The Value of True Valor

TO THE GENEROVS MINDED MILITARY SOCIETIE.

G Entle-men, that I should in your element speak that which you with so unanimous consent importuned me, not to Preach only, but to publish: I cannot ascribe (next unto God's persuasion) to any other cause, then the concurrence of our mutual affections to the noble exercise of Arms; which you and I profess. You to manage: I to honor. Yet was I sorry your importunity pitched on so slender an object. It was in vain to plead the worthlessness of these notes; and how meritoriously they deserved the dark: Or to tell you that it was against my mind and manner to send out single Sermons into public view; especially, in a subject so unwonted. J see that Military men think their booty often richer then it proveth, and sometimes win by force, what right might deny. And therefore as one under command goes of himself where he would not: because else he knoweth he must be drawn: so have I condescended to this your second desire. J was not willing to increase it in bulk: but rather to contract what might have been enlarged. Judicious readers, esteem of books as of coins, whereof those are most precious, which have most weight and worth in the smallest quantity.

The only addition I intended was if I might add a grain. To the honor, increase and encouragement of your company. The prosperity whereof every good man (in these threatening times) cannot but advance. For as it is in the natural, so is it in the national body. Though the head may advise well; the eye see clearly, the tongue discourse discreetly, yet if the arms and limbs be lame, it can neither defend it self, nor offend the enemy: so neither can prudent counsel in the head of the kingdom; nor clear doctrine and direction in the eyes of the Church; nor laws sharply pleaded, and executed, secure our State: if martial men and affairs be lame, and vnioynted. Every man knows the posts of a mean house had need be heart of oak: and much more the studs of so great a State, and ponderous fabric as ours is, had need be strong, like to Iacin and Boaz the two pillars of the porch of that great Temple. The great God of spirits put great spirits in you, and the rest of your noble profession. That with the valor of David, the might of Sampson, the courage of Gideon, and the success of Joshua, you may in God's cause, and your countries service achieve great and noble works for the defense of the Gospel, the safety of our King, the honor of the Kingdom: the taking of the prey out of the Lions mouth; and the rescuing of the oppressed from the mighty man. And let all faithful subjects and sons of valor say, Amen.

THE VALVE OF TRVE Valour; or, the probation and approbation of a right Military Man.

S AVL of a private man was, by the especial appointment of God, and annoyting of Samuel, lifted up to the pitch of a King. Presently the spirit of God cometh upon him, and he was changed into another man. He was still in the main but a bad man; but yet of many eminent good parts for government. He must needs be the fittest whom God vouchsafeth to choose for employment: and see ye not him whom the Lord hath chosen, and there is none like him among the people: even Saul who was higher then any of the people from the shoulders upward, now designed by God to be the great General of the Lord's battle: and by whom the Lord saved Israel many times. This new Savior, for so he is styled. Ca. 9. 16. With his new heroical Spirit attempts his office successfully. He foyleth the Phylistims; subdueth the Ammonites; destroyeth the Amalekites; and atchieneth for Israel many happy and noble victories. Himself was a valiant man, and an honourer of the valiant: for so saith the Text. Whomsoeuer he saw to be a strong man, and meet for the war, him he took unto him.

In which words are 2. things considerable.

1. Saul's probation of his Military men. Whomsoeuer he saw to be a strong man and meet for the war.

2. His approbation and advancement of them in the other words: him he took unto him.

In the former observe. Who they be on whom Saul casts his eye: namely, on men serviceable; described by two properties. First, They were valiant men. Secondly, They were meet for the war.

1. They were valiant and strong men. That is, not of strong bodies only, but of brave minds and resolutions: and of stout and ready action. It is not Faex populi, the scum and vermin of the land that Saul casteth his eye upon: such an impious and dissolute brood had been dishonorable for the Lord's battles. But Soldiers should be choice men. For, first, If the Lord be to choose a Soldier, he will choose a valiant man; as to Gideon. The Lord is with thee thou valiant man. Go in this thy might and save Israel; have not I sent thee? and where the Lord meaneth to get a victory, he first sends away the cowards and fearful from the host: as in Gideon's army of two and thirty thousand, two and twenty thousand timorous men departed: yea it was a general law of Arms amongst the Israelites: that whosoever was afraid, and fainthearted, he might return home; lest in the battle, he should make his brethren's heart soft and faint like unto his.

