Treatise of True Fortitude

A Treatise of true Fortitude.

F ORTITVDE in our tongue, is derived from the Latin word Fortitudo, which signifieth, if we take it in the larger sense, all manner of force and strength: but more strictly, it is used for that virtue which the Grecians call 〈 in non-Latin alphabet 〉 , that is, manhood, or valiantness of courage. It is called also of the Latins Magnanimitas, and of the Grecians, 〈 in non-Latin alphabet 〉 , that is, greatness of mind, which names in both tongues are taken from the effect, for it enlargeth the mind, and maketh it great. And that is it which we use to say of one that is valiant, he is a man of a great mind. And so the vice also that is contrary to this virtue, namely Cowardlines, in the one tongue is called Pusillanimitas, and in the other 〈 in non-Latin alphabet 〉 , that is, smalenes, slenderness, and weakness of mind. The Hebrews have used diverse names for to express this one virtue, as Haiil, Coah, Geburah, Hezek, Maamats, and Gnoz. All which are taken from strength and prevailing, and may be used in more general sense then for the virtue.

2 This virtue hath ever carried away the greatest and the highest praise among men. There was never any which the world hath greatly admired, but such as have much excelled in greatness of mind, or at the least were thought to excel therein. Among the Romans in old time, this title Magnanimuus, was even as the largest, the richest and most royal robe of honor, which they had to put upon any man. It was more then to set a crown of gold upon his head. When the Poet would in glorying wise give the highest praise to Rome that might be, he doth it by extolling the great minds of her Citizens, as comparable to the heavens, for thus he writeth,

The Grecians called their chief valiant men, Heroes, evē half God's, so highly did they admire and honor thē. Come to the people of God the children of Israel, & see what the holy Scriptures do speak in commendation of the mighty. The mighty men in Hebrew are called Gibborim, Gibbore haiil, Ansche haiil, Bene haiil, Abbirim, and a man of war is called Isch milhamah. We find that many were praised for their worthy acts, because they were Ansche haiil, men of corage. If we look among the Kings, the Judges and Captains of Israel, as Joshua, Gedion, Iepthah, Sampson, David, and others. Also diverse worthies in the days of king David, 2. Sam. 23. For the Lord himself requireth in all that bear public office, either to judge, or to teache, or to go to the wars, that they be valiant in mind. Whē the mighty oppress the weak, howe shall a Judge execute true judgment, unless he be of a valiant corage? If the minister of the word through pusillanimity do fear the face of man, how shall he reprove sin, especially in persons of high estate? Tyrants seek to invade kingdoms with great force, how shall the man of war be able to meet them & look thē in the face, if he have not the heart of a Lyon? And what an honor is it to the Worthies which fight the battles of the Lord against the enemies of God, in defense of the truth, the Church, and Common wealth, that the King of glory himself, (as it were) cometh down to be praised among them, and together with thē? For in his praise it is written, Jehovah isch milhamah, Exod. 15. Jehovah is a man of war. And Jehoua gilbor milhamah, Psalm. 24. Jehovah mighty in battle. This is the high praise of the mighty.

3 But perhaps some man will say, what just cause is there, that this virtue should be praised and had in admiration above all virtues? Why should it have the highest or the chief honor? I answer that the cause is apparent, unto those that behold and view her well, with all the pleasant & sweet fruits that she bringgeth forth. She maketh great, for she is excellent great, spreading herself thorough the height, the depth, the length, and the breadth of all goodness: inasmuch as the mind of man, can never retain or practice any good thing without her force and might. She is even as the sinews & bones of strength, knitting together and supporting the whole body of virtues. She lifteth up the mind of man: for as through weakness man's mind is over-come, and brought into a base slavery unto all evil, so by strength it overcometh and hath the victory, & is advanced unto freedom and dignity. She is the main pillar that supporteth both Church and Common wealth. Inasmuch as she openeth the mouth of the Judge to pronounce true sentence of judgment, without all dread or respect of persons. She removeth all fear from the messenger of God, and maketh him bold, faithfully to utter his full message unto all degrees of men, both high and low. She girdeth on the sword of the mighty warrior, and leadeth him forth with boldness to fight the battles of the Lord, to repel the violence of the enemy, and to save the lives of many thousands. In respect of these things, her glory is more bright then the clearest star that shineth in the firmament. Many are the ornaments of Gold, of Pearl, and of other precious things, wherewith the body is decked, but all of them are by many degrees inferior to the ornaments wherewith she decketh and beautifieth the mind of man. Her jewels cannot be valued by any price.

4 This noble virtue then is worth the seeking after, and blessed is he that findeth the right way to clime up unto her. She dwelleth on high, and is hard to come unto, as all godly things are difficil. Her fame indeed causeth many to seek after her, but few there be that find her, because the most part light into the wrong way, enticed and deceived by a sturdy vice, which hath stollē her cloke, and would be like unto her. These run as swift as the Roe, but look how much the faster, so much the further off from the pure virtue of which they have lost the sight. To remedy this mischief, and to direct such as seek her, the way is to be opened which leadeth to the one, and that leadeth to the other, for so may a man learn to avoid the wrong, and to choose the right course. And now we come unto it. Fortitude is double, human & divine, I call that human fortitude, which the Gentiles, I will not say had (for they had nothing in them pure,) but which by the light of nature they did see and describe, and which they labored to attain unto by the natural powers & faculties of the mind, through human courage. And that is the divine Fortitude, where the mind through faith in Christ, putteth on the grace & power of God, and thereby doth become great and valiant. As it is written, Be strong in Lord, and in the power of his might, put on the whole armor of God. Ephes. 6. If we look well into either of these, we shall find in the one, the right way to ascend up to the Palace of the princely Virtue, and in the other, the race wherein men run to that vice which doth resemble her. They that seek to obtain her as a spiritual gift from GOD, by faith in Christ, through the new birth, by which the mind is renewed & made free, take the right way, they shall posses her, they shall taste of her sweet fruits. But such as endeavor by their own natural powers, and faculties of the mind, through human courage to become valiant, run in the wrong way, and although they attain to an exceeding hardiness, yet is it no virtue, but a resolute or rather a desperate boldness, being in deed a vice under the show or resemblance of virtue. They run in the way of the Gentiles, and higher then they did, they cannot clime.

