The trayne souldier A sermon preached before the worthy societie of the captaynes and gentle men that exercise armes in the artillery garden. At Saint Andrew-vndershaft in London. Aprill 20. 1619. By I. Leech.

The trayne Souldier . A SERMON PREACHED Before the worthy Societie of the Captaynes and Gentlemen that exercise Armes in the Artillery garden . HEB . 12.4 .

You haue not yet resisted vnto Bloud .

WHich text of Scripture if any thinke vnfit for this Assembly , as if there were some hint of exprobration in it , rather then of encouragement or direction : let my ingenuous defence bee accepted . For matter of direction , I held not that so fit an argument for me to make choice of . Though there were fit matter for it in the Text , yet I were not fit for it . Who am I to giue direction in matters of Military discipline ? I remember what Tullie writes of Phormio in his Booke de Oratore ; When he made the Oration before Hannibal . Hannibal was one of the brauest captaines of the world . He told Scipio , Plutarch in vita Hannibal . he held Alexander the best ; Pyrrhus the second ; himselfe the third : but he should haue held himselfe best , if he could haue ouercome Scipio . Scipio was well content with what he said , because hee saw that he neither contemn'd him , nor compard him , but left him peerlesse in his censure . Phormio being to plead before Hannibal , be vndertooke to giue instructions , about the ordering of Campes , the mustering of Souldiers , the marshalling of armies ; and he did it very flourishingly . Hannibal was askt how he likt the Oration . He answerd , multos se deliros audivisse , that he had heard many dotards in his dayes , but none that doted like Phormio : A man that had neuer seene the warres in his life , yet would teach him to be a Warriour , Cic . lib . de Orat . 2. that had beene traind vp in feats of armes from his youth . To auoid that Indecorum therefore , I needed not a text of direction .

For matter of exprobration ; be it as farre from me as from the Apostle himselfe . But sure in this honey , there is none of that sting . Beloued , I come not to vpbraid , but to encourage . If I thought any viper of enuie would offer to leape vpon my hand . I should doe what I could to shake him off into the fire . That which seemes ad exprobrationem , is indeed ad excitationem . It is all to excite , nothing to vpbraid . So the Apostle vseth it , and so shall I be bold to apply it .

Theophylact well obserues , Theophyl . in locum . that he hath two sorts of arguments , for the encouraging of these Christians , to make them resolute Souldiers in Gods battles . The first drawne from that which themselues had sufferd . The next from that which others had sufferd . You haue the first in the 10. of this Epistle , verse 32. Hee speakes of a fight there , a fight of afflictions ; a great fight of afflictions , which they themselues had endured : And he bids them call it to remembrance , vt se ipsos imitarentur , that they might be still like themselues , and goe on as they had begun . The next is here in this Chapter ; Here he proposeth vnto them that which others had endured , shewes that their sufferings were not yet like the sufferings of others , ( for others had resisted vnto bloud ; so had not they : ) and this he presseth vt ne extollerentur , that they might not glory or presume vpon themselues , but in stead of presuming vpon any thing that was past , learne rather to prepare for the trials that were to come . In this then , as well as in that the Apostle coucheth a motiue of excitation and encouragement : In this when he tels them what they had not resisted , as well as in that , when hee telles them what they had endured . Because they had already endured somthing themselues , he exhorts them to bee constant as they had beene . Because they had not yet resisted so much as others , he excites them to prepare for what might be . You haue not yet , &c.

They be two things that the Apostle principally aymes at .

1 An intimation of the mercy that God had shewen :

2 And an incitation to the dutie that they should learne .

First , It was a mercy of God to them , that being cald to the Christian profession , and liuing ( as they did ) in a time of persecution , they had not yet drunke of the bitter cup , not tasted of the bloudie tryall . Something they had sufferd for Christs sake , Gorran . and a while they had stood it out , vsque ad rerum amissionem , as one sayes ; peraduenture to the losse of their substance ; yea but not vsque ad sanguinis effusionem , not to the shedding of their blood . For that , God had beene fauourable to them . Their bloud was not spilt , though their substance were spent . It had not cost them their liues , though they hadde lost their goods . Here was the Intimation of GODS mercie .

But now in this Intimation , there is an Incitation also . For from this which they had not done , the Apostle incites them to prepare for what they might doe . T is true ; They had not yet beene cald to any bloudie battle . But though they had not , were they sure they should not ? Whether they should or no , he would haue them to prepare ; for by preparing against a danger , we doe sometime preuent a danger .

In teaching them this , he teacheth them three things .

1. To what manner of condition they were cald .

2. In this condition , what manner of conflict was required .

3. In this conflict , what time of continuance was expected .

First . To what manner of condition they were called ?

To a kinde of Martiall or Military condition . They were called to be Warriours & Souldiers . He that heares of bloud , and of resisting vnto bloud , he will easily conceiue that .

Secondly , in this condition , what manner of conflict must they vse ? It must be a conflict of resistance ; impliing , that assaults would be made vpon them , and therefore that when the enemie offerd to assault , they should be in a readinesse to resist .

Lastly , for the vsque How long is it expected , that they must continue in the conflict ? Vsque ad finem , sayes our Sauiour : Matth . 24.13 . It must be to the end . Vsque ad sanguinem sayes the Apostle : It must be to bloud , if God will haue it to be a bloudie end . They be not a few resistances that can crowne vs , nor a few losses that must excuse vs. The resistance must be finall ; the losse totall . We must be willing to loose all ; all for Christs sake , our friendes and freedomes , lands and liuings , lymbes and liues . No nil vltra till then .

You haue not yet resisted vnto bloud . You haue not , sayes the Apostle . But though you haue not , others haue . Looke what hath happened vnto others , the same may happen vnto you . You haue not yet , sayes the Apostle . But though you haue not yet , you may hereafter . Hodie mihi , cras tibi ; It is my turne to day , it may be yours to morrow . You haue not yet resisted sayes the Apostle . Persisted you haue a while , you haue continued and gone on in your Christian profession . But resisting you haue not yet beene put to . You haue not yet beene encounterd with any strong opposition . Or you haue not yet resisted vnto bloud sayes the Apostle . Some resistances you haue made perhaps , sufferd some labours , some losses . Yea but still your life hath bin giuen you for a pray ; you neuer came into a bloudie Skirmish . Ther 's the valour of a Souldier to be tryed . Skin for skin , Iob 2.4 . and all that a man hath he will part withall , for the sauing of his life . Perhaps it is your life that God will haue you to lay downe ; it is a bloudie sacrifice that hee lookes for . As you haue beene baptisde with water , he will haue you baptisde with bloud . This you must expect ; for this you must prepare .

