputing how fitte a receptacle the bodie of man is for the soule of man , shewes that Natura non deest in necessarijs , Nature is not wanting in things necessarie . But as nature hath giuen to bruit beastes hornes and hoofes , téeth & talants , for defence and offence : so hauing giuen vnto man none of these , she hath giuen him reason and hands in stéede of these . Man naturally consists of a bodie and a soule : his soule is comprehensiue of vniuersalities ; and hath Uirtutem ad infinita , it is able to deuise and contriue infinite things : nature hath sette no bounds nor limits to the thoughts or opinions of the soule , neither hath she set any boundes to the couerings of the bodie , but as the soule is able to deuise a couering for the bodie of such a temper as shal hold out the dint of sword , and smaller shotte , and to deuise engins of warres for batterie and assaults , so hath shee giuen handes to the body , which are organa organorum , instruments of instruments to frame these when they are deuised . Nature not being wanting in things necessary , there may bée a time wherein it shall be iust and necessary for the soule of man to contriue weapons , & engins of offence , for the hands to worke them , the body and armes to weare and weild them , and to put them in execution : such is the time of warre . It is iust in religion , for the spirite of God which is a holy spirite , that neuer persuades men vnto any sinne , was vpon Iehaziel verse 14. of this chapter , exhorting Iudah and Ierusalem to this action at the putting on of their armour , Exodus 15. this is Gods Title : The Lorde is a man of warre . In the Psalmes , he is saide to teach the fingers of the warrier to fight , and to couer his head in the day of battell ; in the time of warre the battells fought , are saide to be Gods battels , and the ouerthrowes giuen , are saide to be giuen by him . It is iuste in the practise of the Church . Deut. 20. 2. When the armies are come to an enterview , and the battell readie to ioyne , God commaundes the Priest to stand forth and encourage the souldier . God hath so disposes of our function , that wée shal carie the harts of the people in our handes , and either discourage them from the fight when God is angry , as Michaiah the Prophet did 2 〈…〉 . 18. 16. I saw all Israell scattered in the mountaines as sheepe that haue no shephearde , let them returne euery man to his house in peace : Or animate and harten them on to the fight when God is with them , as the Priests did in the 6 of Iosua , when they blew the trumpets and the walls of Iericho fell before them . This hath béene the practise of the Church of England by the testimonie of our owne Chronicles , when the honour of our nation , the chiualrie of England hath béene in the fielde , it hath béene vsed for a sufficient argument of encouragement vnto the Souldier , before the actuall encounter with the enimie , to saye thus much , This daye is the Church of England vppon her knees for vs . The action of warre béeing thus found to be good & lawfull in reason , in religion , and in the practise of the Church : it followes in the second place , to discouer the cause the makes it to be iust and lawful .

The cause of Warre .

Warre is of the nature of iust iudgement , and the calamities that waite vpon warre be very great : therefore as a Judge doeth not punish euery light offence , but such as are against the good of the common weale , so warre is not to be vndertaken vpon euery light occasion , but vpon such as shall bée proportionable to the dammage & distresse of warre . Because there are many false claimes and titles laide vpon the action of warre to iustifie the same , it shall not be amisse to shut out the false titles as I passe along , and let in the true . The first of them False titles of warre . is infidelitie : the second is , the reuenge of the iniuries done vnto God by the sinne of Idolatrie , because Deut. 2. 34. the children of Israe warre vppon Sehon king of Hesbon an Idolater , they destroy his people , and take his citties . And Deut. 13. 13. this title séemes to be expressed , God chargeth his people , that when they shall heare anie hath gone out from among them and drawen other to the worship of strange gods , they shall destroy the inhabitantes of that cittie , and race the cittie . The third is , supreame authority in things temporall . They that holde this opinion , imagine the heathen not to be Lordes of their owne lands , but either the Emperor or the Pope . The fourth is , vnaptnesse to gouerne , because the heathen are barbarous and vnfit to gouerne , and the lawe of Nature willes that such shoulde bée ruled by wiser than themselues ; Aristotle saith , that warre vndertaken 4. Polit. cap. 5. against such , is iust and lawfull , bicause it is attempted against those that are borne to obey , and will not . This title is vphelde by Maior 2. d. 44. and by Sepulpeda 7. polit. cap. 3.

