Treatise of True Fortitude, Treatise
❧ A Treatiſe of true Fortitude.
FORTITVDE in our tongue, is deriued from the Latine word Fortitudo, which ſignifieth, if wee take it in the larger ſence, all maner of force and ſtrength: but more ſtrictly, it is vſed for that vertue which the Grecians call foreign, that is, manhood, or valiantnes of courage. It is called alſo of the Latines Magnanimitas, and of the Grecians, foreign, that is, greatnes of minde, which names in both tongues are taken from the effect, for it enlargeth the minde, and maketh it great. And that is it which we vſe to ſay of one that is valiant, hee is a man of a great minde. And ſo the vice alſo that is contrary to this vertue, namely Cowardlines, in the one tongue is called Puſillanimitas, and in the other foreign, that is, ſmalenes, ſlenderneſſe, and weakeneſſe of minde. The Hebrewes hauehave vſed diuers names for to expreſſe this one vertue, as Haiil, Coah, Geburah, Hezek, Maamats, and Gnoz. All which are taken from ſtrength and preuailing, and may be vſed in more generall ſence then for the vertue.
2 This vertue hath euer caried awaie the greateſt and the higheſt praiſe among men. There was neuer any which the worlde hath greatly admired, but ſuch as hauehave much excelled in greatnes of mind, or at the leaſt were thought to excell therein. Among the Romans in old time, this title Magnanimuus, was euen as the largeſt, the richeſt and moſt royal robe of honor, which they had to put vponupon any man. It was more then to ſet a crown of gold vponupon his head. When the Poet woulde in glorying wiſe gyue the higheſt praiſe to Rome that might be, hee dooth it by extolling the great minds of her Cittizens, as comparable to the heauens, for thus he writeth,
—illa inclyta Roma,
Imperium terris, animos aequabit olympo.
The Grecians called their chiefe valiant men, Heroes, euē halfe Gods, ſo highly did they admire and honor thē. Come to the people of God the children of Iſrael, & ſee what the holy Scriptures doe ſpeake in commendation of the mighty. The mighty men in Hebrewe are called Gibborim, Gibbore haiil, Anſche haiil, Bene haiil, Abbirim, and a man of war is called Iſch milhamah. We finde that manie were praiſed for their worthy actes, becauſe they were Anſche haiil, men of corage. If we looke among the Kinges, the Iudges and Captaines of Iſrael, as Joſua, Gedion, Iepthah, Sampſon, Dauid, and others. Alſo diuers worthies in the dayes of king Dauid, 2. Sam. 23. For the Lorde himſelfe requireth in all that beare publike office, either to iudge, or to teache, or to goe to the warres, that they be valiant in minde. Whē the mighty oppreſſe the weake, howe ſhal a Iudge execute true iudgement, vnleſſe he be of a valiant corage? If the miniſter of the word throgh puſillanimity do feare the face of man, how ſhal he reproue ſinne, eſpecially in perſons of high eſtate? Tyrants ſeek to inuade kingdoms with great force, how ſhall the man of warre be able to meete them & looke thē in the face, if hee hauehave not the heart of a Lyon? And what an honor is it to the Worthies which fight the battailes of the Lord againſt the enemies of God, in defence of the truth, the Church, and Common wealth, that the King of glory himſelfe, (as it were) commeth downe to be praiſed among them, and together with thē? For in his prayſe it is written, Iehoua iſch milhamah, Exod. 15. Iehoua is a man of warre. And Jehoua gilbor milhamah, Pſalme. 24. Iehoua mighty in battell. This is the high praiſe of the mighty.
3 But perhaps ſome man will ſay, what iuſt cauſe is there, that this vertue ſhould be praiſed and had in admiration aboue all vertues? Why ſhould it hauehave the higheſt or the chiefe honor? I anſwer that the cauſe is apparāt, vntounto thoſe that beholde and viewe her well, with all the pleaſant & ſweet fruites that ſhe bringgeth forth. She maketh great, for ſhe is excellent great, ſpreading herſelfe thorough the heigth, the depth, the length, and the bredth of al goodnes: inaſmuch as the mind of man, can neuer retaine or practiſe any good thing without her force and might. Shee is euen as the ſinnewes & bones of ſtrength, knitting together and ſupporting the whole bodie of vertues. Shee lifteth vp the minde of man: for as through weakeneſſe mans minde is ouer-come, and brought into a baſe ſlauery vntounto all euill, ſo by ſtrength it ouercommeth and hath the victorie, & is aduanced vntounto freedome and dignitie. Shee is the maine piller that ſupporteth both Church and Common wealth. Inaſmuch as ſhe openeth the mouth of the Iudge to pronounce true ſentence of iudgement, without all dreade or reſpect of perſons. Shee remoueth all feare from the meſſenger of God, and maketh him bolde, faithfully to vtter his full meſſage vntounto all degrees of men, both high and lowe. Shee girdeth on the ſworde of the mighty warrior, and leadeth him foorth with boldnes to fight the battailes of the Lorde, to repell the violence of the enemie, and to ſaue the liues of many thouſands. In reſpect of theſe things, her glorie is more bright then the cleereſt ſtar that ſhineth in the firmament. Many are the ornaments of Gold, of Pearle, and of other precious things, wherwith the body is decked, but all of them are by manie degrees inferior to the ornaments wherwith ſhee decketh and beautifieth the minde of man. Her iewels cannot be valued by any price.
4 This noble vertue then is woorth the ſeeking after, and bleſſed is hee that findeth the right way to clime vp vntounto her. Shee dwelleth on high, and is harde to come vntounto, as all godly things are difficil. Her fame indeede cauſeth many to ſeeke after her, but few there be that find her, becauſe the moſt part light into the wrong way, inticed and deceiued by a ſturdy vice, which hath ſtollē her cloke, and would be like vntounto her. Theſe runne as ſwift as the Roe, but looke how much the faſter, ſo much the further off from the pure vertue of which they hauehave loſt the ſight. To remedy this miſchiefe, and to direct ſuch as ſeeke her, the way is to be opened which leadeth to the one, and that leadeth to the other, for ſo may a man learne to auoyde the wrong, and to chuſe the right courſe. And nowe wee come vntounto it. Fortitude is double, humane & diuine, I call that humane fortitude, which the Gentiles, I will not ſay had (for they had nothing in them pure,) but which by the light of nature they did ſee and deſcribe, and which they laboured to attaine vntounto by the naturall powers & faculties of the mind, through humane courage. And that is the diuine Fortitude, where the mind through faith in Chriſt, putteth on the grace & power of God, and thereby dooth become great and valiant. As it is written, Be ſtrong in Lord, and in the power of his might, put on the whole armor of God. Epheſ. 6. If wee looke well into eyther of theſe, wee ſhall finde in the one, the right way to aſcende vp to the Palace of the princely Vertue, and in the other, the race wherein men runne to that vice which doth reſemble her. They that ſeeke to obtaine her as a ſpirituall gifte from GOD, by fayth in Chriſt, through the new birth, by which the minde is renewed & made free, take the right way, they ſhal poſſes her, they ſhall taſte of her ſweete fruits. But ſuch as endeuour by their owne naturall powers, and faculties of the minde, through humane courage to become valiant, run in the wrong way, and although they attaine to an exceeding hardineſſe, yet is it no vertue, but a reſolute or rather a deſperate boldnes, beeing in deede a vice vnderunder the ſhewe or reſemblance of vertue. They runne in the way of the Gentiles, and higher then they did, they cannot clime.