2. A wise General well knoweth; that as there is no worth, so there is no trust in effeminate cowards; who for their own safety care not to betray their cause, their country, their King, their company, their Religion and all. The Ancient in disdain were wont to call them Hares with helmets. Whose best safety was in their feet. You may arm, and put helmets and furniture upon such fearful hares; but how can you make them stand when they are pursued?

3. Then is the Military business likely to prosper, when choice and worthy men are sought out to be both Leaders and led. When Joshua is to go against Amalek. Choose us out men (saith he) and let us go fight. Well knew Joshua that it were better not fight, then not with choice men. And the Ancients report that the foundation of the flourishing and conquering state of the Roman Empire was laid in their careful choice of Commaunders and common soldiers.

4. The honor: yea, and the success of an Army depends upon such choice men. For it is the valorous spirit, and noble disposition that hateth those base lusts, and vices of drunkenness, filthiness, wantonness, pilfering, inhumane murders, rauishments, perfidiousness, effeminate delicacy; and such vnmanly behaviors, as ordinarily follow the camps. A brave soldier fears nothing but to be base. He less fears, and liketh better a bloody battle in a just quarrel, then a wanton banquet.

It is the man of true valor and courage that will express sobriety, wisdom, vigilancy, obedience, peaceableness, and morality at the least. And an Army consisting of such choice men, shall in true noblenes and honor vie with the Army of Scipio Assricanus, of which Plutarch saith. That the meanest of his soldiers seemed to be a grave Senator. But contrarily there is no valor, no honor but disgraceful baseness in the sons of Belial. Cup-Captains, roarers, swearers, cursers, blasphemers, filthy livers, quarellers, rough Ishmael's, whose hand is against every man, & every man's against them. Who like empty vessels make a great swaggering noyce, but are worthless outcasts, empty gulls, men of complement and appearance, but without substance; fitter to be gaylbirds, or apprentices to Bride-well; then to be admitted to the honorable service of a soldier.

And for the success of the Army it is ordinarily suitable to the baseness of such instruments, whom Curtius calleth the excrements or outsweepings of their Cities. Seldom shall we meet with Hannibals motto. That they are laden with victories, who are laden with vices. Wisely therefore did Saul lay a good foundation of his wars in the choice of valiant and able men: and we may then expect better success of our Armies, and expeditions by sea and land, when our choice is more suitable to his.

2. Property, And meet for the War. Saul knew that every man of courage was not fit for the War; but that something more then courage is requisite to make a Soldier: and therefore he would also see them fit for the War before he took them unto him. The Hebrew word comprehendeth all particulars that belong to ability. Now there be two things more which must concur to fit and enable a strong man to Saul's service.

1. He must be in relation to Saul. 2. He must be disciplined to him. His relation to Saul, and tie, must be in. 1. Civil, 2. Divine bands. The former requires him to be of the same country. The latter necessitateth him to be of the same true Religion.

1. Saul taketh in to him his own natives, and spyeth out fit men in his own country and kingdom. And it is the wisdom of a General, if it be possible, to press his soldiers out of the same country. For, 1. Natiues are absolutely subject to the sovereign power, and so by all laws of God and nations under command; be the service never so dangerous or unpleasing.

2. A domestical soldier is in a nearer tie and bond to his country, his King, his kindred, and his own fortunes. He is in the same boat which is tossed and threatened with the tempest, and is someway interested in the common cause, and quarrel; whereas a stranger may conceive that he standeth neither for his own King nor Country: and for his own particular he shall be neither any great gainer nor looser fall the squares as they will; and therefore it were folly for him to endanger himself too far. And hence it is that from a curious or domestical soldier, his Commander may expect both fortitude and faith; in strangers it hath been often observable, that though they have been valiant and skillful; yet have they overthrown great designs for want of faith and affection.

