The trayne souldier A sermon preached before the worthy societie of the captaynes and gentle men that exercise armes in the artillery garden. At Saint Andrew-vndershaft in London. Aprill 20. 1619. By I. Leech.
Publisher: Imprinted by J B eale for Nathanaell Newbery and are to be sold at the signe of the Starre vnder Saint Peters Church in Corne hill and in Popes head Alley
The trayne Souldier. A SERMON PREACHED Before the worthy Societie of the Captaynes and Gentlemen that exercise Armes in the Artillery garden. HEB. 12.4. You haue not yet resisted vnto Bloud.
The train Soldier. A SERMON PREACHED Before the worthy Society of the Captains and Gentlemen that exercise Arms in the artillery garden. HEBREW. 12.4. You have not yet resisted unto Blood.
WHich text of Scripture if any thinke vnfit for this Assembly, as if there were some hint of exprobration in it, rather then of encouragement or direction: let my ingenuous defence bee accepted.
WHich text of Scripture if any think unfit for this Assembly, as if there were Some hint of exprobration in it, rather then of encouragement or direction: let my ingenuous defence be accepted.
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Who am I to giue direction in matters of Military discipline? I remember what Tullie writes of Phormio in his Booke de Oratore; When he made the Oration before Hannibal. Hannibal was one of the brauest captaines of the world.
Who am I to give direction in matters of Military discipline? I Remember what Tullie writes of Phormio in his Book de Oratore; When he made the Oration before Hannibal. Hannibal was one of the Bravest Captains of the world.
Phormio being to plead before Hannibal, be vndertooke to giue instructions, about the ordering of Campes, the mustering of Souldiers, the marshalling of armies;
Phormio being to plead before Hannibal, be undertook to give instructions, about the ordering of Camps, the mustering of Soldiers, the marshalling of armies;
and he did it very flourishingly. Hannibal was askt how he likt the Oration. He answerd, multos se deliros audivisse, that he had heard many dotards in his dayes,
and he did it very flourishingly. Hannibal was asked how he liked the Oration. He answered, multos se deliros audivisse, that he had herd many dotards in his days,
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Theophylact well obserues, that he hath two sorts of arguments, for the encouraging of these Christians, to make them resolute Souldiers in Gods battles.
Theophylact well observes, that he hath two sorts of Arguments, for the encouraging of these Christians, to make them resolute Soldiers in God's battles.
You haue the first in the 10. of this Epistle, verse 32. Hee speakes of a fight there, a fight of afflictions; a great fight of afflictions, which they themselues had endured:
You have the First in the 10. of this Epistle, verse 32. He speaks of a fight there, a fight of afflictions; a great fight of afflictions, which they themselves had endured:
Here he proposeth vnto them that which others had endured, shewes that their sufferings were not yet like the sufferings of others, (for others had resisted vnto bloud; so had not they:) and this he presseth vt ne extollerentur, that they might not glory or presume vpon themselues,
Here he Proposeth unto them that which Others had endured, shows that their sufferings were not yet like the sufferings of Others, (for Others had resisted unto blood; so had not they:) and this he Presseth vt ne extollerentur, that they might not glory or presume upon themselves,
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Because they had not yet resisted so much as others, he excites them to prepare for what might be. You haue not yet, &c. They be two things that the Apostle principally aymes at.
Because they had not yet resisted so much as Others, he excites them to prepare for what might be. You have not yet, etc. They be two things that the Apostle principally aims At.
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and liuing (as they did) in a time of persecution, they had not yet drunke of the bitter cup, not tasted of the bloudie tryall. Something they had sufferd for Christs sake, and a while they had stood it out, vs { que } ad rerum amissionem, as one sayes;
and living (as they did) in a time of persecution, they had not yet drunk of the bitter cup, not tasted of the bloody trial. Something they had suffered for Christ sake, and a while they had stood it out, us { que } ad rerum amissionem, as one Says;
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They had not yet beene cald to any bloudie battle. But though they had not, were they sure they should not? Whether they should or no, he would haue them to prepare;
They had not yet been called to any bloody battle. But though they had not, were they sure they should not? Whither they should or no, he would have them to prepare;
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To a kinde of Martiall or Military condition. They were called to be Warriours & Souldiers. He that heares of bloud, and of resisting vnto bloud, he will easily conceiue that.
To a kind of Martial or Military condition. They were called to be Warriors & Soldiers. He that hears of blood, and of resisting unto blood, he will Easily conceive that.
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Secondly, in this condition, what manner of conflict must they vse? It must be a conflict of resistance; impliing, that assaults would be made vpon them,
Secondly, in this condition, what manner of conflict must they use? It must be a conflict of resistance; impliing, that assaults would be made upon them,
It must be to the end. Vs { que } ad sanguinem sayes the Apostle: It must be to bloud, if God will haue it to be a bloudie end. They be not a few resistances that can crowne vs,
It must be to the end. Us { que } ad sanguinem Says the Apostle: It must be to blood, if God will have it to be a bloody end. They be not a few resistances that can crown us,
You haue not yet beene encounterd with any strong opposition. Or you haue not yet resisted vnto bloud sayes the Apostle. Some resistances you haue made perhaps, sufferd some labours, some losses.
You have not yet been encountered with any strong opposition. Or you have not yet resisted unto blood Says the Apostle. some resistances you have made perhaps, suffered Some labours, Some losses.
