The soldiers honour Wherein by divers inferences and gradations it is evinced, that the…The souldiers honour Wherein by diuers inferences and gradations it is euinced, that the…

Was there a shield or spear seen among forty thousand in Israel? Was there? There was not: This question is a plain negative. Here is Defectus remedij, the want of help: great misery, but no remedy: not a Spear to offend; no, not a Shield to defend. War, and war in the Gates, and yet neither offensive nor defensive weapon? Miserrima privatio, quae omnem tollit ad habitum regressum. A miserable destitution, which admits of no restitution, that can never be restored to the former habit. It takes away all, both present possession, and future possibility; Rem & Spem, Help, and Hope.

Was there a shield or speare seene among fortie thousand in Israel? Was there? There was not: This question is a plaine negatiue. Here is Defectus remedij, the want of helpe: great miserie, but no remedie: not a Speare to offend; no, not a Shield to defend. Warre, and warre in the Gates, and yet neyther offensiue nor defensiue weapon? Miserrima priuatio, quae omnem tollit ad habitum regressum. A miserable destitution, which admits of no restitution, that can neuer be restored to the former habite. It takes away all, both present possession, and future possibilitie; Rem & Spem, Helpe, and Hope.

But suppose, that only some one company had wanted, yet if the rest of the forces had been armed, there were some comfort. No, not a shield nor spear among many, among a thousand, among many thousand, among forty thousand: An Host of men, and not a weapon? grievous exigent! If it had been any defect but of armour, or in any other time but the time of war, or only in one City of Israel, and not in all. But is there war, and war in the gates, and do many, even thousands, want? what, armour enough? so they might easily; nay, but one shield, one spear? miserable calamity!

But suppose, that onely some one companie had wanted, yet if the rest of the forces had beene armed, there were some comfort. No, not a shield nor speare among many, among a thousand, among many thousand, among fortie thousand: An Host of men, and not a weapon? grieuous exigent! If it had beene any defect but of armour, or in any other time but the time of warre, or onely in one Citie of Israel, and not in all. But is there warre, and warre in the gates, and doe many, euen thousands, want? what, armour enough? so they might easily; nay, but one shield, one speare? miserable calamitie!

They were in great distress under the reign of Saul,1. Sam. 13. The spoilers came out of the Camp of the Philistines, ¹in three companies, &c. Yet it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan: but with Saul and with Jonathan his son was there found. Here was a great want; three bands of the enemies, and but two swords: yet there were then two; and it so pleased God that those two were enow. As the Apostles said to Christ,² Ecce duo gladij; Master, here are two swords: and he answered, It is enough. But two swords for so many, and against so many; a word of great misery. But God saith, Satis est, those two are enow, a word of great mercy. He can give victory with two swords, with one sword, with no sword: and so he did here, that convinced Israel might see, it was the Lord that fought for them; and so be moved to bless the Lord.

They were in great distresse vnder the raigne of Saul,1. Sam. 13. The spoilers came out of the Campe of the Philistines, ¹in three companies, &c. Yet it came to passe in the day of battell, that there was neither sword nor speare found in the hand of any of the people that were with Saul and Ionathan: but with Saul and with Ionathan his sonne was there found. Here was a great want; three bands of the enemies, and but two swords: yet there were then two; and it so pleased God that those two were enow. As the Apostles said to Christ,² Ecce duo gladij; Master, here are two swords: and he answered, It is enough. But two swords for so many, and against so many; a word of great miserie. But God saith, Satis est, those two are enow, a word of great mercie. He can giue victorie with two swords, with one sword, with no sword: and so he did here, that conuinced Israel might see, it was the Lord that fought for them; and so bee moued to blesse the Lord.

1. 11. Sam. 13.22.
2. 2Luke 22.•8.

1. That war at some times is just and necessary; indeed just when it is necessary; as here. For shall it come to the gates, and shall we not meet it? Yea shall we not meet it before it come near the gates? There is then a season when war is good and lawful. Saint Augustine observes, that when the Soldiers, among the rest of the people, came to John the Baptist to be catechised: What shall we do? ⟨p. 18⟩He did not bid them leave off being soldiers, but taught them to be good soldiers. Do violence to no man, ¹neither accuse any falsely, and be content with your wages. Milites instruit, militare non prohibet: hee directs them to be good men, not forbids them to be warlike men.