5 Marry ſome will ſay, I woulde neuer wiſh to clime hier in Fortitude then the Gentiles did, nor to goe in a better way therein then they. There were among them (as all antiquitie dooth report) as valiant and braue minded men, as euer liued in the world. And this alſo we find that neuer any men hauehave performed greater or more noble acts, thē they did, for which they hauehave been had in admiration and honoured, of all men and ſhall be to the worlds end.
To let paſſe many of auncient time, which were very great: what ſay you vntounto Phillip of Macedon, and to his ſonne Alexander the great? What ſay you to Scipio and Haniball, Caeſar and Pompey? Was there but a ſhewe of vertue in theſe men? was all theyr courage and hardineſſe but a vice? May wee not rather eſteeme them and others of like fame, as woorthy patterns for all Warriors to imitate: let no man couet to bee a more woorthy ſouldiour then Julius Caeſar was.
6 To this I aunſwere, that in verie deede it can hardly be ſhewed, that euer there hauehave beene more ſouldiour-like men in the world thē ſome of thoſe forenamed, if we reſpect eyther theyr skill to guide an Armie, or their courage and boldneſſe of minde, & alſo their famous acts: but yet it is out of all doubt, that they had not in them the true Fortitude, which is a moſt pure vertue, but they had ſome ſhewe thereof. And ſo likewiſe the fame & the glory which they hauehave euen to the worlds end, is but a vaine glory, & ſhall vaniſhe, and at the laſt lye in the duſt. For proofe of this, wee hauehave firſt this vndouted principle, that there is nothing pure in man by nature, but all wholy depraued and corrupted. As it is written, They are corrupt and become abhominable, there is not one that dooth good, no not one. Rom. 3. And our Sauior compareth himſelfe to the Vine, and Chriſtian men to the branches, and ſaith, As the branch can beare no fruite of it ſelfe, except it abide in the Vine, no more can yee except yee abide in mee. Without me yee can doe nothing. Iohn. 15. Then without the new birth of Chriſt, there is not ſo much as a pure thought in any man. The mind is held captiue vntounto vanitie and ſin. How then ſhall ſo godly and ſo pure a vertue bee founde in nature? Moreouer, for a more particuler proofe, that none of the famous men among the Heathen had the true Fortitude, take this, that al the moſt valiant, and men of fame of the Gentiles, were vnderunder ſome one or other of the foure Monarchies, or great kingdomes, which in Daniel chap. 7. are compared & likened to foure ſauage beaſtes, that is, the Lyon, the Beare, the Leopard, and a beaſt very terrible vnlike to the reſt. What is heere figured by the beaſts, the ciuill power? or the maners of thoſe that ruled? We may not take it that the holy Ghoſt dooth reſemble the ciuill power by theſe cruel Beaſtes: for the ciuill power, euen of the Heathen Kings, is of God. But what then is reſembled by thoſe ſauage and cruell beaſtes, but their manners which exerciſed the power? The pryde, the vaine-glory, the couetouſnes, the ſelfe-louelove, the ambition, the fierce crueltie, the craft, the ſubtilty, and the greedy rauening, of the Kinges and ſtoute warriors, which ſet vp and maintained thoſe kingdoms, are repreſented by the nature of thoſe beaſtes. They gloried of a vertue, that they dyd all for their Countrey, when all theyr valiant courage did ſpring and growe from thoſe beaſtly vices. This is the glorie of their noble acts, this is the praiſe which the holy Ghoſt ſetteth of theyr manhood, howſoeuer men ſpeake of them.
7 What then, was their great courage a vice? Or was not that hardineſſe the gift of God, euen in the Heathen? This is vndoubtedly, that as God in hys high prouidence, had before ordayned the great Monarchies or kingdoms, ſo alſo hee prepared the inſtruments that ſhould erect and vphold them. He put that skill for the warres, and that heroycall courage into them. Hee vſeth by his almighty power and wiſedom, al maner of inſtruments to execute his will. But nowe wee muſt vnderſtande, that as this courage in it ſelfe was his gyft, ſo was it by them corrupted, depraued, and abuſed, through their pride, vaine glory, couetouſneſſe, ambition, cruelty, and through other their abhominable luſts. For theſe foreſaid vices, did nouriſh and ſupport their courage. Theſe did wholie ouer-ſpread it, & were mingled with it. For an example, looke vponupon Tamberlaine the Scythian, of later time, who in Anno. 1397 ouerthrewe Baiazethes the mighty Emperour of the Turkes. A more valiant and expert ſouldiour then this Tamberlaine could not be found, and yet withall, as cruell a Tyrant as euer did breath. Shall we ſay that he had true fortitude? We muſt not think it ſtrange that courage is thus depraued, and turned from vertue to vice. But cōſider the creation and falt both of men & Angels, and thereby wee may learne to decide this matter. The Angels of Apoſtaſie, were created very godly creatures, repleniſhed with heauenly wiſedome and fortitude. They ſinned, and were caſt downe from their high eſtate. They loſt not their vnderſtanding by theyr fall, but they hauehave corrupted and depraued it, & turned it from wiſedome, into deepe craft and ſubtilty. For we cannot ſay the deuils are wiſe, but they bee exceeding crafty. No more hauehave they loſt theyr might and courage, but they hauehave wholy depraued it, and turned it from Fortitude, into a moſt obſtinate, rebellious, & horrible deuilliſh boldneſſe. They bee ſtiffe and hardie to warre and to maintaine a kingdome, euen againſt the moſt High. Then looke vppon man, hee alſo receiued goodly gifts and ornaments in his minde. Hee had vnderſtanding, he had valiant pure courage. The lyght of his vnderſtanding was not vtterly quenched by his fall, but corrupted & turned from wiſedome. His courage of minde and hardineſſe was not quite deſtroyed, but defiled, and from noble Fortitude, turned into an obſtinate, proud, & cruell ſtoutnes. Thus farre from vertue vvas the great courage of the Heathen.