They are all foure false and erroneous : the two first , because God hath not giuen euery man authoritie to reuenge the iniurie done to him , but saith , Mihi vindicta , & ego rependam . Neither is it expedient for the race of man that it should be so , for , by this meanes the garboiles and troubles of the earth would be so great , that Gods iniuries woulde rather bée wultiplied than auoided . And séeing this cannot be demonstrated , Idolaters might lawfully betake themselues to armes in their own defence , wherby warre should be iust on both sides , which is vnpossible . As in things naturall , Simile non agit contra simile , Fire doeth not fight with fire , but fire against water , one contrary struggles with an other : so in things morall , innocens non agit contra innocentem , The innocent striues not with the innocent , but the innocent with the offender , and the offender with the innocent , the warre can be iust but of one side .

As for the instance of the wars of Gods people vpon Idolaters , diuers titles haue bin sifted , and soght out by diuers authors to iustifie them , of which I will yeeld you but two , both discouered in the scriptures . The one is Gods donation . Psal. 105. 44. He gaue them the lands of the heathen , & they tooke the labours of the people in possession . Iphtah pleades this title against the king of the Ammonites , Iudg. 11. 24 Wouldest not thou possesse that which Chemosh thy God giueth thée to possesse ? So , whomsoeuer the Lorde our God driueth out before vs , them will wee possesse . The other is the wrong first done vnto Israell in their passage as they went out of Egypt , for which God gaue Sihon and his people into the handes of Israel , and they possessed their landes . 27 verse of the same chapter . The third title is as false as the former , in that all the kinges of the earth doe holde their crownes of GOD that ●aith Per me Reges regnant , by me Kinges rule and Princes decree Justice , in their landes and dominions temporall , neither Pope nor Emperour haue any thing to do . And Caietan auoucheth , that to giue any Q. 59. a. 8. such right to Pope or Emperour , is to take away the distinction of iurisdictions , and to bring in a confusion into the world . Last of all , how vntrue and erronious the fourth title is , may easilie appeare , in that many pagans and infidels are more ingenious , politike , and apt to gouerne , then many christians . Neither is it inough to iustifie the warre , that the people vpon whome the warre is made , are inferiour in witte vnto the warriour , except they be so poore that they liue like bruite beastes , or feede vppon humane flesh . In which case peraduenture it may bee lawfull to inuade them , not to kill them , as the Spaniardes did the naked Indians , but to bring them in order to liue 1. Polit. cap. 5. like men . Aristotle holdes this to bee lawfull , when such people differ as farre from men , as the bodie differs from the Soule . Yet is this either seldome or neuer to bee admitted , except vpon some occasion of innocents or wrong , and the warre rather reuoked to a defensiue , then an offensiue warre .

The false titles excluded , there remaines but one iust in generall , that is , Necessitie . Nullum bellum iustum nisi necessarium . It may be iust and necessarie twoo wayes , the one is in defence of the innocent , the other is in reuenge of iniuries . In defence of the innocent , because God hath giuen all the kingdomes of the earth to his sonne Christ Jesus , Ps. 2. Princes are exhorted to kisse the sonne of God , least he be angrie , and they perish . In another place of the Psalmes , Princes are commanded to set open their gates , that the king of glorie may come in . Therefore if either Turke , or Pope , or Idelatrous Princes force the law of Mahomet or Idolatrie vpon their poople , when they are desirous to embrace the Gospel , the Gospel may then bee bronght in by armes : but if the Turke or Pope , or Idolatrous Princes beguile their people , and their people willingly entertaine a false religion , there is no violence offered , and Vbi non est vis non habet locum defensio : where no violence is offered , defence can take no place . On the contrarie , if the Turk , Pope , or Idolatrous Princes conspire to driue out the Gospel from those Christian kingdomes where it is preached , Non est simile ius , The case is not alike : to banish the Gospel is to do an iniurie .