5 Marry some will say, I would never wish to clime hier in Fortitude then the Gentiles did, nor to go in a better way therein then they. There were among them (as all antiquity doth report) as valiant and brave minded men, as ever lived in the world. And this also we find that never any men have performed greater or more noble acts, thē they did, for which they have been had in admiration and honored, of all men and shall be to the worlds end.

To let pass many of ancient time, which were very great: what say you unto Phillip of Macedon, and to his son Alexander the great? What say you to Scipio and Haniball, Caesar and Pompey? Was there but a show of virtue in these men? was all their courage and hardiness but a vice? May we not rather esteem them and others of like fame, as worthy patterns for all Warriors to imitate: let no man covet to be a more worthy soldier then Julius Caesar was.

6 To this I answer, that in very deed it can hardly be shown, that ever there have been more soldier-like men in the world thē some of those forenamed, if we respect either their skill to guide an Army, or their courage and boldness of mind, & also their famous acts: but yet it is out of all doubt, that they had not in them the true Fortitude, which is a most pure virtue, but they had some show thereof. And so likewise the fame & the glory which they have even to the worlds end, is but a vain glory, & shall vanishe, and at the last lie in the dust. For proof of this, we have first this undoubted principle, that there is nothing pure in man by nature, but all wholly depraved and corrupted. As it is written, They are corrupt and become abhominable, there is not one that doth good, no not one. Rom. 3. And our Savior compareth himself to the Vine, and Christian men to the branches, and saith, As the branch can bear no fruit of it self, except it abide in the Vine, no more can ye except ye abide in me. Without me ye can do nothing. John. 15. Then without the new birth of Christ, there is not so much as a pure thought in any man. The mind is held captive unto vanity and sin. How then shall so godly and so pure a virtue be found in nature? Moreover, for a more particular proof, that none of the famous men among the Heathen had the true Fortitude, take this, that all the most valiant, and men of fame of the Gentiles, were under someone or other of the four Monarchies, or great kingdoms, which in Daniel chap. 7. are compared & likened to four savage beasts, that is, the Lyon, the Bear, the Leopard, and a beast very terrible unlike to the rest. What is here figured by the beasts, the civil power? or the manners of those that ruled? We may not take it that the holy Ghost doth resemble the civil power by these cruel Beasts: for the civil power, even of the Heathen Kings, is of God. But what then is resembled by those savage and cruel beasts, but their manners which exercised the power? The pride, the vain-glory, the covetousness, the self-love, the ambition, the fierce cruelty, the craft, the subtlety, and the greedy ravening, of the Kings and stout warriors, which set up and maintained those kingdoms, are represented by the nature of those beasts. They gloried of a virtue, that they did all for their Country, when all their valiant courage did spring and grow from those beastly vices. This is the glory of their noble acts, this is the praise which the holy Ghost setteth of their manhood, howsoever men speak of them.

7 What then, was their great courage a vice? Or was not that hardiness the gift of God, even in the Heathen? This is undoubtedly, that as God in his high providence, had before ordained the great Monarchies or kingdoms, so also he prepared the instruments that should erect and uphold them. He put that skill for the wars, and that heroycall courage into them. He useth by his almighty power and wisdom, all manner of instruments to execute his will. But now we must understand, that as this courage in it self was his gift, so was it by them corrupted, depraved, and abused, through their pride, vain glory, covetousness, ambition, cruelty, and through other their abhominable lusts. For these foresaid vices, did nourish and support their courage. These did wholly over-spread it, & were mingled with it. For an example, look upon Tamberlaine the Scythian, of later time, who in Anno. 1397 overthrew Baiazethes the mighty Emperor of the Turks. A more valiant and expert soldier then this Tamberlaine could not be found, and yet withal, as cruel a Tyrant as ever did breath. Shall we say that he had true fortitude? We must not think it strange that courage is thus depraved, and turned from virtue to vice. But consider the creation and fault both of men & Angels, and thereby we may learn to decide this matter. The Angels of Apostasy, were created very godly creatures, replenished with heavenly wisdom and fortitude. They sinned, and were cast down from their high estate. They lost not their understanding by their fall, but they have corrupted and depraved it, & turned it from wisdom, into deep craft and subtlety. For we cannot say the devils are wise, but they be exceeding crafty. No more have they lost their might and courage, but they have wholly depraved it, and turned it from Fortitude, into a most obstinate, rebellious, & horrible devilish boldness. They be stiff and hardie to war and to maintain a kingdom, even against the most High. Then look upon man, he also received goodly gifts and ornaments in his mind. He had understanding, he had valiant pure courage. The light of his understanding was not utterly quenched by his fall, but corrupted & turned from wisdom. His courage of mind and hardiness was not quite destroyed, but defiled, and from noble Fortitude, turned into an obstinate, proud, & cruel stoutness. Thus far from virtue was the great courage of the Heathen.