8 If the courage of the Gentiles was thus depraued, and turned from vertue into vice: how can Fortitude be rightly diuided into humane and diuine? Fortitude is a vertue, not onelyonly in ſhewe but indeede. And if the courage of the Gentiles be not a vertue, wher is our humane Fortitude? Shall we ſpeake foreign, and terme it by the name of a vertue, becauſe of ſome reſemblance which it hath thereof. We may no doubt ſpeake ſo. But I doe not call that humane Fortitude which the Gentiles had in action, but that which they did define to bee Fortitude. For it is one thing what they did know, and another thing what they dyd practiſe. For let vsus to make this apparant, hauehave recourſe to the generall, & ſo diſcende to this particuler which wee are in hand withall. They had the Law of nature, which is this, God made man in his owne likenes, an excellent creature, full of vnderſtanding and puritie. Hee had the whole Lawe euen written in his hart, ſo that hee needed not to learne any knowledge of God from any other booke. This wriring is not quite blotted out by the fall, but remaineth in ſome parte, as S. Paule ſpeaking of the Heathen, ſayth, that foreign, That which may be knowne of GOD, was manifeſt in thē: for by beholding the frame of the world, his eternall power and Godhead are ſeene. Rom. 1. ver. 19. 20. There is a knowledge alſo of good and euill remaining in them, as the ſame Apoſtle ſaith, That they did ſhew foreign, the worke of the Law, written in their harts. Rom. 2. ver. 15. Frō hence it came that they vttered ſo many ſayings touching God. And yet (as S. Paule ſayth,) they did not glorifie him as God, but withhelde the trueth in vnrighteouſnes. Rom. 1. ver. 18. 21. From hence alſo it came, that they ſo highly commended vertue, and diſpraiſed vice, and made ſo many godly Lawes. This light in them is, called the Lawe of nature. By this they did ſee the deformitie of vice, and the vncleaneſſe thereof, but coulde not ſo much as hauehave one pure thought to purge their minde from it. By this they did ſee after a ſort, the comlie beautie of vertue, but to deck their harts therwith they had no power, no not ſo much as to thinke one cleane thought. They coulde deſcribe in ſome ſort, and commende Fortitude, which is one branch of the Lawe of nature: but they did not knowe the way to aſcende vp vntounto her. So I call that humane Fortitude which the Gentiles deſcribed, which is a vertue: and not that which they had.
9 If the Fortitude which the Gentiles doe define, be a vertue indeed, & yet differ from the diuine Fortitude, (as otherwiſe the diſtribution is friuolous,) then are there tvvo Fortitudes, (may ſome ſay,) which ſeemeth very abſurd. Are there two kinds of puritie, or two kindes of vertues? if not, howe two kindes of fortitudes? I aunſwer to this that Fortitude beeing ſimplie conſidered in herſelfe, is but one: but in reſpect of that eſtate in which wee are, in reſpect of the way whereby we come vntounto it, and in reſpect of the meanes by which it is giuen vntounto vsus; it may wel be called double Let not this ſeem ſtrange that a thing which is ſimple in it ſelfe, may for ſome reſpects become as double. For wee knowe there is but one righteouſnes, beeing ſimply conſidered in it ſelfe, and yet the holy Apoſtle ſayth, There is the righteouſneſſe of the Law, & the righteouſnes of fayth, and ſetteth them as oppoſite the one to the other. The righteouſnes of fayth, is the ſame purity which the law requireth, as the ſame Apoſtle teacheth, when hee ſaith, That by Chriſt, the righteouſneſſe of the Lawe is fulfilled in vsus. Rom. 8. verſe, 4. The Lawe requireth it, if men coulde of themſelues fulfill it, (as Adam and Eue did before their fall) it might bee called the righteouſnes of the Lawe, but nowe becauſe they cannot, being helde vnderunder the yoke of ſinne, we obtaine it onelie by faith in Chriſt, Who is made vntounto vsus of God, wiſedome, righteouſnes, ſanctification, and redemption. 1. Cor. 1. ver. 30. And it is called the righteouſnes of God, and the righteouſnes of faith. So nowe is it touching Fortitude, the law requireth it, and if men could by the naturall powers and faculties of the minde attaine vntounto it, thē might it bee called humane Fortitude: but becauſe there is no ſuch power in man, and the vertue commeth by a free gift in Chriſt, we may call it diuine Fortitude, and ſo the deuiſion of Fortitude into humane and deuine, is neceſſary to be knowne of all that couet to clime vp vntounto her.
10. Thus may we ſee both the wrong way, and the right. They that would be reckoned among the Woorthies, and labour to attaine thereto by theyr owne might, hauehave nothing to lift vp thēſelues withall, but humane luſt, becauſe nature hath nothing pure. They mount vp on high with the wings of pride, of vayne-glorie, of ambition, of couetouſneſſe, and ſelfe-louelove. And there be ſome, which if they can attaine vntounto that deſperate bold neſſe, as to become reſolute not to feare God nor man, (as they ſay) nor the deuil, they thinke themſelues braue men, and ſuch as are to bee eſteemed among the chiefe Woorthies. They doe all in the fierce wrath of man, which worketh nothing that is pure. On the contrary part, ſuch as take the right way, are caſt down in humilitie, in meekenes, in feare, and long ſuffering; yea, they be euen emptied of the opinion of all things in nature, which ſeeme excellent in man, & wherby men are vſuallie puffed vp, that they may be filled with gifts and graces from God. They mount vp aloft indeede, yea verie high, but it is not in the ſtrength of man, but by the power and grace of God. As that noble King Dauid glorieth, That the Lord made him ſtrong & valiant: yea, ſo valiant, as not to be afraid (as hee ſaith) what man coulde doe vntounto him. Hee told that huge Gyant Goliah, That hee came vntounto him in the name of the Lord, and in that name, he caſt him downe, and cut off his head. VntoUnto thys belongeth the ſaying of the Lord Ieſus, Hee that exalteth himſelfe, ſhal be abaſed, and he that humbleth himſelfe ſhal be exalted. How contrarie is it vntounto mans wiſdome, or to the ſence of fleſh & bloode, that the right and onelie way vntounto Fortitude, ſhould be in lowlines of minde, in meekenes, and in long ſuffering. He ſeemeth to be valiant, that is, hautie, ſtoute, fierce, and full of reuenge: that doth all with ſturdie and boiſterous roughneſſe. But of theſe things, we ſhall hauehave occaſion to ſpeak more particularly in handling the nature of Fortitude, which now we come vntounto.