The iniuries that may make warre to be iust and lawfull , are of diuers sortes . In iuries . Either when one Prince withholdes that which is anothers , or when iura gentium , 1 the lawes of nations or passages are denied , 2 Deut. 25. 17. When Amele● had vexed the Israelites as they went out of Egypt , and smote the hindmost of them , God commanded them to reuenge it , and to roote out the remembraunce of Amelec from vnder heauen .

Moreouer , if the fame and honour of a Prince be hurt , or disgrace and indignitie offered to his embassadours , warre may lowfully be waged to reuenge it , 2. Sam. 10 Uppon the like wrong doone to Dauids Messengers sent to the King of Ammon , when their cloathes were cutte , and their beardes shaued , Dauid reuenged it by armes . Yea , it is sufficient if iniurie bée done to a Princes friend , Gen. 14. Iniurie was done to Lot in surprising him , and Abraham rescued him by sword . 1. Macha . 11. 27. Demetrius promiseth succor to Ionathan against them that kept the Castle of Hierusalem , and commaunded the forts that annoyed the Jewes ; Ionathan reciprocally sent a supplie of thrée thousand braue souldiers to Demetrius when his owue companies had forsaken him . The reason of it is this , Amicus est alter idem . Wrong done to a princes friend is done vnto himselfe , but this caution must be added , that is , that he that standes in néede of succour doe request it , as the menne of Gibeon did in the tenth of Iosua , or at least be willing to be succourd voluntate expressa aut interpretatiua , to giue aide to such , is to set the helping hand to a iust and honest action . The last iniurie of all is inuasion , and this is the Title of the Warre in this place , Iehoshaphat and his people fight for their wiues , children , goodes , landes , their owne liues , & their religion , against the inuader .

3 The persons concurring to the action of warre .

THe third consideration is of the persons that concurre to the action of warre , which in this chapter are of foure sortes , the Prince , the péeres , the priests and the common souldier . As warre must haue a iust title to make it lawfull , so it must also be vndertaken by lawfull authoritie , that is , the authority of the Prince , who as he carries the sworde of Justice to punish domesticall disturbers of the common weale , in respect whereof he is said Rom. 13. not to beare the sworde in vaine : so he defendeth his people from the sorraine enimy by the sworde of warre , and is bound so to do Psal. 82. 4. He is charged to saue the poore and oppressed , from the hand of the wicked that oppresseth them . The reason of it is this , that as in a common weale it is requisite there should be an authoritie , to punish offences , and to kéepe the same in order : so in the wide worlde , that all kingdomes and commonweales might be preserued , it is requisit there shuld be a power & authority to punish iniuries , this power resting in no one Prince in the worlde as superiour to al other Princes , war steps in in the place of iust vindicatiue iudgement , God hath left no other meanes vnto Princes to flie vnto . Howsoeuer , this may séeme to bée controlde by scripture , and reason , in that Rom. 12. the Apostles councell is , Render to no man euill for euill . And if priuate reuenge be not to be admitted , because the selfe and same person is both a Judge and an actor in his owne cause , it may peraduenture be thought as vnfitte for a Prince to be a Judge and an actor in his owne cause . Yet is not the reuenge of a Prince cutte off by this . The Scripture Rom. 12. forbids priuate reuenge , because Reuenge is an acte of vindicatiue Justice , which is Actus iurisdictionis an acte of iurisdiction , which no priuate person obtaines by reason of any wrong done to him : neuerthelesse , if reuenge be taken by authority , it is not only not forbidden by the apostle , but commended as a thing necessarie , in that he saith , Princes and Magistrates are the The difference betweene Princes & priuate persons in reuenge . ministers of God to take vengeance vpon them that doe euill . The argument drawn from a priuate person , holdeth not in comparison with a Prince . A priuate person hath a speedie waie to redresse his owne wrongs , by recourse to the authoritie of his superiours : a Prince hath no superior vppon earth , nor any other redresse than warre if satisfaction haue beene expected , and denied . A priuate person in taking reuenge in his owne cause may excéede the boundes of iustice , there is no such feare in the person of a Prince , his authoritie is publike and administerd by publike councell , whereby the affections of Princes are easily restrained : A priuate person cannot reuenge himselfe , because he may not be a Judge and an actor in his owne case ; a Prince may be a Judge and an actor in his owne case : Princes are gods , the authoritie of a prince is a little arme of the broad sea of authority which is in God , & as God reuenging the iniuries done to him and his kingdome , is a Judge and an actor in his owne case : so a Prince reuenging the iniuries done to him , and his dominions , may be a Judge and an actor in his owne case .