8 If the courage of the Gentiles was thus depraved, and turned from virtue into vice: how can Fortitude be rightly divided into human and divine? Fortitude is a virtue, not only in show but indeed. And if the courage of the Gentiles be not a virtue, where is our human Fortitude? Shall we speak 〈 in non-Latin alphabet 〉 , and term it by the name of a virtue, because of some resemblance which it hath thereof. We may no doubt speak so. But I do not call that human Fortitude which the Gentiles had in action, but that which they did define to be Fortitude. For it is one thing what they did know, and another thing what they did practice. For let us to make this apparent, have recourse to the general, & so discende to this particular which we are in hand withal. They had the Law of nature, which is this, God made man in his own likeness, an excellent creature, full of understanding and purity. He had the whole Law even written in his heart, so that he needed not to learn any knowledge of God from any other book. This wriring is not quite blotted out by the fall, but remaineth in some parte, as S. Paul speaking of the Heathen, saith, that 〈 in non-Latin alphabet 〉 , That which may be known of GOD, was manifest in thē: for by beholding the frame of the world, his eternal power and Godhead are seen. Rom. 1. ver. 19. 20. There is a knowledge also of good and evil remaining in them, as the same Apostle saith, That they did show 〈 in non-Latin alphabet 〉 , the work of the Law, written in their harts. Rom. 2. ver. 15. Frō hence it came that they uttered so many sayings touching God. And yet (as S. Paul saith,) they did not glorify him as God, but withhelde the truth in unrighteousness. Rom. 1. ver. 18. 21. From hence also it came, that they so highly commended virtue, and dispraised vice, and made so many godly Laws. This light in them is, called the Law of nature. By this they did see the deformity of vice, and the uncleanness thereof, but could not so much as have one pure thought to purge their mind from it. By this they did see after a sort, the comlie beauty of virtue, but to deck their harts therewith they had no power, no not so much as to think one clean thought. They could describe in some sort, and commend Fortitude, which is one branch of the Law of nature: but they did not know the way to ascend up unto her. So I call that human Fortitude which the Gentiles described, which is a virtue: and not that which they had.

9 If the Fortitude which the Gentiles do define, be a virtue indeed, & yet differ from the divine Fortitude, (as otherwise the distribution is frivolous,) then are there two Fortitudes, (may some say,) which seemeth very absurd. Are there two kinds of purity, or two kinds of virtues? if not, howe two kinds of fortitudes? I answer to this that Fortitude being simply considered in herself, is but one: but in respect of that estate in which we are, in respect of the way whereby we come unto it, and in respect of the means by which it is given unto us; it may well be called double Let not this seem strange that a thing which is simple in it self, may for some respects become as double. For we know there is but one righteousness, being simply considered in it self, and yet the holy Apostle saith, There is the righteousness of the Law, & the righteousness of faith, and setteth them as opposite the one to the other. The righteousness of faith, is the same purity which the law requireth, as the same Apostle teacheth, when he saith, That by Christ, the righteousness of the Law is fulfilled in us. Rom. 8. verse, 4. The Law requireth it, if men could of themselves fulfill it, (as Adam and Eve did before their fall) it might be called the righteousness of the Law, but now because they cannot, being held under the yoke of sin, we obtain it only by faith in Christ, Who is made unto us of God, wisdom, righteousness, sanctification, and redemption. 1. Cor. 1. ver. 30. And it is called the righteousness of God, and the righteousness of faith. So now is it touching Fortitude, the law requireth it, and if men could by the natural powers and faculties of the mind attain unto it, thē might it be called human Fortitude: but because there is no such power in man, and the virtue cometh by a free gift in Christ, we may call it divine Fortitude, and so the division of Fortitude into human and divine, is necessary to be known of all that covet to clime up unto her.

10. Thus may we see both the wrong way, and the right. They that would be reckoned among the Woorthies, and labor to attain thereto by their own might, have nothing to lift up thenselves withal, but human lust, because nature hath nothing pure. They mount up on high with the wings of pride, of vain-glory, of ambition, of covetousness, and self-love. And there be some, which if they can attain unto that desperate bold nesse, as to become resolute not to fear God nor man, (as they say) nor the devil, they think themselves brave men, and such as are to be esteemed among the chief Woorthies. They do all in the fierce wrath of man, which worketh nothing that is pure. On the contrary part, such as take the right way, are cast down in humility, in meekness, in fear, and long suffering; yea, they be even emptied of the opinion of all things in nature, which seem excellent in man, & whereby men are usually puffed up, that they may be filled with gifts and graces from God. They mount up aloft indeed, yea very high, but it is not in the strength of man, but by the power and grace of God. As that noble King David glorieth, That the Lord made him strong & valiant: yea, so valiant, as not to be afraid (as he saith) what man could do unto him. He told that huge Giant Goliath, That he came unto him in the name of the Lord, and in that name, he cast him down, and cut off his head. Unto this belongeth the saying of the Lord Jesus, He that exalteth himself, shall be abased, and he that humbleth himself shall be exalted. How contrary is it unto man's wisdom, or to the sense of flesh & blood, that the right and only way unto Fortitude, should be in lowliness of mind, in meekness, and in long suffering. He seemeth to be valiant, that is, haughty, stout, fierce, and full of revenge: that doth all with sturdy and boisterous roughness. But of these things, we shall have occasion to speak more particularly in handling the nature of Fortitude, which now we come unto.