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Mine shall answere his as face answers face. The Apostle in his argument borrowes from Souldiers, and applyes it to Christians. I hope I may take what he borrowes,
Mine shall answer his as face answers face. The Apostle in his argument borrows from Soldiers, and Applies it to Christians. I hope I may take what he borrows,
Looke but the former Chapter, and there you shall reade of others that had resisted. It is a glorious Chapter, where the Apostle brings in Faith riding in a Chariot of triumph with a Crowne vpon her head,
Look but the former Chapter, and there you shall read of Others that had resisted. It is a glorious Chapter, where the Apostle brings in Faith riding in a Chariot of triumph with a Crown upon her head,
both they of the White band, and they of the Red. But the one Ardua operando, the other Difficilia sustinendo; the one by acting heroically, the other by suffering couragiously.
both they of the White band, and they of the Red. But the one Ardua Operating, the other Difficulties sustinendo; the one by acting heroically, the other by suffering courageously.
And therefore marke how the Apostle brings them in, at the 36 verse of that Chapter. Hee brings them with their colours torne, their plumes rent, their swords hackt, their armes batterd, their flesh gasht, their limbes burst, their bodies wounded and scard.
And Therefore mark how the Apostle brings them in, At the 36 verse of that Chapter. He brings them with their colours torn, their plumes rend, their swords hacked, their arms battered, their Flesh gashed, their limbs burst, their bodies wounded and scared.
If euer there were bloudy resistance, it was when Christ fought the battell. He resisted with a witnesse, resisted vnto bloud; and that more then once or twice.
If ever there were bloody resistance, it was when christ fought the battle. He resisted with a witness, resisted unto blood; and that more then once or twice.
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I name not the blood of his circumcision. That was in Praesepio, when he lay but in the Cradle, in the Cratch, you will thinke it was but weake resistance he made then:
I name not the blood of his circumcision. That was in Praesepio, when he lay but in the Cradle, in the Cratch, you will think it was but weak resistance he made then:
But that at his death and passion, when he was put to strong and violent resistances; first, in Horte, then in Pratorie, then in Patibulo. In horto, in the Garden; there he resisted;
But that At his death and passion, when he was put to strong and violent resistances; First, in Horte, then in Pratorie, then in Patibulum. In Horto, in the Garden; there he resisted;
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be swet till he dropt, swet till he bled. They were Grumi sanguinis, NONLATINALPHABET, saith the Text, thicke drops of bloud, that trilled from his bodie to the ground.
be sweated till he dropped, sweated till he bled. They were Grumi Blood,, Says the Text, thick drops of blood, that trilled from his body to the ground.
Those before, they were but Serui, though Sancti; though Saints, yet but Seruants. This the Prince of our saluation, the Sonne of the Father, the Lord of glory, the heire of all things.
Those before, they were but Servant, though Sancti; though Saints, yet but Servants. This the Prince of our salvation, the Son of the Father, the Lord of glory, the heir of all things.
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So intimating that God had dealt more fauourably with them then with others; yea, more fauourably with them, then with his owne Sonne, whom he spared not, but gaue vnto the death.
So intimating that God had dealt more favourably with them then with Others; yea, more favourably with them, then with his own Son, whom he spared not, but gave unto the death.
That immaculate and blessed Sonne of his, that was in all things without sinne; yet not Sine flagello, though Sine peccato: though without sinne, not without suffering;
That immaculate and blessed Son of his, that was in all things without sin; yet not Sine Flagello, though Sine Peccato: though without sin, not without suffering;
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in suffering, he resisted: Hee resisted vnto bloud. And why was all this? this that they suffered? this that hee suffered? why but to teach these Hebrewes a lesson of patience and thankefulnesse? Patience to endure that which God did inflict:
in suffering, he resisted: He resisted unto blood. And why was all this? this that they suffered? this that he suffered? why but to teach these Hebrews a Lesson of patience and thankfulness? Patience to endure that which God did inflict:
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Thankefulnesse, for not being put to endure that which God might inflict. Was this for the Hebrewes onely, and is it not for vs also? Yes, euen for vs also.
Thankfulness, for not being put to endure that which God might inflict. Was this for the Hebrews only, and is it not for us also? Yes, even for us also.
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The Doue hath long sitten vpon our Arke with an Oliue branch in her mouth. The Gospell hath long flourisht among vs, with a great deale of happinesse and freedome.
The Dove hath long sitten upon our Ark with an Olive branch in her Mouth. The Gospel hath long flourished among us, with a great deal of happiness and freedom.
was faine to get her the wings of an Eagle, and to flie into the wildernesse, lest the Dragon should deuour the children of which shee trauailed? When in this very Citie which is now a Sanctuary for religion, there were stakes of Martyrdome continually flaming,
was feign to get her the wings of an Eagl, and to fly into the Wilderness, lest the Dragon should devour the children of which she travailed? When in this very city which is now a Sanctuary for Religion, there were stakes of Martyrdom continually flaming,
Such were the dayes of our Fathers; But we haue not so resisted. Can we at this instant bee insensible of what our neighbouring Nations do beare and groane vnder;
Such were the days of our Father's; But we have not so resisted. Can we At this instant be insensible of what our neighbouring nations do bear and groan under;
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Heare then oh Israel, what it is that God requires at thy hand for this his lenitie and long suffering; What patience he requires; What thankfulnes he requires.
Hear then o Israel, what it is that God requires At thy hand for this his lenity and long suffering; What patience he requires; What thankfulness he requires.
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Acknowledge then thy suffering is but little (though much, yet but little) considering what others before thee haue suffered, especially considering what the Lord Iesus himselfe hath endurd.