I haue shewen you the frame of the Apostles argument , taken all the peices of it asunder as you see . I must now set it together againe , and into euery ioynt of that fasten a peice of mine owne . Mine shall answere his as face answers face . The Apostle in his argument borrowes from Souldiers , and applyes it to Christians . I hope I may take what he borrowes , and when it hath done seruice vnto them , bring it home vnto you . The resistance and bloud that he speaks of , he meanes it not in the literall sence , but in the spirituall . I will first handle it in the sence that he meanes it , and when I haue done with it in his , I will fit it to ours . It shall haue his vse in the letter as well as in the Allegory . So with one labour I shall dispatch two workes , with one hand spyn two threds ; I shall draw the sword both for God , and for Gideon . Something I shall commend vnto you that may accommodate you for the spirituall warfare ; teach you to be good Souldiers , vnder that Captayne , spoken of in the beginning of the Chapter , {αβγδ} ; Verse 2. Christ Iesus , the Captayne of our faith : And something I shall say for the exercise of this bodily , this worldly warfare , and the necessary preparations therevnto pertaining ; that you may bee good Souldiers likewise for your Prince and Countrey , if GOD will haue a tryall of your seruice ; though therein I confesse rather as an Encourager , then as a Teacher .

The two principall points that I began with , I hope you haue not yet forgot . Those are as the two staues put into their two rings , vpon which the Arke of my discourse must be carryed . First , An Intimation of GODS mercy : For that the Apostle notes when he sayes , they had not yet resisted vnto bloud . It was Gods mercie they had not . Then , an Incitation of them vnto their dutie . For though they had not yet , they might afterward . And what better wisedome then to prouide against after-inconueniences ?

Of Gods mercy first . You haue not yet resisted . Sure this was a great mercy of God to these Christians , considering how it had pleased him to deale with others . Looke but the former Chapter , and there you shall reade of others that had resisted . It is a glorious Chapter , where the Apostle brings in Faith riding in a Chariot of triumph with a Crowne vpon her head , and a troupe of Souldiers attending her in their rankes and orders . They come out in their two bands . The first all in white , like him vpon the White Horse ; Apoc . 6. There was a Bow and a Crowne giuen him , and he went out to conquer . The next all in red , like him vpon the red horse in the fourth verse of the same Chapter . He had power giuen him to take peace from the Earth , and to kill with the Sword . Both of them conquered by their Faith : That is sure ; both they of the White band , and they of the Red . But the one Ardua operando , the other Difficilia sustinendo ; the one by acting heroically , the other by suffering couragiously . And therefore marke how the Apostle brings them in , at the 36 verse of that Chapter . Hee brings them with their colours torne , their plumes rent , their swords hackt , their armes batterd , their flesh gasht , their limbes burst , their bodies wounded and scard . They haue brands and markes vpon them , of racking , torturing , hewing , stoning , scourging , imprisoning : These were warriours indeede , one might see these were come from a battell , where there had beene tumbling of garments in bloud . Esa . 9.5 . These had stoutly resisted vnto bloud . Looke vpon these saith the Apostle ; You haue not thus resisted .

Nay , looke but the beginning of this Chapter . There is Vnus instar omnium , one that may stand for all . No Souldier of the band , but the Captaine of the band ; the Captaine & Crowner of our Faith ; looke how hee resisted . When wee looke at him , wee may aske as the Prophet did , and wonder as we aske ; Esa . 63.1 . Who is this ? This that comes vp from Edom , with red garments from Bozrah ? His garments are all red , and his apparell like one that had troden the wine presse : The bloud is sprinckled vpon his apparell , and all his garments are stained . If euer there were bloudy resistance , it was when Christ fought the battell . He resisted with a witnesse , resisted vnto bloud ; and that more then once or twice .

I name not the blood of his circumcision . That was in Praesepio , when he lay but in the Cradle , in the Cratch , you will thinke it was but weake resistance he made then : But that at his death and passion , when he was put to strong and violent resistances ; first , in Horte , then in Pratorie , then in Patibulo . In horto , in the Garden ; there he resisted ; there his agony drew bloud from him , it cast him into a sweate ; be swet till he dropt , swet till he bled . They were Grumi sanguinis , {αβγδ} , saith the Text , thicke drops of bloud , that trilled from his bodie to the ground . Then in Praetorio , in the Iudgement Hall ; there hee resisted : There the thornes and the whips drew blood from him . They platted a wreath of thornes vpon his head , and his bodie they all scourged with whips . How could the blood but gush out being so mangled , so rent with whips and thornes ? Finally , In Patibulo ; vpon the Crosse , there he resisted : There the nayles & the speare drew bloud from him ; the nayles from his hands and feete , the speare from his side . It was precious bloud he shed then . The losse of that , cost him the losse of his life . So here was another that resisted vnto bloud , and this infinitely excelling those that were before . Those before , they were but Serui , though Sancti ; though Saints , yet but Seruants . This the Prince of our saluation , the Sonne of the Father , the Lord of glory , the heire of all things .

In opposition vnto both these , the Apostle tels the Hebrewes , that they had not thus resisted . Not they , though others ; not they , though Christ himselfe . So intimating that God had dealt more fauourably with them then with others ; yea , more fauourably with them , then with his owne Sonne , Rom. 8.32 . whom he spared not , but gaue vnto the death . That immaculate and blessed Sonne of his , that was in all things without sinne ; Heb . 4.15 . yet not Sine flagello , though Sine peccato : though without sinne , not without suffering ; but he suffered , and resisted . Resistendo sustinuit , sustinendo restitit : In resisting , hee suffered ; in suffering , he resisted : Hee resisted vnto bloud . And why was all this ? this that they suffered ? this that hee suffered ? why but to teach these Hebrewes a lesson of patience and thankefulnesse ? Patience to endure that which God did inflict : Thankefulnesse , for not being put to endure that which God might inflict .

Was this for the Hebrewes onely , and is it not for vs also ? Yes , euen for vs also . The Doue hath long sitten vpon our Arke with an Oliue branch in her mouth . The Gospell hath long flourisht among vs , with a great deale of happinesse and freedome . Many , many yeers together , we haue stood and setled vpon our lees , and not beene poured out from vessell to vessell . Ier . 48.11 . We haue seene Truth & Peace met together in our Church , liued in the Halcyon-dayes of the World , when no tempest hath troubled the face of the water . God hath not dealt thus with euery Nation ; not with our Fathers before vs , not with our neighbours about vs. Can those Mariantimes bee yet forgotten , when the poore persecuted Church , like the Woman ; Reuel . 12.14 . was faine to get her the wings of an Eagle , and to flie into the wildernesse , lest the Dragon should deuour the children of which shee trauailed ? When in this very Citie which is now a Sanctuary for religion , there were stakes of Martyrdome continually flaming , and the bloud of the Saints shed in the streets of it ! Such were the dayes of our Fathers ; But we haue not so resisted . Can we at this instant bee insensible of what our neighbouring Nations do beare and groane vnder ; Those in France , those in Bohemia , and in other Countries about vs ? Pro . 23 34. They be like men that fleepe in the top of a Mast ; enuironed with feares , and encompast with dangers . Though they haue the foode of the Gospell , yet it is like the Iewish Passouer vnto them ; They are faint to eate it with the bread of trembling ; and with the sweete flesh that is giuen them , a great many bitter hearbes there bee mingled . Few yeares , few moneths , but some bloudy sacrifices are offerd to appease the fury of their Persecutors . Such be the tryals of our brethren : But we haue not so resisted .