The second sort of persons are the Péers , 2 which may be diuided into two rankes , either The Peers they are such as are called to councell of state , they are all bounde to giue faithful councell , not to deale with their master as Hushai dealt with Absalon when he taught him a trick to ouerthrow himselfe , or such as be leaders & commanders in the fielde , and they are all bound to the acte of fortitude , to fight manfully , and neither for feare , nor flattery , nor corruption , nor losse of life , giue vp the townes and castles committed to their charge , without the consent of the prince that committed them to their trust .

The third be the priests , we concurre to 3 this action , not to manage armes , our warfare is spiritual , our weapons spiritual , they The Priestes be praiers and teares : and as Dauid was vnfit to build the temple , because he was a warriour , so are we vnfit to fight , because we are of the temple . Yet we concurre with the action of warre thus farre , we conuerse with the souldier in the field , we blesse him and pray for him before the fight , and wee praise god for him when the fight is ended .

The fourth & last is the common souldier , whose duty S. Iohn Baptist describes , Luc. 4 3. 14. it is to do violence to no man , but to be The Common Soul . dies . contented with their pay : war being of the nature of iust iudgement , souldiours are of the nature of executioners , when they are called forth by authoritie to fight , they must remember that in this case they are inferior instruments vnto God to punish the offences of the wicked , & fetting him before their eies in these actions , they may not consecrate the first fruites of their fingers with robberies & outrage vpon their friends , as they march along the countries , but ioyne with the priest and the Leuite , & the singers , as the souldiers do in this chapter , to call vpon the Lord whom they serue in war .