3. It cannot but make him more careful and faithful abroad, when he is liable to reward, or punishment, returning home. In one word antiquity hath observed it fatal to States, and a prognosticate of ruin, when they have been forced to call in foreign forces for their aide and support. As that house is near ruin whose own timber cannot uphold it, unless they bring from else-where studs, and posts to vndershore it.

But especially Saul will have his soldier of the same, and not of a contrary Religion. He must be a friend and fauorite of God's cause, and quarrel wherein the Army standeth. And indeed nothing maketh a man so meet for the War as true Religion. For, 1. Only Religion maketh a man truly valiant; it alone maketh him sell his life cheap, and be prodigal of his blood for the cause of God and his Truth. A man truly religious, can (for his Religion) and will give his body to the fire in time of peace; and to the sword in time of War.

2. Religion only maketh him truly obedient, and ordered out of conscience. That as the Centurions servant if he be bidden come, or go, or do this or that, he doth so, yea this man will readily obey his Commander, though he die for it.

And without this ready obedience he cannot be meet for the War seeing a field without order, is like a battle without a banner, which is so necessary to avoid confusion, as the holy Ghost expresseth them both by one and the same word which in the Greek and Chaldee, signifieth both Banner and Order.

3. Only Religion fitteth a man to die; as in the field he is ever in danger: and will not suffer him basely to shift for saving his life; because he is assured of a better and heavenly. And he is not mere for the War, that is not daily fit to die. Saul hath now made a wise and happy choice of his military men, both of his own region and of his own Religion.

Now good choice hath only found out such as may prove good soldiers; but it is only good discipline that makes them so: & therefore before they are meet for the war they must be trained, and disciplined in arms, to become faithful, expert, and exercised in martial affairs. For it is not multitudes of men, nor numbers of arms or names: nor an vnmannaged power, nor unskillful strength that carries honor and victory out of the field: but art and exercise; use and experience: which are the best mistress and teacher to make them prompt and active unto any service; and a few such trained soldiers shall do much more service then many men. The ancient Romans derived the issue of all their victories and triumphs (next to their gods) to this; and acknowledged that they climbed to that celebritie, height and transcendency of glory and renown, because they were no less careful, or rather curious in disciplining their soldiers; then in training and instituting their children. And hence it was that the Parthians taught even their children the use of the bow; as the Scythians theirs, the use of the dart; and the Germans theirs, the use of the spear. And well knew Saul that such trained men are the sinews of a State, and the main strength and glory of a Kingdom, or Army: that only such men were worthy to be taken in unto him. Read for this the description of Saul's Military men. 1. Chron. 12. 2. In Saul's time were choice men of valor, that could use the right or left hand with stones, arrows and bows. And verse. 8. There were appertaining to Saul of the tribe of Gad stout men, and men of might▪ but they were also exercised, and by wit and industry made meet for the war. For their courage they had the faces of Lions: so for their actiuenesse and dexterity: they were swift as the Roes on the mountains. Of these also were those seven hundred Beniamits of Saul's own tribe, who were so skillful; as that with their left hands they could cast stones out of slings at an hair breadth, and not miss. Well may a pious Prince in a just quarrel promise himself success and prosperity, who is attended with men so meet for the war.

Thus much of Saul's probation.

Secondly, concerning Saul's approbation or advancement of them. The Text saith, He took them in unto him. The Hebrew word is diversely expressed by Interpreters; and includeth diverse degrees of honor which he conferred upon them. As first, Collegit ad se, Pagnin: that is, he gathered or pressed them into his service to employ them. Secondly, Recipiebat • nd se, Tremellius: that is, he took them or received them into his pay: to encourage and reward them. Thirdly, Sociabat cum sibi, saith Jerome. That is, he took them near about him as his companions and counsellors, to honor and advance them.

In all which, he setteth himself a pattern or coppy to all Princes, and supreme powers that would prosper in their wars, to draw into their favor, presence, and honorable rewards, men of worth and valor; and to encourage grace, and reward good deserts: affording them such place in their affections, and remunerations as the nobleness of their spirits, and atchieuments do worthily challenge and deserve. Thus David (then whom none ever prospered better in his wars) had his Worthies in diverse ranks. He had his three Worthies, most honorable personages for valor and magnanimity. He had also his thirty very honorable persons, although they attained not to the first three. But they were all in great request with him, and worthily advanced by him.