Heare then oh Israel , what it is that God requires at thy hand for this his lenitie and long suffering ; What patience he requires ; What thankfulnes he requires . Did I say what patience ? Greg . in Moral . Alas , Nunquam est Patientiae virtus in prosperis . There is no vse of patience , while the times are prosperous and peaceable : Till the Steele strike vpon the flint , who can tell what sparkes of fire will flie out ; If once we be put to the triall , then let patience haue her worke . Then confesse , it is but little thou endurest , considering how much thou deseru'st . Si bene consideratur culpa , patienter toleratur poena . If we consider well of our sinne , wee wil easily submit to the punishment : And the punishment we suffer then , it shall not be Poena but Poenitenti● , rather penitence for sinne , then punishment of sinne . Acknowledge then thy suffering is but little ( though much , yet but little ) considering what others before thee haue suffered , especially considering what the Lord Iesus himselfe hath endurd . Si passto Redemptoris in memoriam reducitur , nihil tam durum est quod non aequo animo toleratur . The remembrance of Christs passion will helpe to mitigate any paine . And in the extremitie of all paine , let this euer bee thy comfort first , That whatsoeuer it be thou sufferst , if thou be Christs , Christ suffers with thee . Patitur in te qui passus est pro te . He suffers with thee who suffered for thee . And again . Whatsoeuer it be thou sufferest , if it be for him , thou shalt haue thy reward from him . As he leads thee the way , so he will giue thee the wages . Bern . in Canti . Vtrumque mihi es Domine Iesu , & speculum patiendi , & praemium patienti ; as most sweetly S. Bernard . Thou art both to me oh Lord Iesus , both an example of suffering , and a reward in suffering .

In the meane time , Thankefulnesse , Thankefulnesse ; That is the present grace that we haue need of . Though all blessings challenge Thankefulnes at our handes , yet none more then this . This I say , that as we haue Evangelium pacis , the Gospell of peace among vs , so Pacem Evangelij the peace of the Gospell ; That none needs to resist , because none offers to assault . O fortunatos bona si sua norint . Happie , happie we were , if we knew our owne happines . Beloued . It is not with vs as with Dauid . Psal . 120.5 . We are not constrained to dwell in Meshech and Kedar . We need not wish our selues dore-keepers in Gods house : Psal . 84.3.10 . nor enuie the Sparrows and the Swallows for their roosting and building within the walles of the Tabernacle . We are daily witnesses how glorious the goings of God are in his Sanctuarie . Psal . 68.24 . Daily we doe behold the beautie of his house , and visit his Temple . Psal . 27.4 . Psal . 128.5 . We haue seene Ierusalem in prosperitie all our life long , and peace vpon Israell . If euer therefore we forget this mercie of God toward vs , let our right hand forget her cunning . Psal . 137.5 . If we remember not to be thankfull to him for this , let our tongue cleaue to the roofe of our mouth , yea if we prefer not this to our chiefest ioy . And Lord , as aboue all , we desire to be thankfull for this ; so aboue all , make vs still happie in this . Let the Arke of thy presence alwayes goe before vs ; Cant . 2.12 . and let this voyce of the Turtle be euer heard in our land . If our sinnes must needes haue a scourge , yet Lord let it not bee this scourge , not the persecuting of thy Gospell . Let it be plague , or famine , or fire , or any thing rather then this . Till the starres fall from Heauen , let this Manna of heauen neuer cease to fall . Oh keepe vs in these pastures , lead vs to these waters , guide vs with this staffe , gouerne vs with this rod , let this cloud goe before vs , let this light shine about vs , and about our children that shall rise vp after vs , from generation to generation , euen vnto the end of the world ; Say Amen to it thou faithfull witnesse of heauen ; and all that haue hearts to wish it , let them say , Amen .

I haue done with the first poynt ; the Intimation of Gods mercy : That which the Apostle here would haue the Hebrewes to take note of , in that it pleased him when he had prest out others into his battles , yet to spare & exempt them . Gen. 33.2 . He dealt by them as Iacob dealt by Rachel & Ioseph , when he went out to meet Esau . He put them hindmost in the company . By others , as Dauid by Vriah , 2. Sam . 11.15 . when he laid siege against Rabbah , he put him into the forefront of the Battell . That they were thus fauourably dealt withall , they rather then others ( others resisting vnto bloud , when they resisted not ) it was a speciall mercy of God toward them , and the Apostle would haue them to consider it . Consider it sayes the Apostle . You haue not yet resisted vnto bloud .

Now with the intimation of Gods mercy , here is also an incitation of them vnto their dutie . God had not yet cald them into any battell of bloud . True , But though he had not , were they sure he would not ? Because they now dwelt in safetie , could they therefore promise vnto themselues any future securitie ? If they could not , as indeed they could not ( for who can boast of to morrow , Pro . 27.1 . when he knows not what a day may bring forth ? ) notwithstanding their present imunitie ; it would be safe for them to prepare against subsequent dangers . So they should shewe themselues prouident indeed . For Prouidence , is but Porro videns , as the Notation giues it .

To prepare for them the better , they must take into consideration these three things . 1. To what manner of condition they are called . 2. In this condition what manner of conflict is required . 3. In this conflict what time of continuance is expected . For their condition , it is the condition of Warriours . For their conflict , it must be a conflict of resistance . For their continuance , they must continue it vnto bloud . So then conditio militandi ; this is the first . Conflictus resistendi ; this is the second . Virtus continuandi ; this is the third .

Conditio militandi . To begin with that . The condition they were called to . They were called to be Souldiers and Warriours . This is a point ( beloued ) necessarily implyed , though not literally exprest . When the Apostle speakes of striuing , of resisting , of resisting vnto bloud , to whom can this appertaine , but to those of the Military profession , Warriours and Souldiers . The resultance therefore must be this , That when we are called to be Christians , we are called to bee Souldiers . And this is first of all for the Souldiers honour . Whosoeuer is a profest Christian , he is a profest Souldier ; or if no Souldier , no Christian . You know what S. Paul sayes of himselfe ; He sayes that he had beene in the fight : 2. Tim . 4.7 . and that he had fought a good fight . He had beene a Souldier therefore ; and so he encourages Timothy to be likewise ; Learne to suffer hardnesse , sayes he , like a good Souldier of Iesus Christ . 2. Tim . 2.3 . Nay , and as euery Christian is a Souldier ; so the whole Church of Christ , is as an Armie of Souldiers . The Church mililant ; that is the proper attribute of it . And we find it compard to an Armie . Cant . 6.3 . Thou art beautifull my loue as Tirzah , comely as Ierusalem , terrible as an armie with banners . Nay , not the Church onely , but the Angels themselues , they are called Souldiers . A multitude of heauenly Souldiers praising God : Luc . 2.13 . Nay , not the Angels onely , but Christ himselfe ; he is the Captaine-Souldier . The Captaine of the Lords hoast : Iosh . 5.15 . Nay not Chrst onely , but the Lord God himselfe ; Though Deus pacis , the God of peace ; Heb . 13.20 . yet vir belli ; a man of warre . Iehovah is a man of warre , Iehovah is his name . Exodus 15.3 .