1. That warre at some times is iust and necessarie; indeed iust when it is necessarie; as here. For shall it come to the gates, and shall we not meet it? Yea shall wee not meet it before it come neere the gates? There is then a season when warre is good and lawfull. Saint Augustine obserues, that when the Souldiers, among the rest of the people, came to Iohn the Baptist to be catechised: What shall we doe? ⟨p. 18⟩He did not bid them leaue off being souldiers, but taught them to be good souldiers. Doe violence to no man, ¹neither accuse anie falsely, and be content with your wages. Milites instruit, militare non prohibet: hee directs them to be good men, not forbids them to bee warlike men.

1. 1Luke 3.14.

God himself is termed a Man of war: and he threatens war:¹ The Lord hath sworn that he will have war with Amalek from generation to generation. ²Many of the Philistines, Canaanites, and Sidonians were left to teach Israel war. Luxuriant animi rebus plerumque secundis. Too much warmth of prosperity hatcheth up luxury. There must be some exercise, lest mens spirits grow resty. The standing water turns to putrefaction. And virtue is no virtue but in action. Sings the divine Poet. Idleness doth neither get, nor save, but loose. If exercise be good, those are best which tend to most good. The exercises of war steppe in here, to challenge their deserved praise. As with wooden wasters men learn to play at the sharp: so practise in times of peace makes ready for the time of war. It is good to be doing, that when Satan comes, inueniat occupatum; he may find thee honestly busied. The bird so long as she is upon wing, flying in the air, is safe from the fowler: but when the sits lazy on a tree, pruning her feathers, a little shot quickly fetcheth her down. So long as we are well exercised, the devil hath not ⟨p. 19⟩so fair a mark of us: but idle, we lie prostrate objects to all the shot of his temptations. Now there are two cautions observable in the justness of wars. 1. that they be undertaken justa causa, upon just and warrantable cause. 2. that they be prosecuted bono animo, with an honest mind.

God himselfe is termed a Man of warre: and hee threatens warre:¹ The Lord hath sworne that hee will haue warre with Amalek from generation to generation. ²Manie of the Philistins, Canaanites, and Sidonians were left to teach Israel warre. Luxuriant animi rebus plerumque secundis. Too much warmth of prosperitie hatcheth vp luxurie. There must be some exercise, lest mens spirits grow restie. The standing water turnes to putrefaction. And vertue is no vertue but in action. Sings the diuine Poet. Idlenesse doth neither get, nor saue, but loose. If execise be good, those are best which tend to most good. The exercises of warre steppe in here, to challenge their deserued praise. As with woodden wasters men learne to play at the sharpe: so practise in times of peace makes readie for the time of warre. It is good to be doing, that when Satan comes, inueniat occupatum; he may find thee honestly busied. The bird so long as she is vpon wing, flying in the aire, is safe from the fowler: but when the sits lasie on a tree, pruning her feathers, a little shot quickly fetcheth her downe. So long as we are well exercised, the deuill hath not ⟨p. 19⟩so faire a marke of vs: but idle, we lie prostrate obiects to all the shot of his temptations. Now there are two cautions obserueable in the iustnesse of warres. 1. that they be vndertaken iusta causa, vpon iust and warrantable cause. 2. that they be prosecuted bono animo, with an honest mind.

1. 1Exod. 17.16.
2. 2Judg. 3.Iudg. 3.

1. The Cause must be just. For Frangit & attollit vires in milite causa. The cause doth either encourage or discourage the soldier, indeed it makes or mars all. This just cause is threefold, well comprised in that verse, Paxpopuli, Patriaeque salus, & Gloria Regni. The peace of the people, the health of the Country, and the glory of the Kingdom.

1. The Cause must be iust. For Frangit & attollit vires in milite causa. The cause doth either encourage or discourage the souldier, indeede it makes or marres all. This iust cause is threefold, well comprised in that verse, Paxpopuli, Patriaeque salus, & Gloria Regni. The peace of the people, the health of the Countrey, and the glorie of the Kingdome.

