The Looking Glass of the Holy War, Chapter 34

The Looking Glass of the Holy War · Chapter 34

p. 177CHAP. XXXIIII. The Ioyning of Battel.

NOw I come to the foreign, or higheſt point of warlike exerciſe, namely, the ioyning of battell, or fight it ſelfe, which determineth in three or foure houres, that which hath taken up a long times preparation, and a great deale of deliperation; therefore this adventure is well and wiſely to be conſidered; Praeliorum delicta emē dationem nō patiuntur. Veget. lib. 1 cap. 14. Non licet in bello bis delinquere apud Plutarch. Nulla eſt negligentiae venia ubi de ſalute certatur. lib 3. cap. 5.and the rather becauſe failings in fight leaues …o place for amends. That Apothegme of Lamachus, to a Captaine of a Company, is worth the remembrance. The Captaine being rebuked for an errour in fight, told Lamachus the Generall, that he would doe ſo no more: to whom he anſwered prettily, that for a ſecond errour there is no place in fight. Vegetius giveth another reaſon, from the preciouſnes of …ife that lyeth at the ſtake: There is no pardon (ſaith he) for an errour in fight: becauſe all the good of life, and life it ſelfe, is that which is contended for. This as the ſame Author ſaith, is the …atall day, wherein the fulneſſe of victory doth laureate the temples of the conquering with a wreath of glory: but it layeth …he honour of the conquered in the duſt: And be he never …o great, he is at the pleaſure and ſervice of his triumphing …nemy. How wiſe and carefull then ſhould Generalls be in p. 178committing fight: and how couragious and reſolute in the fight it ſelfe?

There be many remarkable cautions that ſhould accompany the good advice of fight. The diſpoſition of the ſouldier.Firſt the very day of fight; the diſpoſition, or indiſpoſition of the ſouldier to fight is much to be regarded, which may be gathered by their words, countenance and cariage. A ſecond thing to be looked to, is the avoyding of temeritie: a litle of this, like a Coloquinti… marreth all the reſt. Freſh men at Armes may out of their hot bloud hauehave a great mind to fight; becauſe they know not what it is to fight, nor what lyeth upon it. Aman that never ſayled thinketh it a ſport to be at ſea: becauſe he never fe… a ſtorme. Pericles being preſſed by his ſouldiers to fight, and that with vile reprochfull termes, replyed thus; that if he could repayre loſse, and recover life, he would as gladly adventure as they: but you ſee (ſaith he) Trees being cut the grow againe, but men once ſlaine revive no more.

The diſpoſition therefore of the ſouldier is not enough, except other things concurre. Avoyding of temeritie.It is here as it is in Phyſicke, e…ſie to erre, but the least errour bringeth great damage. An… therefore it is a good axiome, Temeritas in bello ante omnia vitands. Nihil in bello oportet contemni.that nothing in fight is ſo much … be avoided as temeritie. The raſhnes of Vladiſlaus that yong King of Hungarie, loſt him his crowne and his life. It is a… good precept, the leaſt diſadvantage in war is not to be contemned. Contempt of the enemie, and confidence in forces, maketh many reckon twice, and ſit downe by the loſſe. Inſtance this in King Iohn of France, who preſuming of his multitude, would admit no conditions from Edward the blacke Prince, but fight: who with a few wearyed forces, driven to a ſtrayt, gathered courage from diſpaire, and gane the French ſuch a foyle, both in their honour and forces, that they blame themſelves much in this, that they had no mo… wit. Agiſelaus that worthy Captaine, was wiſer, in not adventuring on Chabrias the Athenian Captaine againſt advantage of the ground, giuing this reaſon, that courage, opportunity p. 179of place and necesſitie are the wings of victory. A wiſe feare of ſuch is no cowardize, but rather a good temper of reſolution. Ariſtotle calleth this diſcreet feare, foreign.the right hand of counſell. Incogitancie (ſaith one) begetteth temeritie, but conſideration breedeth a wiſe or cunctatorie fear. It is a pretty Adagie; the mother of the fearfull ſeldome cryeth. Auguſtus compareth them well, that caſt themſelves upon diſadvantages & unneceſſarie dangers, to thoſe that angle with golden hookes. Poliaen lib. 8G. Iulius Ceſar dictator, who had no fewer then fiftie times bin in fight with the enemie, & in this, unparalleld by any of the Romās, learned this in the end as his maſter-peece, to be very wary with whom, how, and on what termes to fight. In this particular, as in many other, wee may worthily admire his Excellencie indeed the Prince of Orange, who by age, induſtrie and experience, hath learned to play the Fabius, as well as the Marcellus; he hath got much honour to himſelfe, Feſtinae lente.and good and glory to the State, by the uſe of that Motto, that Auguſtus gaue to his Captaines; make haſt deliberatly. There was never man more deſirous of fight, then that wiſe politick Emperour, Dion. Niceph. Xiphilin. in eius vita.& great Commander Trajan; yet in this he did ſo temper himſelfe, that he would rather breake his enemies with delay, then unadviſadly, or unneceſſarily, adventure his owne.

Thirdly, Not to fight at the adverſaries pleaſure.a conſiderate Generall muſt not fight at the pleaſure of the enemie, but at his owne beſt opportunitie: none will draw our their enemie to fight but upon ſome aſſured advantage. That vexed Hanibal, that he had more a doe to get Fabius to fight then to overcome other Romane Generalls in fight: and therefore he ſayd he feared Fabius more detracting fight, then he did Marcellus, though a great warriour, in fight. To this point, that ſpeech of Gaius Marius fitteth very well: who being importuned by his adverſary, Theutonus to fight, Front. lib. 4 cap. 7.anſwered him thus; if he were weary of his life, there were wayes enough to rid him of it.

Fourthly, Omit not opportumtie.as he muſt avoide temeritie and not ſerve the enemies deſire; ſo he muſt not omit opportunity: by this p. 180I hauehave formerly ſhewed how great things hauehave been done, and how the greateſt Commanders hauehave attributed much to this.

No more I ſay of it; Applicatiōbut the neglect or loſſe of this, giveth us all juſt cauſe to Iament: for had battle been given to Spinola approaching the Palatinate, when opportunity was affoorded, it may be the Sanctuary of the Lord had not been poſſeſſed by the enimie: yea, by all likelyhood, all the outrage committed might hauehave been prevented; all the bloud ſaved, and all the country preſerved; but where the fault lay, there I leaue it.

I come to the fifth thing very neceſſary in fight, The neceſſity of exhortation.that is, an exhortatory oration from the mouth of the Generall, that they quit themſelues like men. It is fit that the Generall hauehave the faculty of incouragement, as well as of commandment. C…ſar was excellent at this; Et manu & lingua promptus.for he was a man both with tongue and hand amongſt many. Of other inſtances, none ſheweth more cunning then this, that being to fight againſt Arioviſtus, and the Germanes, the hearts of his ſouldiers, through the forces and fierceneſſe of the enemy, began to fayle them; and amongſt them all the tenth legion eſpecially, which Caeſar, very cunningly fell to commend in his oration, and told the reſt, that he would uſe none but that legion: Which ſpeech ſo affected them, that being partly aſhamed of their former fear, Fro…tin. li. 1. cap. 11. numb. 3.and partly ambitious to make good his ſeeming conceit; that no ſervice ſeemed too hard for them: and the reſt being emulous of their commendation, Oratio ſaepe plus valet, quam pecunia. Comment.did ſtriue to deſerue it as well as they. Thus by experience Caeſar made good the proofe of his own poſition: That a good ſpeech prevaileth ſometimes more then money.

The motiues whereby Generals may perſwade are theſe, The motiues of an exhortatory oration.and the like; as firſt, from the goodneſſe of the cauſe; for every one (at leaſt) pretendeth a good cauſe, as you may ſee in all the ſpeeches of this nature. From this Ioab did inforce p. 181valour upon his ſouldiers: 2 Sam. 10.12.2 Sam 10:12Be of good courage (ſaith he) and let us play the men, for our people, and for the Cities of our God. Of which one ſaith very well, Non potui… vox duce dignior c… gitari. Pellic.That though he was no good man; yet no ſpeech could be worthier of a great Captain. Secondly, they perſwade from the valour of the enemy, and ſometimes from the weakneſſe of the enemy: to overcome the former, it is exceeding great glory; Pro aris & focis pugnatur.and to hauehave the other to fight with, aſſureth victory. Thirdly, from the preſervation of them and theirs; for goods, liberty, wiues and children; life, honour, and religion it ſelfe lyeth upon it. When the Romanes were to fight, they brought all the prey, the ſallary and richeſt ſubſtance that the ſouldiers had, Alex. ab Alex. lib. 4. c. 2.and laid it bound in fardells hard by the colours, that thereby they might be whetted on to fight. The Perſians bring their wiues and preciouſeſt things into the field; and ſo doth the Spanyard the richeſt things he hath.