11. A perfect definition, doth perfectly set forth the whole nature of everything defined: for it consisteth of the essential causes, but such definitions are hard to be found in the most things, and so to define Fortitude is very hard, neither will I take it in hand. It shall suffiise to set forth some chief properties and effects thereof. And herein it shall not be amiss, to set down some of those things which the Gentiles did teach rightly, concerning this virtue. For they had certain principles upon which they did build, which indeed are not to be despised. As first, that the true Fortitude is never void of honesty and justice, nor can never be separated from thē. For how can that be a virtue, which is dishonest, unjust, or impure? Heerevpon they did infer, that the loftiness of mind which uttereth it self in dangers and labors, is not a virtue, but a vice, if it be void of uprightness, as not fighting for the common safety, but private commodities. They accounted it the right definition, which for the essential form, hath the final cause, as namely▪ that Fortitude is Uirtus pugnans pro aequitate, a virtue that fighteth for equity. If any man were hardy and full of stout courage, to cast himself into peril, led thereunto by his lust, and not for the common profit, that was to a wrong end, and they say his courage is rather to be called an audacious boldness, then fortitude. And they held him as led by his lust, which would attempt to do great things to get praise and fame, to get riches and dominion. After these things indeed doth the heart of man lust through self-love, pride, and vain glory. These are the things which they call a man's own commodities. The higher that a man's mind was lifted up by these into hardy boldness, the further they said he was carried from virtue, into immanity or savage cruelty, that expelleth all humanity. Here may we see, that the very Heathen, even by the light of nature, did acknowledge, that the things which outwardly do seem beautiful, admirable, & glorious, (as the acts of virtuous men) are foul, deformed and detestable: if they do spring from the lust of man. For how can that fruit be sweet (what good color soever it hath) which springeth from a bitter root? And what is more bitter then pride, ambition, self-love, covetousness, wrath, and such like?

12. But we must now ascend up higher then the Gentiles did, touching the final cause of the actions of Fortitude. They will have Magnanimitie to refer all to the common good, & to be joined with simplicity and love of the truth, which is well: But this was dark unto them, that God made all for his own glory: that all actions are to be referred to his glory, as to their chief & proper end: and that all the glory of man, is in glorifying this great God. He that is humble and lowly in his own eyes, not seeking praise & glory to himself, which is vain, but delighting in the glory of God, and to perform great and noble acts whereby that glory may be advanced, shunneth no perrils, nor refuseth no labors, there is the true fortitude, there is the great mind, there is the man that is worthy of all admiration. He respecteth the maintenance of the truth, and pure worship of God, he tendereth the Church, he seeketh the good of the common-wealth, in regard of these he forgetteth himself. Here are the sweet & pleasant fruits which spring frō a good root, even from a sound virtue. Heereby it is evident, that the final cause giveth as it were the essential form unto Fortitude, and maketh her fuites wholesome. No man can clime up thus high, but through grace, even through the new birth in Christ Jesus: because of it self, the mind of man is wholly over-spread with vanity, & lusteth after vain things, and cannot so much as have one motion towards a right end.

13. Now are we hereupon to deal a little with those men, which hold this perverse opinion, that a man cannot be both godly and valiant. They do perceive plainly, that the pure word of God requireth humility, meekness, patience, gentleness, and long suffering, and that without these, no man can be godly. They take these then to be no warlike properties, nor fit in any respect for a soldier. And hereupon they thus speak. He that will study the Word of God to follow and to practice it, let him be chayned up in the Church like a moopish fool or a milk-sope, for he shall not be fit to deal in the affairs of the Common-wealth. What Warriour shall he prove? And if a man be as proud as Lucifer, as fell as a Dragon, will swear horrible oaths, and commit whoredoms, and live in other abhominable vices, as having cast off all fear of God, like a devil incarnate, that is fierce and stout unto quarrel and bloody revenge, that is he whom they extol and magnify above the clouds: he carrieth the brave mind, he is fit to make a valiant soldier. This wicked error (if I may give it so soft a phrase) is not worthy to have any answer: because they that hold it, have even as Monsters quenched the light of nature, so that the principles which the Gentiles held, do confute them. For by those sparks of light which remain in nature, the very Heathen did affirm, that a virtue can never be void of that which is good, holy & pure: for what is virtue but purity, holiness and goodness? Those Gentiles conclude thereupon, that no man can be both ungodly, & endued with fortitude. For howe should the most pure and princely virtue, be seated in a wicked impure mind? Mark then howe contrary this is to the speeches of our men, which say that Fortitude and godliness cannot be joined together: and that a man cannot be both godly and valiant. What is this, as I said, but utterly to quench the light of nature, and to turn virtue into vice and vice into virtue?

14. And where as they call thē brave minded men, which are bold and yet ungodly, it argueth, that touching the true ornaments of the mind, which deck and make it brave, they have neither sight nor smelling. If a man be clothed in base, rotten, ragged, and unseemly apparel, no man will say, There goeth a gallant fellow in goodly attire, unless he speak ironice. If besides the baseness of his clothing, they be also defiled and stink lothsomly, will any delight to stand nigh him to take the smell? The basest rotten rags that can be found are not so great a deformity to the body, nor the most loath some defiled clothes stink so foully, as the lusts of the flesh, even pride, ambition, covetousness, wrath, blasphemous swearing, whoredom, and such like. And yet they take that to be a brave mind, that is (as I may speak) even clothed with these. They take these to be sweet Jewels & comely ornaments, that deck & beutifie, otherwise, howe could they say that there is a brave mind, when it is defiled with them? This is the sense which they have in spiritual things. That is a beautiful, comely, & brave mind indeed, which is decked with heavenly graces and virtues. There dwelleth Fortitude, that is a great mind.