Acknowledge then thy suffering is but little (though much, yet but little) considering what Others before thee have suffered, especially considering what the Lord Iesus himself hath endured.
Si passto Redemptoris in memoriam reducitur, nihil tam durum est quod non aequo animo toleratur. The remembrance of Christs passion will helpe to mitigate any paine.
Si passto Redemptoris in memoriam reducitur, nihil tam durum est quod non Aequo animo toleratur. The remembrance of Christ passion will help to mitigate any pain.
Though all blessings challenge Thankefulnes at our handes, yet none more then this. This I say, that as we haue Evangelium pacis, the Gospell of peace among vs,
Though all blessings challenge Thankfulness At our hands, yet none more then this. This I say, that as we have Evangelium pacis, the Gospel of peace among us,
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It is not with vs as with Dauid. We are not constrained to dwell in Meshech and Kedar. We need not wish our selues dore-keepers in Gods house: nor enuie the Sparrows and the Swallows for their roosting and building within the walles of the Tabernacle. We are daily witnesses how glorious the goings of God are in his Sanctuarie.
It is not with us as with David. We Are not constrained to dwell in Meshech and Kedar. We need not wish our selves doorkeepers in God's house: nor envy the Sparrows and the Swallows for their roosting and building within the walls of the Tabernacle. We Are daily Witnesses how glorious the goings of God Are in his Sanctuary.
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Oh keepe vs in these pastures, lead vs to these waters, guide vs with this staffe, gouerne vs with this rod, let this cloud goe before vs, let this light shine about vs,
O keep us in these pastures, led us to these waters, guide us with this staff, govern us with this rod, let this cloud go before us, let this Light shine about us,
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the Intimation of Gods mercy: That which the Apostle here would haue the Hebrewes to take note of, in that it pleased him when he had prest out others into his battles,
the Intimation of God's mercy: That which the Apostle Here would have the Hebrews to take note of, in that it pleased him when he had pressed out Others into his battles,
That they were thus fauourably dealt withall, they rather then others (others resisting vnto bloud, when they resisted not) it was a speciall mercy of God toward them,
That they were thus favourably dealt withal, they rather then Others (Others resisting unto blood, when they resisted not) it was a special mercy of God towards them,
God had not yet cald them into any battell of bloud. True, But though he had not, were they sure he would not? Because they now dwelt in safetie, could they therefore promise vnto themselues any future securitie? If they could not,
God had not yet called them into any battle of blood. True, But though he had not, were they sure he would not? Because they now dwelled in safety, could they Therefore promise unto themselves any future security? If they could not,
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To prepare for them the better, they must take into consideration these three things. 1. To what manner of condition they are called. 2. In this condition what manner of conflict is required. 3. In this conflict what time of continuance is expected.
To prepare for them the better, they must take into consideration these three things. 1. To what manner of condition they Are called. 2. In this condition what manner of conflict is required. 3. In this conflict what time of Continuance is expected.
For their condition, it is the condition of Warriours. For their conflict, it must be a conflict of resistance. For their continuance, they must continue it vnto bloud. So then conditio militandi; this is the first.
For their condition, it is the condition of Warriors. For their conflict, it must be a conflict of resistance. For their Continuance, they must continue it unto blood. So then Condition militandi; this is the First.
but to those of the Military profession, Warriours and Souldiers. The resultance therefore must be this, That when we are called to be Christians, we are called to bee Souldiers.
but to those of the Military profession, Warriors and Soldiers. The resultance Therefore must be this, That when we Are called to be Christians, we Are called to be Soldiers.
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that is the proper attribute of it. And we find it compard to an Armie. Cant. 6.3. Thou art beautifull my loue as Tirzah, comely as Ierusalem, terrible as an armie with banners.
that is the proper attribute of it. And we find it compared to an Army. Cant 6.3. Thou art beautiful my love as Tirzah, comely as Ierusalem, terrible as an army with banners.
Iehovah is a man of warre, Iehovah is his name. Exodus 15.3. Christians are Souldiers. Looke therefore what belongs to the accontrement of a Souldier; that to the furniture of a Christian. Secondly, there are foure things that hee must be prouided of.
Jehovah is a man of war, Jehovah is his name. Exodus 15.3. Christians Are Soldiers. Look Therefore what belongs to the accontrement of a Soldier; that to the furniture of a Christian. Secondly, there Are foure things that he must be provided of.
There is no going out against an enemie naked and vn-weapond. If you aske what Armes; let Saint Paul tell you; Ephe. 6.11. I referre you no whither but thither.
There is no going out against an enemy naked and vn-weapond. If you ask what Arms; let Saint Paul tell you; Ephes 6.11. I refer you not whither but thither.
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I meane the strength of Gods spirit; therefore cald the spirit of strength. Esa. 11.2. Without this, we are like Sampson without his lockes, and our strength is but as the strength of other men.
I mean the strength of God's Spirit; Therefore called the Spirit of strength. Isaiah 11.2. Without this, we Are like Sampson without his locks, and our strength is but as the strength of other men.
he could carry away the gates of Azzah vpon his backe, with the postes and the barres of it, be could slay a thousand Philistimes with the Chap. 15.15 I aw bone of an Asse.
he could carry away the gates of Gaza upon his back, with the posts and the bars of it, be could slay a thousand Philistines with the Chap. 15.15 I aw bone of an Ass.
They be not the gates of Azzah, the gates of Hell, that can preuaile against vs. They be not a thousand Philistimes, a thousand tentations that can either discomfit, or discomfort vs. But if that assist vs not, what are we more then others? We are but like Reedes shaken with the winde.