Fourthly, they moue with hope of glory, and promiſe of reward. Feare and puniſhment are the bonds of Camp Diſcipline; but the ſouldiers muſt be carryed on to the battle, on the wings of hope and reward.

Fifthly, it is no ſmall motiue to obſerue the impoſſibility to eſcape the enemie (if they ſhould flye) through the nature of the place wherein they fight. Myronides the Athenian Generall, leading his ſouldiers againſt the Thebans, brought them into a fair large field, where they were to fight; where he cauſed them all to lay down their Armes, & view the place all round about. You ſee my ſouldiers (ſaid he) what a large field is heer, and our enemies are brauely mounted on ſwift horſes; therefore if we flee there is no poſsibility to eſcape; but if we ſtand to it, there is good hope of victory. VponUpon which ſpeech they pur on reſolution to ſtand it out to a man, and did ſecond the ſame with ſuch courage, Polyaen. l. 1.that they carryed the day, and had a great victory, which they followed to Phocis and Locris.

The laſt motiue, and that of no ſmall force, is taken from p. 182the cruelty and inhumane condition of the enemy with whom they are to fight. If men fight againſt ſuch as are worſe then Beares and Lyons, that are never ſatisfyed with bloud; ſuch as the brood of Gog and Magog, Turkes and Papiſts, whoſe very mercies are cruelties; Were it not better to die upon the ſharp, with honour in the field, then to be reſerved for a while unto ſome cruell torment, intollerable ſorrow, and diſgracefull reproach? Fpaminondas, Generall of the Thebans, being to fight with the Lacedemonians, that he might not onelyonly ſtrengthen his ſouldiers, but alſo ſharpen their indignation againſt their enimies, delivered in his Oration, that it was the determination of the Lacedemonians, if they overcame, to kill all the Males of the Thebans, man and mothers ſonne, and further to make ſlaues and captiues of their wiues and daughters, and laſt of all to equall Thebes with the ground. This did ſo inflame the Thebans againſt the Lacedemonians, that at the very firſt ſhock they overcame them.

Doth not the belluin rage and cruelty, Application.executed upon the Germanes and Bohemians, by woefull experience tell us, what mercileſſe and inhumane enemies we contend with; namely, the bratts of the bloudy whore. The ripping up of women, the ſhamefull abuſing of them, not to be named, the torturing of men with new deviſed torments; the bathing in the bloud of inoffenſiue children; the cruel murthering of Gods Miniſters, (who by the lawes of God and Nations, hauehave alwaies been ſacred.) In aword, their unparall…ld immanity, aboue Turkes or Barbarians, would put life in a man to fight to the laſt gaſpe, rather then to liue and ſee, the leaſt part of theſe horrible indignities. To paſſe by the Spanyard outrage upon the Indian and Hollander (whoſe reſolution and valour, ariſeth out of the Spaniſh cruelty and perfidie) caſt but your eye upon the Spaniſh proviſion for 88, and you may ſee how like the baſe bramble Abimelech, they were determined to burn up the inhabitants; and as the p. 183ſcourges of Gods wrath, to whip us to death with tormenting ſcorpions; as if they would hauehave made the torments of the Engliſh a terrour to all nations. But by you, my Lords and people of the Vnited Provinces, let this particular be obſerved in your encounter with the Spanyard. I know the monuments of the more then Saracen cruelties remains with you; you hauehave pictures in your houſes, and draughts drawn in the tables of your hearts: Yet let this ſharpen your reſolution to fight it out to the death; that if ever the black brood be maſters, you ſhall hauehave the blackeſt day that ever men had. If Radamanthus and Minos were come out of hell to torment, they could not exerciſe more cruelty then they would, upon you and yours; yea, as they would make you a ſpectacle to all the world, ſo they would ſend you, bodies and ſoules to hell, if they could. As Hanibal therefore was a ſworn enemy to the Romans in his childhood; ſo teach your youth, rather to die, then to liue at the mercy of the Spaniard: But, withall, fit your ſelues, and yours for death, better then you doe; and then let fire or water hauehave the land, and all that you hauehave: yea, if I may ſo ſay, and make it good in diſpute, let the devill hauehave it (as he had all Iobs ſubſtance) rather then the Spanyard hauehave it, who is a devill incarnate.

As the bloudy diſpoſition of ſo deviliſh an enemy, ſhould put you on to fight it out to the very laſt pinch; ſo ſhould it likewiſe terrifie you from any terms of peace, which if once you intertain, you are caught in the trap. The Spanyard is like the Iriſh, who under a perfidious peace doth his adverſary more miſchiefe then in open war. Your charge and paines in peace ſhall be never a whit leſſer (for I am ſure you dare not truſt them) your damage and danger ſhall be greater. For who ever gained by peace with the Spanyard, England excepted, who hath of late gained repentance, I wiſh they be not too late in bringing forth the fruits of it. But to ſpeake of this, though I cannot ſpeak enough, I ſhall p. 184be further occaſioned; onelyonly I will ſhut it up for the preſent, with ſhewing what I thinke of that diſtreſſed people of Bohemia and the Palatinate, under the yoke of the enemy. If they had expected ſuch barbarous cruelties, they would all hauehave dyed upon the point of the pike, or edge of the ſword, rather then to hauehave truſted themſelues in the hands of ſuch men of blouds. But to conclude this point, all and every one of theſe meanes hath often prevailed; in ſo much that Generals had need to be well verſed in this faculty, to which Vegetius doth not unworthily attribute very much; If exerciſed ſouldiers (ſaith he) doe fear to fight, the exhortatiue power of the Generals oration, will rouze up their ſtrength, and kindle their courage.

But here ariſeth a doubt not unworthy the anſwering. A doubt.What if the heart of the ſouldier be ſo ſunck, De fuga maius quā de conflictu eogitat. Veget. lib. 3 cap. 10.and his courage ſo quailed, that words are but wind with him, his fear hath made him deafe, and he minds nothing but taking of himſelfe to his heeles?

I anſwer, as the Noble Generall in this caſe is in a great ſtrayt; ſo ſome hauehave forced their ſouldiers to fight. For this we hauehave many examples of note, both in the moſt expert Grecian and Roman Generals, whereof I will obſerv but two or three. Themiſtocles, and the Grecians having their Navie at Salamis, they fearing the enemy, would needs flye with their ſhips, for all that Themistocles could doe or ſay to the contrary: he ſeeing this, ſendeth Sicinus his ſonns Tutor to the King, and telleth him (in ſhew of good will) that the Grecians were about to flye, therefore it ſhould be his beſt, with his whole Navie to come and charge them: To this the King did hearken willingly, and bringeth all his ſea forces into the narrow ſea, where he cooped up the Athenians ere they were aware, where they were forced to fight, Polyae…. l. 1.yet with great advantage: and ſo nil they would they, by the dexterous policy of a witty Captaine, they had the victory. Where obſerue by the way, that to fight at the enemies inſtigation p. 185or counſell, is no ſure nor ſafe courſe. Another inſtance in Fabius Maximus, arriving at the ſame place, Front. lib. 1 cap. 9. Polyaen. l. 5.and being to fight with the enemy, ſetteth all the ſhips on fire, that no place of refuge ſhould remaine for flyers. The like did Generall Vere, at the battle of Newport, in ſending away the ſhips that attended them. Timarchus Aetolus did the like. Clitarchus chooſing rather to fight the enemy, then to be blocked up in the Citie, draweth out his forces; and leſt they ſhould recoyle back again from the fight, he cauſed the gates to be ſhut, and the keyes to be laid up on the top of the walles, which he ſhewed to the Souldiers; admoniſhing them thereby that there was no refuge left, but for fight; who making a vertue of neceſſity, fell reſolutely upon the enemy, and carryed away the victory. The like of this did Charles Martil againſt Abdiramus the Saracen; knowing that the valour of his ſouldiers would countervaile the multitude of the enemy, he preventeth all refuge for flight, by ſetting of the Camp on fire, Aegnat. l. 2. cap. 2.and ſhutting of the gates of Turon, ſo that there was no way but even to fight it out.

Yet for all theſe examples, in my ſimple opinion, this will not alwaies be ſafe, but onelyonly where there is fortitude and experience in the ſouldier; yet overdaunted and quaſhed wi…h the feare of the enemy, being overmatched in multitude, or ſome other oddes: But where inſufficiency concurreth with feare, to force ſuch to fight, were but to ſtop a ditch with Cowards, to fleſh the enemy, and to ſpoile a good Commander.