15. Some will reply, that the mind which will not be brought under, but will prevail, is & may be called a brave mind, even for the courage and valure that is in it, although there be no godliness in it. I demand then if base slavery may be accounted bravery? Take a man that hath as much strength of body as three men, and admit that he be a servile drudge, and his strength employed in the basest works that may be, as in emptying houses of office, or making clean stinking channels: will any account him to be in freedom and bravery? In like manner where the mind is not set free frō the yoke of vanity and corruption, but the sturdines thereof, be it never so great, is employed in service of human lusts, there is no baser bondage and drudgery. It cannot rightly be said that such a mind is in freedom, and will not be brought under, for it is a base drudge unto those foul stinking vices, and her whole courage is employed in their service. The Heathen could say, that he is the basest servant of all other, that is in bondage to his lusts. And Solomon saith, J saw servants ride upon horses, and Princes walking on the ground like servants. Eccle. 10. ver. 7. He calleth thē servants which have princely pomp in the world, & yet are in bondage to their own unclean lusts. And those he termeth Princes, which have fortitude and freedom of mind, to subdue & to reign over their inordinate affections and evil desires, although for outwàrd estate in the world they be but mean, or of low degree.

16. It will be said further, Where can it be shown, that such humble & meek men, and so greatly mortified, have proved valiant Warriors? Where be the noble acts which they have done? If men were well acquainted with the holy Histories of the Bible, this question should not need. Abraham the father of the faithful was very valiant, when with a small company he pursued the great Army of the Kings, and made slaughter of them to deliver Lot his brothers son, whō they had led away among the captives. Gene. 14. Joshua a right godly man, the great Captain over the children of Israel, fought great battles against many Kings, and destroyed those mighty Nations, to place the Trybes there.

There were many valiant Judges, holy men in Israel, which delivered them out of the hands of cruel and mighty Tyrants. King David was a man after God's own heart, and yet the most valiant one of them for the wars that ever lived. Who can set forth his noble acts? But what should I stand to reckon up particulars, read one place of the holy Scriptures for all. For thus it is written, What do I yet speak? The time will not serve me to tell of Gideon, of Barac▪ of Samson, and of Jephtha, of David and of Samuel, and of the Prophets. Which by faith subdued kingdoms, wrought righteousness, obtained the promises, shut up the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong: they became valiant in battle, turned to flight the Armies of the Aliants. Hebr. 11. ver. 32. 33. 34.

17. Well, what then? let it be a man hath no godliness at all in him, but yet is as venturous, and doth as great exploits, and as much annoyeth the enemy in defense of his Prince and Country as the godliest, is he not to have the praise, and may he not in that respect be held as a brave minded man? it is the good which cometh by men's valiant acts, which is to be regarded, and he doth as much good to the benefit of his Country, as another. I do not deny, but that at sometimes it pleaseth God by the means of wicked instruments to work some good to his people: but we must not take this as a thing general. For look well into the matter, and we shall confess it to be otherwise. Whēce are wars, and bloody slaughters among the people? and what are they tokens of? it is well known (the holy Scripture expressly affirming so much) that they be evident tokens of Cods displeasure. And he threateneth to send them as a grievous plague, to be revenged upon horrible sinners. Then here ariseth a great difference, the godly great minded man, overthroweth the enemies of God, with a blessing of peace which followeth upon his victories, as the history of the Judges of Israel doth plentifully show with the examples of diverse godly Kings. Wicked men also sometimes get victories, yet not to finish wars but to increase and to continue them. For as they that pour on oil, and cast on dry straw upon a fire do not quench the flame, ministering matter for it to burn upon more ragingly: so sins being the cause of wars and inflaming the wrath of God, the ungodly Warriors do even increase & continue them, and make them more raging. For where the chief Captains in war be irreligious, given to drunkenness, whoredoms, and horrible swearing, it is wonderful to behold the foul enormities, & monstrous abominations which the common soldiers commit. An Army of them but of one months continuance, seemeth sufficient to pull down the wrath of God upon a home kingdom. The most High is the Protector both of the King and of the whole kingdom, and through his favor & blessing, they stand and flourish. And as the King and the kingdom, are not beholding to those men which live in ungodly ways, although they seem to do great service to the Cōmon-wealth, inasmuch as they be of those that provoke the wrath of God, and thereby put the state even both of King and kingdom in hazard: so are they not the safer, but in more danger, through those hardy Warriors which sin so grievously. Let no man therefore err so grossly, as to think that the deeds of hardy men which be ungodly, are as good and beneficial to their Prince and Country, as the noble acts of fortitude. And thus may any man be brought to see, (that will not willfully shut up his eyes) that they be neither brave minded men, nor yet good to their Prince and Country. Thus much touching this point, that Fortitude and godliness cannot be separated, and that only the right godly man is brave minded, and profitable to his Country, Prince and common wealth, seeing ungodly Warriors do hurt and hazard all.

18. We come now to set forth in what the great and valiant mind doth chiefly utter it self. Which as the Gentiles do affirm are two. The one is in the despising of all external things: the other in doing great acts, which are most profitatable, but hard evē above measure, being full of painful labors, and extreme perils, both of life and of things appertaining unto life. In the former of these is the cause that maketh great men, in the other the effect, by which their excellency breaketh forth. For he that is so prepared in mind to set light by all external things, is fit to endure any travail, and to pass through all perils and dangers, to do noble and fomous acts. It shall not be amiss to consider what reasons & principles led the Heathen unto the former of these two. For the former once obtained, the latter doth follow. They held that we ought to covet and to admire nothing but that which is worthy of man. And moreover, that nothing is worthy of man but virtue. Also they taught that a man is to account nothing as his own, but the treasures of the mind. And that the mind is to be great, rich & beautiful, only with her propper ornaments. So she retain them, the loss of all other things is nothing. Furthermore, they contended for such a lofty state & freedom of mind, as that it should not yield to lie under, as subdued, neither to man, nor (as they spake) to Fortune, nor to any lust or perturbation, & so in bondage, is not great. They aimed also at such a pleasant, sweet, and delectable calmnes, wherein the mind should solace herself, being fully contented with the beauty and honor of those ornaments, & rich Jewels which are within her, as that neither fear, grief, pleasure, nor wrath, might disturb the same. For thus they reasoned. If the cōtemptation of the mind, & delight in her happy treasures, might not be disturbed, nor hindered by fear or grief, much less by lusts and pleasures of the flesh. For a man cannot delight both in unclean pleasures and in virtues.