They be not the gates of Gaza, the gates of Hell, that can prevail against us They be not a thousand Philistines, a thousand tentations that can either discomfit, or discomfort us But if that assist us not, what Are we more then Others? We Are but like Redes shaken with the wind.
If we can be therefore as S. Paul sayes, strong in the Lord, and in the power of his might. Ephe. 6.10. We may then boast as Saint Paul does, that we shall be able to doe all thinges by the vertue of that power.
If we can be Therefore as S. Paul Says, strong in the Lord, and in the power of his might. Ephes 6.10. We may then boast as Saint Paul does, that we shall be able to do all things by the virtue of that power.
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nay bold against the accusations of Sathan, nay bold in the presence of God himselfe. If our conscience condemne vs not, we haue boldnesse toward God: 1. Ioh. 3.21.
nay bold against the accusations of Sathan, nay bold in the presence of God himself. If our conscience condemn us not, we have boldness towards God: 1. John 3.21.
Lastly, with all these, he must haue wisedome and skill. This is also as necessary for Campes as for Courts, for Souldiers as for Senators. Armes are to little purpose, Strength to little purpose;
Lastly, with all these, he must have Wisdom and skill. This is also as necessary for Camps as for Courts, for Soldiers as for Senators. Armes Are to little purpose, Strength to little purpose;
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There was a head of skill, but there wanted a bodie of strength. Will you haue it from the mouth of an Oracle? haue it from Salomon himselfe. Eccles. 9.13. I haue seene a little Cittie, and a great King hath besieged it.
There was a head of skill, but there wanted a body of strength. Will you have it from the Mouth of an Oracle? have it from Solomon himself. Eccles. 9.13. I have seen a little city, and a great King hath besieged it.
The wisedome that a spirituall Warriour must haue, he must haue it from the holy word of God. From the assistance of Gods spirit, thence he must haue strength. From the testimony of a good conscience, thence he must haue courage. From the direction of Gods word, thence he must haue wisedome.
The Wisdom that a spiritual Warrior must have, he must have it from the holy word of God. From the assistance of God's Spirit, thence he must have strength. From the testimony of a good conscience, thence he must have courage. From the direction of God's word, thence he must have Wisdom.
As it will make you wiser then your Elders, wiser then your Teachers, so wiser then your enemies. The Enemie himselfe you see, knowing of what power the word is, he does often make vse of it.
As it will make you Wiser then your Elders, Wiser then your Teachers, so Wiser then your enemies. The Enemy himself you see, knowing of what power the word is, he does often make use of it.
Where hee sayes of Christ, that he endured the contradictions of Sinners. Indeed Christ had Sinners to resist, but not Sinne. Sinne could make no assault vpon Christ: for as in life,
Where he Says of christ, that he endured the contradictions of Sinners. Indeed christ had Sinners to resist, but not Sin. Sin could make no assault upon christ: for as in life,
both Sinners, and Sin. The way to resist Sinners, is by not resisting. The way to resist Sinne, is by not consenting. If malicious and wicked Sinners do at any time assault or set vpon vs, either with the sword of Ismaell, a reviling tongue;
both Sinners, and Sin. The Way to resist Sinners, is by not resisting. The Way to resist Sin, is by not consenting. If malicious and wicked Sinners do At any time assault or Set upon us, either with the sword of Ishmael, a reviling tongue;
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When we doe not resist, then we doe resist. Submit with patience to endure their persecution, but fall not away with diffidence from the truth of thy profession. When the tentations of Sin do assault vs, our resisting then is our not consenting. So long as we consent not to the suggestions of Sinne, so long we make resistance against them. Bare suggestions are no Sinnes.
When we do not resist, then we do resist. Submit with patience to endure their persecution, but fallen not away with diffidence from the truth of thy profession. When the tentations of since do assault us, our resisting then is our not consenting. So long as we consent not to the suggestions of Sin, so long we make resistance against them. Bore suggestions Are no Sins.
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In resisting against Sin, there he must be an Agent; in resisting against Sinners, there he must be a Patient. Little doe Epicures & worldlings know, our wanton and delicate Professors, such as liue at ease in Sion, little do they know what belongs either to the one or to the other.
In resisting against since, there he must be an Agent; in resisting against Sinners, there he must be a Patient. Little do Epicureans & worldlings know, our wanton and delicate Professors, such as live At ease in Sion, little doe they know what belongs either to the one or to the other.
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Plutarch writes of Hannibal, that being but a Childe, his father at a sacrifice made him sweare, that when he came to mans state, he would be a mortall enemie to the Romanes. Let's remember we haue all taken the like oath;
Plutarch writes of Hannibal, that being but a Child, his father At a sacrifice made him swear, that when he Come to men state, he would be a Mortal enemy to the Romans. Let's Remember we have all taken the like oath;
and had the Sacrament of Baptisme administerd vpon vs, we did then promise and sweare vnto God, that we would be mortall enemies to Sinne and Sathan, and manfully fight his battels against all that should oppose vs. I!
and had the Sacrament of Baptism administered upon us, we did then promise and swear unto God, that we would be Mortal enemies to Sin and Sathan, and manfully fight his battles against all that should oppose us I!