The ſixth main thing to be obſerved for the ioyning of battle, is this; not to be daunted with inequalitie of number, Incouragement againſt inequality of number.if neceſſitie inforce the fight; (I ſay if neceſſitie inforce it) for otherwiſe to adventure upon great inequalitie, without ſome odds, to countervaile the number, were not the part of a wiſe Commander: but if he be put to it upon this odds, I may boldly uſe that ſpeech to him, being ſuch as he ſhould p. 186be, Ioſu. 1.Josh 1that God often uſeth to his Generalls; Feare not be, ſtrong and couragious, &c. The reaſon of this particular may be taken from that ſpeech of Ionathan, there is no restraint with God to overcome with many or with few. 1. Sam. 14.6.1 Sam 14:6Which ſpeech, as it is an infallible truth, ſo it is full of incouragement: for though God preſcribe meanes; Saepe numer… pauciores ſub bonis ducibus reportaverunt victoriam. lib. 3. cap. 9yet he is not tyed to meanes; for he worketh aboue meanes, & without meanes, and againſt meanes. Beſides the inſtances of proofe for this point from the word (which ſome may thinke to be extraordinary) there is plentie of examples in militarie treatiſes, humane hiſtories. Vegetius hath the poſition it ſelfe, that often, the fewer in number under good Commāders, doe carry the victory. The Commenter giveth inſtances in Datames, who never fought but with the fewer number; Aemilius Probus. Plutarch. Florus.yet by his wiſe carriage, & uſing of his beſt opportunitie had ever the better. Sertorius with a handfull, got admirable victories over Marcellus, & other Romans, with great armies. Admirable was that victory that Charles Martill, great Maſter of France, & father to King Pippin, had ouer the Saracens, in the battel of Tours, where Abdiramas encountred him with 400000 Saracens: but with a number for inferriour, yea with a handfull in reſpect of them, he did not onelyonly foyle the Saracens, but made the hugeſt ſlaughter, of any that wee read of, to wit, he ſlew 370000. One inſtance more of no leſſe wonder, if wee marke all the paſſages of it; in the battle of Poictuiers, where Edward the Blacke Prince with a handfull of weareyd ſouldiers, not paſſing 8000, ouercame King Iohn with an army of 40000; of which beſides the nobles, 10000 where ſlaine, King Iohn & Philip his ſonne taken priſoners, with 70 Earles, 50 Barons, & 12000 Gentlemen: ſo that they both ſlew more, and tooke more, then themſelves were in number: likewiſe at the battel of Creſy, the Engliſh where but 1180; yet they overcame the Frēch being in number 70000; of which beſides, Iohn King of Bohemia, 11 Princes, 80 Barons, 120, Knights, there were ſlaine 30000 common ſouldiers.

So that you ſee it is not the multitude of our foes that p. 187hauehave prevayled againſt us: ApplicatiōFor if they had covered the face of the earth like graſhoppers, the Lord could hauehave ſwept them away. But as wee ſhall heare hereafter, wee hauehave provoked him to ſtrengthen their hands againſt us; he goeth not forth with us, becauſe we goe not out & in with him: the Lord is not with us, but hath left us and forſaken us: becauſe wee hauehave left & forſaken him. Why doe wee not proſper in any thing whither ſoever wee goe as Ioſuah did? euen becauſe wee doe not as Ioſuah did. Wee walke not according to all the law of God, which he hath commanded; and yet for all this, if we would turne to the Lord, wee need not to feare the increaſe of their forces. It is true, that they doe increaſe, and muſt once make a head, & that in great number; for as the great Whore ſitteth upon many waters; that is, as the ſpirit expoundeth to be, the inhabitants & Kings of the earth; ſo the three uncleane ſpirits come out of the mouth of the Dragō, of the beast, & of the falſe Prophet, to gather the Kings of the earth, & of the whole world to the battle of Harmagiddon; & that they may the more prevayle, they come with lying miracles in iudgment, to thoſe whom they doe deceive. You ſee their number muſt be great; for they muſt be many Kings; yea of the whole world in account, thē there muſt needs be many people, to maintayne the tottring Kingdom of the devill, whē it is euen at the downefull. Yet, for all theſe hands, they ſhall hauehave enough to doe. The Angell that powreth out the ſeventh violl ſaith, it is done; Rev. 16.Rev 16yea the cup of the wine of the fiercenes of Gods wrath, ſhal be giuē her by the hand of Gods litle flocke. The multitude ſhal neyther maintayne her, nor themſelves, but all ſhall periſh together.Avoide ſuperſtition.

The ſeventh thing to be looked to is, that ſuperſtition be avoyded; whereunto, as corrupt nature is very ſubject, In Moral.ſo moſt of all in extremitie. A ſuperſtitious man (as Plutarch well obſerveth (feareth every thing, except that which he ſhould feare. Foure eſpeciall wayes doe men in this particular commit ſuperſtition, by conſulting with ſorcerers, or ſouthſayers; How many waies ſuperſtition is cōmitted.by taking ſome caſualties as ominous; by obſerving of dayes; and p. 188by ſeeking to Idols. To the firſt, Gaius Marius had a Witch out of Scythia with whom he alwaies conſulted of the event of warr, Front. lib. 1 Cap. 11.before he undertooke it. Did not Saul in the like caſe ſeeke to the Witch at Endor? They who forſake God, and whom God hath forſaken, may run to the devil for counſell; for that is all their refuge: yea when men take that courſe it is a ſhrewd evidence that they are forſaken of God. As he would not anſwere God with any kindly obedience; ſo God would not anſwere him by any manner of manifeſtation; not by a dreame: for he had no temper of the ſpirit; not by the Vrim or Prieſt; for he had killed the faithfull ones; and ſo in his greateſt neceſſitie, he wanted the comfort of them; not by a Prophet: for he deſpiſed the ſpirit, he runneth therefore to the devills dame (for ſo the word doth ſignifie) or the mother of a familiar, …al alah ob… 1. Sam. 28.1 Sam 28and ſhe muſt tell him what ſhall be the event of the battel When God leaveth men to themſelues, they know not what to doe, all his wit and policie, and all the cunning of his courtiers could not helpe him out with this lurch. This, amongſt the reſt, made way for Pompeys overthrow: for he conſulted with a woeman of Theſſaly, who brought him a ſouldier as he thought from the dead, Luc. lib. 6.declaring to him the bad ſucceſſe of the Pharſalian battel. Iulian after his apoſtacie, betooke him wholy to Sorcerers and Conjurers. Richard the third, made this a ſpeciall part of his counſel. Iames the third of Scotland, was much corrupted with this kind of vermin; and ſo much was the more pittie; for he was a Prince of excellent parts; but he plagued himſelfe with two ſorts of euill beaſts, namely, ſuperstitious figure-flingers, and cater-piller favorits, whereby he brought deſolation upon the land, and himſelfe to an untimely end. Conſidering Gods hatred againſt the ſin, and the euill end of all ſuch as hauehave taken this courſe, it is a wonder, eſpecially that men illuminated ſhould looke this way: but whom God will deſtroy he giueth them up to corruption of judgement and madneſſe of mind (as Austin well obſerveth of Saul) p. 189being become a reprobate he could not hauehave a good understanding.Mox repr… bus factus, non potuit habere bonū intellectum.

As for the Papiſts conjuring and conſultation, it is a main part of their Leiturgie. Yea, they hauehave one tricke more of this kind, namely, to giuegive Amulets to ſouldiers going to fight, whereby they aſſure them of ſecuritie from all hurt. A worthy Hiſtoriam giueth an inſtance of this. The French under the conduct of Charles Alobroge, going againſt Geneva; in the yeare of our Lord 1502 had Amulets from their charming fathers to hang about their necks, wherein were ingraven croſſes with the beginning of S. Iohns Goſpell, the name of Mary, Ieſus, of the Trinitie, with many odd Characters & inſcriptiōs; promiſing to all thoſe that ſhould wear them, that they ſhould not periſh that day by earth, water nor the ſword. But the devill was cunning enough to cozen thē: Saluſtius Pharamumdus de adventu Alobrogum in Genevam.for though they ſcaped thoſe particulars; yet they periſhed another way: In the night their Characters were taken from them, & they were ſtrangled and blowne in the ayre. Ieſuits know it is foule play to wear amulets in fight, and againſt the lawes of Armes, and yet they will be doing. Let ſuch as louelove ſoule or life, beware of theſe; for ſuch things hauehave neyther hid force, nor elementary qualitie to ſaue or preſerve. Austin of ſuch, hath a very good ſpeech, with a counſell ſubioyned; Many (ſaith he) being driven to a ſtrayt, ſeeke helpe of the devill in the perſons of Charmers or Enchaunters, and in the ſuppoſed force of Amulets: what is this but to goe to our inviſible enemies, who kill the ſoule perſwading us that there is no helpe with God? The eares of ſuch (ſaith he) are ſhut at the voice of God, ſaying, In Pſalm 34.Ps 34the Lord is my ſalvation: but let us (ſaith the father) inquire of God, and not of any other: for our deliverance is of God howſoever he worke it by lawfull ſecundary meanes, which wee may uſe: but all the meanes of charming, wee muſt hate as the devill from whence they are.

