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A Sermon preached at the Funerall of William Proud, a Lieu-tenant Colonell, slayne at the last late siege of Mastricke. 2. SAM. 3.38.
A Sermon preached At the Funeral of William Proud, a Lieutenant Colonel, slain At the last late siege of Mastricke. 2. SAM. 3.38.
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Know yee not that a Prince and a great man is fallen this day in Israel?
Know ye not that a Prince and a great man is fallen this day in Israel?
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WEE reade before in this chapter, that King Saul being dead, there was great warre betweene Ishbosheth and Dauid for the Crowne:
we read before in this chapter, that King Saul being dead, there was great war between Ishbosheth and David for the Crown:
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Ishbosheth claymed it as sonne to King Saul: Dauid did challenge it as anoynted by Samuel, and appointed by God.Ishbosheth claimed it as son to King Saul: David did challenge it as anointed by Samuel, and appointed by God.
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Abner Generall for Saul his house, being rebuked by Ishbosheth for going in to his fathers concubine, tooke it very indignely,Abner General for Saul his house, being rebuked by Ishbosheth for going in to his Father's concubine, took it very indignly,
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and threatned to forsake Ishosheth and to vnite himselfe to Dauid, for which purpose he sendeth messengers to Dauid to make a couenant with him:
and threatened to forsake Ishosheth and to unite himself to David, for which purpose he sends messengers to David to make a Covenant with him:
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Dauid being a wise King aswell as a godly man, thought it no 〈 … 〉 neglect such 〈 ◊ 〉 opportunity,David being a wise King aswell as a godly man, Thought it no 〈 … 〉 neglect such 〈 ◊ 〉 opportunity,
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and therefore he doth embrace Abners loue, he entertayneth him royally, and dismisseth him peaceably.
and Therefore he does embrace Abners love, he entertaineth him royally, and dismisseth him peaceably.
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After this, Ioab Dauids Generall comming to the Court, and whether out of malice, because Abner had slaine his brother Asael, or out of ambition, fearing that Abner might haue his command,
After this, Ioab David General coming to the Court, and whither out of malice, Because Abner had slain his brother Asael, or out of ambition, fearing that Abner might have his command,
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or out of affection to Dauid, being his nephew, hee is very angry, and telleth Dauid that Abner came but as a spy to watch Dauids going in and going out,
or out of affection to David, being his nephew, he is very angry, and Telleth David that Abner Come but as a spy to watch David going in and going out,
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and therefore it was not wisedome in Dauid to suffer Abner to depart from him and when he had done speaking to the King, he hastneth after Abner, who comming to Ioab, mistrusting no euill, was, vnder pretence of friendship, most treacherously killed by Ioab. This murder so odious in the sight of God and man, doth astonish Dauid: for now Beniamin and all Sauls Alies are likely to hate Dauid perpetually,
and Therefore it was not Wisdom in David to suffer Abner to depart from him and when he had done speaking to the King, he hasteneth After Abner, who coming to Ioab, mistrusting no evil, was, under pretence of friendship, most treacherously killed by Ioab. This murder so odious in the sighed of God and man, does astonish David: for now Benjamin and all Saul's Allies Are likely to hate David perpetually,
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yea his owne seruants and kindred haue great cause to suspect Dauids tyranny: wherefore Dauid, to cleare himselfe from so foule a blot, First, he detesteth the fact.
yea his own Servants and kindred have great cause to suspect David tyranny: Wherefore David, to clear himself from so foul a blot, First, he detesteth the fact.
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Secondly, he wisheth a curse vpon Ioab and his posterity for the same. Thirdly, he causeth his Nobles to lament, and himselfe followeth Abners corps to the graue;
Secondly, he wishes a curse upon Ioab and his posterity for the same. Thirdly, he Causes his Nobles to lament, and himself follows Abners corpse to the graven;
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he weepeth, and hee bewaileth his death:
he weeps, and he bewaileth his death:
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and hee sayth, Know yee not, that a Prince, and a great man is fallen this day in Israel?
and he say, Know ye not, that a Prince, and a great man is fallen this day in Israel?
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In which words three things are obseruable.
In which words three things Are observable.
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First, that there is a difference and a degree betweene man and man, in this title giuen to Abner, a Prince, and a great man.
First, that there is a difference and a degree between man and man, in this title given to Abner, a Prince, and a great man.
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Secondly, that Princes and great men are subiect to mortality: A Prince, and a great man is fallen this day in Israel.
Secondly, that Princes and great men Are Subject to mortality: A Prince, and a great man is fallen this day in Israel.
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Thirdly, notice is more especially to be taken of such mens deaths, Know yee, & c? For the first:
Thirdly, notice is more especially to be taken of such men's death's, Know ye, & c? For the First:
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this difference of man and man, is not in respect of our Creator, nor in respect of our first earthly father,
this difference of man and man, is not in respect of our Creator, nor in respect of our First earthly father,
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nor in respect of our matter, for wee are all made of the same earth:
nor in respect of our matter, for we Are all made of the same earth:
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but it is in regard of the vse and seruice of men in a ciuill state,
but it is in regard of the use and service of men in a civil state,
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for parity breedeth confusion both in Church and Common-wealth, and God is the God of order. See this in vnreasonable creatures:
for parity breeds confusion both in Church and Commonwealth, and God is the God of order. See this in unreasonable creatures:
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The Bees haue in the Hiue a master-Bee, whom they obserue and follow: the Cranes march forth in orderly array:
The Bees have in the Hive a master-Bee, whom they observe and follow: the Cranes march forth in orderly array:
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yea, among the diuels there is a superiority and an order, for Belsebub is the Prince of them, Acts 17.11. There are Nobles:
yea, among the Devils there is a superiority and an order, for Beelzebub is the Prince of them, Acts 17.11. There Are Nobles:
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these were Noblemen, and there is a degree in Nobility:
these were Noblemen, and there is a degree in Nobilt:
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These were more noble men then those of Thessalonica: For better vnderstanding this poynt, obserue foure sorts of Nobilitie.
These were more noble men then those of Thessalonica: For better understanding this point, observe foure sorts of Nobilt.
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The first is naturall, which is by birth, descending from ancient progenitors, and God promiseth Abraham, that Kings shall come out of his loynes.
The First is natural, which is by birth, descending from ancient progenitors, and God promises Abraham, that Kings shall come out of his loins.
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I, but the old Stoickes obiect, Nature is alike to all, she is a stepdame to none:
I, but the old Stoics Object, Nature is alike to all, she is a stepdame to none:
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are not all borne alike into the world? are not all subiect alike to casualties in the world? and doe not all dye and go alike out of the world? where is then any inequality? Likewise the new Switzers say, God did not make two Adams, one of siluer to beget Gentlemen, another of earth to beget common people:
Are not all born alike into the world? Are not all Subject alike to casualties in the world? and do not all die and go alike out of the world? where is then any inequality? Likewise the new Switzers say, God did not make two Adams, one of silver to beget Gentlemen, Another of earth to beget Common people:
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Coates, and Crests, notos magis facit quàm nobiles: they make men rather knowne then noble. No more for shame:
Coats, and Crests, Notos magis facit quàm nobiles: they make men rather known then noble. No more for shame:
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let not that sin rule among vs which Esay speakes of, That the vile presume against the honourable:
let not that since Rule among us which Isaiah speaks of, That the vile presume against the honourable:
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They are, me thinketh, as Esdras the 1. booke the 3. chapter saith, the words of men in wine, who neuer remember their King, nor their Gouernours:
They Are, me Thinketh, as Ezra the 1. book the 3. chapter Says, the words of men in wine, who never Remember their King, nor their Governors:
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doubtlesse, it is a great blessing of God, to be borne of honourable parents:
doubtless, it is a great blessing of God, to be born of honourable Parents:
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for Christ himselfe, though he liued so poore, as the Foxes had holes, and the birds of the ayre had nests,
for christ himself, though he lived so poor, as the Foxes had holes, and the Birds of the air had nests,
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but he had not where to lay his head: but he had not where to lay his head:
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yet he would not be borne base, he would bee borne a Gentle man, he was of the blood Royall,
yet he would not be born base, he would be born a Gentle man, he was of the blood Royal,
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and true heyre to the Crowne of Iudah: for hee descended from the linage of Dauid according to the flesh.
and true heir to the Crown of Iudah: for he descended from the lineage of David according to the Flesh.