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but vsquequo Domine, vsquequo? How long Lord, how long must this conflict continue, must this resistance endure? I am now gotten to the last poynt of all, the virtus continuandi. You see I doe but summa sequi fastigia rerum; I doe but crop a few principall heads;
but How long Domine, How long? How long Lord, how long must this conflict continue, must this resistance endure? I am now got to the last point of all, the virtus continuandi. You see I do but summa sequi Fastigia rerum; I do but crop a few principal Heads;
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For the time of continuance therefore, it must be NONLATINALPHABET, to the end, NONLATINALPHABET, sayes the Apostle vnto bloud. Peraduenture God will haue vs die in the maintenance of his quarrell, he wil haue vs witnesse it with our liues, seale it with our blouds. Be it so.
For the time of Continuance Therefore, it must be, to the end,, Says the Apostle unto blood. Peradventure God will have us die in the maintenance of his quarrel, he will have us witness it with our lives, seal it with our bloods. Be it so.
whether a Hart leading an armie of Lyons, or a Lyon leading an armie of Harts, whether of these would haue the victory if they should ioyne battell together.
whither a Heart leading an army of Lyons, or a lion leading an army of Hearts, whither of these would have the victory if they should join battle together.
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because a Lyon is their Leader. For the courage of the Leader breaths resolution into the Followers, and makes euen Cowards to be valiant. If thus, how happie are we then;
Because a lion is their Leader. For the courage of the Leader breathes resolution into the Followers, and makes even Cowards to be valiant. If thus, how happy Are we then;
He both leads vs and fights for vs. Certantem inspectat, Deficientem subleuat sayes Saint Austen: He beholds vs when we fight, relieues vs when we faint.
He both leads us and fights for us Certantem inspectat, Deficientem subleuat Says Saint Austen: He beholds us when we fight, relieves us when we faint.
when wee haue done our resistance, he will giue vs our recompence; he will honour vs with a Crowne, when we haue ended our Combate. Pugna breuis, Corona immarcescibilis:
when we have done our resistance, he will give us our recompense; he will honour us with a Crown, when we have ended our Combat. Pugna breuis, Corona immarcescibilis:
ah but let it neuer trouble vs to loose Ours for him, seeing it neuer troubled him to loose His for vs. Do you not remember what the people said of Dauid; 2 Sam. 18.3. They said, His life was worth more then ten thousands of theirs.
ah but let it never trouble us to lose Ours for him, seeing it never troubled him to lose His for us Do you not Remember what the people said of David; 2 Sam. 18.3. They said, His life was worth more then ten thousands of theirs.
Ours for him is but Ad attestationem fidei, To witnesse the profession of our faith: His for vs, Ad ablutionem peccati, To wash away the guiltinesse of our sinne.
Ours for him is but Ad attestationem fidei, To witness the profession of our faith: His for us, Ad ablutionem peccati, To wash away the guiltiness of our sin.
Let vs willingly resolue to shed ours for thee, and bee thou graciously pleased to poure out thine vpon vs. Thy bloud be vpon vs, O Lord, thy bloud be vpon vs:
Let us willingly resolve to shed ours for thee, and be thou graciously pleased to pour out thine upon us Thy blood be upon us, Oh Lord, thy blood be upon us:
So now I haue done with the Text in the sence that the Apostle meant it, showne you (as I can) what belongs to the spirituall resistance; to the fighting of the good fight of Faith.
So now I have done with the Text in the sense that the Apostle meant it, shown you (as I can) what belongs to the spiritual resistance; to the fighting of the good fight of Faith.
A fight that we are all called to, in being called to be Christians, and from the seruice of which, there is none of vs that must looke to be exempted:
A fight that we Are all called to, in being called to be Christians, and from the service of which, there is none of us that must look to be exempted:
Not the youngest, not the oldest, not the weakest. Not the youngest, for euen children as soone as they be borne, they haue presently their names put into the Check-rowle, and receiue from their Captaine their presse-money in their Baptisme. Not the oldest, for though the Romans had among them their Milites emeriti; Souldiers, who when they came to be of such an age they were discharged from the seruice of the warres,
Not the youngest, not the oldest, not the Weakest. Not the youngest, for even children as soon as they be born, they have presently their names put into the Checkroll, and receive from their Captain their press-money in their Baptism. Not the oldest, for though the Romans had among them their Militias emeriti; Soldiers, who when they Come to be of such an age they were discharged from the service of the wars,
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they must be his Triarij here, and till death giue them a discharge, they cannot be Emeriti. Finally, not the weakest, whether made weake by sicknesse, or weake by sexe. The man that lies sicke vpon his bed, hee may fight and conquer in this battell,
they must be his Triarii Here, and till death give them a discharge, they cannot be Emeriti. Finally, not the Weakest, whither made weak by sickness, or weak by sex. The man that lies sick upon his Bed, he may fight and conquer in this battle,
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yea, and they that are of the weaker sexe to, weake and tender women, though so tender that they dare not set the sole of their foote vpon the ground, yet they haue also their part to fight in this combate.
yea, and they that Are of the Weaker sex to, weak and tender women, though so tender that they Dare not Set the sole of their foot upon the ground, yet they have also their part to fight in this combat.
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As Lorinus writes of Iohannes Eleemosynarius, that when the people wondered to see how beneficient and bountifull hee was, in the sustaining and succouring of poore Christians: Oh but brethren (saith hee) I haue not yet shed my blood for you as my Master hath commanded me.
As Lorinus writes of Iohannes Eleemosynarius, that when the people wondered to see how beneficent and bountiful he was, in the sustaining and succouring of poor Christians: O but brothers (Says he) I have not yet shed my blood for you as my Master hath commanded me.