11. A perfect definition, doth perfectly ſette forth the whole nature of euerie thing defined: for it conſiſteth of the eſſentiall cauſes, but ſuch definitions are hard to be found in the moſt things, and ſo to define Fortitude is verie hard, neyther will I take it in hand. It ſhall ſuffiiſe to ſet forth ſome chiefe properties and effects thereof. And heerein it ſhall not be amiſſe, to ſette downe ſome of thoſe thinges which the Gentiles did teach rightly, concerning this vertue. For they had certaine principles vponupon which they did builde, which indeede are not to be deſpiſed. As firſt, that the true Fortitude is neuer voyde of honeſtie and iuſtice, nor can neuer bee ſeparated from thē. For how can that be a vertue, which is vnhoneſt, vniuſt, or impure? Heerevpon they did inferre, that the loftineſſe of minde which vttereth it ſelfe in daungers and labours, is not a vertue, but a vice, if it be voyde of vprightnes, as not fighting for the common ſafety, but priuate commodities. They accounted it the right definition, which for the eſſentiall forme, hath the final cauſe, as namelie▪ that Fortitude is Ʋirtus pugnans pro aequitate, a vertue that fighteth for equitie. If any man were hardy and full of ſtoute courage, to caſt himſelfe into peril, led thereunto by his luſt, and not for the common profit, that was to a wrong end, and they ſay his courage is rather to be called an audacious boldnes, then fortitude. And they helde him as led by his luſt, which would attempt to doe great things to get praiſe and fame, to gette riches and dominion. After theſe things indeed doth the hart of man luſt throgh ſelfe-louelove, pride, and vaine glory. Theſe are the thinges which they call a mans owne commodities. The higher that a mans minde was lifted vp by theſe into hardy boldnes, the further they ſayd hee was carried from vertue, into immanity or ſauage cruelty, that expelleth all humanitie. Heere may we ſee, that the very Heathen, euen by the light of nature, did acknowledge, that the things which outwardly doe ſeeme beautifull, admirable, & glorious, (as the acts of vertuous men) are foule, deformed and deteſtable: if they do ſpring from the luſt of man. For how can that fruite be ſweet (what good colour ſoeuer it hath) which ſpringeth from a bitter roote? And what is more bitter then pride, ambition, ſelfe-louelove, couetouſnes, wrath, and ſuch like?
12. But we muſt now aſcend vp higher then the Gentiles did, touching the finall cauſe of the actions of Fortitude. They will hauehave Magnanimitie to referre all to the common good, & to be ioyned with ſimplicitie and louelove of the trueth, which is well: But this was darke vntounto them, that God made all for hys owne glory: that all actions are to be referred to his glory, as to theyr chiefe & proper end: and that all the glory of man, is in glorifying thys great God. Hee that is humble and lowly in his owne eyes, not ſeeking praiſe & glory to himſelfe, which is vaine, but delighting in the glorie of God, and to performe great and noble acts whereby that glory may be aduanced, ſhunneth no perrils, nor refuſeth no labours, there is the true fortitude, there is the great minde, there is the man that is worthy of all admiration. Hee reſpecteth the maintenance of the trueth, and pure worſhip of God, hee tendereth the Church, hee ſeeketh the good of the cō mon-wealth, in regarde of theſe hee forgetteth himſelfe. Heere are the ſweet & pleaſant fruites which ſpring frō a good roote, euen from a ſound vertue. Heereby it is euident, that the finall cauſe gyueth as it were the eſſentiall forme vntounto Fortitude, and maketh her fuites wholeſome. No man can clime vp thus high, but through grace, euen through the newe byrth in Chriſt Ieſus: becauſe of it ſelfe, the minde of man is wholy ouer-ſpread with vanitie, & luſteth after vaine things, and cannot ſo much as hauehave one motion towards a right end.
13. Now are we heereupon to deale a little with thoſe men, which holde thys peruerſe opinion, that a man cannot bee both godly and valiant. They doe perceiue plainely, that the pure worde of God requireth humilitie, meeknes, patience, gentlenes, and long ſuffering, and that without theſe, no man can be godly. They take theſe then to bee no warlike properties, nor fitte in any reſpect for a ſouldiour. And heereupon they thus ſpeake. Hee that will ſtudie the Worde of God to followe and to practiſe it, let him be chayned vp in the Church lyke a moopiſh foole or a milk-ſope, for hee ſhall not be fit to deale in the affayres of the Common-wealth. What Warriour ſhall hee prooue? And if a man bee as proude as Lucifer, as fell as a Dragon, will ſweare horrible othes, and commit whoredomes, and liue in other abhominable vices, as hauing caſt off all feare of God, like a deuill incarnate, that is fierce and ſtoute vntounto quarrell and bloody reuenge, that is hee whom they extol and magnifie aboue the cloudes: he carrieth the braue minde, hee is fit to make a valiant ſouldiour. This wicked error (if I may gyue it ſo ſoft a phraſe) is not worthy to hauehave any aunſwere: becauſe they that hold it, hauehave euen as Monſters quē ched the light of nature, ſo that the principles which the Gentiles helde, do confute them. For by thoſe ſparks of lyght which remaine in nature, the very Heathen did affirme, that a vertue can neuer be voyde of that which is good, holy & pure: for what is vertue but purity, holines and goodnes? Thoſe Gentiles conclude thereupon, that no man can bee both vngodly, & endued with fortitude. For howe ſhoulde the moſt pure and princely vertue, bee ſeated in a wicked impure minde? Marke then howe contrary this is to the ſpeeches of our men, which ſay that Fortitude and godlineſſe cannot bee ioyned together: and that a man cannot bee both godly and valiant. What is thys, as I ſayde, but vtterly to quench the light of nature, and to turne vertue into vice and vice into vertue?
14. And where as they call thē braue minded men, which are bold and yet vngodly, it argueth, that touching the true ornaments of the minde, which deck and make it braue, they hauehave neither ſight nor ſmelling. If a man be clothed in baſe, rotten, ragged, and vnſeemely apparell, no man will ſay, There goeth a gallant fellow in goodly attire, vnleſſe he ſpeake ironice. If beſides the baſenes of his clothing, they be alſo defiled and ſtincke lothſomly, wil any delight to ſtande nigh him to take the ſmell? The baſeſt rotten rags that can be founde are not ſo great a deformity to the body, nor the moſt loth ſome defiled clothes ſtincke ſo fouly, as the luſts of the fleſh, euen pride, ambition, couetouſnes, wrath, blaſphemous ſwearing, whoredome, and ſuch like. And yet they take that to be a braue mind, that is (as I may ſpeake) euen clothed with theſe. They take theſe to be ſweet Iewels & comly ornamēts, that deck & beutifie, otherwiſe, howe could they ſay that there is a braue minde, when it is defiled with them? This is the ſence which they hauehave in ſpirituall things. That is a beautiful, comly, & braue mind indeed, which is decked with heauenly graces and vertues. There dwelleth Fortitude, that is a great minde.