4. The execution of the action of warre .

The last point to be discoursed in the action of warre , is the manner how it must be executed , which in diuers places of the scripture is verie different . In this ca. Iehaziel willes them to stand still and looke on , without striking stroake , but this being a particular direction of Gods spirit for this warre of Iehoshaphat . and liable onely to that time , it cannot be a president for all other warres at all other times , therefore in the execution of warres there be three differences of times to be considered : the beginning , the progresse , and the ende of it . In the beginning , because reason requireth in the ordinarie affaires of this life , aduice and diligence should be vsed answerable to the qualitie of the busines in hand , war being the most weighty of all humane affaires , there must be counsel & deliberation to begin it , Pro. 24. 6. Thou shalt enterprize thy warre with councell , . In the 21 verse of this chapter Iehoshaphat enters Fiue things to bee considered in the beginning of warres . into consultation about the warre . ● here be fiue things in the beginning of warre to be thought vppon , the losse of the country against which we fight , the losse of the countrie that goes to fight , the losse of the church , the probabilitie of the victorie , and the intention of the warrior . If the losse of of the enemy be likely to fall out to be greater than the hurte he hath done , I finde no great reckoning made of it , because the wilfulnesse of the enemie is the cause of it , which may haue peace and will not . If the losse bee of the second or third fort , that is , the losse of the warriour , or the losse of the church be likely to be greater , then the hurt alredy receiued , there is som care to be had of it , for war hath the property of phisicke , if the phisitian by healing the present infirmitie , bring the bodie into worse case then it was before , his phisicke is very dangerous . Concerning the probabilitie of the victorie , which is the fourth poynt . Caietan holds that in the enterprise of war , the preparation must be so great , that the warrior maye be Moraliter certus de victoria : sure of the victorie . He brings in two examples G : 55. a. 3. for it , one of a Judge , another of the Agent and the Patient . If a Judge ( saith he ) send to apprehend a malefactor , and do not send so strong a companie that he may be sure to take him , he doth more hurt then good . In the time of war the reuenger is the Agent , the offender is the Patient , and in things natural Agens debet esse potens ad superandum passum , The agent must be powerfull and able to ouercome the patient : the medicine must bee stronger then the humour . But this is not absolutely necessarie , because it is impossible : Psa. 33. The king is not saued by the multitude of an hoast , nor the mightie man deliuered by his great strength . How pusian● soeuer the preparation of princes be , if God be not with them it is nothing woorth , 2. Chro. 25. 8. The Armie of Amafiah consisted of an hundred thousande verie valiaunt men , but the man of God tolde him , that how strong soeuer hee made himselfe , hee should surely be ouerthrowne if he did proceede , because God was not with him . Dauid obserues it , Psal 89. 43. That it is God that turnes the edge of the sworde of the warriour , & makes him vnable to stand ● the day of battel . Remember the great Armada in the yéere 1588. The preparation was such , that the inuader assured himselfe o victorie & termed it inuincible , yet was it in so short time with so few strokes & skirmishes , & with so smal ships scattered and defeated , that to the eternal memory of gods high hand , & the vtter scorne and reproach of the inuader there was after the maner of the old Romanes , a monument made of it , in certain coyn stamped beyond the seas , with a resemblance of a nauie , and this word fastned to it , venit , iuit , fuit , it came , it went , & it came to nothing . And there was not one ancient or honourable house in Spaine but lost a son , or a brother , a kinsman or a friend in that voyage . If it should neuer be lawful to war but vpon assurance of the victorie drawne from the preparation , it should neuer be lawfull for the smaller number to fight with the greater , or the weaker with the stronger , so shuld it haue bin vnlawful for the Israelites to encounter the Aramites , 1. King . 22 27. when the Israelites pitched like two little flocks of kids before the Aramites , and the Aramites filled the country : So should it haue bin vnlawful for Iehoshaphat in this place to resist the inuader , for he confesses vers. 12. of this chap. There is no strength in vs to stande before this great multitude that commeth against vs , neither doo wee know what to do , but our eies are towards thee . Wherby you may perceiue that in the action of war a case may so fall out , that it shal not be néedful for the warriour to expect any great assurance of the victory , but put the matter in triall , euen when the successe is doubtfull . Neuerthelesse I will say thus much vnto you , that if a prince can find any means to assure himselfe of the victory before the war begin , he may vse it . 1 Sam. 30 , 8. When the Amalekites had sackt and fired Z●klag . Dauid asketh counsel of God , whether he shal pursue them , & god assures him of the victorie , he shal recouer al. 1. Ch● . 14. Before he set vpon the Philistines , god prescribes vnto him which way he should go to work , he should recoile , & fetch a compasse about by the mulbery trees , and when he heard a noise or a rustling of one going in the tops of the mulberie trées , then God commanded him to charge his enemies , for God was gone out before him . The like we find in Gedeon , God gaue him signes and tokens to assure him that hee shoulde preuaile , Iudg. 6. The signe was by the fléece wette when the grounde was drie and the ground wet when the fleece was drie . Iudg. 7. 11. God sendes him by night to the hoast of the Midianites , and by a dreame of the enemie touching a barlie cake , that tumbled downe into the hoast of Midian , and destroyed it , God assured him that he would deliuer his enimies into his hand . This assurance is not gathered from the preparation of man , but from the fauour and power of God . Therfore when this certaintie cannot be attained , princes are bound to attaine to the greatest probabilitie they can , and comparing the hope of their victorie with the danger of their losse , aduenture as far as shall be good for the common weale . If the probabilitie be slender and the warre offensiue , they ought to giue it ouer , because the warre is voluntarie : if the probabilitie be slender , and the war defensiue , it may not be giuen ouer , because the warre is necessarie , It is Iehoshaphats case heere , the probabilitie of the victorie is very smal in respect of his owne forces , yet because he is inuaded , & the war necessary , he makes head to resist the enemie , & commits the cause to God . The fift & last poynt concerning the beginning of this action , is the intention of the warriour . I ho. 2. 2. q. 40. a. 1. defines it to be Studium Pacis , desire of peace , for peace is the end of war , & v● Mali coerceantur , & boni subleuentur , That the wicked may be bridled , & the good reléeued . War may be vndertaken vppon good cause and law full authoritie , yet the intention of the warriour may be euil . Hereupon Cont. Faustum . S. Aug. condemnes in a warriour Nocendi cupiditatem , vlciscendi crude litatem , animum implacabilem , feritatem , dominandi ●ibidinem , A desire to do mischiefe , cruelty in reuenge , an implacable minde , a fell spirit , & an ambitious humor , séeking after rule & domination