Reason 1. Valiant Generals well know, that honorable rewards and respect, put men upon services, not more noble then difficult: and therefore Saul proclaimeth & performeth a great reward to him that will undertake the combat with Goliath; by which means David came to the kingdom: and David himself afterwards being outbraued by the Jebusites, propounded a most honorable reward to him who would first adventure himself in that dangerous service. Whosoever (saith David) shall smite the Jebusites first, shall be chief and Captain. And so came Joab to be David's chief Captain, and General of his wars all his life. The like we read of Caleb. Judge. 1. 12. Whosoever shall smite Kiriathsepher, and taketh it: to him will I give Achsah my daughter to wife. And Othniel Caleb's younger brother took it, and with it Achsah for his wife. Thus as the sea in it own nature is calm; yet is raised up and mightily stirred by violent winds: so are calm spirits raised and transported beyond themselves unto noble designs, if incited by the hopes, and full gayles of honorable respect and recompense.

2. The God of heaven will not have the faithful service of men in any kind forgotten. Nay, himself hath recorded in his own book; the valor, acts, and faithfulness of many worthies of ancient ages; never to be blotted out from the eyes and memory of posterity. And by the same most oculate providence, the names, memory, and undying fame of infinite numbers more, live in other civil Records and Chronicles of particular and several ages, and nations; and so are likely to do till time shall be no more. Whereby what else can more fitly be inferred then that inferior and earthly gods (the Princes and Potentates of the world) should not digress from so wise and unerring a pattern: but rather study and set themselves some way to remunerate and promote every noble service, and servant, according to his worth and desert.

3. Experience of all ages ancient and moderne, witnesseth that it never fares so well with Church or Common wealth: as when true valor is advanced by the State; and men of desert are advanced, and graced according to their worth. Whereas all things decay; and the political body is in an apparent consumption; when honors are cheap, and places of command are carried according to favor, flattery, affection; yea, or Nobility it self without merit or desert.

4. It were an unthankfull neglect of men of worth, who under God are the safest guard both of King, and Kingdom: whose fortitude and faithfulness putteth them upon any noble service never so difficult at the beck of their Prince. Such as those three hundred Romans whom Scipio Africanus shown to a friend of his; exercising their Arms, near an high steep Tower leaning over the Sea. There is never a one of all these three hundred (saith he) but if I bid him climb up that steep Tower; and from the top of it cast himself down into the Sea, but he will readily do it.

Add hereto only this, that no wise or martial Prince can neglect his walls and fortresses; he will not suffer them to molder or decay; but will seasonably strengthen and fortify them for his, and his people's safety. But men of valor and service are the strongest walls and rampart of the Kingdom. Of whom we may say as Abigail's servant of David's soldiers. These men are a wall unto us by night and by day. So as the neglect of a valiant man, is as the neglect of a breach in the wall of the kingdom, or to pass carelessly a breach in the sea; either of which is an inlet to destruction.

Now having opened the words, and shown the just reasons of Saul's trial and choice of his military men; I will propound and prosecute but one observation from them which I conceive proper not only from the words, but for this our errand and meeting; namely, to show what honor God himself hath put upon this military profession: as appeareth both in this text, and in many other passages of holy Scriptures. Here, in that he hath deputed no other to oder it then his own chief vicegerent upon earth. For it is Saul that by God's appointment ordereth all the designs and matters of war. 1. Sam. 9. 16. I will send thee a man out of Benjamin, to be the governor of my people, and to save my people. Plainly implying that the indicting and proclaiming of war; the choice of men; and the designing them to their several places and offices, belongeth only to the supreme Prince or Magistrate. And thus were the wars of Israel ever at the command of Moses, or Joshua, or of the chief Judge, or of the King for the time being. So Moses as King in Israel commanded Joshua his General to press and choose out of every tribe a thousand men, to make up an host of twelve thousand against Midian.