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In metals of the same kinde (which Plato resembleth to the soule of man) some are farre purer then are others:
In metals of the same kind (which Plato resembles to the soul of man) Some Are Far Purer then Are Others:
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In plants there is a great difference of seeds and branches: Est in iunencis, est in equis patrum virtus Fortes creantur fortibus et bonis.
In plants there is a great difference of seeds and branches: Est in iunencis, est in equis patrum virtus Forts creantur fortibus et bonis.
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If a man haue a Horse, hee esteemeth him better, according to the sire and damme he commeth from.
If a man have a Horse, he esteems him better, according to the sire and dam he comes from.
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Euen so among men, it doth often much auayle from what stocke they descend:
Eve so among men, it does often much avail from what stock they descend:
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and the Scriptures call men nobly borne, The famous of the congregation, The worthies of the land, The glory of the Kingdome, The strength of Israel: and it was one high degree of sorrow in Iudah her captiuity, that her nobles were slayne.
and the Scriptures call men nobly born, The famous of the congregation, The worthies of the land, The glory of the Kingdom, The strength of Israel: and it was one high degree of sorrow in Iudah her captivity, that her Nobles were slain.
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But Generatio optima, corruptio pessima, best things corrupted, proue the worst: Angels, if they fall, doe become deuils:
But Generatio optima, Corruption pessima, best things corrupted, prove the worst: Angels, if they fallen, do become Devils:
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and Gentlemen, if they degenerate, become the vtter ruine of the Church and Common-wealth, they are as so many Lucifers fallen from heauen:
and Gentlemen, if they degenerate, become the utter ruin of the Church and Commonwealth, they Are as so many Lucifer's fallen from heaven:
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Hence we doe learne, not with the Iewes to boast we haue Abraham to our Father, not to stand so much vpon the blood wee haue,
Hence we do Learn, not with the Iewes to boast we have Abraham to our Father, not to stand so much upon the blood we have,
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as vpon the good we doe. It little benefiteth a foule riuer to flow from a cleare spring.
as upon the good we do. It little benefitteth a foul river to flow from a clear spring.
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It is small comfort for a blind man, to say his father could see well: it is no reputation for a deboshed liuer, to say that he is nobly descended.
It is small Comfort for a blind man, to say his father could see well: it is no reputation for a deboshed liver, to say that he is nobly descended.
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If we be the children of Abraham, let vs doe the workes of Abraham: and the better we are borne, the better wee must liue.
If we be the children of Abraham, let us doe the works of Abraham: and the better we Are born, the better we must live.
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Noblemen must be like trees planted by the riuers of water, which bring forth their fruit in due season, that their leafe may not fall,
Noblemen must be like trees planted by the Rivers of water, which bring forth their fruit in due season, that their leaf may not fallen,
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nor their name perish from the face of the earth. The second kinde of Gentry is Ciuill nobility, which is by riches;
nor their name perish from the face of the earth. The second kind of Gentry is Civil Nobilt, which is by riches;
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shining in the goods of fortune.
shining in the goods of fortune.
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Hence Symonides esteemed those to bee noble, which in a long course of time, were descended from wealthy progenitors:
Hence Symonides esteemed those to be noble, which in a long course of time, were descended from wealthy progenitors:
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and though it often fall out true, diuites in arca, pauperes in conscientia: Men rich in the cofers, are poore in the conscience:
and though it often fallen out true, diuites in arca, Paupers in conscientia: Men rich in the coffers, Are poor in the conscience:
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yet are riches reckoned a part of nobility. First, because they make it popular.
yet Are riches reckoned a part of Nobilt. First, Because they make it popular.
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Secondly, because riches are the instruments by which vertue and Gentry are or may bee maintayned.
Secondly, Because riches Are the Instruments by which virtue and Gentry Are or may be maintained.
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Lastly, because being gotten, they serue as meanes for vertue and gentry to manfiest themselues in action:
Lastly, Because being got, they serve as means for virtue and gentry to manfiest themselves in actium:
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yet bee not proud of wealth, and thinke not because thou art rich, that therefore thou must bee honoured:
yet be not proud of wealth, and think not Because thou art rich, that Therefore thou must be honoured:
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this is to make men idolaters, to worship a golden Calfe, or a siluer Asse.
this is to make men Idolaters, to worship a golden Calf, or a silver Ass.
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Riches, sayth Bonauenture, are but as a dogge following two men which walke together, so long as the men are together, you cannot discerne to whom the dogge belongeth,
Riches, say Bonaventure, Are but as a dog following two men which walk together, so long as the men Are together, you cannot discern to whom the dog belongeth,
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but let them part, and then the dogge will follow his true master:
but let them part, and then the dog will follow his true master:
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so, while man and the world liue together, wee doe imagine riches belongeth to the man,
so, while man and the world live together, we do imagine riches belongeth to the man,
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but if the man leaue the world, then riches serues him but a dogged tricke,
but if the man leave the world, then riches serves him but a dogged trick,
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and as the man did come naked into the world, so his executors will bee sure hee shall goe naked out of the world, hee shall onely haue his winding-sheete.
and as the man did come naked into the world, so his Executors will be sure he shall go naked out of the world, he shall only have his winding-sheet.
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A man throweth a stone into the water, which begetteth circle vpon circle, and euery one bigger then other,
A man throweth a stone into the water, which begetteth circle upon circle, and every one bigger then other,
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yet suddenly they all vanish away: so is it with riches, they are quickely gone. As a bird hoppeth heere, and there, and no man knoweth where she will light:
yet suddenly they all vanish away: so is it with riches, they Are quickly gone. As a bird hoppeth Here, and there, and no man Knoweth where she will Light:
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so is it in getting riches, which haue wings like an Eagle, to flye away, Luke 12. Thou foole, this night shall thy soule be taken from thee, and then whose shall all thy goods bee? Striue not thou so much to bee rich in wealth,
so is it in getting riches, which have wings like an Eagl, to fly away, Lycia 12. Thou fool, this night shall thy soul be taken from thee, and then whose shall all thy goods be? Strive not thou so much to be rich in wealth,
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as to be rich in fayth. He in Plutarch which had a golden shoo, sayd: I, but no man knoweth how it wringeth me:
as to be rich in faith. He in Plutarch which had a golden shoo, said: I, but no man Knoweth how it wringeth me:
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so, to haue a golden purse, and a galled conscience, will make all ioy and honour to bee but a dreame at the last.
so, to have a golden purse, and a galled conscience, will make all joy and honour to be but a dream At the last.
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The world is as the sea, men as fishers, things as fishes, none can tell what he catcheth, till his net come out of the water:
The world is as the sea, men as Fishers, things as Fish, none can tell what he Catches, till his net come out of the water:
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neyther can we tell vntill we are dead, what will become of our soules: then lay up thy treasure in heauen, and not in earthly possessions.
neither can we tell until we Are dead, what will become of our Souls: then lay up thy treasure in heaven, and not in earthly possessions.
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Purse-nobility, though it glitter in the eyes of worldlings, yet it is seated in the hands of fortune, quae vitrea est, sayth Seneca, a very brittle she friend:
Purse-nobility, though it glitter in the eyes of worldlings, yet it is seated in the hands of fortune, Quae Vitrea est, say Senecca, a very brittle she friend:
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See in Haman, to day the Kings onely Fauourite, yet to morrow hanged.
See in Haman, to day the Kings only Favourite, yet to morrow hanged.
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See in Gellinor that puissant Prince of the Vandals, yet driuen so low, as hee begged a loafe of bread to slake his hunger, a spunge to dry vp his teares,
See in Gellinor that puissant Prince of the Vandals, yet driven so low, as he begged a loaf of bred to slake his hunger, a sponge to dry up his tears,
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and an harpe to solace him in his misery.
and an harp to solace him in his misery.