I haue giuen you the kernell of it alreadie, but now I must make meat of the shell. It is not like the huske of an Acorne, good for nothing but for the Hogges;
I have given you the kernel of it already, but now I must make meat of the shell. It is not like the husk of an Acorn, good for nothing but for the Hogs;
as you are Souldiers in another kinde, not Church-Souldiers, but Field-Souldiers; men of the military profession, as well as members of the militant Congregation. Your profession is Honourable, your designes generous, your preparations worthy and noble;
as you Are Soldiers in Another kind, not Church-Souldiers, but Field-Souldiers; men of the military profession, as well as members of the militant Congregation. Your profession is Honourable, your designs generous, your preparations worthy and noble;
He complaines how their Inheritances were all turned to strangers, and their houses to Aliants. Children were left fatherlesse, Mothers were left widowes.
He complains how their Inheritances were all turned to Strangers, and their houses to Aliants. Children were left fatherless, Mother's were left Widows.
It was a bloudy play that we reade of, 2 Sam. 2. betweene the seruants of Ishbosheth and the seruants of Dauid. Let the young men rise and play before vs, saith Abner to Ioab: And what was the play they had? Euery one tooke another by the head,
It was a bloody play that we read of, 2 Sam. 2. between the Servants of Ishbosheth and the Servants of David. Let the young men rise and play before us, Says Abner to Ioab: And what was the play they had? Every one took Another by the head,
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Neuer may you come to that honor (which yet many a braue Souldier hath counted his best honour) to shew what wounds and scars you haue brought from the field with you.
Never may you come to that honour (which yet many a brave Soldier hath counted his best honour) to show what wounds and scars you have brought from the field with you.
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and peacefull skirmishes that you are in, from whence at night you may come home againe Sine sanguine, though perhaps not Sine sudore; sweating perhaps, but yet not bleeding.
and peaceful Skirmishes that you Are in, from whence At night you may come home again Sine sanguine, though perhaps not Sine Sudore; sweating perhaps, but yet not bleeding.
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Well, this is the mercy of God to you yet, that you haue not hitherto resisted. But are we sure it will be thus alwaies? Shall Ianus Temple be still shut? or haue we any Pattent sealed vs of our peace? Is there now no feare of any danger? nor no neede of any preparation? Are we bidden, as it is Esay 2.4. to breake our speares into plowshares, or our swords into sithes? Or as it is Michah 4.3. Hath it beene said to vs that wee shall not learne to fight any more? Some may obiect thus perhaps;
Well, this is the mercy of God to you yet, that you have not hitherto resisted. But Are we sure it will be thus always? Shall Ianus Temple be still shut? or have we any Patent sealed us of our peace? Is there now no Fear of any danger? nor no need of any preparation? are we bidden, as it is Isaiah 2.4. to break our spears into ploughshares, or our swords into Paths? Or as it is Micah 4.3. Hath it been said to us that we shall not Learn to fight any more? some may Object thus perhaps;
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Wee know the Children of Edom well enough, what they haue heretofore cried against Ierusalem. Wee remember what Balak the King of Moah hath deuised, and what Balaam the sonne of Beor hath counselled.
we know the Children of Edom well enough, what they have heretofore cried against Ierusalem. we Remember what Balak the King of Moah hath devised, and what balaam the son of Beor hath counseled.
Spaine, and Rome, they haue heretofore confederated against England, like Ahab and Benhadad, against Iudah. If we need feare no inuasions, whence come our Treasons? Come they not both out of one forge? are they not both hammered vpon one Anuile? Sure they that shoote at vs in a vault, they would shoote at vs in a field if they durst.
Spain, and Room, they have heretofore confederated against England, like Ahab and Benhadad, against Iudah. If we need Fear no invasions, whence come our Treasons? Come they not both out of one forge? Are they not both hammered upon one Anuile? Sure they that shoot At us in a vault, they would shoot At us in a field if they durst.
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They would ramme their powder into barrels of steele; as well as into barrels of wood. Wee neede not doubt therefore but we haue enemies. Wee may rather doubt what friends wee haue, then what enemies we haue.
They would ram their powder into barrels of steel; as well as into barrels of wood. we need not doubt Therefore but we have enemies. we may rather doubt what Friends we have, then what enemies we have.
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not one soule in it left aliue, nor so much as any Monument of it remaining to be seene? Shall we thinke these be all Mutes and Blancks? and that God speaks nothing to vs in them? Think it who will, I will not.
not one soul in it left alive, nor so much as any Monument of it remaining to be seen? Shall we think these be all Mutes and Blanks? and that God speaks nothing to us in them? Think it who will, I will not.
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A great Duke of Austria, a great Emperour and Empresse of Germany, a great Queene in England; and that which I cannot yet speake of, but with trembling and ioy:
A great Duke of Austria, a great Emperor and Empress of Germany, a great Queen in England; and that which I cannot yet speak of, but with trembling and joy:
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Oh what a gap had there then beene made for the Enemy to haue stept in? wee might then haue felt to our cost, what neede there would haue beene of preparation for resistance: But as Paul of Epaphroditus; The Lord hath showen mercy vnto him;
O what a gap had there then been made for the Enemy to have stepped in? we might then have felt to our cost, what need there would have been of preparation for resistance: But as Paul of Epaphroditus; The Lord hath shown mercy unto him;
They consider not what store of blessings they enioy, but still they are complaining of burdens and grieuances; still obiecting that the former times were better then these.
They Consider not what store of blessings they enjoy, but still they Are complaining of burdens and grievances; still objecting that the former times were better then these.