And great reason. For, 1. This is the most ancient order, and most natural. The first battle that ever we read of was ordered by the Kings: as the phrase, Gen. 14. implieth. The time when Kings go out to war.

2. The care of the Kingdom is committed by God to the supreme Magistrate, to defend his people against the disturbers of peace: either within, by the sword of Justice: or without, by the sword of war. Rom. 13. 1. 11. 4.

3. It belongs not to private persons to move war: for they may prosecute their private right, at the public tribunal of Justice. Neither is it in their power to denounce a public enemy; and none is to be reputed a public enemy, till he be publicly denounced by public authority. Neither is it in their power to gather assemblies and multitudes together; which must be done in war. Much less to kill, and spoil, even an enemy without public warrant: for that is theft, and murder: except in sudden, and reserved cases, where the supreme Magistrate cannot be consulted; or where the law of God and nature maketh a man a Magistrate in his own case. It is observable that Abishai might not by private revenge defend the public and supreme Magistrate, nor the public weal in him. He must not revenge Shemeis cursing of David without David. Hence was it that David shown exemplary Justice upon him that brought tidings of Saul's death: though he also brought him Saul's Crown, and his bracelets: yet because he confessed he helped to kill him, as it were to favor him, in putting him out of his pain; David slew him. And the same justice he executed on them that slew Ishbosheth, Saul's son, who reigned in Israel against David: though by the fact the Kingdom was peaceably settled upon David: yet because it was by their private spirit: their pretence of love, and respect to David in it, secured them not, but they must die for it. We must remember our Savior his definitlue sentence. He that taketh the sword; shall perish with the sword. Which words our Lord uttered not to dissuade or dishonor this noble Military profession, (as the frantic Anabaptists pretend) but to honor and heighten it; as not belonging to private men or motions; to weld and draw at their pleasure, without the command or concession of the supreme power. As Augustine most iudiciously doeth comment upon that Text. Whosoever (saith he) by his own private motion is armed against the life of another, no lawful power either commanding him, or giving him leave; he shall perish either by the sword of man, or else by the sword of divine revenge.

But if we consult other places of Scripture we shall further observe many passages, wherein the Lord, of purpose advanceth the honor of this noble profession. For, 1. He hath by his own word, and appointment pressed out his own people to war. Both by commandment to fight, and by giving directions in fighting.

The learned observe that the Jews had two sorts of precepts; and both from God concerning their wars. The former they called Milcamoth Mitsvah; Bella precepti: that is, wars of precept, commanded wars. As Num. 31. 1. 3. The Lord spake unto Moses, Reuenge Israel of the Midianites. The latter they called Mitsvoth Milcamah, Praeceptabelli: the precepts or injunctions concerning war. As Deut. 20. Are four martial laws concerning all their wars.

2. He giveth his spirit to encourage men to fight: as Gedcon, Sampson, Saul, thus behaved themselves valiantly, when the spirit of God came upon them: that is, in an extraordinary motion and power.

3. He teacheth men's hands to fight, and their fingers to battle; so as such as are entered into this military school, are entered into God's school: and your proficiency here is acceptable unto God, and serviceable.

4. He pleaseth himself in that frequent style. The Lord of hosts, and calleth himself a man of war: that is, an excellent warrior, exercised in war, stout, skillful, prudent, victorious. And this is not a title without the thing: for himself is in the field and fighteth the battles of his people. 2. Chron. 32. 7. With him is an arm of flesh; but with us is the Lord our God to help us and to fight our battles.

He denominateth the wars against his enemies; His own battles. So Abigail to David. Thou fightest the Lord's battles, and his own work. Cursed is he that doth the work of the Lord negligently: and cursed is he that keepeth back his sword from blood. Yea, he calleth the armies mustered, his sanctified ones, set apart by himself to military employment. Isa. 13. 3. I have commanded my sanctified ones, I have also called my mighty ones for mine anger. In a word, the very Chronicle or Record of these wars, he pleaseth to own and call; The book of the battles of the Lord.