15. Some will reply, that the minde which will not bee brought vnderunder, but will preuaile, is & may be called a braue minde, euen for the courage and valure that is in it, although there be no godlines in it. I demaunde then if baſe ſlauerie may be accounted brauery? Take a man that hath as much ſtrength of bodie as three men, and admit that hee be a ſeruile drudge, and his ſtrength imploied in the baſeſt works that may be, as in emptying houſes of office, or making cleane ſtincking channels: wil any account him to be in freedome and brauery? In lyke maner where the mind is not ſet free frō the yoke of vanitie and corruption, but the ſturdines therof, be it neuer ſo great, is imployed in ſeruice of humane luſtes, there is no baſer bondage and drudgery. It cannot rightly be ſayde that ſuch a minde is in freedome, and will not bee brought vnderunder, for it is a baſe drudge vntounto thoſe foule ſtincking vices, and her whole courage is employed in their ſeruice. The Heathen could ſay, that hee is the baſeſt ſeruaunt of all other, that is in bondage to his luſts. And Salamon ſaith, J ſaw ſeruants ride vponupon horſes, and Princes walking on the ground like ſeruants. Eccle. 10. ver. 7. He calleth thē ſeruaunts which hauehave princely pompe in the world, & yet are in bondage to their owne vncleane luſts. And thoſe hee termeth Princes, which hauehave fortitude and freedome of minde, to ſubdue & to raigne ouer theyr inordinate affections and euill deſires, although for outwàrd eſtate in the worlde they be but meane, or of low degree.
16. It will be ſayd further, Where can it be ſhewed, that ſuch humble & meeke men, and ſo greatly mortified, hauehave proued valiant Warriors? Where be the noble acts which they hauehave doone? If men were well acquainted with the holy Hiſtories of the Bible, this queſtion ſhould not neede. Abraham the father of the faythfull was very valiant, when with a ſmall cōpany he purſued the great Armie of the Kings, and made ſlaughter of them to deliuer Lot his brothers ſonne, whō they had led away among the captiues. Gene. 14. Ioſua a right godly man, the great Captaine ouer the chyldren of Iſraell, fought great battailes againſt manie Kings, and deſtroyed thoſe mightie Nations, to place the Trybes there.
There were many valiant Iudges, holy men in Iſraell, which deliuered them out of the handes of cruell and mightie Tyrants. King Dauid was a man after Gods owne hart, and yet the moſt valiant one of them for the warres that euer liued. Who can ſet forth his noble acts? But what ſhoulde I ſtand to reckon vp particulers, reade one place of the holie Scriptures for all. For thus it is written, What doe I yet ſpeake? The time will not ſerue me to tell of Gedeon, of Barac▪ of Samſon, and of Iephtha, of Dauid and of Samuell, and of the Prophets. Which by faith ſubdued kingdoms, wrought righteouſnes, obtained the promiſſes, ſhut vp the mouthes of Lyons, quenched the violence of fire, eſcaped the edge of the ſword, of weake were made ſtrong: they became valiant in battell, turned to flight the Armies of the Aliants. Hebr. 11. ver. 32. 33. 34.
17. Well, what then? let it bee a man hath no godlines at all in him, but yet is as ventrous, and dooth as great exploits, and as much annoyeth the enemie in defence of his Prince and Countrey as the godlieſt, is he not to hauehave the praiſe, and may hee not in that reſpect bee held as a braue minded man? it is the good which commeth by mens valiant acts, which is to bee regarded, and hee dooth as much good to the benefite of his Countrey, as an other. I doe not denie, but that at ſometimes it pleaſeth God by the means of wicked inſtruments to worke ſome good to his people: but wee muſt not take this as a thing generall. For looke well into the matter, and wee ſhall confeſſe it to be otherwiſe. Whēce are wars, and bloody ſlaughters among the people? and what are they tokens of? it is well knowne (the holy Scripture expreſly affirming ſo much) that they bee euident tokens of Cods diſpleaſure. And he threatneth to ſende them as a greeuous plague, to bee reuenged vppon horrible ſinners. Then heere ariſeth a great difference, the godly great minded man, ouerthroweth the enemies of God, with a bleſſing of peace which followeth vponupon his victories, as the hiſtorie of the Iudges of Iſraell doth plentifully ſhew with the examples of diuers godly Kings. Wicked men alſo ſometimes get victories, yet not to finiſh wars but to increaſe and to continue them. For as they that poure on oyle, and caſt on dry ſtraw vponupon a fire doe not quench the flame, miniſtring matter for it to burne vponupon more ragingly: ſo ſinnes being the cauſe of wars and inflaming the wrath of God, the vngodly Warriors doe euen increaſe & continue them, and make them more raging. For where the chiefe Captaines in warre be irreligious, giuen to drunkennes, whoredomes, and horrible ſwearing, it is wonderfull to behold the foule enormities, & monſtrous abhominations which the cō mon ſouldiours commit. An Armie of them but of one monthes continuaunce, ſeemeth ſufficient to pull downe the wrath of God vponupon a home kingdome. The moſt High is the Protector both of the King and of the whole kingdom, and through his fauour & bleſſing, they ſtande and floriſh. And as the King and the kingdom, are not beholding to thoſe men which liue in vngodly waies, although they ſeeme to doe great ſeruice to the Cōmon-wealth, inaſmuch as they bee of thoſe that prouoke the wrath of God, and therby put the ſtate euen both of King and kingdom in hazard: ſo are they not the ſafer, but in more daunger, through thoſe hardy Warriors which ſinne ſo grieuouſly. Let no man therfore erre ſo groſly, as to thinke that the deeds of hardy men which be vngodly, are as good and beneficiall to theyr Prince and Countrey, as the noble acts of fortitude. And thus may any man bee brought to ſee, (that will not wilfully ſhutte vp hys eyes) that they be neither braue minded men, nor yet good to their Prince and Countrey. Thus much touching thys poynt, that Fortitude and godlines cannot be ſeperated, and that only the right godly man is braue minded, and profitable to his Country, Prince and common wealth, ſeeing vngodly Warriors doe hurt and hazard all.
18. We come now to ſet forth in what the great and valiant minde doth chiefly vtter it ſelfe. Which as the Gentiles doe affirme are two. The one is in the diſpiſing of all externall things: the other in doing great acts, which are moſt profitatable, but hard euē aboue meaſure, being ful of painful labors, and extreame perils, both of life and of things appertaining vntounto life. In the former of theſe is the cauſe that maketh great men, in the other the effect, by which their excellency breaketh forth. For he that is ſo prepared in minde to ſet light by all externall things, is fit to indure any trauaile, and to paſſe through all perils and dangers, to do noble and fomous acts. It ſhall not be amiſſe to conſider what reaſons & principles led the Heathen vntounto the former of theſe two. For the former once obtained, the latter doth followe. They held that wee ought to couet and to admire nothing but that which is woorthye of man. And moreouer, that nothing is woorthye of man but vertue. Alſo they taught that a man is to account nothing as his own, but the treaſures of the mind. And that the minde is to be great, rich & beautifull, onelyonly with her propper ornaments. So ſhe retaine them, the loſſe of all other things is nothing. Furthermore, they contended for ſuch a loftie ſtate & freedome of minde, as that it ſhould not yeeld to lye vnderunder, as ſubdued, neither to man, nor (as they ſpake) to Fortune, nor to any luſt or perturbation, & ſo in bondage, is not great. They aimed alſo at ſuch a pleaſant, ſweete, and delectable calmnes, wherin the mind ſhould ſolace herſelfe, beeing fully contented with the beautie and honor of thoſe ornaments, & ritch Iewels which are within her, as that neither feare, griefe, pleaſure, nor wrath, might diſturbe the ſame. For thus they reaſoned. If the cōtentation of the mind, & delight in her happy treaſures, might not be diſturbed, nor hindered by feare or griefe, much leſſe by luſtes and pleaſures of the fleſh. For a man cannot delight both in vncleane pleaſures and in vertues.