19. Higher then thus the Gentiles could not look, because their darkness was thick and deep, and their light but even as a small candle: yea rather as little sparks, or as a glimmering. But we have the broad sun-shine, and clear light from heaven, by which we may see far higher matter to lead us to the con • empt of all external things, and so to have minds prepared and settled for the great acts of Fortitude? We find that we are utterly empty and void in our selves of all good things. Our minds are not only robbed and spoiled of all goodly Jewels & ornaments, but also are full of foul deformities, and miserable bondage. There is no glorying in our selves, we are not to stand upon our own bravery, we are cast down. But here is the ground-work of all Fortitude. The most high God is the fountain of all good things. He offereth himself unto us in his Son, to redeem us out of our bondage, to make us his sons, and to become our inheritance. The mind that through faith embraceth these promises, & possesseth him, possesseth all heavenly treasures, riches, beauty, honor, glory, freedom, life & joy: with all goodly ornaments to decke herself. From hence ariseth greatness, from hence springeth valure, whilst in regard and comparison of these heavenly and spiritual things which we have in God, all external and transitory things here below, are but base, beggarly, and vile, yea more then dross. For what is comparble to the God of glory, or what is equal to the happy life or joy in him? Upon this therefore we are to stand a little, and to make more particular discourse, that it may appear by what steps we are to ascend up unto this virtue.

20 External things which are to be despised of the noble valiant mind are many, yea so many as all things under the sun: but we may bring them into certain heads, as to say things prosperous, or adverse, pleasant or unpleasant, good or evil. For some of the Philosophers used to devide good into three kinds, as the goods of the mind, the goods of the body, and the goods of Fortune. The first are virtues, they be the treasures of the mind. The seconde, are health, strength, comeliness, and such like as I may say the riches of the body. The third are riches, honors, fame, dignities, friends and all of that sort, these be the goods (as they called them) of Fortune. Then must there needs be three sorts of evils answerable unto these, as vices against virtues, sickness, feebleness, and deformimitie against the good things of the body, poverty, dishonor, contempt, infamy, reproach and enmity: Opposite to those goods of Fortune. Moreover, if they come not some way included in these former, yet there come to be added, carnal pleasures, delights, sorrows, fear, grief & torments, which seem to touch both mind and body. Now except virtues, (for they be no earthly things but gifts from heaven) fortitude lifteth up the mind to set light by all these. As let us consider them now a little apart.

21 I will begin with the third sort of goods. Ritches, honors, fame & friends be gifts of God, and such a man receiveth much commodity by, not only for this present life, but also if he be a right godly man, to the furtherance of his salvation, and increase of his glory in the world to come: inasmuch as they be means to enable him to do many great good works, and highly to advance the glory of God. But now, when the godly mind respecteth the heavenly treasures of righteousness, of life and joy, with the freedom, glory and honor of the sons of GOD, and that these things last for ever: in comparison of the same, she accounteth all the highest & greatest treasures and glory under the sun, to be but as dross and vanity. Others have them in admiration, because they neither feel not see any greater, but this great free mind, which possesseth that unspeakable glory and riches, despiseth them as things transitory. If she have them, she is not puffed up in glory in them, being but her meanest possession. If they be pulled from her, and in steed of them there be poverty, dishonor, infamy, and reproach: yet she is not cast down from her estate, nor broken, nor dismayed, seeing she hath lost but as it were the dross, and holdeth still her crown of pure gold which none can take from her. For nothing can separate her from God. Pouerty afflictions, and torments be grievous, but she seeth they are momentary, and not worthy of the glory which shall be revealed. Health, strength, and comeliness, be good things, but nothing to the health, the strength and beauty which she hath in GOD. Pleasures and delights of the flesh, are sweet and delectable to the natural man, yea sinful and foul pleasures to those which know not God: but she feeling the joys of God, they be all but as swill and draugh. She will not make so bad an exchange, as to sell those true lasting joys, for these vanishing delights. Thus then may we see, how fortitude advanceth the mind unto such freedom, dignity and greatness, as that her head is lifted up above all things in the world. Fear, sorrows, joys & pleasures come all under her feet.

22 It will be objected, that never any have attained unto such strength, so to be mortified in the world, as so to despise all. True it is, that the knowledge of God is not perfect in any, the faith is not perfect, and so the contempt of all external things, by which Fortitude vttreth herself must needs be imperfect. For according to the measure of the one is the other. If there could be in any the fullness of Faith, there should be also the perfection of Fortitude. Hereupon it followeth, that as all faithful men are endued with this virtue, so some are weaker therein, and some stronger. Increase in lively faith & assurance of God's love, increase in contempt & despising all the high things of this world, & so increase in fortitude. Again, we must know, that the perfection of Fortitude, is not in abolishing all human affections of grief, of fear, and such like, which is stoical: but in ruling over them, and ordering them aright. See how contrary the true divine fortitude is unto the human fury which is in men. For as that doth grow from the despising of all outward things, so this is set on work through the love of them. For what causeth many to rush into all dangers, but the hope of getting thereby riches, honors, fame and dignity to live in earthly pleasures? Woulde they adventure their lives so boldly, if they should not be honored & praised of men for the same? Would they take such pains, were it not to get some worldly benefit? Are they led with the love of God's truth and glory, or care of the common profit?