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Bellizarius that valiant Generall, his eyes put out, would cry, Date obelum Bellizario: Giue one poore farthing to relieue Bellizarius. Henry the fourth, a rich and a victorious Emperour, he had fought fifty two pitched battels in the fields,Belisarius that valiant General, his eyes put out, would cry, Date obelum Bellizario: Give one poor farthing to relieve Belisarius. Henry the fourth, a rich and a victorious Emperor, he had fought fifty two pitched battles in the fields,
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yet hee was driuen to that exigent, as hee begged a Prebend in the Church of Spira to mainetayne himselfe,
yet he was driven to that exigent, as he begged a Prebend in the Church of Spira to maintain himself,
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and could not obtaine it, no, not of that Bishop whom himselfe had preferd: but hee answered, Per corpus Francisci non habebis:
and could not obtain it, no, not of that Bishop whom himself had preferred: but he answered, Per corpus Francis non habebis:
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By St. Francis thou shalt not haue it. Therefore labour to bee rich in grace:
By Saint Francis thou shalt not have it. Therefore labour to be rich in grace:
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For, not many rich, not many noble, but God hath chosen the poore in this world to bee rich in fayth, For, not many rich, not many noble, but God hath chosen the poor in this world to be rich in faith,
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and heires of the Kingdome of heauen. and Heirs of the Kingdom of heaven.
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The third kinde of Nobility is morall, which a man doth purchase by vertue, and good liuing.
The third kind of Nobilt is moral, which a man does purchase by virtue, and good living.
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Socrates asked what nobility was? sayd, Est animi corporisque temperantia: It is a good composure,Socrates asked what Nobilt was? said, Est animi corporisque Temperantia: It is a good composure,
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and temperature of the minde and body.
and temperature of the mind and body.
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Aristotle esteemed him a Gentleman, which accounted it a glory to giue, and a staine to his honour to take.Aristotle esteemed him a Gentleman, which accounted it a glory to give, and a stain to his honour to take.
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And Plato sayd he was gentle, which is adorned with his owne, not with others vertues:
And Plato said he was gentle, which is adorned with his own, not with Others Virtues:
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so thou to be truely generous, is to be in life and behauiour well gouerned, disdayning to become subiect to vice,
so thou to be truly generous, is to be in life and behaviour well governed, disdaining to become Subject to vice,
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or to be infected with bad manners, to be iust and faythfull in promise, patient in suffering wrong, apt to pardon iniuries without reuenge, milde in countenance, courteous in speech, sober in carriage.
or to be infected with bad manners, to be just and faithful in promise, patient in suffering wrong, apt to pardon injuries without revenge, mild in countenance, courteous in speech, Sobrium in carriage.
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Nobles may not be like the noblest trees, for they are the most barren, or without good fruite,
Nobles may not be like the Noblest trees, for they Are the most barren, or without good fruit,
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as the Oake, the Beech, the Laurell, the Myrtle. They must not be like beasts, whereof the noblest are the cruellest:
as the Oak, the Beech, the Laurel, the Myrtle. They must not be like beasts, whereof the Noblest Are the Cruellest:
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neyther are they true vertues of nobility, such as in these dayes are vsed, as to dice well, to drinke well, to waste lauishly, and to wanton it ventrously:
neither Are they true Virtues of Nobilt, such as in these days Are used, as to dice well, to drink well, to waste lavishly, and to wanton it venturously:
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this is the way to bring ruine to your selues, for Now as the axe layde to the roote of the tree, euery tree which bringeth not forth good fruit, is hewne downe & cast into the fire:
this is the Way to bring ruin to your selves, for Now as the axe laid to the root of the tree, every tree which brings not forth good fruit, is hewed down & cast into the fire:
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and these courses will bring ruine to your posterity: for the seed of the wicked shall not bee renowned for euer.
and these courses will bring ruin to your posterity: for the seed of the wicked shall not be renowned for ever.
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This morall nobility acquired by vertue, is like Abishai one of Dauids Worthies, he was the worthiest of three:
This moral Nobilt acquired by virtue, is like Abishai one of David Worthies, he was the Worthiest of three:
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so this excelleth the other two:
so this excels the other two:
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but if we compare it with diuine Nobility, it is but as Ioseph to Pharao, the second in the Kingdome.
but if we compare it with divine Nobilt, it is but as Ioseph to Pharaoh, the second in the Kingdom.
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The fourth nobility is diuine, to be a true Christian, to be a new creature.
The fourth Nobilt is divine, to be a true Christian, to be a new creature.
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St. Paul a Iew, was a Citizen of Rome, a Pharise, a great Rabbi, brought vp at the foote of Gamaliel, of the Tribe of Beniamin, and circumcised the eyghth day:
Saint Paul a Iew, was a Citizen of Room, a Pharisee, a great Rabbi, brought up At the foot of Gamaliel, of the Tribe of Benjamin, and circumcised the eyghth day:
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being a Christian, he was rap't vp into the third heauen, yet he did esteeme all as doung, in comparison of being a new creature in Christ Iesus:
being a Christian, he was raped up into the third heaven, yet he did esteem all as dung, in comparison of being a new creature in christ Iesus:
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for then to bee the true seruants of God, exceedeth all other honour in the world:
for then to be the true Servants of God, exceeds all other honour in the world:
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Therefore after Moses was dead, God sayd to Ioshua, Moses my seruant is dead.
Therefore After Moses was dead, God said to Ioshua, Moses my servant is dead.
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If God had so much regarded worldly titles, hee might haue termed him another Noah: for as when all the World was drowned in the Flood, onely Noah & his family were preserued aliue in the Arke.
If God had so much regarded worldly titles, he might have termed him Another Noah: for as when all the World was drowned in the Flood, only Noah & his family were preserved alive in the Ark.
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Euen so, when Pharaoh commanded all the male children of Israel to bee drowned in the riuer, there was onely Moses preserued aliue in a basket.
Eve so, when Pharaoh commanded all the male children of Israel to be drowned in the river, there was only Moses preserved alive in a basket.
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God might haue called him another Enoch, for as Enoch walked with God, and was translated from men:
God might have called him Another Enoch, for as Enoch walked with God, and was translated from men:
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euen so Moses went into the mountayne Nebo, to the toppe of Pisgah, and was neuer seene more of men.
even so Moses went into the mountain Nebo, to the top of Pisgah, and was never seen more of men.
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God might haue called him the familiar Prophet, one which spake to God face to face,
God might have called him the familiar Prophet, one which spoke to God face to face,
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but all this layd aside, God onely sayth: Moses my seruant is dead:
but all this laid aside, God only say: Moses my servant is dead:
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to shew vs, that to be a true Christian, and to serue God, is most honourable,
to show us, that to be a true Christian, and to serve God, is most honourable,
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yea to bee Gods seruant, is a Title most durable:
yea to be God's servant, is a Title most durable:
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for if any aske mee what was great Alexander? I answere, that while hee liued, hee was a valiant Monarch, one which did conquer the Easterne parts of the world:
for if any ask me what was great Alexander? I answer, that while he lived, he was a valiant Monarch, one which did conquer the Eastern parts of the world:
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but if you aske me what Alexander is now? I say, hee is a damned soule in hell.
but if you ask me what Alexander is now? I say, he is a damned soul in hell.
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But if you aske me, what was Abraham? I answere, Abraham, while hee liued, was the father of the faythfull,
But if you ask me, what was Abraham? I answer, Abraham, while he lived, was the father of the faithful,
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and now he is dead, he still is and euer will bee Gods faythfull seruant in heauen.
and now he is dead, he still is and ever will be God's faithful servant in heaven.
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In diuine nobility, wilt thou know thy pedegree, and thy kindred? Then know, God is thy Father, Christ Iesus is thy brother, the Holy Ghost is thy preseruer, the blessed Angels thy attendants, thy foode is more precious then Manna,
In divine Nobilt, wilt thou know thy pedigree, and thy kindred? Then know, God is thy Father, christ Iesus is thy brother, the Holy Ghost is thy preserver, the blessed Angels thy attendants, thy food is more precious then Manna,
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for it is the bread of life which came from heauen, of which he that eateth, shall neuer hunger, not thirst any more.
for it is the bred of life which Come from heaven, of which he that Eateth, shall never hunger, not thirst any more.
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Alexander the great, had a monster brought forth, whose vpper parts had a manshead, and brest, but these were dead:Alexander the great, had a monster brought forth, whose upper parts had a manshead, and breast, but these were dead:
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but the lower parts were full of monsters of all kinds, and these were liuing:
but the lower parts were full of monsters of all Kinds, and these were living:
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this, sayd the Southsayers, did foretell the death of Alexander: So is it in noble houses.
this, said the Soothsayers, did foretell the death of Alexander: So is it in noble houses.