Christians are Souldiers . Looke therefore what belongs to the accontrement of a Souldier ; that to the furniture of a Christian . Secondly , there are foure things that hee must be prouided of . He must haue armes . He must haue strength . He must haue courage . He must haue skill .

First , Armes are necessary . There is no going out against an enemie naked and vn-weapond . If you aske what Armes ; let Saint Paul tell you ; Ephe . 6.11 . I referre you no whither but thither . There is {αβγδ} , the whole armour of God ; armour both defensiue and offensiue , both to guard our selues , and to foyle our enemies .

Secondly , with armes , hee must haue strength too . Else his armes about him wil be but like Sauls about Dauid . 1. Sam . 17.39 . He will not be able to weild them . 1. Tim . 4.8 . T is not bodily strength I speake of . That auayles nothing to this combate ; No , not though our strength were as the strength of stones , and our flesh as brasse ; as it is Iob 6.12 . It is spirituall strength that we must get vs ; I meane the strength of Gods spirit ; therefore cald the spirit of strength . Esa . 11.2 . Without this , we are like Sampson without his lockes , and our strength is but as the strength of other men . What was it that Sampson could not doe , as long as his Nazarites fleece was vn-shorne ? The spirit of God was vpon him then ; sayes the Scripture . Iudg . 14.6 . Then he could haue rent a Lyon as one would haue rent a Kyd ; Iudg . 16.3 . he could carry away the gates of Azzah vpon his backe , with the postes and the barres of it , be could slay a thousand Philistimes with the Chap. 15.15 I aw bone of an Asse . But when once the spirit of the Lord was departed from him , what was Sampson more then another man ? Thus we . As long as we goe on in the strength of Gods spirit , it is not Sathan , the roaring Lyon that can hurt vs ; They be not the gates of Azzah , the gates of Hell , that can preuaile against vs. They be not a thousand Philistimes , a thousand tentations that can either discomfit , or discomfort vs. But if that assist vs not , what are we more then others ? We are but like Reedes shaken with the winde . If we can be therefore as S. Paul sayes , strong in the Lord , and in the power of his might . Ephe . 6.10 . We may then boast as Saint Paul does , that we shall be able to doe all thinges by the vertue of that power . I can doe all things through him that strengthens me . Phil . 4.13 .

Thirdly , as he must haue strength so he must haue courage . Without courage , strength is nothing . What is a Lions strength , with a Hares spirit ? Resolution and Courage is the best weapon that a man can carry into the field with him . 2. Sam . 21.9 . We may say of it as Dauid of Goliahs sword : There is none to that . Now the courage of a Christian , is from the testimonie of a good conscience . That is murus aheneus , It is a wall of brasse about him : Nay , it is a wall of fire , to keepe off all that shall come neere him . Pro . 28.1 . Salomon rels vs , it will make one bold as a Lyon ; bold against the accusations of men , nay bold against the accusations of Sathan , nay bold in the presence of God himselfe . If our conscience condemne vs not , we haue boldnesse toward God : 1. Ioh . 3.21 . To the braue-spirited Souldier , there is nothing more hatefull then the name of a Coward If you would not be Cowards when you come into the field , but looke your enemie couragiously in the face , be sure you keepe a good conscience about you . Carry not letters in your bosomes that will betray you into the hands of those that hate you . Nemo tam audax quem mala conscientia non facit timidissimum . Onely he can haue a good courage that hath a good conscience : Else , as it was sayd to Phocas about his high building ; Peccatum intus ; The sinne within will ouerthrow all .

Lastly , with all these , he must haue wisedome and skill . This is also as necessary for Campes as for Courts , for Souldiers as for Senators . Armes are to little purpose , Strength to little purpose ; Courage to little purpose , if for the skilful managing of all these there want discretion and wisedome . ●ulius Caesar knew it well : And therefore when he went out against Afranius , he said , he went in exercitum sine Duce ; to an armie without a Captaine . There was a body of strength , but there wanted a head of skill : But when against Pompey , then ad ducem sine exercitu , to a Captaine without an Armie : There was a head of skill , but there wanted a bodie of strength . Will you haue it from the mouth of an Oracle ? haue it from Salomon himselfe . Eccles . 9.13 . I haue seene a little Cittie , and a great King hath besieged it . There was a poore , wise man found that deliuered the Cittie by his wisedome . Then I sayd wisedome is better then strength . The wisedome that a spirituall Warriour must haue , he must haue it from the holy word of God . From the assistance of Gods spirit , thence he must haue strength . From the testimony of a good conscience , thence he must haue courage . From the direction of Gods word , thence he must haue wisedome .

Oh therefore acquaint your selues with the holy word of God , and get to be familiar in the rules of it . As it will make you wiser then your Elders , Psal . 119.98 . wiser then your Teachers , so wiser then your enemies . The Enemie himselfe you see , knowing of what power the word is , he does often make vse of it . But as it is sayd of Epaminondas that he drew the Darts out of his owne bodie , Plut. in vita Epaminon . Sic & Brasidas , hastâ è suo extracta corpore eum ipsum percutit ac necuit , à quo in ipsum fucrat missa . Apud Plut. De his qui sero a nunime puniuntur . which the Lacedemonians had throwne at him , and threw them backe againe to the wounding of the Lacedemonians ; so the Darts which the Enemy throwes at vs , when he sights against vs with the word , by the skilfull vse of it we may learne to retort them vpon him againe , and so beate him out of the field with his owne weapon . There is no Enemy can come against vs but this will put him to the foyle . It will teach our hands to warre , and our fingers to fight .

You see the condition of a Christian : He is a Souldier . Next , see the conflict that he maks . From the word {αβγδ} , it is a conflict of resistance . And this is the second point that I considered of : Conflictus resistendi ; Resistance presupposes an assault : For vnlesse there bee assaults offered vs , what need wee to resist ? I demand therefore ; Who be they that assault vs ? Beloued , we are subiect to a two-fold assault : An assault of Sinners , An assault of Sinne . The Apostle mentions both : That of Sinne , in the latter end of this verse ; We striue against Sinne : That of Sinners , a little before in the precedent verse ; Where hee sayes of Christ , that he endured the contradictions of Sinners . Indeed Christ had Sinners to resist , but not Sinne . Sinne could make no assault vpon Christ : for as in life , so in nature he was pure and vndefiled . We haue to resist both ; both Sinners , and Sin . The way to resist Sinners , is by not resisting . The way to resist Sinne , is by not consenting . If malicious and wicked Sinners do at any time assault or set vpon vs , either with the sword of Ismaell , a reviling tongue ; or with the sword of Esau , a persecuting hand ; what haue we to doe ? Not to desist from our innocence , nor to resist them with violence . When we doe not resist , then we doe resist . Submit with patience to endure their persecution , but fall not away with diffidence from the truth of thy profession . When the tentations of Sin do assault vs , our resisting then is our not consenting . So long as we consent not to the suggestions of Sinne , so long we make resistance against them . Bare suggestions are no Sinnes .