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A while after the subuersion of it, diuers neighbourers that repaired thither would needes attempt to dig into the ground that they might see what they could finde.
A while After the subversion of it, diverse neighbourers that repaired thither would needs attempt to dig into the ground that they might see what they could find.
Among other things that they found, God directed them to a Stone, which when they had taken vp, they saw something written vpon it in Hebrew letters, as if (like the Tables of Stone, that were giuen to Moses in mount Sinai ) it had beene grauen with Gods own finger. The writing was this;
Among other things that they found, God directed them to a Stone, which when they had taken up, they saw something written upon it in Hebrew letters, as if (like the Tables of Stone, that were given to Moses in mount Sinai) it had been graven with God's own finger. The writing was this;
Beloued, I desire not to sit like an omnious Rauen vpon the house-top, croaking out any fatall presages of one or other euill that may come vpon the Land that we liue in:
beloved, I desire not to fit like an ominous Raven upon the housetop, croaking out any fatal presages of one or other evil that may come upon the Land that we live in:
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But when vpon euery Stone in the street, we may see the sinnes of the Land to be written, written as with a pen of Iron, and graven as with the poynt of a Diamond;
But when upon every Stone in the street, we may see the Sins of the Land to be written, written as with a pen of Iron, and graved as with the point of a Diamond;
how can we but feare, least there be a stone falling from heauen, vpon which our Iudgement is also written, the destruction & ruine of our Land engrauen with Gods owne finger shortly to be accomplisht. Well then beloued:
how can we but Fear, lest there be a stone falling from heaven, upon which our Judgement is also written, the destruction & ruin of our Land engraved with God's own finger shortly to be accomplished. Well then Beloved:
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Seeing there be so many things that make vs to feare danger, how can any preparateons be vnnecessary to preuent danger? To God ward our onely preparation must be by repentance. But against other enemies;
Seeing there be so many things that make us to Fear danger, how can any preparateons be unnecessary to prevent danger? To God ward our only preparation must be by Repentance. But against other enemies;
such as you are now prouiding, that you may be readie for resistance. Looke what the Apostle here requires of his Souldiers, the very like vnto it is expected from you.
such as you Are now providing, that you may be ready for resistance. Look what the Apostle Here requires of his Soldiers, the very like unto it is expected from you.
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But vnlesse violence be offered vs, we haue no warrant to assault. Now resistance first of all, it must be made you know against them that be Enemies. You must therefore take heed of it among your selues. Among your selues, let all vnitie and concord bee preserued.
But unless violence be offered us, we have no warrant to assault. Now resistance First of all, it must be made you know against them that be Enemies. You must Therefore take heed of it among your selves. Among your selves, let all unity and concord be preserved.
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resistance against an Enemy and so Preparation for resistance; that is both necessary and honourable: 1. It is necessary; because there can be no safetie without it.
resistance against an Enemy and so Preparation for resistance; that is both necessary and honourable: 1. It is necessary; Because there can be no safety without it.
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Though we prepare not for them, we may prepare with them. We may be in readinesse to resist, if they offer any assault vnto vs, though for our owne parts we intend not to offer any assault vnto them. Be none so absurd as to obiect, We put our confidence in God,
Though we prepare not for them, we may prepare with them. We may be in readiness to resist, if they offer any assault unto us, though for our own parts we intend not to offer any assault unto them. Be none so absurd as to Object, We put our confidence in God,
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If wee preuent not those dangers our selues which wee haue meanes to preuent, we doe rather Deum tentare, then in Deo sperare; we do rather tempt God then trust God.
If we prevent not those dangers our selves which we have means to prevent, we do rather God tentare, then in God sperare; we do rather tempt God then trust God.
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It is reported of Lycurgus, that he trained vp the children of the Lacedemonians, when they once came to be seauen yeers of age, in all kinds of martiall and warlike exercises;
It is reported of Lycurgus, that he trained up the children of the Lacedaemonians, when they once Come to be seauen Years of age, in all Kinds of martial and warlike exercises;
So that it was a wonder to behold their actiuitie and valour. And very problable it is, that the like discipline was vsed among the Iewes themselues. For 1. Chro 12.38. it is wonderfull to obserue, what a multitude of expert Warriours they had among them:
So that it was a wonder to behold their activity and valour. And very problable it is, that the like discipline was used among the Iewes themselves. For 1. Chro 12.38. it is wonderful to observe, what a multitude of expert Warriors they had among them:
Three hundred and two and twentie thousand, euery one able to lead an Armte. Where there is this abilitie to performe, there will bee the more boldnesse to attempt.
Three hundred and two and twentie thousand, every one able to led an Armte. Where there is this ability to perform, there will be the more boldness to attempt.
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2. As it is necessary, so it is honourable. What nobler or more honourable exercises then such as these, to him that hath any masculine spirit in him, him that carries the mind of a man? Shall he liue like a luskish Sidonian, or like an effeminated Sybarite, languishing in ease,
2. As it is necessary, so it is honourable. What Nobler or more honourable exercises then such as these, to him that hath any masculine Spirit in him, him that carries the mind of a man? Shall he live like a luskish Sidonian, or like an effeminated Sybarite, languishing in ease,
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and rauelring out his time in courtship and dalliance? Shall he doe nothing but sit singing and sonnetting among Ladies and Gentlewomen, or perhaps stretch his armes now and then at Shittlecock or Biliards? Shall he bee like that Mindyrides that Seneca writes of, that could not endure to see a man digge:
and rauelring out his time in courtship and dalliance? Shall he do nothing but fit singing and sonneting among Ladies and Gentlewomen, or perhaps stretch his arms now and then At Shuttlecock or Biliards? Shall he be like that Minturnae that Senecca writes of, that could not endure to see a man dig:
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What an honour is it therefore to you of this Societie, that you haue so nobly engaged your selues in an exercise of this nature, which is indeed both for the safetie and for the glory of the Kingdome.