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The head with a mans face and brest, is religion:
The head with a men face and breast, is Religion:
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If this bee dead, then nothing but all monstrous sins will appeare, which will bring ruine and destruction to all honourable families:
If this be dead, then nothing but all monstrous Sins will appear, which will bring ruin and destruction to all honourable families:
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Wherefore let me labour to stir you vp to be diuinely noble, and to become true Christians:
Wherefore let me labour to stir you up to be divinely noble, and to become true Christians:
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and because our meeting is to doe honour to a worthy Souldier, and to a braue Commander, giue mee leaue to vse for this purpose some few examples drawne from military discipline.
and Because our meeting is to do honour to a worthy Soldier, and to a brave Commander, give me leave to use for this purpose Some few Examples drawn from military discipline.
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First, Souldiers in the field may not vse their weapons as they will, but as they are commanded.
First, Soldiers in the field may not use their weapons as they will, but as they Are commanded.
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The Musketeere must not discharge when he listeth, but when the Officer bringeth him vp and sayth, Present fire: so likewise the Cannoneere.
The Musketeere must not discharge when he lists, but when the Officer brings him up and say, Present fire: so likewise the Cannoneere.
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In our spirituall warfare, Christ is our Generall, wee are his souldiers to fight vnder his banner, our weapons are our soules with their faculties,
In our spiritual warfare, christ is our General, we Are his Soldiers to fight under his banner, our weapons Are our Souls with their faculties,
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and our bodies with their members, and these must bee vsed as God commandeth, not as wee desire.
and our bodies with their members, and these must be used as God commands, not as we desire.
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Our vnderstanding must know God aright, our will must chuse what is good, our affections must loue God aboue all:
Our understanding must know God aright, our will must choose what is good, our affections must love God above all:
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and for our bodies, wee must not abuse them to performe the lusts of the flesh:
and for our bodies, we must not abuse them to perform the Lustiest of the Flesh:
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or make them brewers horses to beare much quantity of wine and beere: but Wee must giue vp our members weapons of righteousnesse to true holinesse:
or make them brewers Horses to bear much quantity of wine and beer: but we must give up our members weapons of righteousness to true holiness:
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our tongues must prayse God, or pray to God: our eyes must not looke on strange women to lust after them:
our tongues must praise God, or pray to God: our eyes must not look on strange women to lust After them:
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our eares must heare Gods Word: our taste must eate Christs flesh, and drinke his blood, in the blessed Eucharist:
our ears must hear God's Word: our taste must eat Christ Flesh, and drink his blood, in the blessed Eucharist:
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our hands must relieue the poore:
our hands must relieve the poor:
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our feete must carry vs into Gods Temple, and to visit the sicke and such as are in misery:
our feet must carry us into God's Temple, and to visit the sick and such as Are in misery:
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In one word, wee must offer vp our soules and our bodies a liuing sacrifice, holy, acceptable to God, which is our reasonable seruing of God.
In one word, we must offer up our Souls and our bodies a living sacrifice, holy, acceptable to God, which is our reasonable serving of God.
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Secondly, Souldiers execute what the Commander willeth, without arguing and asking why they should doe so:
Secondly, Soldiers execute what the Commander wills, without arguing and asking why they should do so:
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as let the Generall send to such a Collonell to enter such a breach, to make good such a place, he presently obeyeth,
as let the General send to such a Colonel to enter such a breach, to make good such a place, he presently Obeyeth,
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for they know that the Generall his office is for direction: the Officers and Souldiers duty is, to put his direction into execution.
for they know that the General his office is for direction: the Officers and Soldiers duty is, to put his direction into execution.
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Euen so, looke what our Generall Christ hath commanded in his Word, that must we execute, without discussing by our naturall reason,
Eve so, look what our General christ hath commanded in his Word, that must we execute, without discussing by our natural reason,
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as did Abraham in offring vp Isaack, and as the Iewes sayd vnto Moses, Whatsoeuer the Lord commandeth, that will we doe.
as did Abraham in offering up Isaac, and as the Iewes said unto Moses, Whatsoever the Lord commands, that will we do.
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Euen so, let vs rather dye, then not performe all God willeth and commandeth vs to doe.
Eve so, let us rather die, then not perform all God wills and commands us to do.
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Thirdly, Souldiers which beleager a Towne, vse two kinde of stratagems.
Thirdly, Soldiers which beleaguer a Town, use two kind of stratagems.
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First, they make themselues masters of the riuers, they cut off all springs of water which succour the Towne, they enquarter themselues and blocke vp the Towne,
First, they make themselves Masters of the Rivers, they Cut off all springs of water which succour the Town, they enquarter themselves and block up the Town,
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so that no reliefe of Ammunition, of Victuall, or of men, shall any way relieue the Towne. Euen so must we doe: sinne is our great enemy:
so that no relief of Ammunition, of Victual, or of men, shall any Way relieve the Town. Eve so must we do: sin is our great enemy:
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then take heed that we take away from the strength of sinne, and flee sinne and all occasion of sinne:
then take heed that we take away from the strength of sin, and flee sin and all occasion of sin:
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Adde not to our originall corruption, euill thoughts, euill words or euill deeds.
Add not to our original corruption, evil thoughts, evil words or evil Deeds.
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If any man had two swords, and being to fight with his enemy, should lend him one:
If any man had two swords, and being to fight with his enemy, should lend him one:
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this were the next way to haue his throat cut with his owne sword. Hence euery one coueteth to disarme his enemy:
this were the next Way to have his throat Cut with his own sword. Hence every one covets to disarm his enemy:
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so must not wee adde sinne to sinne, this were for to bring finall destruction to our owne soules.
so must not we add sin to sin, this were for to bring final destruction to our own Souls.
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Secondly, they doe not onely endeauour to withhold all necessaries from the Towne, but they vse all the means to offend the besieged:
Secondly, they do not only endeavour to withhold all necessaries from the Town, but they use all the means to offend the besieged:
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for they raise their batteries to make breaches, they make their approches, build their gallies, spring their mines, they haue ladders to seale the wals,
for they raise their batteries to make Breaches, they make their Approaches, built their galleys, spring their mines, they have ladders to seal the walls,
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and all this, to force the Towne.
and all this, to force the Town.
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Euen so, wee must not onely auoyd sinne, and weaken our corruption, but wee must take into our hands the sword of the Spirit, which is the Word of God, whereby wee may be able to kill all the temptations of the world, the flesh and the deuill.
Eve so, we must not only avoid sin, and weaken our corruption, but we must take into our hands the sword of the Spirit, which is the Word of God, whereby we may be able to kill all the temptations of the world, the Flesh and the Devil.
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Fourthly, Souldiers in the field no more feare the report of the Cannon, then the report of the Musket:
Fourthly, Soldiers in the field no more Fear the report of the Cannon, then the report of the Musket:
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as I haue heard it related of that true noble Peere, and valiant Commander, Sir Horace Ʋere, Baron of Tilbery, that when in the Palatinate a Councell of war was called,
as I have herd it related of that true noble Peer, and valiant Commander, Sir Horace Ʋere, Baron of Tilbery, that when in the Palatinate a Council of war was called,
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and there being debated whether they should fight or not:
and there being debated whither they should fight or not:
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some Dutch Lords sayd, that the enemy had many pieces of Ordnance planted in such a place,
Some Dutch lords said, that the enemy had many Pieces of Ordnance planted in such a place,
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and therefore it was dangerous to fight.
and Therefore it was dangerous to fight.
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That noble Gentleman replyed, My Lords, if you feare the mouth of the Cannon, you must neuer come into the field.
That noble Gentleman replied, My lords, if you Fear the Mouth of the Cannon, you must never come into the field.
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Euen so, oft times men fall into diuers and great temptations: as for to despayre of Gods mercies, for to make themselues away:
Eve so, oft times men fallen into diverse and great temptations: as for to despair of God's Mercies, for to make themselves away:
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yea the deuill oft times tempteth men by voyce, by appearing in some shapes and the like.
yea the Devil oft times tempts men by voice, by appearing in Some shapes and the like.
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Yet a Christian courage must not bee daunted at any crosses or temptations, but he must endure constant to the end:
Yet a Christian courage must not be daunted At any Crosses or temptations, but he must endure constant to the end:
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for God is faythfull and iust, and will not suffer vs to be tempted aboue what we are able to endure.
for God is faithful and just, and will not suffer us to be tempted above what we Are able to endure.