1. The Peace of the people: for we must aim by war to make way for peace. We must not desire truce to this end, that we may gather force against an unjust war: but we desire a just war, that we may settle a true peace. So Joab heartened his brother Abishai and the choice men of Israel against the Syrians. ¹Be of good courage, and let us play the men, for our People, and for the Cities of our God.

1. The Peace of the people: for wee must aime by warre to make way for peace. We must not desire truce to this end, that wee may gather force against an vniust warre: but wee desire a iust warre, that wee may settle a true peace. So Ioab heartned his brother Abishai and the choise men of Israel against the Syrians. ¹Be of good courage, and let vs play the men, for our People, and for the Cities of our God.

1. 12. Sam. 10.12.

2. The health and safety of our Country: Periclitantur aliqui, ne pereant omnes, Some must be endangered, that all may not be destroyed. And I would here, that the dull and heavy spirits of our rotten worldlings would consider. Quorum causa; for whose sake these worthy men spare neither their pains nor their purses, in this noble exercise. Even ⟨p. 20⟩for theirs; theirs, and their children's, that so contemptibly judge of them.

2. The health and safetie of our Countrey: Periclitantur aliqui, ne pereant omnes, Some must beendangered, that all may not be destroyed. And I would here, that the dull and heauie spirits of our rotten worldlings would consider. Quorum causa; for whose sake these worthy men spare neither their paines nor their purses, in this noble exercise. Euen ⟨p. 20⟩for theirs; theirs, and their childrens, that so contemptibly iudge of them.

If ware should be in the gates, whither would you run for defence, where shroud your selves, but under their Colours which you have despised? Who should keep the Usurers money from pillaging? all his Obligations, Mortgages, and Statutes from burning? Who should keep the foggy Epicure, in his soft chair after a full meal fast asleep? Who should maintain the nice Lady in her Caroch, whirling through the popular streets? Who should reserve those delicate parlours, and adorned chambers from fire and flames? Who should save Virgins from ravishment, children from famishment, mothers from astonishment? City & Country, Temples and Palaces, Traffics and Markets, Ships and Shops; Westminster-hall and the Exchange, two of the richest acres of ground in England, from ploughing up; from having it said, I am seges ubi Troia fuit, corne groweth were London stood; all from ruin; who but the Soldier under God?¹ The sword of God, and the sword of Gideon?

If ware should be in the gates, whither would you runne for defence, where shrowd your selues, but vnder their Colours which you haue despised? Who should keepe the Vsurers money from pillaging? all his Obligations, Morgages, and Statutes from burning? Who should keepe the foggie Epicure, in his soft chaire after a full meale fast asleepe? Who should maintaine the nice Ladie in her Caroch, whirling through the popular streetes? Who should reserue those delicate parlours, and adorned chambers from fire and flames? Who should saue Virgins from rauishment, children from famishment, mothers from astonishment? Citie & Countrey, Temples and Pallaces, Traffickes and Markets, Ships and Shops; Westminster-hall and the Exchange, two of the richest acres of ground in England, from plowing vp; from hauing it said, I am seges vbi Troia fuit, corne groweth were London stood; all from ruine; who but the Souldier vnder God?¹ The sword of God, and the sword of Gideon?

1. 1Judg. 7.18.Iudg. 7.18.

3. The Glory of the Kingdom, and that is Evangelium Christi, the Gospel of Jesus Christ. Wars for God are called Gods battles. The destruction of their cities that revolt from God to Idols, and the whole spoil, is for the Lord: it is the Lords battle, and the Lords spoil. Deut. 13. Saul thus encouraged David to war;¹ Be thou valiant for me, and fight the Lords battles. The most and best warriors ⟨p. 21⟩were called the Sons of God. So Abraham, Moses, David, Joshua, Gideon; and that Centurion was a man of war, whose praise Christ so sounded forth in the Gospel,² I have not found so great faith, no, not in Israel. And the best wars are for God: so Christians bear in their Ensigns the Cross, to show that they fight for the honour of Jesus Christ.