The ſecond thing to be avoided, is an ominous conſtruction of caſualties. When Scipio tranſported his ſouldiers out of Italie unto Africa, as he went a ſhore, his foot ſlip, and he p. 190fell on his face (whereat his ſouldiers being aſtoniſhed, conconceiving it as a token of evill ſucceſſe,) Scipio with a braue courage making a better conſtruction; Goe ſport your ſelues (ſaid he) my ſouldiers, for I hauehave already taken poſſeſsion of Affrica. It is fit for avoyding this, that a wiſe Generall be ſeen in ſome meaſure in the cauſes of naturall things, which ſeeming to the ignorant prodigious, they may therin giuegive them ſatisfaction. Lucius Sulpicius Gallus, foretold to his ſouldiers the Eclips of the Moon, and the cauſes of the ſaid Eclipſe, that they might not be diſmayed at it, through the ignorance of the cauſe. Pericles going to war, as he went aboord of his ſhip, the Sun was eclipſed, at the darkneſſe of which eclipſe the Maſter of the ſhip was exceedingly aſtoniſhed, taking it for ſome ominous or prodigious thing; but the General caſt his cloake over the Maſters face, and asked him if there were any matter of terrour in that; who anſwered no… No more in the other, ſaid the General, but that the cauſe is not ſo well known. If Heathens were thus wiſe, is it not a ſhame for Chriſtians to ſtartle at the ſignes of heaven, or at the caſuall occurrences of accidents below? Let Gods command, medcine this ſhie diſpoſition (which is worſe then heatheniſh in the Lords account. Ier. 10.2.Jer 10:2) Be not diſmayed at the ſignes of heaven, for the Heathens are diſmayed at them.

The third thing is ſeeking to idols or falſe Gods; ſo did all the Heathen: and new Rome is not one whit ſhort of old Rome in this. Maior coelitum populus, quā hominum, lib. 2. cap. 7.Yea, as Plinie ſaith of the one, ſo I may ſay of the other; that the number of their gods, exceedeth the number of the Papiſts. And as another ſaith well; they are Lapideus populus, a people made of ſtocks and ſtones: to Saint George, and to ſuch they goe for ſucceſſe in battell.

The laſt is difference of daies, as ſome daies they hold good to fight on, and ſome bad; as though the Lord, had made one day good and another bad. This ſuperſtitious differencing of daies, the other Rome held both in poſition and practiſe. They were called Fighting-daies, ſaith p. 191one, wherein it was lawfull to fight with the enemy; Proeliares dies appellantur, quibus fas eſt hostem bello laceſcere: erant enim quaedam feriae publicae, quibus nefas fuit id facere.for there were ſome feriall daies, wherein it was not lawfull to fight. Of theſe irreligious daies, and of their ſtrictneſſe in this point, Cato maketh ””Feſtus,mention in his commentary upon the Civill Law. In thoſe daies (ſaith he) they did not levy men, nor ioyne battell, nor ſit in iudgement. The Macedonians abſtayned from fight, all the monethmonth ‘‘Tacit. Dio. in Pompo.of Iune. The Germans held it unfortunate to fight in the beginning of the new Moon, or in the full of the Moone. It is obſerved of the Iewes, that they neglecting to defend themſelvs on the Saboth, Pompey took Ieruſalem. Lucullus the Roman Captain, conſidered better of the matter, who being to fight upon the eighth day of October againſt Tigranes, was by ſome of the company diſſwaded from it; becauſe Scipio, as on that day had had a great defeat: Plut. Rom. Apoth.Let us (ſaid he) therefore fight the more ſtoutly, that we may make to the Romanes, a good day of an evill. Ioſhua and Iſrael compaſſed Iericho ſeven daies, and on the laſt day took it, which was the Saboath of the Lord. Ioſ 6.Josh 6One perſwading a Generall not to fight, upon ſome ominous conceit taken of the day; Optimum augurium est, pro patria fortiter pugnare'I hold it (ſaith he) the beſt kind of divination to fight ſtoutly for my Country. To obſerue daies, or months, and times, ſtandeth not with Chriſtian liberty. It is charged upon the King of Bohemia, when Prague was taken, that he would not fight on the Lords day; but it is one of the lighteſt aſperſions put upon him by his calumnious enemies. If he had fought and carryed the day, they would hauehave put his fighting as an imputation upon his profeſſion, for fighting upon the Saboath.

As fighting hereon, and all other works ſhould be avoyded, as much as may be: (though the Papist (as one ſaith) pestereth the week with idoll-holydaies, and heatheniſhly maketh leſſe reckoning of this then of the leaſt of his deviſed holydaies:) yet if neceſſity command, either to aſſault or defend, the day is made for man, and not the man for the day. That reſtriction which the Heathens held concerning their p. 192daies, agreeth very well to the Lords day. Si ultima neceſſitas ſuadeat administretur; Cato in cō ment. de jure civili.that is; if neceſsitie inforce to fight, we may.

Let Gods people therefore, both in peace and warre, beware of Romes ſuperſtition. It is ſaid that old Rome had their ſuperſtition from the Hetruſcians, whether they ſent every year, Valer. Max. lib. 1. cap. 1.ſix of the Patricians ſonns to learn the rites of religion: but all Nations now hauehave their ſuperſtition from new Rome, which is become the Miſtreſſe of Whoriſh inventions; and whether our Romaniſts ſend their yong Cobbes, to learn their poſtures and motions. Of her, whoſoever borroweth for garniſhing, or rather for gaudifying of the worſhip of God, may juſtly feare, to the woe of their ſoules, that they pay as deer for it, as Iſrael did for the golden Calf. The Altar of Damaſcus, provoked the Lord to forſake his own Altar, wherein Achaz preſumed of ſafety (oh! Cimm… rian blindneſſe and fearfull apostaſie!) but it proved contrary, for it was the ruin of him, 2 Chron. 28.23.2 Chr 28:23and of all Iſrael; according to the word, it was the break-neck of them; or as ſome tranſlate, not unfitly, it plagued him and all Iſrael. Was the Apoſtle in fear of the Galatians, Ga. l. 4.10becauſe they kept daies and moneths… And may not we feare and tremble, who hauehave not onelyonly their diſmall hollow daies (mince them as you will) but … great deale more of the devils dirt, wherwith, as with a garment ſpotted with the fleſh, the garment of Chriſt is fearfully defiled? The ſtrange Armes, or colours of the enemy in the field or Cittie, are ominous indeed: for by them the wall… hauehave been ſcaled, and the forces ſlain and routed, without ſo much as a blow given in defence; even ſo, doe not the Armes of the Beaſt, and the colours of the Whore, ſet up cheek by joull with Gods colours in his Houſe, and amongſt his Armies in the field, preſage ſome fearfull plague approching; eſpecially to thoſe that are a ſleep: our Laodicean conceit, ſhall be ſo far from ſheltering us, that thereby we provoke God, that he can beare no longer, but that he muſt needs ſp… p. 193us out of his mouth; which, if he doe, it is to be feared we are ſuch a loathſome thing, that he will never take us up againe; but make a new people to himſelfe.