23. Well, to proceed a little further we have examples of many worthy men, which have in high measure despised the riches, the glory, and the pleasures of this world, and so were right valiant, and performed exceeding great and noble acts. It shall suffice to speak only of two. Moses & Paul. Moses was borne in the time of affliction, when the Kinge of Egypt had commanded that all the male children of the Israelites should be drowned. The daughter of Pharaoh found him, and adopted him to be her son. He was brought up in the Court like a Kings son in all honor and delights. The riches & glory of Egypt were before him. To be the deliverer of his brethren, being raised up thereto of God, and that he might be fit to do mighty acts, his mind became great by despising all worldly wealth, pleasures and glory. For thus it is reported of him. By Faith Moses when he was great, refused to be called the son of Pharaoh's daughter: choosing rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season. Esteeming the rebuke of Christ greater riches then the treasures of Egypt: for he had respect unto the recompense of the reward. By faith he forsook Egypt not fearing the fierceness of the king, for he endured, as if he had seen him which is invisible. Heb. 11. ver. 24. 25. 26. 27. Then may we behold, howe with mighty courage of mind, he set light by all things in the world, which others do admire. And so became a mighty man to work great works both for the deliverance of that people, and also in conducting & governing of them. He is one of the greatest through fortitude that ever lived.

24 Then touching blessed Paul, what invincible courage did he ascend up unto? What famous and right noble acts did he abound in? And let us see then, how became he fit for so great matters, to pass through all labors and perrils, but that his mind was also lifted up and made free, great and mighty, even to despise all transitory things, howsoever with glittering show they shine in glory, to the outward eye, and be had in admiration among worldly men. Read that which is written of him, and see how he saith, That the world was crucified unto him, and he unto the world. The most High was his inheritance, he feared not death nor any danger, but passed through all hard things to do him service, to advance his glory, and to bring men out of destruction unto life. To reckon all, would be to tedious, it shall be enough to look upon one testimony which he is forced to give of himself, the false Apostles seeking to discredit his ministry. They are Hebrews (saith he) so am I, they are Israelites, so am J, They are the seed of Abraham, so am I, They are the Ministers of Christ, (I speak like a fool) I am more. In labors more aboundantlie, in stripes above measure, in prison more plenteously, in deaths often. Of the Jews received I five times forty stripes save one. Thrise was I beat with rods, once stoned, thrice I suffered shipwreck, night and day have J been in the deep. In iournying often, in perils of waters, in perils of robbers, in perrils of mine own nation, in perrils among the Heathen, in perrils in the Citty, in perrils in the wilderness, in perrils in the sea, in perils among false brethren. In labor & travail, in watching often, in hunger & thirst, in fastings often, in cold and nakedness. 2. Cor. 11. The Martyrs in all ages, not only men, but women also, have shown forth and delivered their invincible fortitude, by despising all the tortures and torments which bloody Tyrants could put them unto, whose strength was from hence, that they looked for a better life thē that which they laid down.

25. Now we see from what root this noble virtue springeth, it remaineth that we show wherein her greatest victories & conquests do consist, or which be the strongest enemies that she vanquisheth: for thereby also it shall more evidently appear, who they be which are to be reckoned among great men, who be the Worthies, & who are brave minded indeed. It is a most sure principle, that Fortitude vanquisheth all adversaries. Then he that overcometh the weaker, and is himself subdued by the stronger, is he the man, hath he the great mind? Is there the praise and glory of Fortitude? Then seeing it is so, that Fortitude cannot be vanquished by any adversity whatsoever, but overcometh all, he only hath the valiant mind, he only is the great man, which conquereth not only the lesser and weaker, but also the greater and the stronger. Then it may be said, which be the weaker, and which be those stronger? I answer that men are the weaker. Men are but flesh and blood, and take the strongest & the most mighty that ever lived, they are but weak in comparison of the devils, which are called principalities and powers, and Rulers of the darkness of this world. Also, what is an arm of flesh & bones, unto that which is called the world, and to the things in the world, as the lust of the flesh, the lust of the eyes, and the pride of life. 1. John. 2. ver. 16. So then he that conquereth men, & is conquered of the devil, and of his own lusts & pleasures, is he great, is he strong? is he free? is he the noble minded man? Howe absurd a thing is it to think so? If he can vanquish as many as Alexander and Caesar of the weaker, which are men like himself, and as they were, be led away captive of the mightier, what is he the better? He then is strong & mighty, which doth over-come not only men, but devils & wicked lusts. All this S. Paul setteth forth. Ephe. 6.

26 The devil our great enemy, worketh in the corrupt lusts which are in man's heart. He taketh hold by pride, by vain glory, by ambition, by self-love, by covetousness, by wrath, and by unclean lusts and pleasures, to subdue & lead captive the mind unto eternal slavery. Whereupon it followeth, those vices being even as the cords and chains by which he leadeth his captives, that he which will be strong indeed through the conquering fortitude, must begin with himself, even as a mighty Prince subduing his own affections. This is it which the holy Ghost hath uttered by Saloman: He which is slow to wrath is better then the mighty, and he that ruleth over his own spirit, is better then he that winneth a City, Pro. 16. ver. 32. The very Heathen were not ignorant of this: for they affirm that he cannot be great, which is in bondage to his lusts. And thus writeth one of their Poets.

