THe lawfull vse of Warre amongst Christians (how­soeuer the Ana­baptists denie it, thus sowing the seedes of discord vnder a pretence of peace, and stir­ring [Page 2] vp warre in the Church, whilst they would exclude it out of the Common-wealth) though it had no Politicall reasons to backe it, yet wanteth it not arguments both Phy­sicall and Theologicall, fetcht both from the light of Nature which di­ctates so much, and from the au­thoritie of Scripture, which warrants and allowes so much.

For Nature. The necessary vse of warre ap­peareth, Indeed created Na­ture abhorreth nothing more then discord and dissention. 1. By nature. According to her prime perfection there had beene no iarres, either in a mans selfe, or with other things.

Not in a mans selfe; the Elements and Humours had lien at peace in our bodies, the Iraseible and Epithu­meticall faculties had bowed at the becke of reason in our soules: Nor with other things; the creatures had all beene subiect to mans domin­on, there had beene no litigious Pro­nounes (no Meum and Tuum) to set vs by the eares together. The originall of warre is from originall sinne. So then the originall of discord is from origi­nall [Page 3] sinne; warre it is a branch of that accursed tree: had there beene no fall of man, sure no falling out amongst men; our nakednesse as it had nee­ded no garments to couer it, so nor no weapons to defend it. And there­fore for corrupted Nature, warre is a necessary concomitant of her con­dition. It must needs be that strifes should arise amongst men, and by consequence warres to decide those strifes, when law and equitie cannot take place. That as it was with the tongues at the confusion; Genes. 11. 7. they had an ill beginning, but an vsefull propa­gation: So is it with warre in this state of corruption. It is [...], a necessary euill, adeò nec cum illo nec sine illo, we can liue neither with it, nor without it. Because it is the destroier of nature in indiuiduo, but the defen­der of it in catholico: the daughter of iustice as well as peace, Gen. 29. 17. though Leah like it haue a harder fauour and a more waterish eye, Gen. 25 25. more red and rough-handed with Esau. That how­soeuer naturally (Simile generat simi­le) [Page 4] like begetteth like, yet Politically wee see eftsoones one contrary to beget another, [...]. Warre, it is as the sister, so the parent of peace, and yet what so opposed to peace as warre? a good end of a bad medium, and an happie daughter of a disastrous mother. Repugnant indeed to the foecunditie of nature as an enemie to her numerositie, but consonant to the prescript of nature, as a preseruer of her proprietie; the causa sine qua non, and finall arbitra­tour of all generall important con­trouersies.

Thus for Nature. 2. By Scripture. Now for Scrip­ture, we haue God himselfe comman­ding it, Ioel 3. 9. Ioel 3. 9. the Angell of the Lord cursing the neglect of it, Iudg. 5. 23. Iudg. 5. 23. Quibꝰ propriū stipendium suffi­cere debere prae­cepit, militare vtique non pro­hibuit. August. epist. 5. ad Mar­cellinum. Iohn Baptist directing sould­ers in it, Luk. 3. 14. as a lawfull calling, Luk. 3. 14. And lastly the examples of Gods Saints practising it, as Abraham, Mo­ses, Ioshua, and so many others, that the time would be too short to re­count them, and withall to tell of Barak, and of Sampson, of Iephthah [Page 5] also and of Dauid: wee need goe no further then Gideon here in the Text, whom God elected by the ministerie of an Angell to destroy the Host of Midian, confirming his courage by diuersitie of signes, and directing his course by a most famous stratageme, Gideons warre accompanied with stratagems. whereof there are fiue most notable parts.

First, 1. In reducing the 32000. to 300. verse 6. that hee should reduce the two and thirty thousand to three hun­dred, (Trecenti, sed viri, sed Lacones) Who so is fearfull and afraid, let him returne, verse 3. And this we reade to be the policie of Epaminondas, when he saw many of his Armie faint-hearted, he caused to be proclai­med, [...]: Who­soeuer would faine be gone, let him straight be packing. Likewise of Iphi­crates, who to rid his Armie of whiteliuered Souldiers, he made the Crier proclaime, [...]: If any man haue left his heart behinde him, let him returne. Lastly of Chabrias, who comman­ded his Souldiers [...]: [Page 6] if they were not well at ease, to put off their armour.

Secondly, In taking the aduantage of be night. that he should take the aduantage of the night, verse 9. for as Aurora Musis, so Nox Martis ami­ca: any stratageme will take best in the night, which is the fittest time to plot, and the best curtaine to conceale: [...], saith the Greeke pro­uerbe.