Well , it is a difficult thing to be a good Souldier ; by consequent to be a good Christian . So you may gather by this . He must be in vtrumque paratus , euery way prouided as you see , both ad faciendum , and ad patiendum , both to doe , and to suffer . In resisting against Sin , there he must be an Agent ; in resisting against Sinners , there he must be a Patient . Little doe Epicures & worldlings know , our wanton and delicate Professors , such as liue at ease in Sion , Amos 6.1 . little do they know what belongs either to the one or to the other . Yet we for our parts must know it , and not onely know it , but professe it , and not onely professe it , but practise it . Plut. in vita Hannibal . Plutarch writes of Hannibal , that being but a Childe , his father at a sacrifice made him sweare , that when he came to mans state , he would be a mortall enemie to the Romanes . Let 's remember we haue all taken the like oath ; we in the Sacrament , as he at the Sacrifice . Euen while we were Children you know , and had the Sacrament of Baptisme administerd vpon vs , we did then promise and sweare vnto God , that we would be mortall enemies to Sinne and Sathan , and manfully fight his battels against all that should oppose vs.

I ! but vsquequo Domine , vsquequo ? How long Lord , how long must this conflict continue , must this resistance endure ? I am now gotten to the last poynt of all , the virtus continuandi . You see I doe but summa sequi fastigia rerum ; I doe but crop a few principall heads ; cull here a berry , and there a berry , but the greatest part of the fruit I leaue vngathered , because I would not haue the vintage too long . For the time of continuance therefore , it must be {αβγδ} , to the end , {αβγδ} , sayes the Apostle vnto bloud . Peraduenture God will haue vs die in the maintenance of his quarrell , he wil haue vs witnesse it with our liues , seale it with our blouds . Be it so . It shall be with vs as with Epaminondas ; wee shall conquer though we die . Neuer let the blast of such a threatning discourage vs ; neuer let it be like Gideons proclamation in the eares of his faint hearted Souldiers , Iudg . 7.3 . to make vs forsake our colours , and flie the field . If we begin to faint a little , let vs looke to our Leader . Consider him sayes the Apostle in the verse before my Text : Consider him both as our Leader , and as our Pay-master . As our Leader ; for so we may bee bold to follow after him : Marching vnder his conduct , it is not possible for vs to misse-carry . Quales duces tales milites sayes one . Such as the Leaders are , such are commonly the Followers . Chabrias . Plutarch . Apoph . It hath beene a pretie question among curious wits , whether a Hart leading an armie of Lyons , or a Lyon leading an armie of Harts , whether of these would haue the victory if they should ioyne battell together . And the answere hath beene , that in all probabilitie of coniecture , the Harts would haue the victory , because a Lyon is their Leader . For the courage of the Leader breaths resolution into the Followers , and makes euen Cowards to be valiant . If thus , how happie are we then ; sith though of our selues we are a sort of heartles Harts , amated with euery feare , affrighted with euery danger , yet because we haue a Lyon to our Leader , the Lyon of the tribe of Iudah , Apoc . 5 5. that neuer came from the field but hee brought home victorie with him . That which Dauid sung of Saul and Ionathan , it may more truely be applyed to him . 2. Sam . 1.22 . His bow neuer turned backe , his sword neuer came home emptie . And therefore as Alexander said of Antipater , Tuto dormivi , vigilauit Antipater . Plut. Apoph . when he betooke him one night to his Cabbin ; That so long as Antipater watcht , he might be bold to sleepe ; so may we say ( Beloved ) when we goe after Christ into the battell ; That as long as he leads the way , we need not be fearefull to follow . He both leads vs and fights for vs. Certantem inspectat , In Psal . 32. Deficientem subleuat sayes Saint Austen : He beholds vs when we fight , relieues vs when we faint . Considering we haue such a Leader to goe before vs , we neede not be discouraged .

Consider him not onely as our Leader , but as our Pay-master ; wee shall haue a Pay from him that will bee worth our fighting for : when wee haue done our resistance , he will giue vs our recompence ; he will honour vs with a Crowne , when we haue ended our Combate . Pugna breuis , Corona immarcescibilis : A momentany combate , but an immarcessible Crowne . Ah but yet it troubles vs to thinke that we must loose our blood in the quarrell ; ah but let it neuer trouble vs to loose Ours for him , seeing it neuer troubled him to loose His for vs. Do you not remember what the people said of Dauid ; 2 Sam . 18.3 . They said , His life was worth more then ten thousands of theirs . So may wee say of Christs bloud ; One drop of his , it is more precious then ten thousand Riuers of ours . Ours for him is but Ad attestationem fidei , To witnesse the profession of our faith : His for vs , Ad ablutionem peccati , To wash away the guiltinesse of our sinne . As euer wee desire therefore to haue Christs bloud a sacrifice for vs , wee must be willing to offer ours as a sacrifice for him . Lord Iesus , if thou wilt haue it so , make vs willing that it should be so . Let vs willingly resolue to shed ours for thee , and bee thou graciously pleased to poure out thine vpon vs. Thy bloud be vpon vs , O Lord , thy bloud be vpon vs : Mat . 27.25 . Wee wish it not as the trayterous and truculent Iewes wish it ; not the guilt of it : Oh no , not the guilt of it Lord , but the merit of it . The merit of thy blood , let that be vpon the heads of vs all , and vpon the heads of our children for euer .

So now I haue done with the Text in the sence that the Apostle meant it , showne you ( as I can ) what belongs to the spirituall resistance ; to the fighting of the good fight of Faith . A fight that we are all called to , in being called to be Christians , and from the seruice of which , there is none of vs that must looke to be exempted : Not the youngest , not the oldest , not the weakest . Not the youngest , for euen children as soone as they be borne , they haue presently their names put into the Check-rowle , and receiue from their Captaine their presse-money in their Baptisme . Not the oldest , for though the Romans had among them their Milites emeriti ; Souldiers , who when they came to be of such an age they were discharged from the seruice of the warres , and liued freely vpon their pensions ; yet God ( Beloued ) hath no such Souldiers in his warres ; none that by reason of his age must looke to be discharged the field , or exempted from seruing vnder his banner : they must be his Triarij here , and till death giue them a discharge , they cannot be Emeriti . Finally , not the weakest , whether made weake by sicknesse , or weake by sexe . The man that lies sicke vpon his bed , hee may fight and conquer in this battell , as well as he that can carrie armes into the field ; yea , and they that are of the weaker sexe to , weake and tender women , though so tender that they dare not set the sole of their foote vpon the ground , Deut . 28.36 yet they haue also their part to fight in this combate . God calles them all to bee his Souldiers , and he hath his band of Amazons among them . It is admirable to reade with what heroicall fortitude and valour a great many of them haue resisted . Their very Torturers and Persecuters haue beene stricken with consternation and amazement to behold it . This being the condition then that wee are all called to , it is this wee must all prepare for . Euery one get the Armour of God about him , that hee may be able to resist in the euill day . Ephes . 6.13 . Thinke it not enough to loose your goods for Christs sake , but resolue to lose your blouds likewise , if he wil bring you to the altar . As Lorinus writes of Iohannes Eleemosynarius , that when the people wondered to see how beneficient and bountifull hee was , in the sustaining and succouring of poore Christians : Lorin in 1. Epist. Ioh . cap . 3. Oh but brethren ( saith hee ) I haue not yet shed my blood for you as my Master hath commanded me . Learn you all the like resolution : Learne to be strong in the Lord , and in the power of his might : Feare not Tortures , feare not Tyrants ; say with Saint Paul ; My life is not deare vnto me , Acts 20.24 . so I may fulfill my course with ioy . And let it be with you as with Saint Chrysostome ; when his enemies threatned him with torture and with death ; what could one say that stood by ? Neuer threaten these things to him ; Nihil timet Chrysostomus nisi peccatum : Chrysostom is afraide of nothing but of sinne . So hauing quitted your selues like men , a Crowne of righteousnesse shall bee giuen you ; and when you haue finished your course in the Church militant , you shal bee taken vp into the Church triumphant .