The use I will make of this consideration shall be to excite and inflame your noble minds, both to come in, and to hold on in this most worthy exercise so honored of God himself. Think not, (worthy Gentlemen) that it is out of our element who are men of peace, to excite you to these honorable exercises of Arms: for in the Jewish Campes and marchings; the Priests were by God himself appointed to sound the alarm with Trumpets. And when they were to go upon a service; one of the Priests was selected from the rest; to stir up the hearts of the soldiers by a Sermon or hortatory oration, and so encourage them to the service: whom they called Meshiah Milcamah. That is, the annointed of the war. Seeing therefore your desires have appointed me such a one at this time. Let me with your patience in a few words. First, Incite you. Secondly, Counsel you and so dismiss you.

1. And first to incite and encourage you in this way, consider that of Solomon. There is a time of peace, and a time of war, and not a more constant vicissitude of day and night, of light and darkness; then a continual intercourse of peace and trouble. The fairest day may have his cloud, at least is ended in a black and cloudy darkness. And hence hath it ever been reputed the wisdom of a state in peace, to provide for war: and to breed up such in peace as may be useful in war: because preparations of war are not both suddenly, and happily provided: but being once well provided beforehand; not only they prevail in war, but that there be no war: for who dare to dare or provoke that people to war, which is known to be expedite and ready to revenge: whose same alone and tried valor stinteth controversies and quarrels.

2. The most necessary use and end of military discipline enforceth it self upon generos spirits. Because nature brings forth but few meet martial men; but industry and institution breedeth many: neither can there be any exercise for young and able men, either more noble then to be disciplined in the use of arms, to be skillful in their Postures, in their Marches, in their Rankes, and readiness for every Command: or more useful, seeing the skill and dexterity of arms both keepeth in awe the neighbor nations without; and preserveth the peace at home; which next to his peace with God, every good man, and patriot must by all good means advance; whereas contrarily the neglect of this discipline is pernicious both at home and abroad. For when men at home waste their time in wanton, base, and esfeminate exercises (by which they enervate, and emasculate their spirits from manly achievements) being called abroad to service are sit for nothing, but either to maim the public designs, or else to mischief themselves or their follows by their laziness and unskillfulness in the use of their arms.

3. For your further incitation you want no examples, nor companions in your military exercises. If you could look into heaven, you might see the Angels great in power and skill; those heavenly soldiers never out of the sield, nor their ranks. But you may look unto heaven and see the stars: the host of heaven fight in their courses and orbs, against the Lord's enemies. If you look lower to the heaven upon earth: the whole Church upon earth is in arms in the great military yard of the world: and is therefore called militant. And we her ministers are all in our ranks the Lord's soldiers in a most hazardous sight, against all your, and our spiritual enemies.

If you look round about you, all the creatures are called the Lord's armies: and from them himself is called the Lord of hosts above two hundredth and thirty times in the Scripture: so as he must be out of all rank that affecteth not this noble exercise.

4. You of this worthy society have with you, and before you, (beyond other bands) the high Commander in earth of us all. Our Great Charles, defender of our persons, and of our faith: who hath vouchsafed to become your General and noble Patron. You hath he specially honored by giving you your colors; and by calling you his Company. You he yearly encourageth with royal remembrance for the honor of your annual feast and meeting. His Highness hath taken you in unto him, to encourage, to honor, to employ you on occasion: because he hath seen you strong men, and meet for the war. Where will you find a more Royal Leader? Seeing now that the increase, and flourishing of this military society, in number, in honor, and in graceful exercises is the honorable desire of his Majesty; Is there any brave spirit that would not satisfy his Prince in so noble, and easy a desire?

If David shall but wantonly desire water out of the well of Bethlehem: his three worthies, Iosabam, Eleazar, & Shammah, will break through an whole Army of Philistines; and unbidden, attempt a most desperate service, with extreme hazard of their lives. But here is no such hot service: nor to so little purpose, nor without the leave, and leading of the King himself: Who vouchsafeth to go before you.