In giuing eue­ [...]y man a lampe.Thirdly, that he should giue them euery man a Lampe, verse 16. And this policie likewise Iphicrates that excellent Captaine vsed against the Barbarians: he made his horsemen euery one to take ardentem facem, a burning lampe in their hands, at the vnaccustomed sight whereof the Barbarians horses fled backe And the like tricke it was that Han­nibal put vpon Fabius Maximus.

4. In putting a Trumpet into euery mans hand.Fourthly, euery man with his Trumpet in his hand, as it is in the same verse. And this proiect Mna­sippidas is said to haue vsed, when ha­uing but a small company of Soul­diers, he made his light horsemen [Page 7] in the darke ride about the enemies, euery one with a Trumpet in his hand, the sound whereof bred in the enemies a supposall of a huge multitude.

5. In the vse this watchword For the Lord & for GideonFiftly and lastly, that hee should vse this famous watchword in my text, For the Lord and for Gideon. You know what was wrote in Constan­tines Ensigne, [...], in this signe shall yee ouercome. And Attalus when he fought with the French had this poesie, [...], the Kings victorie. And here in my Text you haue both these included: both in whom we should ouercome, that is, the Lord, in hoc signo vinces; and vn­der whom we should ouercome, and that is Gideon; [...]): both from whom victorie commeth, and for whom it is got, God and the King, For the Lord and for Gideon.

So that you see the text it is The­andricall; The contents of the Text. it hath as it were two na­tures; it consisteth as it were of God and Man, God and the King. Deus & Rex: He that is God essentially, and hee that is called [Page 8] God metaphorically, Psal. 82. 6. God and his Viceroy, the Lord and Gideon.

Which if you examine by Analy­sis, The two wayes for a Warriour to walke in. it sets downe, first the two wayes which euery Souldier must walke in vnto the battell: 1. Via sacra. via sacra, the Ec­clesiasticall way, hee must fight for God and holy Church: [...]. Via regia. via regia, the Politicall way, he must fight for the King and his Countrey. The persons vpon whom the suc­ [...]esse of warres dependeth. Secondly the Persons vpon whom the successe of warres depends, God and Gideon: God as Captaine, Gideon as Lieutenant: God as the Efficient, Gideon as the in­strument, and so we may learne here­by to giue God what belongeth vnto God, Matth. 22. 21. and to giue Caesar what belongeth vnto Caesar: thus harmonically ioy­ning together religion and policie, Church and Common-wealth, God and the King. For the Lord and for Gideon.

There are some translations that reade it, the sword of the Lord and of Gideon: but because the particle Sword is not in the originall, I rather follow those which reade it thus, [Page 9] For the Lord and for Gideon.

Two things to be handled.In the words obserue two things. First the parts of the distribution; both for God and for Gideon. Se­condly the order of the parts. First for God, and then for Gideon. 1. The parts o [...] the distributio [...]First of the first, the parts of the distribu­tion, where the first clause is, For the Lord.

That warre is not warrantable, The first clau [...] For the Lord which is not grounded on a iust cause. For as it is not the death but the cause that maketh a Martyr, non simpliciter mori, sed pro Christo mori: so it is not the fight, It is not the figh [...] but the cause that maketh a Souldier. but the cause that maketh a Souldier, non simplici­ter pugnare, sed pro Domino pugnare. If a warre be begunne without cause, it shall end without comfort: for God is an impartiall spectator of all these actions, August. de c [...] Dei li. 17. ca. 1 & partem quam inspicit iu­stam, ibi dat palmam, saith Augu­stine. So then a Souldier may not fight, as a Sophister may dispute, in vtramque partem, pro & contra, his limits are not so large as those of the Logicians, de omni themate: Nay he [Page 10] is absolutely confined to aequum & iustum, licitum & honestum: it is equi­tis that maketh a good cause, and a good cause that maketh a good Souldier.