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Bee we assured, all the temptations of that roaring Lyon the deuill, are but like the Frenchmens assaults in warre.
Bee we assured, all the temptations of that roaring lion the Devil, Are but like the Frenchmens assaults in war.
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Prima Gallorum p•aelia sunt plusquam virorum, secunda minus quam faminarum. At first he doth come on like an Emperour, hee chargeth home brauely: but resist him then:Prima Gallorum p•aelia sunt plusquam virorum, Secunda minus quam faminarum. At First he does come on like an Emperor, he charges home bravely: but resist him then:
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and at the second encounter he is more effeminate then a woman. Euen so, resist Satan at the first, and hee will flee from you:
and At the second encounter he is more effeminate then a woman. Eve so, resist Satan At the First, and he will flee from you:
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for the deuill is but like a coward.
for the Devil is but like a coward.
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If a coward deale with a man whom hee knoweth hee can ouermatch, or bee in place where hee is sure hee may not fight,
If a coward deal with a man whom he Knoweth he can overmatch, or be in place where he is sure he may not fight,
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then none will giue prouder words, nor make more bragges then a coward:
then none will give Prouder words, nor make more brags then a coward:
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but if he haue to doe with a man, with whom what he speaketh with his tongue, hee must make good with his sword,
but if he have to do with a man, with whom what he speaks with his tongue, he must make good with his sword,
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and if he bee in place where they may conueniently buckle, then none is more base or submisse then a coward:
and if he be in place where they may conveniently buckle, then none is more base or submiss then a coward:
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Euen so, resist Satan, and hee will auoyd thee, but giue the least way to his temptations,
Even so, resist Satan, and he will avoid thee, but give the least Way to his temptations,
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and then he will fetch seuen other deuils, and they all at once will enter into that man,
and then he will fetch seuen other Devils, and they all At once will enter into that man,
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and make his end farre worse then his beginning.
and make his end Far Worse then his beginning.
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All this that we may better performe, let vs take to vs the shield of fayth,
All this that we may better perform, let us take to us the shield of faith,
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and pray to God, that all our thoughts, words, and deeds, may be begun, continued, and ended, to his glory.
and pray to God, that all our thoughts, words, and Deeds, may be begun, continued, and ended, to his glory.
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And so I passe to the second thing. Princes and great men are subiect to mortality.
And so I pass to the second thing. Princes and great men Are Subject to mortality.
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Pallida mors aequo pulsat pede Pauperum domos, Regum { que } turres.
Pallida mors Aequo pulsat pede Pauperum Domos, Regum { que } Towers.
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Death seazeth on the King in his Palace, as well as on the begger in his cottage.
Death seizeth on the King in his Palace, as well as on the beggar in his cottage.
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It is determined for all men to dye once. Death, Gods Baylife, returneth not his writ with a Non est inuentus in baliuanostra:
It is determined for all men to die once. Death, God's Bailiff, returns not his writ with a Non est inuentus in baliuanostra:
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but death bringeth corpus cum causa to the King of heauens bench.
but death brings corpus cum causa to the King of heavens bench.
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A King may loue his friends, and aduance his followers to honour, but to adiourne death,
A King may love his Friends, and advance his followers to honour, but to adjourn death,
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or to fill the empty veines with liuely blood, or the dry bones with marrow, or redeeme life from the power of the graue:
or to fill the empty Veins with lively blood, or the dry bones with marrow, or Redeem life from the power of the graven:
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in these things, nor Dauid, nor any other is a King, 2. Reg. 5. 7. Am I God, sayth the King of Israel, to kill, and to giue life,
in these things, nor David, nor any other is a King, 2. Reg. 5. 7. Am I God, say the King of Israel, to kill, and to give life,
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or can I heale Naamans leprosie? The Vses of this Doctrine are these. First, let euery man perswade himselfe that he shall dye. This may seeme a paradox:or can I heal Naamans leprosy? The Uses of this Doctrine Are these. First, let every man persuade himself that he shall die. This may seem a paradox:
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for it any so sottish as to imagine he shall neuer dye? Beloued, bee not deceiued, I am perswaded, few men doe dreame of their owne death:
for it any so sottish as to imagine he shall never die? beloved, be not deceived, I am persuaded, few men do dream of their own death:
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for there is none so old, but thinketh he may liue one yeere longer, and then another,
for there is none so old, but Thinketh he may live one year longer, and then Another,
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though in generall wee say all shall dye:
though in general we say all shall die:
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yet in numbering our particular liues, we thinke our selues shall neuer dye. Two ships meete on the sea, they in eyther ship thinke themselues stand still,
yet in numbering our particular lives, we think our selves shall never die. Two ships meet on the sea, they in either ship think themselves stand still,
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and the other to bee swift of sayle, whereas both sayle, though the one faster then the other.
and the other to be swift of sail, whereas both sail, though the one faster then the other.
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Euen so, men are as ships:
Eve so, men Are as ships:
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see we an old man with a staffe in his hand stooping downeward? Alasse, poore old man, say we, hee cannot liue long.
see we an old man with a staff in his hand stooping downward? Alas, poor old man, say we, he cannot live long.
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Heare wee a passing-bell? Oh one is going out of the world. Visit wee a sicke friend? We thinke he can hardly liue till morning.
Hear we a passing-bell? O one is going out of the world. Visit we a sick friend? We think he can hardly live till morning.
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Thus we imagine, all other men are dying, but we stand still: whereas alasse, they may goe a little before, and wee are sure to follow after.
Thus we imagine, all other men Are dying, but we stand still: whereas alas, they may go a little before, and we Are sure to follow After.
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Secondly, let this teach vs to prepare our selues to dye, that if death be sudden to vs in regard of expectation,
Secondly, let this teach us to prepare our selves to die, that if death be sudden to us in regard of expectation,
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yet death may neuer be sudden to vs in regard of preparation: death is like the Basiliske:
yet death may never be sudden to us in regard of preparation: death is like the Basilisk:
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It is reported, if a Basiliske first see a man before the man see him, that then he killeth the man:
It is reported, if a Basilisk First see a man before the man see him, that then he kills the man:
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but if a man first see a Basiliske, then the Basiliske dieth. Thus is it with death:
but if a man First see a Basilisk, then the Basilisk Dieth. Thus is it with death:
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If death first lay hold on a man before he is prepared to dye, then death killeth that man, body and soule for euer:
If death First lay hold on a man before he is prepared to die, then death kills that man, body and soul for ever:
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but if a man first looke on death, and euery day prepare to dye, then death is but an entrance into euerlasting happinesse.
but if a man First look on death, and every day prepare to die, then death is but an Entrance into everlasting happiness.
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It is a worthy thing which hath beene related to me, of that braue souldier, of a noble Family, Sir Iohn Burrough, who receiuing a mortall wound in the Iland of Rees, and being aduised not to feare death,
It is a worthy thing which hath been related to me, of that brave soldier, of a noble Family, Sir John Burrough, who receiving a Mortal wound in the Island of Rees, and being advised not to Fear death,
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but to prepare for another world, he answered:
but to prepare for Another world, he answered:
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I thanke God, I feare not death, and these thirty yeeres together, I neuer arose at the morning, that euer I made account to liue till night:
I thank God, I Fear not death, and these thirty Years together, I never arose At the morning, that ever I made account to live till night:
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so let euery true Christian euery day when he awaketh, commend himselfe to Gods protection,
so let every true Christian every day when he awakes, commend himself to God's protection,
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whether he liue or dye, and at the euening none knoweth, if That nights bed shall be his graue,
whither he live or die, and At the evening none Knoweth, if That nights Bed shall be his graven,
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or That nights sleepe shall be his death:
or That nights sleep shall be his death:
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therefore before his eyes doe sleepe, or his eyelids slumber, or the temples of his head take rest, make his peace with God for all sinnes:
Therefore before his eyes do sleep, or his eyelids slumber, or the Temples of his head take rest, make his peace with God for all Sins:
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that whether he liue or dye, hee may liue and dye to the Lord, and Iesus Christ may be to him aduantage.
that whither he live or die, he may live and die to the Lord, and Iesus christ may be to him advantage.