5. We the subjects of the Kingdom honor you as a strong buttresse of our wall. We esteem everyone of you, worth so many men as in time of service, and necessity, everyone of you are able to lead. We look not on you as common soldiers: but as Commanders, when ever any of you shall be commanded. We take you in to us as we do gold, not by bulk or bullion, but by weight and worth; esteeming every grain of your value and valor at the due rate and estimate. We are more willing to behold a seemly appearance in your exercises marching under your colors in the field: then to see you marching to a feast: All which laid together may be as sharp and steeled spurs to quicken even dull spirits to affect and undertake this so noble and necessary an exercise: wherein whosoever is wanting (if ability and opportunity be not wanting) he may be sentenced to be wanting both to his own reputation; as also to the honor, and safety of his country; and to be an offender against nature it self; the light whereof denounced them to be enemies who were wanting to the Common wealth. So did Great Pompey esteem them enemies that having power and opportunity failed the public.

2. But • ow forbearing to press that point further. Let me add a word or two of counsel; and let it I pray you be acceptable unto you. I will commend you to God, when I have commended a few precepts unto your consideration.

1. The first of them is; that seeing God and man doth honor you: you must also advance your own honor: both the honor of your persons, and the honor of this Society. Dishonor not your persons by vices, or disgraceful lusts; fear baseness, swaggering, swearing, quarreling, drinking, rioting, and the like. Remember that sin and shame are by God tied together with an adamantine chain, and wait one on the other, as the shadow on the body; and what God hath joined, you cannot sunder: the act of sin as a wound is transient, but the scar remaineth.

Dishonor not this society by negligence, idleness or slackness in your appearances: but give your presence & attendance at your times appointed; which is the sinews and strength of your company. Vphold the grace of your exercises, and better them, and yourselves by them; for to what purpose are you a company, or were your company, if it were not for your exercises. I have heard that your worthy founder left you but two special rules and directions for the advancing of the honor of your company. The former for the increase, and upholding of your Band and society, by your weekly diligent appearance, without failing in your set exercises. The latter for the upholding of the band of love, and unity among yourselves: avoiding carefully such jars, and quarrels as might disioynt you, or make you fall off one from another. I have heard also that both these rules have been forgotten amongst many of you: and especially by failing in the latter; you have almost over thrown the former. Yea myself have been an eye witness of your slender appearance, and sundry others to their grief, and the dishonor, I had almost said the disbanding, of your company: which made me think of the complaint of Vegetius, concerning the neglected military discipline of his time. But now amongst us, saith he, the field discipline, I will not say languisheth, but is dead: neither is it evil, but none at all. So I may say (but in no other respect but of your want of appearance) your discipline hath many times been, not faint, but dead; not evil, but none at all. Now therefore worthy Gentlemen repair yourselves, your reputation, your company, and the honor and estimation of it: both by joining together, and peecing in mutual and loving affections; which will tie your persons together one to another: as also by joining yourselves in seemly appearance upon your exercise days. Christ hath laid a strait law upon you for the one: and you may lay a law by your joint consent upon yourselves for the other. That whosoever will be of the company; he may appear so to be on the appointed days of appearance: or (without an approved reason to the contrary) make up his presence by his purse. It were, I confess, more praise-worthy to be voluntaries in such noble actions; then necessitated by compalsion: but it were pity that that which should be the glory of our action, (I mean the freeness of it) should become the overthrow of it. Let therefore conscience to God, the service of your country, the honor of your King, the love of Religion, and true noblenes of mind be a stronger tie upon you; then if you were pressed, and held by force unto the action. Look upon the state of this part of Christendom; tyrannized on by Antichrists forces: behold the fury of the enemies against the Churches everywhere: take to heart the inundation and floods of misery and destruction let in upon our neighbor Churches; so as the Dove of Christ can find no rest for the sole of her foot. Call to mind what hath been, and is the lot of our neighbor countries: what the hopes, and the aims of the enemy against our selves: and should not now every able man fitted with conueniency, even out of conscience, hold himself called by the face, and necessity of the times; to prepare himself with skill in arms for the repulsing of such furious enemies: and for the defense of his country, his King; and especially of the Gospel, and Religion of Jesus Christ.