Wherefore, in the firſt place, Awake you Angels and Watchmen indeed upon the Walls, whom I charge, as you will anſwer before God your Maſter, that you will caſt away the inverſe Trumpets of Furius Fulvus, which ſounded a retrait, when they ſhould hauehave ſounded an Alarum, With the Prophet Pſay, proclaime the iniquity of thoſe things, which peſtereth Gods worſhip, Iſa. 30.22.Isa 30:22and run ſo many upon the rocks of ſeparation. Are they not the coverings of Idols, or Idols themſelues? Shew the people how they ſhould loath them, and account them as a menſtruous clout; and that they ſhould hold them unworthy of preſence, & ſhould ſay unto them, get you hence. Let them plead for Baal that are of Baal. Hold never that to be clean in Gods worſhip, that the Pope, or Pagan hath once polluted, being mans invention. No, it is unpoſſible that it ſhould be cleanſed. With …he ſound of the Trumpet, awake the Kings Maiesty, awake the Prince, the Parliament, the Councell, the Nobles, Gentry, and Commons, that we may meet our God in ſackcloth and aſhes: for great is the controverſie that he hath w…th us all. You are the Phyſitians, content not your ſelues with the bare theoricke, or generall rules, but apply your rules, and pick out particular medi…ines, for particular diſeaſes, in particular ſubjects; for Chronical, pandemical, or Epidemical diſeaſes. HaueHave your ſpecifick rules and receits, diſcover the darke day, and the devouring people, wherewith wee are threatned; Ioel 2, v. 2.3.11.Joel 2:2Joel 2:3Joel 2:11the day of the Lord is great and very terrible, who can abide it?

As for your Majeſtie, on the knees of my ſoule, with all humble duety, I doe intreat you, as you hauehave begun in the ſpirit, you would not end in the fleſh: but that you would beat down that Altar of Damaſcus, bray p. 194the golden Calfe to powder, cruſh the brazen Serpent to peeces, and break off thoſe bonds of ſuperſtition: Eaſe Sion of her burthen, under which ſhe groaneth; help not thoſe that hate God; and hate not thoſe that louelove God. Let not God be robbed of his Sabboath, nor his name be torn in peeces by bloudy oathes; for theſe, and the like, are like to make your Dominions mourn. Yea, if your Highneſſe louelove the Lord, your ſoule, your life, your Crown, your people, look to it: Aegipt is deceitfull; Nilus is ranke Poyſon; mixture of his worſhip is a mockery, and no worſhip; and God hath ſaid he He will not be mocked. For the Lords ſake down with Balaam, Balaamites, and all their pedlery ware; giuegive the Lord all or nothing, for he is a jealous God. In a word, Dread Soveraigne, remember I beſeech you, by how many mercies God hath ingaged you to be zealous of his houſe; and that of all ſins, he cannot endure back-ſliding.

As for you Gracious Prince: If you deſire to preſent your ſelfe to God, as a member of his unſpotted Spouſe in Chriſt, be not unequally yoked; away with that Linciewolſie Match: (with reverence be it ſpoken) it is a beaſtly, greaſie, and a lowſie-wearing, unbefitting your Grace. Scripture will apologie my termes, which ſpeaking of ſpirituall whoredome, giveth it alwaies the vileſt termes. Then good Sir, curtall Baals Meſſengers by the middle to their ſhame: Caſt out of Gods houſe all the gariſh attire of the Whore, and bring not an Athaliah (what ſoever ſhe be) into your boſome; who will adorn Balaams houſe with the riches of your God. Let it never enter into your Princely heart, that Dagon and the Ark can ſtand together; for Chriſt and Belial hath no communion. Let no profane perſon, nor Popiſhly affected, like briars and brainbles, peſter your houſe, nor choake both life and practiſe of holy disties in you. Keep good and plain dealing Phyſitians for your ſoule, chear the hearts of Gods people p. 195with the louelove of your countenance, and in ſo doing you may bee aſſured, the Lord will make you a ſure houſe.

And you right Honourable, and moſt Worthy, of the High Court of Parliament, together with his Majeſties Councell; Vſe the counſell of a great King to his councell: He would alwaies hauehave them to leaue two things without; Simulation, and diſsimulation: be either, firſt for God, and the reforming of his houſe, or otherwiſe you can bring no honour to your ſelues, nor good to your Country.

You illuſtrious Princes, Nobles and Favorites of the King; ſerue not the times, nor your own turnes, Ezr. 3.5.Ezra 3:5with the neglect, or oppoſition of Gods cauſe; withdraw not your neckes from the work of the Lord, with the Tekoites, nor break not the yoke of Gods obedience, by impiety, profaneneſſe and ſuperſtition; as thoſe Princes did, in whom Ieremiah ſought ſome good, but found none: Ier. 3.5.Jer 3:5be not like thoſe Princes of Iuda, that with their falſe flatteries, fayned curteſies, and fleſhly reaſons, 2 Chro. 24.17.2 Chr 24:17made Ioaſh caſt down all with his heele that he had ſet up with his hand; but let Nehemiah his care, Daniels zeale, the three Childrens reſolution, Gid ons valour, and Obadiahs louelove, poſſeſſe your ſoules, for the purity of Gods worſhip, with a loathing hatred of all ſuperſtition.

And to you great Prelates, or ſprightfull Lords; the very hearth that keeps in the fire of all this ſuperſtition, and the Enſigne ſtaffe that fixeth thoſe ſtrange colours in our Camp. (If I could perſwade you) let your train fall. Away with the little beaſt with the two hornes: Rob not the Nobility and Magiſtracie of their Titles and places, no more then they ſhould uſurp the office of the Miniſterie: Lord it not over the Stewards of Gods houſe, and let not him finde you beating his ſervants, when hee cals you to a reckoning; in a word, leſt Paſhur his caſe proue p. 196yours, if danger come. Let Chriſt raign in his Ordinances, and let that maxime once be made good, in a good ſenſe, no ceremony, no Biſhop.

Laſtly, to you people, which be of two ſorts, carnall, and called of the Lord: to the former, Thinke not the rotten walls of your profaneneſſe, or meer Civiliſme, ſhall ſtill be daubed over with the ſtinking morter of Romiſh ſuperſtition, the durt whereof you caſt in the faces of Gods faithfull Miniſters, if they touch your galled ſores: away with thoſe fig-leaues and leprous clouts, and let the Word hauehave its courſe with you. To you the latter ſort, that with ſome lazie wiſhes are content to hauehave it ſo (as the Prophet ſpeaketh) giuegive me leav out of my very louelove to tell you, that Iſ…char his caraiage, or bowing down, like an Aſſe between two burthens, will not ſerue, but you muſt hate the garment ſpotted with the fleſh, and ſay to the Idols, Get you hence what hauehave we to doe with you?

Laſtly, to conclude the point, to you all, I ſay again from the higheſt to the loweſt (with my duety to all in lawfull place reſerved) if admonition will not work, let terrour of iudgement prevaeile; Levit. 10.Lev 10the ſtrange fire in Gods worſhip was puniſhed with the fire of Gods wrath from heaven. God proportions iudgement to the ſin; we hauehave ever kept in, and pleaded for the excommunicate thing, for the which the Lord may plague us: we hauehave like fooles reſerved the ſeedricks of ſuperſtition, & therfore the Lord is like to giuegive us enough of it; Hoſ. 8.11.Hos 8:11we hauehave made many Altars to ſin, and they may be unto us for ſin; let King and Prince, and Nobles, and Miniſters, 2 Chron. 25 14, &c.2 Chr 25:14and people look to it. King Amaſiah ſetting up the gods of Seir, by the God of Iſrael, cauſed the wrath of the Lord to be kindled againſt him, which never ſlaked till it conſumed him: for he ran from one evill to another, while his own conſpired againſt him and ſlew him. Shebnah, that great & rich Treaſurer, who was hewing out his Sepulcher, and ſcorned the Lords call to humiliation; for idolatry and p. 197other ſinns, Eſa. 22.15.Isa 22:15he is toſſed by the Lord like a ball in a ſtrange Countrey, where he dyeth; ſo that the chariot of his glory becōmeth the ſhame of his Lords houſe. If Diotrephes will not leaue his Lording it over Gods houſe, and beating his ſervants, till he caſt them out of their own houſes and Gods houſe, forbidding others to receiv them; 3 Ioh. 9.3 John 1:9Wil not the Lord remember their deeds? If the luke-warme Angell, with people of this loathſome quality, will not grow zealous and mend, Will not the Lord ſpue them both out of his mouth? In a word, Rev. 3, 16.Rev 3:16if we doe not as one man humble our ſelues, for partaking with Idols, and ſuffering of Idols, and every man in his place put to his hand, to bring Iezabel from the window; we may juſtly feare, that neither peace, nor warre, nor Parliament, nor Plantation, nor Traffique ſhall proſper with us? Yea, to ſhut up the point; if we will neither hearken to counſell nor threatning, we may feare, that be made good upon us which the Prophet threatned againſt Amaziah; that God hath determined to destroy us; 2 Chr. 25.1…2 Chr 25:1becauſe we hauehave done evill, and will not hearken to the counſell of God. I hope I am no enemy becauſe I tell you the truth; the Lord in mercy make us hear the ſound of the Trumpet, that we may ſtand up in the breach and liue.