And now I must humbly entreate of you , to lend me your patience yet one quarter of an houre more , that I may worke ouer my Text once againe , and apply it a little to our owne purpose , as at first I promised it . I haue giuen you the kernell of it alreadie , but now I must make meat of the shell . It is not like the huske of an Acorne , good for nothing but for the Hogges ; but like the mace about the nutmeg , fragrant and sauoury . Briefly , it is of vse in the Letter , as well as in the Allegory .

To speake according to the Letter therefore : Looke what the Apostle said to these Souldiers , the same I may say to you , as you are Souldiers in another kinde , not Church-Souldiers , but Field-Souldiers ; men of the military profession , as well as members of the militant Congregation . Your profession is Honourable , your designes generous , your preparations worthy and noble ; but you haue not resisted vnto bloud .

You haue not ] Now blessed be God you haue not . I repeate it not by way of exprobration , but by way of congratulation . It is not any reproach to you at all , but it is the mercy of God to you ; his mercy to vs as well as to you . Oh how much are wee bound vnto him ! that wee haue so long sitten vnder our Vines and Figtrees in peace ; that we haue heard of no violence all this while , Psal . 144.15 . no leading into captiuity , no complaining nor crying in our streetes . Blessed are the people , saith the Prophet , that be in such a case . And blessed be the Lord our God ( say I ) that we are in this case . Happie , happie it is with vs , that wee know not what the miseries of warre meane .

— En quo discordia ciues Virgil . Aeglog . 1. Perduxit miseros .

They bee sad and tragicall effects that warres doe bring forth . I neuer read them more wofully described , then by the Pen of the Prophet ; Lament . 5. It is a bleeding complaint that he makes there . He complaines how their Inheritances were all turned to strangers , and their houses to Aliants . Children were left fatherlesse , Mothers were left widowes . The water that they drunke , they were faine to buy it with money , and the bread that they eate , to get it with the perill of their liues . Their neckes were held vnder persecution , and their skinnes were blacke like an Ouen . Seruants were set to rule ouer them , and there was none to deliuer them out of bondage There Virgines were rauished , and their Women defiled in the very streetes of their Cities . Their Princes were hanged vp by the hands , and the faces of their Elders were dishonoured : Their young men were put to grind , and their tender children broken vnder the burden that they carried . They had neither iudgement in their gates , nor ioy at their feasts . Worse then all this , the house of God was laide wast , and the Congregations of the Saints were dispersed . The Mountaine of Syon was left desolate , and the Foxes ran vpon it . Such be the miseries of warre : such the hauocke and spoile that the Sword brings .

And yet dulce bellum inexpertis : Warre is sweete for all this , to them that know it not . To them that know it not indeede . But it is Gods sweete mercie to vs that we know it not . You play well as you play now . It was a bloudy play that we reade of , 2 Sam . 2. betweene the seruants of Ishbosheth and the seruants of Dauid . Let the young men rise and play before vs , saith Abner to Ioab : And what was the play they had ? Euery one tooke another by the head , and thrust his sword through his side . Long may you all sit , before you be bidden rise to any such play . Let the glorie of it bee what it will . I confesse there is a great deale of glorie atchieued in the necessary seruice of a iust warre . But what said Iehoash to Amasiah , 2 Kin . 14.10 . Brag of glory and tarry at home . Beloued , I wish the same vnto you ; That you may all tarry at home stil , and bee content with the glorie that you haue . Neuer may you come to that honor ( which yet many a braue Souldier hath counted his best honour ) to shew what wounds and scars you haue brought from the field with you . But goe fairely on ( as you doe ) with these same Salmacida proelia , these same friendly frayes , and peacefull skirmishes that you are in , from whence at night you may come home againe Sine sanguine , though perhaps not Sine sudore ; sweating perhaps , but yet not bleeding . Neuer may it be saide of you , that you haue resisted vnto blood .

Well , this is the mercy of God to you yet , that you haue not hitherto resisted . But are we sure it will be thus alwaies ? Shall Ianus Temple be still shut ? or haue we any Pattent sealed vs of our peace ? Is there now no feare of any danger ? nor no neede of any preparation ? Are we bidden , as it is Esay 2.4 . to breake our speares into plowshares , or our swords into sithes ? Or as it is Michah 4.3 . Hath it beene said to vs that wee shall not learne to fight any more ? Some may obiect thus perhaps ; Non necessarij milites , quia desunt hostes : Wee neede no Souldiers , because we haue no enemies . I would we had not : but euery wise man that hath his eyes in his head , will easilie acknowledge , that we haue both neede to feare , and cause to prepare . Wee know the Children of Edom well enough , Psal . 137.7 . what they haue heretofore cried against Ierusalem . Wee remember what Balak the King of Moah hath deuised , Mich . 6.5 . and what Balaam the sonne of Beor hath counselled . Spaine , and Rome , they haue heretofore confederated against England , like Ahab and Benhadad , against Iudah . If we need feare no inuasions , whence come our Treasons ? Come they not both out of one forge ? are they not both hammered vpon one Anuile ? Sure they that shoote at vs in a vault , they would shoote at vs in a field if they durst . They would ramme their powder into barrels of steele ; as well as into barrels of wood . Wee neede not doubt therefore but we haue enemies . Wee may rather doubt what friends wee haue , then what enemies we haue .

Besides this , what shall we thinke of the many prodigious and portentuous signes that wee haue latelie seene & heard of ; Vide Gallo-Belgici narrationem historicam pro anno praesenti . as if Nature were growne monstrous ? Strange Comets in the aire , strange concussions of the Earth , strange diseases vpon the bodies of men : Waters strangely turned into blood . A whole Towne with all the Inhabitants of it , most strangelie swallowed vp into the ground ; not one soule in it left aliue , nor so much as any Monument of it remaining to be seene ? Shall we thinke these be all Mutes and Blancks ? and that God speaks nothing to vs in them ? Think it who will , I will not .