We read of a band of men following Saul, Whose hearts God had touched. Who will say they were not called though they were not pressed? show yourselves such a band of men whose hearts God hath touched: and such as those two hundredth thousand men, who with Amasa offered themselves willingly unto the Lord: that is, with a most free spirit to fight the Lord's battles under Jehoshaphat. Let not baseness of mind, nor covetousness, nor idleness, nor private ends, nor private grudges, cause any either to keep off, or to fall off, either one from another, or from the public action; the use whereof is so noble, and necessary.

2. The longer I have been in this first advice, the shorter I shall be in the rest. The second principle I would tender unto you to advance the honor of your company, is: that you be careful both to fear God yourselves; and to draw in others among you that are religious and fearing God. The former, because all true valor and fortitude floweth from Religion and the fear of God. By faith the Judges of Israel were valiant in battle, and turned away the forces of aliens. This alone made Elijah, the horsemen, and Chariots of Israel; all warlike provision, power and policy, without Religion is vain. And all valor, and courage, without grace and Religion, is as a shadow without a body: or as a body without a soul. Promote therefore by all your power, the power of the Gospel first in your own hearts, and then in your families, and then in your countries. Get grace, and be in grace with God: and then more are they, and more powerful that are with you; then any, or all that come against you.

And next to this, get into your company men that fear God; the more of them you can draw in; the more happy and flourishing will your company be. Such as these will intend the public, and not their private ends: their virtuous life will cast a lnstre upon your meetings, their religious speeches and godly counsels will tend to edification. In a word, their holy example, course, and discourses will make your meetings fruitful. Cast but your eyes upon your other fraternity, that noble society of the Artillery yard; and observe how God hath increased their numbers, their renown, and true honor: how they prosper in outward means, how lovely, comely, and graceful they are in their meetings, how dex trous and able for great services. And whence is it? but (besides the wisdom, valor, diligence, sobriety, and piety of their Leaders, and Captains) because one godly man hath persuaded, and drawn in another: so as many of the band are not only civil and sober minded, but truly religious, and noted for men fearing God, to whom the Lord hath entailed honor and prosperity. Him that honoreth me I will honor: but who so despiseth me shall be despised. Let this persuade such as fear God to come in, and draw others affected as themselves into this exercise, a readier way to advance your society, cannot be directed.

3. While you prepare yourselves against enemies without; know that you have the greatest enemy within to grapple withal. This bosom enemy who is still at bed and board with you, you must charge against daily, watch him narrowly, & take him in hand betime, suppress the risings of evil motions, be serious in this encounter you never want an enemy that you may never want exercise: if you find him not abroad, he will find you at home; have him necessarily you must, aut socium aut hostem, either as a companion or an enemy: but at the best a traitor. Raise up your whole power, & stand in complete armor against this enemy: against whom (seeing there is no hope of peace) there is no hope but in arms. Of all victories esteem that the most noble to overcome thyself: and he overcometh himself, that ouergroweth his corruptions daily; and standeth strongly in the strength of Christ against his own lusts, by whom he is more then a conqueror.

Valentinian the Emperor at point of death said he most gloried in one victory amongst all the great triumphs & victories of his life, and being asked what that was: he answered, I have conquered my most wicked enemy, my own flesh, a noble conquest indeed. It is not hard to overcome any other enemy if a man have overcome himself: but it is impossible for any other enemy to overcome him.

4. In all use of arms acknowledge the Lord your highest General. Israel must put on their arms before the Lord. so you must do all in his presence, and by his direction; and this will be an awe-band to keep all in order. In other armies many things are done, which other Generals know not, nor see: but this General seeth all, heareth all, observeth all. Learn therefore in all your warlike exercises of Israel: to march or stand (as they in all their journeys) according to the moving, or standing of the cloud. Let God's word be your watchword for your direction in everything: for then God is before you, his presence is with you, and his blessing shall be upon you for good, for honor, for safety, for victory and success in whatsoever you shall put your hands unto, according to his promise, who is truth it self, the mighty God blessed forever. Amen.