3. The Glorie of the Kingdome, and that is Euangelium Christi, the Gospel of Iesus Christ. Warres for God are called Gods battells. The destruction of their cities that reuolt from God to Idols, and the whole spoile, is for the Lord: it is the Lords battell, and the Lords spoile. Deut. 13. Saul thus encouraged Dauid to warre;¹ Be thou valiant for me, and fight the Lords battells. The most and best warriours ⟨p. 21⟩were called the Sonnes of God. So Abraham, Moses, Dauid, Ioshua, Gedeon; and that Centurion was a man of warre, whose praise Christ so sounded forth in the Gospel,² I haue not found so great faith, no, not in Israel. And the best warres are for God: so Christians beare in their Ensignes the Crosse, to shew that they fight for the honour of Iesus Christ.

1. 11. Sam. 18.17.
2. 2Mat. 8.10.

When therefore there is hazard to loose the peace of the people, the safety of the Country, the glory of all, the Gospel of our Saviour Christ; here is just cause of war. They that go forth to fight upon these terms, shall conquer. Causa jubet melior superos sperare secundos. A good cause gives assurance of victory. God shall martial that army, yea himself will sight for them.

When therefore there is hazard to loose the peace of the people, the safetie of the Countrey, the glorie of all, the Gospel of our Sauiour Christ; here is iust cause of warre. They that goe forth to fight vpon these termes, shall conquer. Causa iubet melior superos sperare secundos. A good cause giues assurance of victorie. God shall martiall that armie, yea himselfe will sight for them.

2. The next caution, after a good ingression, is to be sure of a good prosecution. We say of the Chirurgeon, that he should have a Ladies hand, and a Lyons heart: but the Christian soldier should have a Ladies heart, and a Lyons hand. I mean, though he deal valiant blows, yet not destroy without compassion. Fortitudo virtus bellica, man suetudo virtus bella. Though manfulness be a warlike virtue, yet gentleness is a Christian virtue. The sword should not be bloodied, but in the heat of battle. And after victory, when a soldier looks on the dead bodies of his enemies, pity should sit in his eyes rather then insultation. He should not strike the yielding, nor prey upon prostrate fortunes.

2. The next caution, after a good ingression, is to be sure of a good prosecution. Wee say of the Chirurgion, that he should haue a Ladies hand, and a Lyons heart: but the Christian souldier should haue a Ladies heart, and a Lyons hand. I meane, though hee deale valiant blowes, yet not destroy without compassion. Fortitudo virtus bellica, man suetudo virtus bella. Though manfulnesse be a warlike vertue, yet gentlenesse is a Christian vertue. The sword should not bee bloudied, but in the heat of battell. And after victorie, when a souldier lookes on the dead bodies of his enemies, pittie should sit in his eyes rather then insultation. Hee should not strike the yeelding, nor prey vpon prostrate fortunes.

I know that divers aspersions are cast upon men of this rank, They think that many take armes, Non ut seruiant, sed ut soeviant; not to serve for their Country, but to rage and forage: making their Cote-armour a defence for drinking, whoring, swearing, dicing; and such disorders. As if it were impossible, that a tender conscience should dwell in one bosom with a valiant heart.¹ Olim castra quasi casta dicebantur; quia castratur in ijs libido. The Camp seemed to take the denomination, saith he, from chastity; because in the wars lust was beaten down. But now Venus is gotten into the arms of Mars. Militat omnis amans, & habet sua castra Cupido. Cupid hath displayed his Colours, and pitched his Tent in the midst of the Army; as if it were the only bravery of a Soldier, to drink valiant healths to his Mistress. One writes of the Turks, that though they are the most monstrous beasts at home in peace, and sin even against nature: yet in wars caute & caste vivunt, they live charily and chastely. Not as the Fryers say, Caute si non caste: the Turks are better then the Fryers in this. Vitia sua domi deponunt, saith he: they leave all their naughtiness behind them at home. But he adds withal to our reproach, Christianus assumit: the Christians there take up those vices, as if they found them sown in a pitched field. That there is often, saith he, Gravior turba meretricum, quam militum: it is hard to judge, whether the number of soldiers ⟨p. 23⟩or of harlots be greater. Hence it is said, that Rara fides pietasque viris, qui castra sequuntur. There is so little fidelity and piety in men that follow the wars. These be the common invectives against Soldiers.