It might bee obserued also , how the hand of God hath been lifted vp to strike many great Princes of late . Maximilianus Archidux Austriae . A great Duke of Austria , a great Emperour and Empresse of Germany , a great Queene in England ; and that which I cannot yet speake of , but with trembling and ioy : the verie Crowne of our head , it was falling , it was falling . He that is the light of our eyes , and the breath of our nostrils , vnder whose gracious shadow wee are all preserued ; his light was almost quencht , his breath was almost taken from him . Oh what a gap had there then beene made for the Enemy to haue stept in ? wee might then haue felt to our cost , what neede there would haue beene of preparation for resistance : But as Paul of Epaphroditus ; Phil . 2.27 . The Lord hath showen mercy vnto him ; and not to him , but to vs also ( magnified and blessed be his name for it ) in vouchsafing him recouerie . Our vnthankfulnesse for him , had almost lost him . Let me speake freelie . There are a sort of winter grashoppers among vs ; a generation that is euer murmuring and repining : They consider not what store of blessings they enioy , but still they are complaining of burdens and grieuances ; still obiecting that the former times were better then these . There may a day come , when they shal wish to see the things they see now , and they shall not see them . In the meane time , little doe they know what an inualuable losse it would haue beene , if this Diamond had fallen out of our Ring . Oh thou preseruer of men , hide him still as a chosen shaft in thy quiuer , and binde his soule vp in the bundle of life . As for the soules of his enemies , let them be cast like a stone out of the middle of a sling . 1 Sam . 25.29 .

I haue one thing more to name yet , that tels vs what great cause we haue to feare ; greater this then any of the other . Will you aske what it is ? It is the invndation of Sinne , that so immeasurably ouerflowes in all places of this land . Oh the crying sinnes , the crying sinnes of this land ; they will neuer let heauen be at rest , till it haue sent them a scourge . It is an admirable peice of newes that our late Gallo-Belgicus reports about the towne of Pleurs , Page 4. I told you of euen now ; that was so strangely subuerted vpon the sudden , and lies buried to this day vnder it 's owne ashes , without hope of any possible restauration . A while after the subuersion of it , diuers neighbourers that repaired thither would needes attempt to dig into the ground that they might see what they could finde . Among other things that they found , God directed them to a Stone , which when they had taken vp , they saw something written vpon it in Hebrew letters , as if ( like the Tables of Stone , that were giuen to Moses in mount Sinai ) it had beene grauen with Gods own finger . The writing was this ;

Thus sayth the Lord ; My word is like fire , and like a hammer breaking the Rockes . Goe out of Babylon , and euery one looke to the sauing of his owne soule . Let none winke at his sinnes , for the vengeance will come , and all shall be rewarded according to their wickednesse .

Beloued , I desire not to sit like an omnious Rauen vpon the house-top , croaking out any fatall presages of one or other euill that may come vpon the Land that we liue in : The Lord turne it from vs in mercie , and rather send it to fall vpon the heads of our enemies . But when vpon euery Stone in the street , we may see the sinnes of the Land to be written , Ier . 17.1 . written as with a pen of Iron , and graven as with the poynt of a Diamond ; how can we but feare , least there be a stone falling from heauen , vpon which our Iudgement is also written , the destruction & ruine of our Land engrauen with Gods owne finger shortly to be accomplisht .

Well then beloued : Seeing there be so many things that make vs to feare danger , how can any preparateons be vnnecessary to preuent danger ? To God ward our onely preparation must be by repentance . But against other enemies ; such as you are now prouiding , that you may be readie for resistance . Looke what the Apostle here requires of his Souldiers , the very like vnto it is expected from you . A resisting , and a persisting . Preparation for the one : Resolution in the other .

Remember first ; It is but a place of resistance that you stand in . You must onely prepare to resist , not to assault . As it is in the other combate , so in this . We are not Assaulters in the other but onely Resisters . Neither must we be here . Resist we may , if another offer vs any violence : But vnlesse violence be offered vs , we haue no warrant to assault . Now resistance first of all , it must be made you know against them that be Enemies . You must therefore take heed of it among your selues . Among your selues , let all vnitie and concord bee preserued . Let not the least murmure of any resistance be heard of . Agesilaus was asked the question , why the cittie of Sparta was built without wals . Poynting to the Cittizens he answered ; En muros Spartae , Behold the wals of Sparta . Spartaes Cittizens are Spartaes wals . As long as the Cittizens be vnanimous among themselues , they feare not the inuasion of any Enemy .

Marry ; resistance against an Enemy and so Preparation for resistance ; that is both necessary and honourable :

1. It is necessary ; because there can be no safetie without it . In what a case was the land of Israell , when among fortie thousand of the people , Iudg . 5.8 . there was not a speare , nor a shield to be seene ? The sight of a weapon ( we say ) scars a Theife . What theiuerie there is in hand we know not : But we heare of great preparations that others make abroad . Beloued , It cannot be amisse for vs to haue an eye to our owne safetie , though we suspect not their fidelitie : Though we prepare not for them , we may prepare with them . We may be in readinesse to resist , if they offer any assault vnto vs , though for our owne parts we intend not to offer any assault vnto them . Be none so absurd as to obiect , We put our confidence in God , and we trust he will defend vs. Grant we doe so , Aug. de ciuit . Dei . lib . 16. cap . 19. yet for all that ; Si periculum quod cauere possumus , non cavemus ; If wee preuent not those dangers our selues which wee haue meanes to preuent , we doe rather Deum tentare , then in Deo sperare ; we do rather tempt God then trust God . But what is Munition without Men ? Or what are weapons without Warriours ? As good no weopons at all , as no dexteritie to vse them . It is reported of Lycurgus , that he trained vp the children of the Lacedemonians , Plut. in vita Lycur . when they once came to be seauen yeers of age , in all kinds of martiall and warlike exercises ; So that it was a wonder to behold their actiuitie and valour . And very problable it is , that the like discipline was vsed among the Iewes themselues . For 1. Chro 12.38 . it is wonderfull to obserue , what a multitude of expert Warriours they had among them : Three hundred and two and twentie thousand , euery one able to lead an Armte . Where there is this abilitie to performe , there will bee the more boldnesse to attempt . Nemo facere metuit , qui se bene didicisse confidit , none will be afraid to fight , that knowes he hath skill to fight . Mary , if one haue a weapon , and no skill to vse it ; alas , what shall we say to him ? We may say , as it was said to one that had gotten him a faire Buckler , gaily guilded and trimmed : one told him , he did well to bestow such cost vpon his Buckler . It was a signe that he trusted more to his Buckler then to his sword . So then ; it is necessary you see , that there should be preparation for resistance ; that there should be both armes in readinesse , and men in readinesse . For there can be no safetie without it .