That is, stronger is he that overcometh himself then he that winneth the strongest defensed Cities and Holdes, neither can virtue claim any higher. Then is it apparent even by the light of nature, that the strongest holds, and the highest walls for this noble fortitude to scale and win, are in a man's own mind. There be the Forts and munitions, there be the high things which exalt themselves against GOD, as Paul teacheth, 2. Cor. 10. Here is the labor, this is the work, here is the great glory of Fortitude.

27 I might here stay from speaking any further of this vanquishing of the devil & man's own lusts, but that there is an inveterate error in many men touching man-hoode, as if it did consist in private revenge. If a man have an iuiurie offered him, or be challenged with some reproachful term, as to be called cowarde or boy, and will not adventure although it should be either to kill or to be killed, they think he is utterly dishonored, and the glory of his man-hoode is stained forever. Some protest this as glorying in man-hoode, that if such reproach should be offered them, they will be revenged, and kill or be killed, choosing rather to die with honor, then to live with dishonor, and attainture of man-hood.

To answer these, we are sure that Fortitude or the right man-hoode is a virtue, and a most commendable virtue, joined with wisdom, which bringeth forth sweet and pleasant fruits, and such as do highly honor GOD, and are very good and profitable to men. We are also as sure on the contrary part, that this kind of man-hoode, (if I may so call it) which uttereth it self in private quarrel, and bloody revenge, springeth from the lusts of man, as frō wrath, vain-glory, and disdainful pride. The devil hath a great stroke in it, who worketh by those lusts, as it is written, Be angry but sin not, let not the Sun go down upon your wrath, neither give place to the devil. Ephes. 4. There is folly committed in high degree, For anger (as Solomon saith) resteth in the bosom of fools. Ecclesiastes, 7, verse. 11. It is so far from honoring God, that it taketh his office, for thus he saith, Auenge not yourselves, but give place to wrath, for vengeance is mine, saith the Lord, and J will repay it. It plucketh the sword out of the hand of the Prince, who is the minister of GOD to take vengeance upon the evil doers. Rom. 3. The fruits which it bringeth forth, are quarrelling, railing, horrible swearing, and cruel murders. This is the glory of their man-hoode. Such therefore as by the mighty power and grace of GOD, have so far subdued their corrupt lusts, as that they be meek, lowly and long suffering, and will rather suffer injury and bear reproach, then disobey the truth, have attained unto great Fortitude, and may evē be wondered at. But such as will show their courage in private quarrels, deserve not to be called valiant or brave men, but quarrellers, hackers, and murderers.

28. Some man will smile at this, and say they make conscience a cloak to cover their cowardliness. When they have no manhood in them, they would fight if they durst and not bear the reproach, but because they dare not, they pretend humility, patience, and long suffering. How shall it be known what is in a man if he will not fight? For an answer unto this, I say if a man be withheld from revenging himself through cowardliness of heart, it is no virtue: but if he be one that will not in a right quarrel fear any man, then doth he not make conscience a cloak of cowardliness. And touching the vttring his valure: hath fortitude no way to manifest herself, but by quarreling? Nay, he that in the public cause, for the defense of truth, of Prince and state, showeth himself as a mighty Lion against the enemies of God, and in peace, or touching private quarrel, is lowly, gentle, courteous, and meek as a Lamb, he is the great man indeed, he showeth himself valiant every way, he is to be honored, loved and admired of all men. His fruits are delectable. As for the other, those fierce quarrellers, they be very dangerous, and unprofitable. They are not to be commended but disallowed and dispraised, as those that would turn virtue into vice, and vice into virtue.

29 And as there is great difference between him that is valiant through virtue, and that man which is hard and bold in the pride and lusts of corrupt flesh: so is there great difference also of their honor and reward for their acts. The hardy mā according to the flesh seeketh praise among men; and hath it. But what is it? Even a puff, a blast that vanisheth with the breath of men's mouths. He seeketh riches, and findeth them. But riches shall not deliver in the day of vengeance. He seeketh pleasures of the flesh, and swimmeth in them: he taketh delight and solace in fulfilling the sinful lusts of his flesh: but these pleasures of sin last but for a season, and endless sorrows do cease upon them. Their glory shall be turned into shame. If it were but for a thousand years, yea for a thousand thousand, that then they might have ease of their misery, it were some comfort: but whē infinite thousand thousands of years are passed over them in their woes, they are never the nearer to an ende, neither can they say there is the less torment behind, because that which is infinite, cannot be diminished. The sands of the sea be innumerable, and if at every thousand yerees ende a birde should pick up only one crumb and carry away, she shall take all away, before their sorrows end. what vain things then are such men here deluded withal? The godly valiant man, seeketh the praise and glory of God. And he that honoreth me (saith the Lord) I will honor him. 1. Sam. 2. ver. 30. His glory is great with God, and shall stand forever. He coveteth the riches and joys of heaven, and he shall possess them forever, even world without end. His state shall never fail.

30 Therefore ô ye men of courage & hardy boldness, seek to have your courage sanctified and applied to the right use. Let it not be lifted up with the wings of human lusts, to seek after vanity, but be strong in the Lord, not only to vanquish men which are weak, but to subdue the devils and corrupt affections, that your great mind may with hyroicall courage lift up her head above all enemies, and enjoy that blessed freedom, and dignity, that ye may be great princes forever. For all conquerors shall be crowned with glory and immortality.

AT LONDON, Printed by James Roberts.

Anno. 1594.