The second difference of time , is the progresse of warre before the victorie : during which time , al the meanes are lawful that are requisite to the attaining of the victory , sleights , shifts , stratagems , burning , wasting , spoiling , vndermining , battery , blows and bloud . I will giue you one example in Scripture for al , ●ol . 8. In the taking of Ai there is a stratageme , an ambush laide behind the cittie , an assault giuen before it , semblance of flight , by retiring to draw the enemy out , the citie fierd , the enemy enclosed , and then slaughterd before and behind . S. Aug. q. 10. vpon Iosua determines this matter in few wordes .

The third and last difference is , the time 3 after victorie . Uictorie atchieued , and the enemy The time after victorie . subdued , bicause the bloud of the conquerour begins to coole , and it is against humanitie to kill more than néedes , the slaughter ceaseth . There be many things in colde bloud to be required : first , to spare the innocents , Thou shalt not slay the iunocent . Exod. 23. 7 The innocents are reputed to be yong , and olde , women , and children , which are by reason of sex , or yeares , or infirmitie , vnable to carry armes , strangers , and Marchants , which are no partes nor members of the commonweale that hath offended , if it may be found they haue stirred no coles in setting Princes together by the eares , nor caried armes in the restance made during the time of the fight . The nexte thing is satisfaction for the wrongs done , wherein the spoile and waste of the countrie is to be reckoned for a part , because it is a parte of the punishment . Last o fal , hostage may be taken for securitie of peace , & the spoile may be diuided among the souldiers , who deserue aswel to be partakers of the swéet , as of the sowre & bitter brunts of war. Iehoshaphat 2. Chron. 20. vers. 25 giues the spoile of the enemie to his army , euery man carries for himselfe vntill hee is wearie .