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And so I passe to the last thing. Notice is to be taken of a great mans death.
And so I pass to the last thing. Notice is to be taken of a great men death.
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Know ye not, &c. The death of a great man, and of a meane man is like the report of a Cannon and of a Musket:Know you not, etc. The death of a great man, and of a mean man is like the report of a Cannon and of a Musket:
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a Cannon is heard many miles, but a Musket for a little space. So, if a great man dye, all men speake of it:
a Cannon is herd many miles, but a Musket for a little Molle. So, if a great man die, all men speak of it:
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as, such an Earle, such a Bishop, such a Commander is dead.
as, such an Earl, such a Bishop, such a Commander is dead.
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But if a poore man, or a common souldier dye, few of his neyghbours and friends accompany him to the graue,
But if a poor man, or a Common soldier die, few of his neighbours and Friends accompany him to the graven,
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and there is an end of him.
and there is an end of him.
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But i• a great man dye, which is able to doe his Country seruice, notice shall bee taken of it to lament his death:
But i• a great man die, which is able to do his Country service, notice shall be taken of it to lament his death:
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so is Abner heere bewayled both of King and people.
so is Abner Here bewailed both of King and people.
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In Esay the 3. chapter, God threatneth it as a plague, He will take away the strong man, and the man of warre. Therefore as Lament. 1.15.16. The Lord hath troden vnder foote all the valiant men in the middest of mee:
In Isaiah the 3. chapter, God threatens it as a plague, He will take away the strong man, and the man of war. Therefore as Lament. 1.15.16. The Lord hath trodden under foot all the valiant men in the midst of me:
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for this thing I weepe, mine eye, euen mine eye casteth out water, because the Comforter which should refresh my soule, is farre from me. for this thing I weep, mine eye, even mine eye Cast out water, Because the Comforter which should refresh my soul, is Far from me.
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God taketh away good men, and great men in mercy and in iudgement.
God Takes away good men, and great men in mercy and in judgement.
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In mercy, when God taketh away a bad Prince, and giueth a better, as hee tooke Saul, and gaue Dauid. Hee tooke away from this land Queene Mary and gaue vs Queene Elizabeth. Or when God taketh away a good Prince,
In mercy, when God Takes away a bad Prince, and gives a better, as he took Saul, and gave David. He took away from this land Queen Marry and gave us Queen Elizabeth. Or when God Takes away a good Prince,
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and giueth another good one in his place.
and gives Another good one in his place.
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Thus he tooke away Moses, and gaue Ioshua: thus from vs hee tooke away King Iames, and gaue vs King Charles, whom God long preserue among vs:
Thus he took away Moses, and gave Ioshua: thus from us he took away King James, and gave us King Charles, whom God long preserve among us:
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God taketh away great men in iudgement, eyther when he taketh good Gouernors, and rayseth vp none in their stead.
God Takes away great men in judgement, either when he Takes good Governors, and raises up none in their stead.
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Thus when all the Rulers were dead which knew Moses & Ioshua, God gaue the Iewes no Rulers:
Thus when all the Rulers were dead which knew Moses & Ioshua, God gave the Iewes no Rulers:
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for in those dayes there was no King in Israel, but euery one did what seemed best in his owne eyes.
for in those days there was no King in Israel, but every one did what seemed best in his own eyes.
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Or else God taketh away good Rulers, and rayseth vp bad, as he tooke away Samuel, and gaue Saul. Let vs consider,
Or Else God Takes away good Rulers, and raises up bad, as he took away Samuel, and gave Saul. Let us Consider,
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if within these few yeeres God hath not taken away many of our braue Gentiles, and worthy Souldiers:
if within these few Years God hath not taken away many of our brave Gentiles, and worthy Soldiers:
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but where haue we a succeeding generation? What are our Ships without Saylors? What are our Gunnes without men? What are our men without discipline? And how can we haue discipline, without braue Commanders,
but where have we a succeeding generation? What Are our Ships without Sailors? What Are our Guns without men? What Are our men without discipline? And how can we have discipline, without brave Commanders,
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and experienced Souldiers? Philip, King of Macedon, accounted the Athenians happy, because they were able euery yeere, to send out ten worthy Commanders,
and experienced Soldiers? Philip, King of Macedon, accounted the Athenians happy, Because they were able every year, to send out ten worthy Commanders,
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whereas he onely had Parmenio. Hence did this Nation florish heretofore, and was a terrour to all Nations.
whereas he only had Parmenio. Hence did this nation flourish heretofore, and was a terror to all nations.
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Yea Charles the eighth of France attired his souldiers like Englishmen to make them more fearefull to his Rebels:
Yea Charles the eighth of France attired his Soldiers like Englishmen to make them more fearful to his Rebels:
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but now alas, of late God hath not gone forth with our armies, but for our sinnes he hath made vs an hissing and a by word to other people.
but now alas, of late God hath not gone forth with our armies, but for our Sins he hath made us an hissing and a by word to other people.
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Oh, now Abner hath leaue to dye, and men of action by the sword neuer lesse regarded, neuer better spared.
O, now Abner hath leave to die, and men of actium by the sword never less regarded, never better spared.
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Well, blessed be God for our peace, and pray we all for the peace of our Ierusalem: Let them prosper which loue it:
Well, blessed be God for our peace, and pray we all for the peace of our Ierusalem: Let them prosper which love it:
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yet let not vs be secure.
yet let not us be secure.
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The sons of Zeruiah may be too mighty for vs, though our enemies abroad do sleep,
The Sons of Zeruiah may be too mighty for us, though our enemies abroad do sleep,
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and the Papists at home are not plotting treasons:
and the Papists At home Are not plotting treasons:
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yet the deuill all this time may rocke the cradle, and God may one day suffer the child to awake:
yet the Devil all this time may rock the cradle, and God may one day suffer the child to awake:
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& therefore let not so many Abners, nor this worthy Abner before vs dye, without sence of a publike losse,
& Therefore let not so many Abners, nor this worthy Abner before us die, without sense of a public loss,
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and an vniuersall condolment of the whole State.
and an universal condolment of the Whole State.
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For so saith my text, Know yee not that a Prince, & c? A Prince, that is, a prime man, a principall Commander, a valiant Souldier, and a worthy Warrier.
For so Says my text, Know ye not that a Prince, & c? A Prince, that is, a prime man, a principal Commander, a valiant Soldier, and a worthy Warrior.
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And hauing finished my text, giue me leaue to speake of this present occasion.
And having finished my text, give me leave to speak of this present occasion.
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Ptolomeus asketh a question, What course men noble in birth, & quality of mind, yet oppressed with pouerty, should take to liue by,Ptolemy asks a question, What course men noble in birth, & quality of mind, yet oppressed with poverty, should take to live by,
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and to be fruitfull members in the Commonwealth? He answerd, They may in no wise practise any base or mechanicall trade,
and to be fruitful members in the Commonwealth? He answered, They may in no wise practise any base or mechanical trade,
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but they must addict themselues, eyther to the seruice of their Prince, or bee Priests of Gods Altar,
but they must addict themselves, either to the service of their Prince, or be Priests of God's Altar,
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or else giue themselues to chiualry, and a military life. This latter kinde of calling, our Countryman this noble Commander vndertooke.
or Else give themselves to chivalry, and a military life. This latter kind of calling, our Countryman this noble Commander undertook.
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What, to be a souldier? Nulla fides, pietasque viris qui bella sequuntur. There is neyther fayth nor piety in men of warre which liue by their sword:
What, to be a soldier? Nulla fides, pietasque Viris qui Bella sequuntur. There is neither faith nor piety in men of war which live by their sword:
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But Gods Word will gainesay this.
But God's Word will gainsay this.
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Abraham the father of the faythfull, was a souldier, when with 300. armed men he arose and rescued Lot, and the Kings which were taken prisoners.Abraham the father of the faithful, was a soldier, when with 300. armed men he arose and rescued Lot, and the Kings which were taken Prisoners.
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Iacob his grandchild was a warrier: for, Gen. 48.22. hee gaue to Ioseph a portion aboue his brethren, which, sayd he, I got out of the hands of the Amorites by my sword and by my bow.Iacob his grandchild was a warrior: for, Gen. 48.22. he gave to Ioseph a portion above his brothers, which, said he, I god out of the hands of the amorites by my sword and by my bow.