2. As it is necessary , so it is honourable . What nobler or more honourable exercises then such as these , to him that hath any masculine spirit in him , him that carries the mind of a man ? Shall he liue like a luskish Sidonian , or like an effeminated Sybarite , languishing in ease , and rauelring out his time in courtship and dalliance ? Shall he doe nothing but sit singing and sonnetting among Ladies and Gentlewomen , or perhaps stretch his armes now and then at Shittlecock or Biliards ? Shall he bee like that Mindyrides that Seneca writes of , Lib . 2. de ira . cap . 25. that could not endure to see a man digge : Latus condoluit , it made his sides ake to see him : And when he lay streaking himselfe vpon a bed of Roses , he complained he lay vneasily , Vetuit illum , opus in conspectu suo facere . quod folijs rosae duplicatis incubuisset ; because he felt a leafe double vnder him ? Such be a sort of the feather-headded Gallants that walke the streetes of our Cittie : Women like men , as the Prophet Nahum cals them ; Thy men within thee are like women . Nah . 3.13 . Virorum faeminae , faeminarum viri , as one sayes : women among men , and onely men among women . Make Captaines and Colonels of these : They will be euen such as the Prophet speakes of there : Captaine Grashopper , Vers . 17. and Colonell-Locust . They will not dare to trie a battell with Aesops frogges , if they come against them with Bul-rushes . As much in effect is sayd of them , by Nahum himselfe . He likens them to Fig-trees when the first ripe Figges are vpon them , Shake them , and they drop into the mouth of the Eater . So these : draw but a sword at them , they fall downe at the foote of the Assaulter .

What an honour is it therefore to you of this Societie , that you haue so nobly engaged your selues in an exercise of this nature , which is indeed both for the safetie and for the glory of the Kingdome . Me thinkes I cannot say whether you make a better shew , when you are togati , or armati , in your gownes , or in your armes ; whether when you are habited as Senators , or accoutred as Souldiers ; whether in your Citie-liueries , or in your Captaines colours . In the one , we see the happie fruites of a well ordered peace : In this other , generous preparations for a lawfull warre . In the one , you maintaine the honorable seates of Iustice . In this other , you aduance glorious Tropheys vnto Fortitude . And doubtlesse hee is the onely absolute and compleate man , in whom is the concurrence of those two vertues , Prudence and Valour , he that is both an Vlysses at home , and an Achilles abroad ; he that hath both a head for Counsell , and a hand for action . For Gentlemen in the Country , to haue raised such a Societie , and erected such an exercise , though it had beene worthily done of them , yet lesse commendable in them , then in you . In regard of their habitation , education , condition , probabilitie of reason sayes , they bee better accommodated . You haue the greater honour therfore that being of the qualitie you are , rather Marchant-like , then Martiall-like men , fitter for an Appij forum , then for a Campus Martius ; that yet you do so willinglie offer your selues in so heroicall a seruice , follow it with such industrie , maintaine it with such charge , that the world may see your hearts are not altogether set vpon your ease , and vpon your profit . There rises a better report by this meanes to you of London , then to them of Laish . You know how the spies of Israell found and reported them , Iudg . 18.10 . Terrafructuosa , gens otiosa : A fruitfull Land , but a lazie people ; and that made them a prey to their enemie .

What now remaines , but that you be animated with all possible excitations and encouragements , to goe on in your strength , and to maintain what you haue begun ? as you haue prepared for resisting , so to be resolute in persisting ? I wish nothing may be wanting vnto you , that may any way encourage you . To say truth , wee should all ioine together , to set forward so noble a designe , some in one kind , some in another . I remember what a reuerend Diuine said ; one , who while he liued , he was the Ornament and Oracle of our Cambridge Vniuersity . At a certaine Commencement time , when there was a Musicke act to bee kept , they of the Act made request that they might beginne with their Musicke . Hee would not suffer it , but according to the wonted laudable custome , hee would haue the Diuinity to beginne . Nay , saith he ; Doct . Whitakers . Illinos audiant dicentes quia canere non possumus ; Nos illos audiemus canentes quia dicere non possunt . They shall first heare vs dispute , because we cannot sing ; afterward we will heare them sing , because they cannot dispute . I apply it to my purpose thus . That which one is not able to doe , let another helpe to doe . There are a sort of wealthy Citizens , that are not able , or not fit perhaps , to doe personall seruice in this action . What they cannot doe by person , let them doe by purse . Some that haue not gold to offer , are willing to offer themselues . Others that are willing to spare themselues , let them offer their gold . Spare from your vanities and superfluities , from the pride of your apparell , the pompe of your shewes , the luxurie of your feasts ; spare , and cast into this treasurie , where you shall but lay vp a stocke for your common safety . Remember , it is not your wealth that will deliuer you in the day of battle : deliuer you ? Nay , it will rather betray you , rather bee a baite for your enemie , then a bulwarke to your selues . Thus it was with Hezekiah . 2. King . 20.13 The sight of his treasure , had almost lost him his Kingdome . Plut in compar . Hannib . & Scip . And so Hannibal told Antiochus when Antiochus shewed him what an army he had prouided , richlie stored with gold and siluer ; but otherwise men of no extraordinarie either courage or strength . He asked him , if he thought that armie would not be sufficient for the Romans ? Hannibal answered him ; Yes , that it would , though the Romans were neuer so couetous : Intimating , there was spoile enough to enrich them , though not force enough to withstand them . You therefore that cannot be Souldiers , make Souldiers : be helpefull with your purses , seeing you cannot be seruiceable in your persons . Let your Mammon helpe to fight for you , and make you friends of it that way .

We for our parts , we that are of poore Leuies Tribe , we will helpe you what we can too . Though wee cannot by our purses , nor though we cannot by our persons , yet we will helpe you by our prayers . We will carry the Arke of God for you whensoeuer you goe into the battell . If you doe nostram causam agere gladijs , we will vestram agere precibus . If you fight for vs , we will pray for you : We will hold vp our hands to God for you , as Moses did for Ioshua , Exod . 17.11 . when he fought against Amalek .

For your selues last of all ; Continue to be your selues still ; Iudg . 6.12 . and ( as the Angell to Gideon ) the Lord be with you , you valiant men . It is true , there hath beene yet but little proofe of your valour . I wish as I wisht before ; that there neuer may be greater . If greater must be , the God that sittes aboue , strengthen you with courage , & crown you with victory . You must looke to find a difference then , betweene those skirmishes and these velitations . But that which was Senecaes resolution , let that bee yours . I affect not ( sayes he ) the contentions of warre , yet if I cannot auoyd it , Seneca in Epist. but that I must be engaged in them , & famem & frigus , & omnia quae belli necessitas adfert , generose feram ; be it hunger or colde , or whatsoeuer the necessitie of the war shall cast vpon me , I will freely and generously beare it . Carry in one word , this comfort away with you : He that dies a good Souldier , dies a good Martyr . It need not trouble you though you die not in your beds , if you be sure you die not in your sinnes .

The Lord strengthen vs all , to be good Soldiers in the battels to which he shall call vs , and so to fight the good fight of faith , that hauing couragiously resisted , constantly persisted , euen to the effusion of our bloud , we may in the end receiue a Crowne of righteousnesse from him , who by his own bloud hath redeemed vs vnto God . So shall we sing songs of victorie to him that hath got the victorie for vs , blessing , and glory , and wisedome , and thankes , and honour , and power , and might , to our Lord Iesus Christ , for euer and euer .

2. SAM . 10.12 .

Be strong and valiant for our people , and for the Citties of our God and let the Lord doe that which is good in his eyes .

FINIS .