Now , seeing we do not make Sermons as beggars make tape vpon a stickes end , wherein there is no taste , to giue you a relish of all that hath béene spoken about this action , cast your eies vppon the warres of your enemie , and your owne warres . You shall finde the warres of the enemie , in the Indies , in Portingale , in Granado , in the low countries , in France , and against vs , to be vncharitable and vniust , vncharitable , in that they are enterprized without care or consideration of the losse of the countries , vpon which he maketh warre : or of the losse of the Church , whilest by his turbulent spirite christian kingdomes are dashed one against another , the professours of Religion extinguished , Christendome weakened , and the Turke strengthened : without commiseration or care also of his own country or forces by which he fights , leading them forth like shéep to the shambles to apparant slaughter , his own eies beholding them suncke into the bottome of the seas like a stone , as the hoast of Pharao , or to lie pitifully bléeding at the feete of the reuenger , as the Midianites lay at the féet of Gedeon . That his wars are as vniust as they are vncharitable , appéeres by the rough regiment of his warriers , that breake all the ancient lawes and priuileges of the Countries where they enter , and turne the glorious and golden administration of iustice , into a hard and yron gouernement of war , administred by violence of arms : so that I may very wel liken the féet of his soldiers to the féet of the wolfe , of whom it is written , that whatsoeuer he treads vpon neuer prospers after . Looke vpon your owne warres another while , you shal find than to be very charitable and iust , charitable in that they are vndertaken with greater care of the losse of the enemy , than the enemy hath deserued , & with such a regard of our own losse & the losse of the church , that it is the prayer and desire of our superiors , that it may be performed with the least losse of English blod . The equitie and iustice of your warres appéeres , in that they are vndertaken , either in the defence of the innocent in those dominions that are bound to sette open theyr gates , that the King of Glory may come in , or in defence of your selues at home , your wiues , your children , your lands , your liues , your countrie , and an innocent maiden Quéene , whose glorious life hath iniuriously and dishonourably been sought and thirsted after these many yeers : and to this purpose , mercenarie murderers , Jewes , vnnaturall English , and hatefull traitors hyred by the enemie from time to time to destroy it . These iniuries not ceasing , but increasing yet euery day more and more , Crescente iniuria crescit ius ad satisfactionem , The more her Maiesties wrongs and iniuries increase , the more her Maiesties right , and the right of the whole kingdome increaseth to redresse it . And if you be not able in al this to conceiue what a price god hath set vpon the head of her Maiestie , doo as the countryman doth that knowes not the price of a pretious iewell : stand by the buier and the seller , marke what the chapman bids for it , and the Marchant refuses , and you shall finde it . Spanish yron hath béene many times aduentured with great preparation of sword and shot , but all scatterd and defeated : Spanish gold hath béen offerd , aske what ye will to kill & murder , but stil preuented : Spanish policies distild euery day into driftes to compasse it , but disappoynted . Blessed be God that hath set such a price vpon the head of her Maiestie , that the forces of this worlde are too weake to conquer her , the treasure of this world too base to buy her , and the wisedom of this world too crazde to circumuent her . In respect of these high fauours of almightie God , this word may well be written vpon the crowne of England , in great capitall letters , set with shining diamondes , that euerie one may reade it running , videntis & viuentis , It is the emperial crown of that Ladie , which by Gods great mercy sees and outliues her enemies . To encourage you in so honorable wars as these , I know that if her maiestie only were seated in some eminent place betwéene heauen & earth , & did but cast downe one princelie regard vpon you when you begin to march , it would giue wings to your harts , & hands , and féet , to flie about this action . But I can tell you of a greater then her maiestie . As in publike Theaters , when any notable shew passeth ouer the stage , the people arise vp out of their seates , & stand vpright with delight and eagernesse to view it well : so is God described in the scripture to stand vpright at the passions of his Church ( as at the stoning of Stephen ) to marke euerie mans carriage in the same . Assure your selues therefore that in these inuasions and wrongs of the enemie still attempted against our countrey , the God of S Stephen , the God of S George , the God of her maiestie , the God of vs all stands in the confines of heauen and earth , to see & marke , who sendes his strokes nearest to the face of the enemy . And because the enemie hath but two waies to quaile your courage , flatterie and spanish facing , I will shut vp all that I haue spoken to this purpose , with a short exhortation of S. Aug. Exhorresce quod minatur omnipotens , & ama quod pollicetur omnipotens , & vilescet omnis mundus , siue promittens , siue terrens , Feare that which the almightie threatens , and loue that which the almightie promises , & the whole world shall become so base and contemptible in your eyes , that you shall neither loue nor feare that which the worlde promises or threatens .