What an honour is it Therefore to you of this Society, that you have so nobly engaged your selves in an exercise of this nature, which is indeed both for the safety and for the glory of the Kingdom.
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whether when you are habited as Senators, or accoutred as Souldiers; whether in your Citie-liueries, or in your Captaines colours. In the one, we see the happie fruites of a well ordered peace:
whither when you Are habited as Senators, or accoutered as Soldiers; whither in your Citie-liueries, or in your Captains colours. In the one, we see the happy fruits of a well ordered peace:
In the one, you maintaine the honorable seates of Iustice. In this other, you aduance glorious Tropheys vnto Fortitude. And doubtlesse hee is the onely absolute and compleate man, in whom is the concurrence of those two vertues, Prudence and Valour, he that is both an Vlysses at home, and an Achilles abroad;
In the one, you maintain the honourable seats of Justice In this other, you advance glorious Trophies unto Fortitude. And doubtless he is the only absolute and complete man, in whom is the concurrence of those two Virtues, Prudence and Valour, he that is both an Ulysses At home, and an Achilles abroad;
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You haue the greater honour therfore that being of the qualitie you are, rather Marchant-like, then Martiall-like men, fitter for an Appij forum, then for a Campus Martius; that yet you do so willinglie offer your selues in so heroicall a seruice, follow it with such industrie, maintaine it with such charge, that the world may see your hearts are not altogether set vpon your ease, and vpon your profit.
You have the greater honour Therefore that being of the quality you Are, rather Merchantlike, then Martial-like men, fitter for an Appij forum, then for a Campus Martius; that yet you do so willingly offer your selves in so heroical a service, follow it with such industry, maintain it with such charge, that the world may see your hearts Are not altogether Set upon your ease, and upon your profit.
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There rises a better report by this meanes to you of London, then to them of Laish. You know how the spies of Israell found and reported them, Iudg. 18.10. Terrafructuosa, gens otiosa: A fruitfull Land, but a lazie people;
There rises a better report by this means to you of London, then to them of Laish. You know how the spies of Israel found and reported them, Judges 18.10. Terrafructuosa, gens otiosa: A fruitful Land, but a lazy people;
and to maintain what you haue begun? as you haue prepared for resisting, so to be resolute in persisting? I wish nothing may be wanting vnto you, that may any way encourage you.
and to maintain what you have begun? as you have prepared for resisting, so to be resolute in persisting? I wish nothing may be wanting unto you, that may any Way encourage you.
one, who while he liued, he was the Ornament and Oracle of our Cambridge Vniuersity. At a certaine Commencement time, when there was a Musicke act to bee kept, they of the Act made request that they might beginne with their Musicke. Hee would not suffer it,
one, who while he lived, he was the Ornament and Oracle of our Cambridge university. At a certain Commencement time, when there was a Music act to be kept, they of the Act made request that they might begin with their Music. He would not suffer it,
Yes, that it would, though the Romans were neuer so couetous: Intimating, there was spoile enough to enrich them, though not force enough to withstand them.
Yes, that it would, though the Roman were never so covetous: Intimating, there was spoil enough to enrich them, though not force enough to withstand them.
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Though wee cannot by our purses, nor though we cannot by our persons, yet we will helpe you by our prayers. We will carry the Arke of God for you whensoeuer you goe into the battell.
Though we cannot by our purses, nor though we cannot by our Persons, yet we will help you by our Prayers. We will carry the Ark of God for you whensoever you go into the battle.
I affect not (sayes he) the contentions of warre, yet if I cannot auoyd it, but that I must be engaged in them, & famem & frigus, & omnia quae belli necessitas adfert, generose feram;
I affect not (Says he) the contentions of war, yet if I cannot avoid it, but that I must be engaged in them, & Famem & Frigus, & omnia Quae Belli Necessity adfert, generous feram;
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and so to fight the good fight of faith, that hauing couragiously resisted, constantly persisted, euen to the effusion of our bloud, we may in the end receiue a Crowne of righteousnesse from him, who by his own bloud hath redeemed vs vnto God.
and so to fight the good fight of faith, that having courageously resisted, constantly persisted, even to the effusion of our blood, we may in the end receive a Crown of righteousness from him, who by his own blood hath redeemed us unto God.
and thankes, and honour, and power, and might, to our Lord Iesus Christ, for euer and euer. 2. SAM. 10.12. Be strong and valiant for our people, and for the Citties of our God and let the Lord doe that which is good in his eyes. FINIS.
and thanks, and honour, and power, and might, to our Lord Iesus christ, for ever and ever. 2. SAM. 10.12. Be strong and valiant for our people, and for the Cities of our God and let the Lord do that which is good in his eyes. FINIS.
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Plut. in vita Epaminon. Sic & Brasidas, hastâ è suo extracta corpore eum ipsum percutit ac necuit, à quo in ipsum fucrat missa. Apud Plut. De his qui sero a nunime puniuntur.
Plutarch in vita Epaminon. Sic & Brasidas, hastâ è Sue extracta corpore Eum ipsum Persecuteth ac necuit, à quo in ipsum fucrat missa. Apud Plutarch De his qui sero a nunime puniuntur.