19. Higher then thus the Gentiles could not looke, becauſe their darkneſſe was thick and deepe, and theyr light but euen as a ſmall candle: yea rather as little ſparks, or as a glimmering. But wee hauehave the broade ſunne-ſhine, and cleere light from heauen, by which we may ſee farre higher matter to lead vsus to the con…empt of all externall things, and ſo to hauehave mindes prepared and ſetled for the great acts of Fortitude? Wee finde that we are vtterlie emptie and voyde in our ſelues of all good things. Our mindes are not onelyonly robbed and ſpoiled of al goodlie Iewels & ornaments, but alſo are ful of foule deformities, and miſerable bondage. There is no glorying in our ſelues, we are not to ſtand vponupon our owne brauerie, wee are caſt downe. But heere is the ground-worke of all Fortitude. The moſt high God is the fountaine of all good things. Hee offereth himſelfe vntounto vsus in his Sonne, to redeeme vsus out of our bondage, to make vsus his ſonnes, and to become our inheritance. The mind that through fayth embraceth theſe promiſes, & poſſeſſeth him, poſſeſſeth all heauenly treaſures, ritches, beauty, honour, glory, freedom, life & ioy: with al goodlie ornaments to decke herſelfe. From hence ariſeth greatnes, from hence ſpringeth valure, whilſt in regarde and compariſon of theſe heauenly and ſpirituall things which we hauehave in God, all externall and tranſitory things heere belowe, are but baſe, beggerly, and vile, yea more then droſſe. For what is comparble to the God of glory, or what is equall to the happy life or ioy in him? VponUpon thys therefore we are to ſtand a little, and to make more particuler diſcourſe, that it may appeare by what ſteps wee are to aſcend vp vntounto this vertue.
20 Externall things which are to bee deſpiſed of the noble valiant minde are many, yea ſo many as all things vnderunder the ſunne: but wee may bring them into certaine heades, as to ſay things proſperous, or aduerſe, pleaſant or vnpleaſant, good or euill. For ſome of the Philoſophers vſed to deuide good into three kindes, as the goods of the minde, the goods of the bodye, and the goods of Fortune. The firſt are vertues, they bee the treaſures of the minde. The ſeconde, are health, ſtrength, comlines, and ſuch like as I may ſay the riches of the body. The third are riches, honors, fame, dignities, freendes and all of that ſort, theſe bee the goods (as they called them) of Fortune. Then muſt there needs bee three ſorts of euils anſwerable vntounto theſe, as vices agaynſt vertues, ſickneſſe, feeblenes, and deformimitie againſt the good things of the bodie, pouerty, diſhonor, contempt, infamy, reproch and enmity: Oppoſite to thoſe goods of Fortune. Moreouer, if they come not ſome waye included in theſe former, yet there come to be added, carnall pleaſures, delightes, ſorrowes, feare, greefe & torments, which ſeeme to touch both minde and bodie. Now except vertues, (for they bee no earthly things but giftes from heauen) fortitude lifteth vp the minde to ſet light by all theſe. As let vsus conſider them now a little apart.
21 I will beginne with the third ſort of goods. Ritches, honors, fame & friendes be gifts of God, and ſuch a man receiueth much commodity by, not only for this preſent life, but alſo if he be a right godly man, to the furtherance of his ſaluation, and increaſe of his glory in the worlde to come: inaſmuch as they bee meanes to enable him to doe many great good works, and highly to aduance the glory of God. But now, when the godly minde reſpecteth the heauenly treaſures of righteouſnes, of life and ioy, with the freedome, glory and honor of the ſonnes of GOD, and that theſe things laſt for euer: in compariſon of the ſame, ſhe accounteth all the higheſt & greateſt treaſures and glorie vnderunder the ſunne, to bee but as droſſe and vanitie. Others hauehave them in admiration, becauſe they neyther feele not ſee any greater, but thys great free minde, which poſſeſſeth that vnſpeakeable glorie and riches, deſpiſeth them as things tranſitory. If ſhee hauehave them, ſhee is not puffed vp in glory in them, being but her meaneſt poſſeſſion. If they be pulled from her, and in ſteede of them there be pouertie, diſhonor, infamie, and reproch: yet ſhee is not caſt downe from her eſtate, nor broken, nor diſmaied, ſeeing ſhee hath loſt but as it were the droſſe, and holdeth ſtill her crowne of pure golde which none can take from her. For nothing can ſeparate her from God. Pouerty afflictions, and tormēts be greeuous, but ſhe ſeeth they are momentarie, and not worthy of the glory which ſhall be reuealed. Health, ſtrength, and comlines, be good things, but nothing to the health, the ſtrength and beauty which ſhee hath in GOD. Pleaſures and delights of the fleſhe, are ſweet and delectable to the natural man, yea ſinfull and foule pleaſures to thoſe which know not God: but ſhee feeling the ioyes of God, they be all but as ſwill and draugh. Shee will not make ſo bad an exchange, as to ſell thoſe true laſting ioyes, for theſe vaniſhing delights. Thus then may we ſee, how fortitude aduaunceth the minde vntounto ſuch freedom, dignitie and greatnes, as that her head is lifted vp aboue all thinges in the worlde. Feare, ſorrowes, ioyes & pleaſures come all vnderunder her feete.
22 It will be obiected, that neuer any hauehave attained vntounto ſuch ſtrength, ſo to be mortified in the worlde, as ſo to deſpiſe all. True it is, that the knowledge of God is not perfect in any, the fayth is not perfect, and ſo the contempt of all externall things, by which Fortitude vttreth herſelfe muſt needes be vnperfect. For according to the meaſure of the one is the other. If there could be in any the fulnes of Faith, there ſhould be alſo the perfection of Fortitude. Heereupon it followeth, that as al faithful men are endued with this vertue, ſo ſome are weaker therein, and ſome ſtronger. Increaſe in liuely faith & aſſurance of Gods louelove, increaſe in contempt & deſpiſing all the high things of this worlde, & ſo increaſe in fortitude. Againe, we muſt know, that the perfection of Fortitude, is not in aboliſhing all humane affections of griefe, of feare, and ſuch like, which is ſtoicall: but in ruling ouer them, and ordering them aright. See how contrary the true diuine fortitude is vntounto the humane furie which is in men. For as that dooth grow from the deſpiſing of all outwarde things, ſo this is ſette on worke through the louelove of them. For what cauſeth many to ruſh into all dangers, but the hope of getting thereby riches, honors, fame and dignitie to liue in earthly pleaſures? Woulde they aduenture their lyues ſo boldly, if they ſhould not bee honoured & prayſed of men for the ſame? Would they take ſuch paines, were it not to get ſom worldly benefit? Are they led with the louelove of Gods trueth and glorie, or care of the common profite?