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Dauid a godly man was a souldier, for God did teach his hands to warre,David a godly man was a soldier, for God did teach his hands to war,
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and his fingers to fight, and he entred the lists and fought a priuate duell with great Goliah, that monster of the Philistines,
and his fingers to fight, and he entered the lists and fought a private duel with great Goliath, that monster of the philistines,
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and he did cut off his head with his owne sword.
and he did Cut off his head with his own sword.
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In the new Testament, the Centurion was so beleeuing, as Christ sayd, Verily I haue not found so great fayth, no not in Israel.
In the new Testament, the Centurion was so believing, as christ said, Verily I have not found so great faith, no not in Israel.
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And Cornelius, Captaine of the Italian band, Acts 10. was a deuout man, who feared God, with all his household, which did giue much almes to the people, and prayed God continually.
And Cornelius, Captain of the Italian band, Acts 10. was a devout man, who feared God, with all his household, which did give much alms to the people, and prayed God continually.
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Thus we see, souldiers may be, and often are, very religious. And they are necessary members for the Common-wealth.
Thus we see, Soldiers may be, and often Are, very religious. And they Are necessary members for the Commonwealth.
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Hence Gabriel Simon did picture Iulius Caesar standing vpon a Globe of the world, holding in his left hand a booke,
Hence Gabriel Simon did picture Julius Caesar standing upon a Globe of the world, holding in his left hand a book,
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& in his right hand a sword drawne, with this Motto: Ex vtra { que } Caesar:
& in his right hand a sword drawn, with this Motto: Ex vtra { que } Caesar:
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to shew that the Empire was gotten, and held by armes and good letters.
to show that the Empire was got, and held by arms and good letters.
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And the great Turke, going into his Oratory to performe his deuotions, the Talesman with a loud voyce willeth him to remember, that as the Empire was gotten by iustice,
And the great Turk, going into his Oratory to perform his devotions, the Talesman with a loud voice wills him to Remember, that as the Empire was got by Justice,
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and military discipline, so it must be mayntayned by the same weapons:
and military discipline, so it must be maintained by the same weapons:
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for as in the body naturall, if the head aduise neuer so well, the eye see neuer so clearely,
for as in the body natural, if the head advise never so well, the eye see never so clearly,
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and the toung speake neuer so pleasingly, yet if the armes be dead or disioynted, the body can neyther offend other, or defend it selfe.
and the tongue speak never so pleasingly, yet if the arms be dead or disjointed, the body can neither offend other, or defend it self.
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Euen so, in the body politicke: If the head, that is, the King, by his Councell aduise neuer so well:
Eve so, in the body politic: If the head, that is, the King, by his Council advise never so well:
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if the eyes, that is, the reuerend Bishops and Cleargy, see neuer so well, and expell all mists of error, superstition and idolatry,
if the eyes, that is, the reverend Bishops and Clergy, see never so well, and expel all mists of error, Superstition and idolatry,
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if the tongue, that is, the learned Iudges and Lawyers administer iustice neuer so vprightly:
if the tongue, that is, the learned Judges and Lawyers administer Justice never so uprightly:
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yet if the Strong men, the men of warre, which are the armes of the Kingdome, be dead,
yet if the Strong men, the men of war, which Are the arms of the Kingdom, be dead,
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or disarmed, we can neyther offend any other, nor defend our selues from the inuasion of an enemy:
or disarmed, we can neither offend any other, nor defend our selves from the invasion of an enemy:
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All which doe shew the necessity of the Honorable profession of a Souldier. To come now to my subiect:
All which do show the necessity of the Honourable profession of a Soldier. To come now to my Subject:
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This valiant Souldier first went for his Countries seruice, Portugall voyage. Then he serued in the wars of Brittany. Thirdly, He went Cales voyage. Next the Iland voyage.
This valiant Soldier First went for his Countries service, Portugal voyage. Then he served in the wars of Brittany. Thirdly, He went Cales voyage. Next the Island voyage.
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Fiftly, He went into Ireland, where he was Collonell to a troope of Horse, which being cassier'd, he was made Lieutenant to a Foote-company.
Fifty, He went into Ireland, where he was Colonel to a troop of Horse, which being cassiered, he was made Lieutenant to a Foote-company.
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After all these trauels, & dangers, he went to Ostend, the most famous siege that euer was,
After all these travels, & dangers, he went to Ostend, the most famous siege that ever was,
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or I thinke, euer will be. The enemy valiantly assaulted, the besieged valiantly repulsed them.
or I think, ever will be. The enemy valiantly assaulted, the besieged valiantly repulsed them.
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The then Generall, the honour of our Nation in this latter age, Noble Sir Francis Vere, employed him being but a priuate Gentleman, in a sally:
The then General, the honour of our nation in this latter age, Noble Sir Francis Vere, employed him being but a private Gentleman, in a sally:
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in which he got the first badge of his honour, being shot into the thigh with a musket bullet.
in which he god the First badge of his honour, being shot into the thigh with a musket bullet.
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And the Generall obseruing his valour, and his stout and discreete answere, tooke such liking of him,
And the General observing his valour, and his stout and discreet answer, took such liking of him,
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as shortly after his returne he made him a Lieutenant, and in a little space after, he made him a Chiefetaine, we say a Captaine, which hee alwaies to his dying day would acknowledge with a most thankefull mind, to be the ground of all his honour and fortune.
as shortly After his return he made him a Lieutenant, and in a little Molle After, he made him a Chieftain, we say a Captain, which he always to his dying day would acknowledge with a most thankful mind, to be the ground of all his honour and fortune.
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And such was his fidelity euer after, to that noble Generall, as he would not endure any man to speak basely of him,
And such was his Fidis ever After, to that noble General, as he would not endure any man to speak basely of him,
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or in the least measure to detract from his worth.
or in the least measure to detract from his worth.
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Hauing gotten this honour, he so carried himselfe, for valour, for diligence, for insight in his Office,
Having got this honour, he so carried himself, for valour, for diligence, for insight in his Office,
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as that the late Prince of Orange of famous memory, and the now illustrious and victorious Prince,
as that the late Prince of Orange of famous memory, and the now illustrious and victorious Prince,
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and all the army noted his worth and merit.
and all the army noted his worth and merit.
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And still he aduanced himselfe to higher place, being made a Seriant Maior of a Regiment,
And still he advanced himself to higher place, being made a Sergeant Mayor of a Regiment,
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and after that a Lieutenant Collonell.
and After that a Lieutenant Colonel.
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Degeneres animos •imor •rguit, heu quibus ille Ia•••us vemis, quae bella exhausta canebat, sayth Queene Dido of braue Aeneas: so this worthy Captaine neuer harboured the least thought of base cowardise in his brest.
Degeneres Animos •imor •rguit, heu quibus Isle Ia•••us vemis, Quae Bella exhausta canebat, say Queen Dido of brave Aeneas: so this worthy Captain never Harboured the least Thought of base cowardice in his breast.
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How many dangers? How many battailes? How many skirmishes? How many sieges hath he past thorow? yea, with losse of blood,
How many dangers? How many battles? How many Skirmishes? How many sieges hath he passed thorough? yea, with loss of blood,
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but alwaies with gaine of honour.
but always with gain of honour.
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I may say of him, as is sayd of Ʋlysses, Omnia pericula intrepide pertransit, he ranne thorow all dangers with an vndanted resolution:
I may say of him, as is said of Ʋlysses, Omnia pericula intrepide pertransit, he ran thorough all dangers with an undaunted resolution:
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and as Seneca of another, fuit vir vere fortis, gloriam maluit quam vitam, he was a man truely valorous, hee had rather maintayne his honour then to preserue his life.
and as Senecca of Another, fuit vir vere fortis, gloriam maluit quam vitam, he was a man truly valorous, he had rather maintain his honour then to preserve his life.
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And which is more, he did not abuse Gods blessings, as many doe, to ryot and waste,
And which is more, he did not abuse God's blessings, as many do, to riot and waste,
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but knowing hee is worse then an Infidell, which prouideth not for his family:
but knowing he is Worse then an Infidel, which Provideth not for his family:
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yet abhorring a base and sordid course, he liued in a fit equipage for his place and dignity,
yet abhorring a base and sordid course, he lived in a fit equipage for his place and dignity,
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and yet left a large possession behinde him for his posterity.
and yet left a large possession behind him for his posterity.