As all theſe things aforeſaid are duely to be conſidered; ſo in the eight place followeth, a thing not immateriall to be thought on, and very often helpfull to the victory, being thought on; namely, that ſouldiers wearyed with a long March, Multum virium labore itineris pugnaturus amittit lib. 3. cap. 11. Livi. lib. 2.ſhould not imediatly (or if they can) that day ioyne battel. Vegetius giveth a reaſon, by a great March the ſouldier weakeneth his ſpirits, and looſeth his ſtrength. Inſtance of this may begiuen in the Volſcians fighting againſt the Romās; after too great a March, & much crying, they ioyned in fight, and at the very firſt encounter were defeated, and abandoned their Campes. Sergius Galba, with his wearyed ſouldiers, ſet upon the Portugalls, and routed them at the firſt, and purſuing them unadviſedly with his over wearyed ſouldiers; the p. 198Barbarians, with their recollected forces, returned upon them and ſlew 7000 Romans, very able ſouldiers. The neglect of this obſervation did the A…ch-Duke no good at the battle of Newport, Appianus de bello Hiſpan.who after a long March, as I am informed, gaue battle to his adverſary and that upon a ſandy ground. Had Spinola with an eaſie march brought his forces freſh before Bergan-up-Soom, & preſently giuen an aſſault, he had hazarded the taking of the Towne: but with over marching, they were ſo wearyed and weakened, that fiue dayes paſt, before they were able to aſsault, & by this they loſt their beſt opportunitie. He laid the blame on Velaſco: but it was well howſoever.

The ninth, and the laſt thing to be remembred, but not the leaſt; The neceſſitie of fervent prayer.yea, the chiefeſt thing of all, is devout and ſervent prayer unto God for the victory. If an eloquent and pithy ſpeech, from the mouth of a natural man prevail much (as I ſhewed) in provoking them to courage, how much more couragio… ſhall theſe men be, whoſe hearts God doth touch, and whoſe hands God doth ſtrengthen for the day of battel. Now …heſe by prayer are ob…ayned of God; witneſſe that inſtance of Moſes praying, and, the people of God fighting, when Moſes held up his hand (that is, was ſtrong in prayer) then Iſrael prevayled, and when he let downe his hand, (that is) when his ſpirit failed, …. 17.1.Amalec prevayled. A man may thinke that Moſes ſhould rather hauehave gone into the field being the Lords Generall, then got him up to the mountaine to pray; but Moſes knew well enough what he had to doe; he appoints a man ſufficient for the place; he knew wherein the ſtrength of Iſrael lay, namely, in their God, and what would moſt prevaile with God, namely, fervent proyer. One good man praying is worth an Army of men fighting; and therefore Moſes the man of God guided by the ſpirit, tooke this as the beſt courſe for obtayning of the victory. The prayer of the righteous (ſaith S. Iames) avayleth much if it be fervent. Iam. 5.16.Jas 5:16This is the key that openeth heauen, and the ſteps of the ladder, whereby we aſcend: This maketh the Lord to bow the heaven… p. 199and come downe: By this wee wraſtle with God that he may giuegive us ſtrength to wraſtle with the enemie: This ſtrengthneth the feeble knees, and hanging downe hands, of thoſe that fight Gods battels: Finally, this blunteth the forces of the enemie, and overturneth the horſe and the rider. Origen on that practize of Moſes maketh this application; lift thou up thy hands to heaven, Eleva & tu manus in coelum, &c. Homil. 11. in Fxod.as Moſes did and obey the Apoſtle his precept; pray without intermisſsion: for Gods people did not ſo much fight with hand and weapon, as they did with voyce and prayer. This time of battle is the very pinch of extremitie; and therefore the beſt opportunitie for prayer. Deut. 33.7.Deut 33:7Moſes ioyneth theſe two together in the bleſſing of Iuda, heare oh Lord the voice of Iudah (or as the Chaldee well trāſlateth the prayer of Iuda) when he goeth forth to war. If wee be commanded to call on the Lord in the day of our trouble; what greater trouble then this when the enemy is ready to devour us, and to reproch the name of our God? This you may ſee to be the ordinary practize of Gods people in the fighting of his battels. Iudah cryed unto the Lord. 2. Chron. 13 14. Chap. 14.122 Chr 13:14Notable is that prayer of Aſa, going againſt the Ethiopians, he cryed unto the Lord. He…pe us, oh Lord our God, for we rest on thee, and in thy name wee goe againſt this multitude. So, that of Iehoſaphat, going againſt the Ammonites, is a preſident at large for all Gods people, how to behaue themſelues in this particular: Firſt, 2. Chron. 202 Chr 20that good King diſcovereth the ſtrayt wherein they were; wee know not what to doe. verſ. 12. Secondly, his refuge, but our eyes are up towards the, ibidem. Thirdly, his preſſing God with petition, oh our God wilt thou not judge them, ibidem. Fourthly, the arguments whereby he would moue God to heare his petition, from the 6 verſ. to the 13. Fif…ly, there is the preparation to this duetie, that it may be the more effectuall; and Iehoſaphat feared the Lord, and ſet himſelfe to ſeeke the Lord, & proclaymed a fast through all Iudah. verſ. 3. I ſhew the ſcantling of the place, the rather, 2. Chron. 32 20.21.22.2 Chr 32:202 Chr 32:212 Chr 32:22becauſe I know no place in all the booke of God fitter for this purpoſe. p. 200Other inſtances there be, as that prayer of Hezekiah againſt the Aſstrians. The like courſe tooke the Iſraelits being to ioyne battle with the Philiſtins. So Iacob looking for nothing but for battle from his brother, he prepareth himſelfe by prayer. So did Ezra. I urge the more places, the rather becauſe I would inforce the neceſſitie of the duetie, and manifeſt the good effect of the ſame, being performed; and juſtly to tax our ſelues, to our humiliation, for the neglect or uniound performance of this duetie. To the firſt; you may ſee by this cloud of witneſſes, how ſtrict Gods people hauehave beene in this duetie. To the ſecond, it is likewiſe cleare that good ſucceſſe hath followed the duetie, in all the quoted teſtimonies. Ezra relating how he had commended the cauſe to God, whē they ſtood in feare of their enemies, ſheweth us what was the iſſue of this their holy practize; Ezra. 8.23.Ezra 8:23So wee faſted and beſought our God, for this and he was intreated of us.

And for the laſt, namely, our neglect, would to God our mourning for the ſin were as manifest as the ſin it ſelfe: looke but on the ſucceſſe of our battles, that argueth our neglect. God is one & the ſame God, & the cauſe is likewiſe Gods: but God is not ſought unto, he is not importuned. Wee are like to the Iſraelits going againſt Beniamin, who inquired of the Lord whether they ſhould goe up againſt them or no, and what tribe ſhould lead them: and hauing their direction in both theſe, they ſet themſelues in order. Heare they make the cauſe ſure, and for avoyding contention about the leading, they hauehave the braveſt Leaders allotted them, Iudges 20.Judg 20and for their forces they were eyther enough, or too many; yea of the choyce ſouldiers, and very well ordered: but how ſped they? But very meanly, as you may ſee in the text: they were twice foyled, and loſt to the number of 40000 men. But what was wanting heare? I anſwere, even the ſelfe ſame things that are wanting in us, Search of ſin, and ſeeking to God. Wee doe not read in all the text that they did eyther of theſe, till they were beaten to it: And what needed they in their owne p. 201conceit; They had a juſt cauſe, and the Lord his owne warrant, and braue Commanders, and for multitude they might hauehave eaten them up, and why ſhould they goe to God for the victory? they doubted not of that: but as they looked leaſt to the matter of greateſt waight; ſo they were plagued in that which they leaſt feared; to teach them and others to take their whole errand with them, God gaue them twice into the hand of their enemies, and then they ſaw their ouerſight, and went up to the Lord and wept, and faſted, Verſ. 26.and offered burnt offerings and peace offerings before the Lord; then by the Lords direction they went up and proſpered. So wee may lay our hands upon our mouthes in this caſe, and proclaim our ſelues to be faulty: for wee hauehave preſumued much upon a good cauſe, and ſecundary meanes, but wee hauehave not wraſtled with God for the victory. The Pagans and Papiſts doe condemne us in this, who toyle themſelues with their idols, babling out many blaſphemons prayers, and that for the moſt part, for the proſperous ſucceſſe of wicked deſignes. Lib. de bello punico.Appianus telleth us, that before the Romans ioyned battel they ſacrificed to Audaci…ie and Feare. Plutarch, Satim ante acient immolato equ… concepere votum. Florus.telleth us that the Lacedemonians before the fight ſacrificed to the Muſes. The Myſiās before they fought did ſacrifice a horſe. To what a number of Saints doe the Papiſts ſacrifice, when they goe to fight; how doe they ply the idoll of the Maſſe in which they put their conſidence. The Ieſuits indeed, the Popes bloud-hounds, trust more to the prey then to their prayers. They much reſemble, as one ſaith well, the Vultures, whoſe neſts (as Ariſtotle ſaith) cannot be found; yet they will leave all games to follow an Army: becauſe they delight to feed upon carryon: neyther will they be wanting with their prayers (ſuch as they are) for the ſucceſſe of the great Cracke, and blacke day (as they call it) wherin theſe harpies thought to hauehave made but a breakfast of us all; they erected a new Pſalter for the good ſucceſſe of a wicked counter parliament, the depth of whoſe conſultation was fiery meteors, the proiect, whereof, was the rending of mountaines, and tearing of p. 202rockes, & with an earthquake of firie exhalations to conſume and ſwallow up both hils and valleys, and to increaſe the iniquitie with wicked Ieſabel, they would colour it with a faſt, and with blaſphemous and lying Rabſhakah, they would beare the world in hand by this their Pſalter, that they came not up againſt us without the Lord, 1. Reg. 25.and the Lord had bidden them doe it. Their develiſh dittie conſiſteth of a ſeven-fold pſalmody, which ſecretly they paſſed from hand to hand, ſet with tunes to be ſung for the cheering up of their wicked hearts, with an expectation (as they called it) of their day of Iubilie. The matter conſiſteth of rayling upon King Edward, and Elizabeth, and our Soveraigne that now is; of perition, imprecation, propheſie and prayſe for ſucceſſe. I will ſet downe ſome of theſe, becauſe the Pſalter it ſelfe is rare, or not to be had. For they are taken up by the Papiſts, as other books be that diſcover their ſhame.Prayer Pſalme 1.Ps 1 Confirme (ſay they) the heart of thoſe thy laborours; endue them with ſtrength from aboue, and giuegive ſucceſſe unto their endeavours.