I know that diuers aspersions are cast vpon men of this ranke, They thinke that manie take armes, Non vt seruiant, sed vt soeuiant; not to serue for their Countrey, but to rage and forrage: making their Cote-armour a defence for drinking, whoring, swearing, dicing; and such disorders. As if it were imposible, that a tender conscience should dwell in one bosome with a valiant heart.¹ Olim castra quasi casta dicebantur; quia castratur in ijs libido. The Campe seemed to take the denomination, saith hee, from chastitie; because in the warres lust was beaten downe. But now Venus is gotten into the armes of Mars. Militat omnis amans, & habet sua castra Cupido. Cupid hath displayed his Colours, and pitched his Tent in the midst of the Armie; as if it were the onely brauerie of a Souldier, to drinke valiant healths to his Mistresse. One writes of the Turkes, that though they are the most monstrous beasts at home in peace, and sinne euen against nature: yet in warres caute & caste viuunt, they liue charily and chastly. Not as the Fryers say, Caute si non caste: the Turkes are better then the Fryers in this. Vitia sua domi deponunt, saith hee: they leaue all their naughtinesse behind them at home. But he addes withall to our reproch, Christianus assumit: the Christians there take vp those vices, as if they found them sowne in a pitched field. That there is often, saith he, Grauior turba meretricum, quam militum: it is hard to iudge, whether the number of souldiers ⟨p. 23⟩or of harlots be greater. Hence it is said, that Rara fides pietasque viris, qui castra sequuntur. There is so little fidelitie and pietie in men that follow the warres. These be the common inuectiues against Souldiers.

1. 1Isidor.

But now do not many tax them, that are worse themselves? Who can endure to hear an Usurer tax a Pillager? an Epicure find fault with a Drinker? a man-eating Oppressor with a gaming Souldier? Quis tulerit Gracchum de seditione loquentem? Who can abide to hear Gracchus decline against sedition? or the Fox preach peace to the Geese? Say that some are faulty: must therefore the whole Profession be scandalized? Will you despise the word of God, because some that preach it are wicked men? no; Dent ocyus omnes, Quas meruere pati, sic stet sententia poenas. Lay the fault where it should lie: be they only blamed that deserved it. Some persons may be reprovable, but the Profession is honourable.

But now doe not manie taxe them, that are worse themselues? Who can endure to heare an Vsurer taxe a Pillager? an Epicure find fault with a Drinker? a man-eating Oppressor with a gaming Souldier? Quis tulerit Gracchum de seditione loquentem? Who can abide to heare Gracchus declaine against sedition? or the Foxe preach peace to the Geese? Say that some are faultie: must therefore the whole Profession be scandalized? Will you despise the word of God, because some that preach it are wicked men? no; Dent ocyus omnes, Quas meruere pati, sic stet sententia poenas. Lay the fault where it should lie: be they onely blamed that deserued it. Some persons may be reproueable, but the Profession is honourable.

The martialist may be a good Christian: in all likelihood should be the best Christian. Mors semper in oculo, therefore should be semper in animo. How should death be out of that mans mind, that hath it always in his eye? His very calling teacheth him to expound Saint Paul; who calls the Christians life ⟨p. 24⟩a Warfare. His continual dangers to the good soldier, are as it were so many meditations of death. If he die in peace, he falls breast to breast with virtue. If in war, yet he dies more calmly then many an Usurer doth in his chamber. Though he be conquered, yet he is a Conqueror: he may loose the day in an earthly field, but he wins the day against Sin, Satan, and Hell; and sings with Paul, like a dying Swan;¹ I have fought a good fight, I have finished my course, I have kept the faith; now there is laid up for me a Crown of Righteousness.

The martialist may be a good Christian: in all likelyhood should be the best Christian. Mors semper in oculo, therefore should be semper in animo. How should death be out of that mans mind, that hath it alwayes in his eye? His verie calling teacheth him to expound Saint Paul; who calls the Christians life ⟨p. 24⟩a Warfare. His continuall dangers to the good souldier, are as it were so many meditations of death. If he die in peace, he falls breast to breast with vertue. If in warre, yet he dies more calmely then many an Vsurer doth in his chamber. Though he be conquered, yet he is a Conqueror: he may loose the day in an earthly field, but he winnes the day against Sinne, Satan, and Hell; and sings with Paul, like a dying Swan;¹ I haue fought a good fight, I haue finished my course, I haue kept the faith; now there is layd vp for me a Crowne of Righteousnesse.

1. 12. Tim. 4.7.