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So I may truely say of him, Ille suis maioribus virtute praeterit, hee surpassed all his Ancestors in vertue and valour,
So I may truly say of him, Isle suis maioribus virtute Preterit, he surpassed all his Ancestors in virtue and valour,
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and withall non fuit finis, sed principium familiae: Hee was not the end, but the beginning and foundation of his family.
and withal non fuit finis, sed principium Familiae: He was not the end, but the beginning and Foundation of his family.
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Hee hath so raysed his house, as that his Heire may liue nobly, and consort himselfe with the prime Gentlemen of his Countrey.
He hath so raised his house, as that his Heir may live nobly, and consort himself with the prime Gentlemen of his Country.
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Iulius Caesar, when he saw great Alexanders Monument, and that it was written on his Trophee, That at 32. yeeres of age, he had conquered the Easterne parts of the world:Julius Caesar, when he saw great Alexanders Monument, and that it was written on his Trophy, That At 32. Years of age, he had conquered the Eastern parts of the world:
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did presently weepe, to thinke, that himselfe being thirty foure yeeres of age, had done no memorable Act, to purchase honour to his Country, or to himselfe.
did presently weep, to think, that himself being thirty foure Years of age, had done no memorable Act, to purchase honour to his Country, or to himself.
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And so me thinkes, this patterne of true Nobility before vs, should stirre vp the braue spirits of our Gentlemen:
And so me thinks, this pattern of true Nobilt before us, should stir up the brave spirits of our Gentlemen:
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specially, the yonger brothers of families, not to spend their dayes in idlenesse, in a Tauerne, or the like:
specially, the younger Brother's of families, not to spend their days in idleness, in a Tavern, or the like:
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but they should endeuour by some vertuous profession to augment their fortunes, and to adde lustre to their Families.
but they should endeavour by Some virtuous profession to augment their fortune's, and to add lustre to their Families.
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But to goe forward, Abner in my text did fall:
But to go forward, Abner in my text did fallen:
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so did this our Abner: but as Dauid sayd, Dyed Abner as a foole? thy hands were not bound,
so did this our Abner: but as David said, Died Abner as a fool? thy hands were not bound,
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nor thy feete tyed with fetters of brasse. nor thy feet tied with fetters of brass.
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So, did this braue Commander dye like a foole? as a base man that is whipped in the stocks? or as a malefactor which is led bound to execution? No surely,
So, did this brave Commander die like a fool? as a base man that is whipped in the stocks? or as a Malefactor which is led bound to execution? No surely,
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but as we say, O portet imperatorem mori stantem: An Emperour should dye standing. The comfortablest bed for a Preacher to dye in, is the Pulpit.
but as we say, O portet Imperatorem Mori stantem: an Emperor should die standing. The comfortablest Bed for a Preacher to die in, is the Pulpit.
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So, a Souldier should dye honorably in the field.
So, a Soldier should die honorably in the field.
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And thus did this noble Leader dye in the bed of honour, in the field, in the execution of his Office,
And thus did this noble Leader die in the Bed of honour, in the field, in the execution of his Office,
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and the face of his enemies. And as Dauid, the Nobles, and the people, buried Abner nobly, and mourned for him:
and the face of his enemies. And as David, the Nobles, and the people, buried Abner nobly, and mourned for him:
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so the Prince, and the whole Army bewailed this Souldiers death: and they did burie his bowels there, in an honourable manner.
so the Prince, and the Whole Army bewailed this Soldiers death: and they did bury his bowels there, in an honourable manner.
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His body is brought to bee interred in his owne Citty, and Country.
His body is brought to be interred in his own city, and Country.
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And as when King Iosiah was buried, all Iuda and Ierusalem mourned, and came to his buriall:
And as when King Josiah was buried, all Iuda and Ierusalem mourned, and Come to his burial:
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Euen so, Sic enim paruis componere magna solebam.
Even so, Sic enim Paris componere Magna solebam.
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all the Country round about, of the prime ranke, for Knights, Cleargy, and Gentlemen, with the graue Citizens and others came to performe their last duety of ciuill humanity,
all the Country round about, of the prime rank, for Knights, Clergy, and Gentlemen, with the graven Citizens and Others Come to perform their last duty of civil humanity,
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and Christian charity, to his deceased corps, desiring to giue him that honour, which while he liued, he worthily purchased to himselfe by his valour.
and Christian charity, to his deceased corpse, desiring to give him that honour, which while he lived, he worthily purchased to himself by his valour.
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I, but all this may be said of an Infidell, as of Alexander, Caesar, Scipio, Hanibal.
I, but all this may be said of an Infidel, as of Alexander, Caesar, Scipio, Hannibal.
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Marke then for his soule, and for him, a true Christian Noble.
Mark then for his soul, and for him, a true Christian Noble.
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His custome, when he came into England was obserued, still on the Sabbath, and on the Lecture daies, to frequent Gods Temple, for to heare Gods Word:
His custom, when he Come into England was observed, still on the Sabbath, and on the Lecture days, to frequent God's Temple, for to hear God's Word:
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and where hee liued, I am credibly enformed by diuers, that twice euery day in his priuate chamber, hee did vse to pray heartily,
and where he lived, I am credibly informed by diverse, that twice every day in his private chamber, he did use to pray heartily,
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and feruently to God on his knees, both for the forgiuenesse of his owne sins, and for a blessing vpon his family:
and fervently to God on his knees, both for the forgiveness of his own Sins, and for a blessing upon his family:
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and he did dayly vse to reade in the Bible, and in other good bookes.
and he did daily use to read in the bible, and in other good books.
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But some weeke before his death, he was farre more deuout, and giuen to holy exercises then ordinary.
But Some Week before his death, he was Far more devout, and given to holy exercises then ordinary.
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Sic vbi fata vocant, vdis abiectus in herbis, Ad vada Maeandri concinit albus olor.
Sic vbi fata Vocant, vdis abiectus in herbis, Ad vada Maeandri concinit Albus olor.
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As the Swan, so this Christian noble Lieutenant Collonell, ready to leaue the world, did sing more sweetly, then euer he did before.
As the Swan, so this Christian noble Lieutenant Colonel, ready to leave the world, did sing more sweetly, then ever he did before.
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And he carried into the army, not only sword and speare, weapons for a Souldier:
And he carried into the army, not only sword and spear, weapons for a Soldier:
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but for his Christian warfare, he had his Bible, his Prayer booke, and other Authors of holy deuotion.
but for his Christian warfare, he had his bible, his Prayer book, and other Authors of holy devotion.
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What should I say more? He which in his life-time gaue such a testimony of a liuely, and of an vnsayned repentance:
What should I say more? He which in his lifetime gave such a testimony of a lively, and of an vnsayned Repentance:
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and he which dyed in the quarrell of Gods true Religion, and for his Countries firme Alies:
and he which died in the quarrel of God's true Religion, and for his Countries firm Allies:
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I doubt not but in the Canon of charity, I may apply to him the saying of S. Paul, He hath fought a good fight, he hath finished a good course.
I doubt not but in the Canon of charity, I may apply to him the saying of S. Paul, He hath fought a good fight, he hath finished a good course.
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Therefore hee is now crowned with glory in the Kingdome of Heauen:
Therefore he is now crowned with glory in the Kingdom of Heaven:
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where wee leaue his soule singing with the heauenly Quire, Amen, Halelluiah, glory, honor, and maiesty be giuen to God,
where we leave his soul singing with the heavenly Choir, Amen, Hallelujah, glory, honour, and majesty be given to God,
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& to the Lambe that sitteth vpon the Throne for euermore.
& to the Lamb that Sitteth upon the Throne for evermore.
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And we commit his body to the graue to sleepe and rest in peace, till the generall resurrection at the last day:
And we commit his body to the graven to sleep and rest in peace, till the general resurrection At the last day:
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where they which haue done euill, shall arise to euerlasting damnation, and they which haue done well, shall arise to euerlasting saluation.
where they which have done evil, shall arise to everlasting damnation, and they which have done well, shall arise to everlasting salvation.
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Now, God of his mercy make vs partakers of this latter Resurrection, for Christ Iesus sake. Amen. FINIS.
Now, God of his mercy make us partakers of this latter Resurrection, for christ Iesus sake. Amen. FINIS.
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