Embolden our hearts with courage, to concur with them freely, in the furthering of thy ſervice.

Confirme your hearts with hope, Propheſie Pſal. 2.Ps 2for your redemption is not far off.

The yeare of viſitation draweth to an end, and jubilation is at hand.

The memorie of novelties ſhall periſh with a cracke, as a ruinous houſe falling to the ground, he will come as a flame that burſteth out beyond the fornace.

His fury ſhall fly forth as thunder, and pich on their tops that maligne him.

Howſoever God in merciemercy diſappointed them; yet by theſe, you may ſee, as by ſo many ignivomus eruptions of the helfiry-zeale of Aetna, what their diligent endevour was: for they would be wanting in nothing. The neceſſitie therfore of the duetie, the good ſucceſſe of it, the ſiniſter zeale of idolatrie in this point, according to their kind, and the danger of the neglect p. 203of it, may provoke us if wee be not void of ſenſe, to ſet upon the duetie. If idolaters, who by their prayers and ſacrifice bringing nothing but ſorrow upon themſelues, doe ſo beſtir themſelves; what fooles are wee in ſlighting off ſo excellent a duetie wherein the Lord hath promiſed to be with us; yea, giuegive me leaue to ſpeake the words of trueth, whereat I would hauehave none offended, but rather offended with their owne negligence, that all that hauehave had their hand in Gods battels, from the Kings Majeſtie himſelfe, to the meaneſt ſouldier, hauehave bene, and are yet exceeding faultie in this, as their owne hearts (I know) upon examination will tell them; which neglect indeed, to them and us both, doth miniſter matter of great humiliation. If they doe reply, Inſtance.that prayer hath been made, & God hath been ſought to, by themſelves and others for them. To this I anſwere, Anſw. why doth not God heare them, is his eare deafe, or his hand ſhortned, or is his good will to his abridged, that he will not, or cannot heare or helpe? No, no, the fault is in our ſelues, and our prayers, our ſinnes hauehave made a ſeparation betwixt us and God, ſo that if wee cry and ſhout, Lament. 3.8Lam 3:8yet (as the Prophet ſaith (he ſhutteth out our prayers.The lineaments of prayer.

Though it be not my purpoſe, nor for the place, to handle the common place of prayer; yet for the better diſcovery of our neglect, and the amendment of it, let me briefly lay downe what things in prayer (if wee would ſpeed by it) ſhould be obſerved, namely, the matter of it, the perſon that maketh it, the manner of it, the qualitie of it, and the helpes to ſharpen it.

Firſt, for the matter, it muſt be ſuch as the ſpirit approveth on; the rule whereof is laid downe in the word. For the perſon, he muſt be good, otherwiſe his prayer is not good, nor can it do any good. The prayer of the juſt mā prevayleth much. If I regard iniquitie in my heart (ſaith the Prophet) the Lord will not heare me. And as the blind man in S. Iohn, Ioſ. 9.Josh 9God heareth not ſinners; Moſes, Iehoſhaphat, Ezechiah & Ezra were all good men; p. 204their prayers were of force againſt their enemies, The Lord heard them, & gave them the victory. Kings & Commanders ſhould be good themſelves, if they would hauehave any good by their prayers: for God is no reſpecter of perſons; the greater…he partie is, if he be not good, the worſer is his prayer in the ſight of God; yea let them hauehave ſome good men of God, to be their mouthes to God. The people of Iſrael being to ioyne with the Philistins, 1. Sam. 7.81 Sam 7:8they ſay to Samuel, Ceaſe not to cry to the Lord our God for us, that he will ſaue us out of the hands of the Philistins. Where no doubt the people ioyned with him, but he led them in the duetie, and was their mouth. I ſhewed the neceſſitie of ſuch before: the Lord touch your hearts with a deſire of ſuch, and ſtir up ſuch for you.

Thirdly, the manner of the prayer muſt be performed, by going along with the ſpirit, who helpeth our infirmites, with ſighes and ſobs, that cannot be expreſſed. We muſt not be like to Iulius the ſecond in our devotion, who ſate by the fire and ſaid over his prayers in the time of the fight. It is not the ringing, nor chanting with the voyce, nor the Barotonus lowing of a mightie lung, that will prevaile with God Moſes cryed hard to God, Exod. 14.…5Exod 14:5though he ſpake newer a word. Which cry did ſo ring in Gods eare, that he could not but anſwere; why cryest thou Moſes? Egit vocis ſileontio ut corde clamaret. Aug Q. 52 in Ex:yea as one ſaith well, upon that place, he held his peace that he might cry the louder; not that the cry of the voyce is to be condemned; but the cry of the ſpirit commendeth the matter to God.

Fourthly, for the qualitie of it, it muſt eſpecially be fervent; it prevayleth much if it be fervent. This is the fire that doth burne the odors in the Cenſor. Moſes zeale in this particular was ſo fervent in that battle againſt Amaleke, that (to uſe the words of the Prophet David.) It did eate him up. A key cold Leiturgie galopt over, or caſt through a ſive with a many parat-like Tautologies, or a luke-warme lip-labour, can never bring downe a bleſſing from God.

Fifthly, and laſtly, the helps of prayer, are faſting and p. 205mourning; wherein, and whereby the ſoule is humbled with God, and fitted to hear from God, and to ſpeake to God. The neceſſity of theſe you may ſee, by the practiſe of Gods people in all the former examples. 1 Sam. 7.….1 Sam 7The people of Iſrael in Mizpeth, are ſaid, to draw water, and poure it out before the Lord, and they faſted. What is that, but as the Chaldee well obſerveth, they poured out their hearts before God, and ſhed teares in ſuch aboundance, as if they had drawn water. So Iehoſhaphat proclaimed a faſt. So Ezra proclaimed a faſt, and he and the people afflicted themſelues before God. Witichindus.It is recorded of Otho the great, Emperour, to his great commendation, that being to joyn battell with the Hungarians, he proclaimed a faſt in his Camp, and called on the name of God. This afflicting of the ſoule, and pouring out of the heart is not yet come home to you the Warriours of the Lord, and giuegive me leaue a little in particular to intreat your Highneſſes to lay home the neglect of theſe duties to your hearts, with both your hands. Affliction, or nothing, will driue men to God. God threatning his people that hee will leaue them (which is indeed the fearfulleſt puniſhment) tels us; Hoſ. 5.15.Hos 5:15that in their affliction they would ſeek him early. Hiſtories tell us, that the dumb ſon of Croeſus found his tongue in the danger of his father. The Lord hath been ſought for you, both frequently and fervently; but you muſt ſeek him earneſtly your ſelues, or all is loſt labour. Hezekiah in his trouble ſent to Eſay the Prophet, deſiring him to lift up his prayer for the remnant that were left, ch. 37. v. 4; but in his own perſon alſo he faſted, mourned and prayed hard, v. 1.15. You ſhould not want ſome of Gods Maiſters of requests, to lift up their prayers for you, but you muſt alſo in your own perſons, with Hezekiah cry mightily to God if you mean to be heard. There be too many (though your Graces are not) of the mind of that popiſh Earle of Weſtmoorland, who ſaid; He needed not to pray, he had Tenants enough to pray for him. Turn in (for Gods cauſe) upon the cloſets of your own p. 206hearts; examine your ſelues and be ſtill: And that it may not be a lame nor a liueleſſe prayer, get matter from reading, hearing, and meditating on the Word. Labour for holineſs, without the which it is impoſſible to ſee God. Get the guidance of the Spirit; for bare ſaying is not prayer: be fervent & frequent: and for fitting you the better, afflict your ſouler in faſting and mourning, as your State is afflicted. With Heſter make your ſervants faſt and pray; Try but this courſe in truth; and as ſure as the Lord liveth, hee ſhall heap glory and honour upon your heads, and ſhame upon your enemies.