23. Well, to proceed a little further we hauehave examples of many woorthy men, which hauehave in high meaſure deſpiſed the riches, the glory, and the pleaſures of this worlde, and ſo were right valiant, and perfourmed exceeding great and noble acts. It ſhall ſuffice to ſpeake only of two. Moſes & Paul. Moſes was borne in the time of affliction, when the Kinge of Egipt had commaunded that all the male children of the Iſralites ſhould bee drowned. The daughter of Pharao found him, and adopted him to bee her ſonne. He was brought vp in the Court like a Kings ſonne in all honour and delights. The riches & glory of Egipt were before him. To bee the deliuerer of his brethren, being raiſed vp thereto of God, and that he might bee fit to doe mightie acts, his mind became great by deſpiſing all worldly wealth, pleaſures and glorie. For thus it is reported of him. By Faith Moſes when he was great, refuſed to bee called the ſonne of Pharaoes daughter: chuſing rather to ſuffer aduerſitie with the people of God, then to inioy the pleaſures of ſin for a ſeaſon. Eſteeming the rebuke of Chriſt greater riches then the treaſures of Egipt: for hee had reſpect vntounto the recompence of the reward. By faith he forſooke Egipt not fearing the fiercenes of the king, for he endured, as if hee had ſeene him which is inuiſible. Heb. 11. ver. 24. 25. 26. 27. Then may wee beholde, howe with mighty courage of minde, hee ſet light by all thinges in the world, which others do admire. And ſo became a mighty man to worke great workes both for the deliuerance of that people, and alſo in conducting & gouerning of them. Hee is one of the greateſt through fortitude that euer liued.
24 Then touching bleſſed Paul, what inuincible courage did he aſcend vp vntounto? What famous and right noble acts did hee abounde in? And let vsus ſee then, how became hee fit for ſo great matters, to paſſe through all labours and perrils, but that his minde was alſo lifted vp and made free, great and mighty, euen to deſpiſe all tranſitorie things, howſoeuer with glittering ſhew they ſhine in glory, to the outward eye, and be had in admiration among worldly men. Reade that which is written of him, and ſee how he ſayth, That the worlde was crucified vntounto him, and hee vntounto the worlde. The moſt High was his inheritance, hee feared not death nor any danger, but paſſed throgh all hard things to doe him ſeruice, to aduaunce his glory, and to bring men out of deſtruction vntounto life. To reckon all, would be to tedious, it ſhall bee enough to looke vponupon one teſtimony which hee is forced to giuegive of himſelf, the falſe Apoſtles ſeeking to diſcredite his miniſtrie. They are Hebrewes (ſaith hee) ſo am I, they are Iſraelites, ſo am J, They are the ſeede of Abraham, ſo am I, They are the Miniſters of Chriſt, (I ſpeake like a foole) I am more. In labours more aboundantlie, in ſtripes aboue meaſure, in priſon more plenteouſly, in deathes often. Of the Iewes receiued I fiue times forty ſtripes ſaue one. Thriſe was I beate with rods, once ſtoned, thriſe I ſuffered ſhipwracke, night and day hauehave J beene in the deepe. In iournying often, in perils of waters, in perils of robbers, in perrils of mine owne nation, in perrils among the Heathen, in perrils in the Citty, in perrils in the wilderneſſe, in perrils in the ſea, in perils among falſe bretheren. In labour & trauaile, in watching often, in hunger & thirſt, in faſtings often, in cold and nakednes. 2. Cor. 11. The Martyrs in all ages, not onelyonly men, but women alſo, hauehave ſhewed forth and deliuered their inuincible fortitude, by deſpiſing all the tortures and torments which bloody Tyrants coulde put them vntounto, whoſe ſtrength was from hence, that they looked for a better life thē that which they layd downe.
25. Nowe wee ſee from what roote this noble vertue ſpringeth, it remaineth that we ſhewe wherein her greateſt victories & conqueſts do conſiſt, or which be the ſtrongeſt enemies that ſhee vanquiſheth: for thereby alſo it ſhall more euidently appeare, who they bee which are to be reckoned among great men, who be the Worthies, & who are braue minded indeed. It is a moſt ſure principle, that Fortitude vanquiſheth all aduerſaries. Then hee that ouercommeth the weaker, and is himſelfe ſubdued by the ſtronger, is hee the man, hath he the great mind? Is there the praiſe and glory of Fortitude? Then ſeeing it is ſo, that Fortitude can not be vanquiſhed by any aduerſity whatſoeuer, but ouercommeth all, he onelyonly hath the valiant minde, hee onelyonly is the great man, which conquereth not onelyonly the leſſer and weaker, but alſo the greater and the ſtronger. Then it may be ſaid, which be the weaker, and which be thoſe ſtronger? I anſwere that men are the weaker. Men are but fleſhe and blood, and take the ſtrongeſt & the moſt mighty that euer liued, they are but weake in compariſon of the deuils, which are called principalities and powers, and Rulers of the darkneſſe of this world. Alſo, what is an arme of fleſh & bones, vntounto that which is called the world, and to the things in the worlde, as the luſt of the fleſh, the luſt of the eyes, and the pride of life. 1. Iohn. 2. ver. 16. So then he that conquereth men, & is conquered of the deuill, and of his owne luſts & pleaſures, is he great, is he ſtrōg? is hee free? is he the noble minded man? Howe abſurd a thing is it to thinke ſo? If he can vanquiſh as many as Alexander and Caeſar of the weaker, which are men like himſelfe, and as they were, be led away captiue of the mightier, what is hee the better? Hee then is ſtrong & mightie, which dooth ouer-come not onelie men, but deuils & wicked luſts. All thys S. Paule ſetteth forth. Ephe. 6.
26 The deuill our great enemie, worketh in the corrupt luſtes which are in mans hart. Hee taketh hold by pryde, by vaine glory, by ambition, by ſelfe-louelove, by couetouſneſſe, by wrath, and by vncleane luſtes and pleaſures, to ſubdue & lead captiue the minde vntounto eternall ſlauery. Whereupon it followeth, thoſe vices being euen as the cordes and chaines by which hee leadeth his captiues, that he which will be ſtrong indeed through the conquering fortitude, muſt beginne with himſelfe, euen as a mighty Prince ſubduing his own affections. This is it which the holy Ghoſt hath vttered by Saloman: He which is ſlow to wrath is better then the mighty, and hee that ruleth ouer his owne ſpirite, is better then hee that winneth a Cittie, Pro. 16. ver. 32. The very Heathen were not ignorant of this: for they affirme that hee cannot be great, which is in bondage to his luſtes. And thus writeth one of their Poets.