This courſe will break the heads of the Dragons of your ſinns; this will offer violence to heaven, and as it were inforce God to anſwer: this will be like an earthquake to your enemies, it will ſinke them, it will ſwallow them up. A pretty inſtance of this, I remember from the confeſſion of an arch-enemy of the Goſpell, namely. Queen mother of Scotland; who fighting againſt God, and the erecting of his Kingdom, confeſſed openly, That ſhe feared more the faſting and prayer of the man of God Iohn Knox, and his Diſciples, then an Army of 20000 armed men. As your neglect hath been great in this particular; ſo the blemiſh of out Nation, in neglecting and oppoſing this office, is indeleble. No Nation profeſſing the Goſpell, but they hauehave publiquely been humbled in ſome meaſure, we excepted: we onelyonly, hauehave not ſet forth to help thus againſt the mighty; which I thinke verily hath accurſed all the reſt of our helps, that they are as Water ſpilt upon the ground. It is true, that the ſoules of Gods people hauehave been exceedingly humbled in ſecret for the afflictions of Ioſeph, and hauehave poured out their hearts, in aboundance of ſighes and teares for their miſeries; But what is this to the publique diſcharge?

Since I am fallen upon the point, I cannot but with griefe obſerue, that this Nation hath been at ſuch oppoſition and enemity with this duety, that it is thought as dangerous a p. 207thing to undertake it, as it was in Athens to make mention of the recovery of Salamis; or as it was amongſt the Iewes, to ſpeake in the name of Ieſus. What ſhould be the cauſe of this I hauehave often wondred; I am ſure of this, It is an evill ſign of an evill cauſe; yea, a fearfull fore-runner and provoker of Gods long protracted wrath to fall upon us. Not any finne of omiſſion, or commiſſion, hath a more fearfull threatning againſt it, then this; Witneſſe the Prophet Eſay; Ch. 22.12.13.14.When God (ſaith he) called to weeping and mourning, and to humiliation (in the higheſt degree, as the word importeth) then behold (ſaith he) ioy and gladneſſe, ſlaying of Oxen, and all the contraries; by which they braved out God to his face. But what followed? A fearfull threatning; Surely, this iniquity ſhall not be purged from you till you dye (ſaith the Lord of Hoſts.) Whoſe eares ſhould not tingle to heare this? And whoſe heart ſhould not tremble to thinke upon it? And yet the beſt in this is too ſecure.

But ſince the duety is ſo called for, and ſince it ſetteth ſuch an edge on invocation, it hath ſo prevailed againſt the enemies of Sion, and the neglect of it is ſo ſeverely threatned; what may be the cauſe, may ſome ſay, that in a Chriſtian Common wealth it ſhould be thus neglected and withſtood? If you will hauehave my opinion, in my judgement, I conceiue theſe to be the Remoraes, or break-necks of this duty. Firſt, the univerſall plenty (except the wants of the meaner for;) ſo long as there be Oxen and Sheep to kill, and ſweet wine enough; ſo long no humiliation: Ioel 1.13.Joel 1:13When the meat offering and the drink-offering fayleth them, then will the Priests (ſaith the Lord by Ioel) gird themſelues in ſackcloth, and lament and houle. A ſecond let is the conceited glory of the Church; the Temple of the Lord, the Temple of the Lord, ſay they, and that imgreat pompe and glory, and what need we mourn? It is an outſide glury indeed, but there is but a little glory within. A third let is this; men are ſo inſlaved to ſin and Satan, and ſo vaſſalled to their own corruptions, that they p. 208dare not incounter with their Maiſters, for whoſe ſervice they hauehave bored their eares. The fourth Remora is this, the plants that are not of Gods planting, know well, that the uſe of humiliation, would find out the cauſes of our evill, amongſt which themſelues would be found to be the chief: So that it is no wonder, that they cannot endure to hear of humiliation. But if men be thus fearfull to awake ſleeping dogs, and will hazard themſelues, and the Nation upon the point of Gods Pike, what a fearfull plight ſhall they be in, in that gloomy day that is like to come upon us, wherein the Lord ſhall giuegive the Alarum. May not Ahab condemne us in this? Obliviſcitur ſe Regem eſſe, ubi Deum omniū Regem pertimeſcit, purpuram abjicit, &c.And where ſhall we appeare when Ninivie ſheweth it ſelfe? Of whoſe King Ambroſe giveth this pretty obſervation that he forgot himſelfe to be a King when once his heart was ſmitten with the fear of the King of Kings; hee caſteth away his robes, and beginneth by his repentance to be a King indeed: for he loſt not his command, but changed it from the worſe the better.

But to conclude the point: oh that my counſell could pleaſe all thoſe that I hauehave ſpoken to, both Kings, Miniſters, and people, that we might be humbled as one man together; and every man apart by himſelfe: and renting our hearts before the Lord, never leaue importuning him, nor let him goe till he were intreated. If we would humble our ſelus, the Lord would humble our enemies. It is his Covenant; Pſal. 81.13.14.Ps 81:13Ps 81:14Oh that my people had hearkened to me, and walked in my waies, I ſhould ſoon hauehave ſubdued their enemies, and turned my hand against their Adverſaries. Oh that wee were like Iſrael in the Iudges, Chap. 20.who went to God the ſecond time, humbling themſelues and offering burnt-offerings and peace offerings, whereupon the Lord gaue their enemies into their hands. So if we would humble our ſelues and kill our ſinnes, our enemies ſhould quickly looſe what they hauehave got, and pay full deerly for all coſts and damages. But before I conclude the point take one caveat with the p. 209duty; that it be performed with ſincerity and ſingleneſſe of heart; for if it be done in hypocriſie, or perfunctorily ſlighted over in the performance, it provokes God, and plagues the performer. The Hollanders and French faſt, (but without exprobation be it ſpoken) they had need to ſend, as God ſpeaks, for mourning women, Ier. 19.17.Jer 19:17that by their cunning they may be taught to mourn. A ſoft heart ſets well to a mournfull ditty, where this is wanting, there is no muſick. Humiliarion, without reformation, is a mockery of God, and the undoing of a good cauſe. The Lord tels us in the 58 chapter of Eſay, and the 7 of Zacharie, how he abhorred the faſting of his people without reformation, he giues a good reaſon in the fift and ſixth verſes; They faſted not to the Lord, but to themſelues; that is, for their own ends: as if men would ſerue their own turns with God, and care not a whit how hee be ſerved of them; it were juſt with God to mock both them and us with ſhews of favours, becauſe we mock him with ſhews of ſervice and amendment. And ſurely, if we look not to it, in the humbling of our ſelues indeed, all our hopes may be on a ſandy ground, and then that of the Lord by Ieremy be verified of us: Ah Lord God, Ier. 4.10.Jer 4:10ſurely thou haſt greatly deceeived this people; and Ieruſalem ſaying, Peace ſhall be unto you, whereas the ſword reacheth unto the ſoule: the word doth ſignifie in our Language, to put a trick upon them; and ſo he may doe indeed, for the many we hauehave put upon him. But God giuegive theſe words to work upon our hearts. I hauehave been the longer in this point, becauſe in it lyeth the ſtrength of all our forces: for pray well, and repent well, and you cannot chuſe but fight well. Prevaile once with God, and it muſt needs follow that you ſhall prevaile with men.