Fortior eſt, qui ſe, quā qui fortiſsima vincit
Moeniae, nec virtus altius ire poteſt.
That is, ſtronger is hee that ouercommeth himſelfe then hee that winneth the ſtrongeſt defenced Citties and Holdes, neither can vertue claime any higher. Then is it apparant euen by the light of nature, that the ſtrongeſt holds, and the higheſt walles for this noble fortitude to ſcale and win, are in a mans own minde. There be the Forts and munitions, there be the high things which exalt themſelues againſt GOD, as Paul teacheth, 2. Cor. 10. Heere is the labour, thys is the worke, heere is the great glory of Fortitude.
27 I might heere ſtay from ſpeaking any further of thys vanquiſhing of the deuill & mans own luſts, but that there is an inueterate error in many men touching man-hoode, as if it did conſiſt in priuate reuenge. If a man hauehave an iuiurie offered him, or be challenged with ſome reprochfull terme, as to bee called cowarde or boy, and will not aduenture although it ſhoulde be eyther to kyll or to be killed, they thinke hee is vtterlie diſhonoured, and the glory of his man-hoode is ſtayned for euer. Some proteſt this as glorying in man-hoode, that if ſuch reproche ſhoulde be offered them, they will be reuenged, and kill or be killed, chuſing rather to die with honour, then to liue with diſhonour, and attainture of man-hood.
To aunſwere theſe, wee are ſure that Fortitude or the right man-hoode is a vertue, and a moſt commendable vertue, ioyned with wiſedome, which bringeth foorth ſweete and pleaſant fruites, and ſuch as doe highly honour GOD, and are very good and profitable to men. We are alſo as ſure on the contrary part, that thys kinde of man-hoode, (if I may ſo call it) which vttereth it ſelfe in priuate quarrell, and bloody reuenge, ſpringeth from the luſts of man, as frō wrath, vaine-glory, and diſdainefull pride. The deuill hath a great ſtroke in it, who worketh by thoſe luſts, as it is written, Bee angry but ſinne not, let not the Sunne goe downe vponupon your wrath, neither giuegive place to the deuill. Epheſ. 4. There is follie committed in high degree, For anger (as Salamon ſayth) reſteth in the boſom of fooles. Eccleſiaſtes, 7, verſe. 11. It is ſo farre from honouring God, that it taketh his office, for thus hee ſayth, Auenge not your ſelues, but giuegive place to wrath, for vengeance is mine, ſayth the Lorde, and J will repay it. It plucketh the ſworde out of the hande of the Prince, who is the miniſter of GOD to take vengeaunce vppon the euill dooers. Rom. 3. The fruites which it bringeth foorth, are quarrelling, rayling, horrible ſwearing, and cruell murthers. This is the glory of their man-hoode. Such therefore as by the mightie power and grace of GOD, hauehave ſo farre ſubdued theyr corrupt luſtes, as that they be meeke, lowlie and long ſuffering, and will rather ſuffer iniurie and beare reproche, then diſobey the trueth, hauehave attained vntounto great Fortitude, and may euē be wondred at. But ſuch as wyll ſhew theyr courage in priuate quarrels, deſerue not to be called valiant or braue men, but quarrellers, hackers, and murtherers.
28. Some man will ſmile at this, and ſay they make conſcience a cloake to couer their cowardlines. When they hauehave no manhood in them, they would fight if they durſt and not beare the reproch, but becauſe they dare not, they pretend humilitie, patience, and long ſuffering. How ſhall it be known what is in a man if he will not fight? For an anſwere vntounto this, I ſay if a man be with-held from reuenging himſelfe through cowardlines of hart, it is no vertue: but if hee bee one that will not in a right quarrell feare anie man, then doth he not make cōſcience a cloak of cowardlines. And touching the vttring his valure: hath fortitude no way to manifeſt herſelfe, but by quarreling? Nay, hee that in the publicke cauſe, for the defence of truth, of Prince and ſtate, ſheweth himſelfe as a mightie Lion againſt the enemies of God, and in peace, or touching priuat quarrell, is lowly, gentle, curteous, and meeke as a Lambe, hee is the great man indeed, he ſheweth himſelfe valiant eueryevery way, he is to be honored, loued and admired of all men. His fruites are delectable. As for the other, thoſe fierce quarrellers, they be very dangerous, and vnprofitable. They are not to be commended but diſalowed and diſpraiſed, as thoſe that would turne vertue into vice, and vice into vertue.
29 And as there is great difference between him that is valiant through vertue, and that man which is hard and bold in the pride and luſts of corrupt fleſh: ſo is there great difference alſo of their honor and reward for their acts. The hardy mā according to the fleſh ſeeketh praiſe among men; and hath it. But what is it? Euen a puffe, a blaſt that vaniſheth with the breath of mens mouthes. He ſeeketh riches, and findeth them. But riches ſhal not deliuer in the day of vengance. Hee ſeeketh pleaſures of the fleſh, and ſwimmeth in them: hee taketh delight and ſolace in fulfilling the ſinfull luſtes of his fleſh: but theſe pleaſures of ſin laſt but for a ſeaſon, and endleſſe ſorrowes doe ceaſe vponupon them. Their glory ſhall bee turned into ſhame. If it were but for a thouſand yeres, yea for a thouſand thouſand, that then they might hauehave eaſe of their miſerie, it were ſome comfort: but whē infinite thouſand thouſands of yeres are paſſed ouer them in their woes, they are neuer the neerer to an ende, neither can they ſay there is the leſſe torment behinde, becauſe that which is infinite, cannot bee diminiſhed. The ſands of the ſea be innumerable, and if at eueryevery thouſand yerees ende a birde ſhould picke vp only one crumme and cary away, ſhe ſhal take all away, before their ſorrowes end. what vain things then are ſuch men here deluded withall? The godly valiant man, ſeeketh the praiſe and glory of God. And he that honoreth me (ſaith the Lord) I will honor him. 1. Sam. 2. ver. 30. His glory is great with God, and ſhall ſtand for euer. He coueteth the riches and ioyes of heauen, and he ſhall poſſeſſe them for euer, euen world without end. His ſtate ſhall neuer faile.
30 Therefore ô ye men of courage & hardy boldnes, ſeeke to hauehave your courage ſanctified and applied to the right vſe. Let it not be lifted vp with the wings of humane luſts, to ſeeke after vanitie, but bee ſtrong in the Lorde, not onelyonly to vanquiſh men which are weake, but to ſubdue the deuils and corrupte affections, that your great minde may with hyroicall courage lifte vp her heade aboue all enemies, and inioy that bleſſed freedome, and dignitie, that yee may bee great princes for euer. For all conquerers ſhall be crowned with glorie and immortalitie.
FINIS.
AT LONDON, Printed by Iames Roberts.
Anno. 1594.
End of the text · George Gifford, Treatise of True Fortitude (1594)