Now what better cause can there be, [...]o better cause [...]en the cause of [...]rd. then that which concerneth the Lord, who himselfe is prima causa, the first mouer, and sole doner of whatsoeuer we haue? [...]m. 11. 36. For of him, and through him, and for him are all things. Let vs therefore returne the honour of all to him. Of our selues we haue nothing, we are not so much as our owne men; our eyes, and Psal. 12 4. tongues, and armes, and legges, they are not our owne; we haue no true title ei­ther to body or soule. Wherefore let vs glorifie God both in our bodies and soules, Cor. 6. 20. for they are Gods. There is no peace you know to the peace of God, nor no warre to that which is for God. Hence (bella Iudaeorum, bella Dei) the warres of the Iewes were called the warres of God, vel quia pro ipso, vel quia ab ipso: either be cause God fought for them, or be­cause [Page 11] they fought for God. God is euery w [...] the cause of warre. For God, he hath the relation of euery causa­litie in this kinde peculiar and pro­per to him. 1. The efficien [...] cause. He is the efficient cause thereof, By mee Kings raigne, and Princes beare rule: Prou 8. 15. the great Centu­rion, that saith to euery creature, Matth. 8. 9. Goe and he goeth, Come and he com­meth, Fight and he fighteth. He is the formall and exemplary cause thereof: 2. The formall cause. Hee teacheth my hands to warre and my fingers to fight, Psal. 144. 1. saith Dauid, Psal. 18. 39. He girdeth mee with strength vnto the battell, and subdueth mine enemies vnder me. He is the instru­mentall cause: 3. The instru­mentall cause. my rocke, and my For­tresse, saith Dauid in another place, Psal. 18. 1. my shield and strong tower, and a buckler to all them that trust in him. And therfore it standeth with good reason, 4. The finall cause. that he should be the finall cause too, Prou. 18. 10. in whose name all battels must be begunne, Psal. 115. 1. and to whose glory they must be deuoted.

And hence it was that the Iewes neuer went out to warre, vnlesse they first offered sacrifice: and wee in our [Page 12] Baptisme doe take Sacramentum mi­litare, [...] Baptisme wee [...]ceiue our presse­ [...]oney to become [...]hrists souldiers. an earnest penny, or presse­money, to become Christs Souldiers. And to this end we weare his colours, and are attired in his liuerie, with a solemnevow to fight for him, and that not onely in the spirituall war­fare, where we put on the armour of God, but euen in the corporeall also, where we put on armour for God

Not that God standeth in need of any helpe of man: Not that God [...]eedeth it. he requireth no Champion, hee can vindicate his owne cause without vs, nay against vs, but because the law of subordi­nation and retaliation doth exact so much. [...]ut our dutie re­ [...]uireth it. Wee are his vassals vnder him, Mal. 1. 6. to whom we owne suit and ser­uice; we are children begotten and created by him, to whom wee owe feare and reuerence: and therefore must thinke our selues obliged in a double bond to defend his cause, who doth himselfe pleade ours; to die in his quarrell, Acts 17. 28. by whose prouidence wee liue: whose gracious goodnesse it is to turne that to a blessing, Rom. 8. 28. which at [Page 13] first was a curse; Gen. 2. 17. so sweetning death which is a punishment, as to cause vs to die for his name; so sweetning life which is a warfare, Iob. 7. 1. as to cause vs to fight for his sake. In which quar­rell though a man die in warre, Luk. 1. 29. yet doth he also depart in peace: in con­flict with men, but in peace with God, because he putteth on as a militarie habite, so a peaceable minde. Good Christians go to warre (saith Ber­nard) both meekely and couragi­ously: Veri profe [...] Israelitae pro [...]cedunt ad be [...] pacific &c. & agnis mitiores, & Leonibus fortiores: innocent as Doues because they imitate Christ, Ber. ser. ad m [...] Tem. cap. 4. and bold as Lyons because they fight for Christ.

And to this end the Christians in their ensignes, For this cause t [...] Christians bea [...] the Crosse in their ensignes. they beare the Crosse to shew they fight in Christs be­halfe. And hitherto allude all your auncient orders of Knighthood, as Knights Hospitallers and Templers: Knights of S. Iohn of Ierusalem, and S. Iames of Compostella; and Knights of the holy Ghost, which Henrie the third of Fraunce instituted: whose ensigne was the Doue in the midst of [Page 14] a Crosse; intimating that they were not to fight, but either in Gods cause implied by the Crosse, or in a iust and innocent cause signified by the Doue.

The Pope, The cruelty and [...]mpiety of the Pope of Rome. he would faine be ac­counted Master of this order. For as though he were elected Gods im­mediate Vicegerent aboue Caesar, and Gideon, and all Princes: hee taketh vpon him to institute warres at his pleasure; against Infidells and those whom he calleth Heretikes, or who­soeuer dare but mutter at his vsur­ped authority. [...]mulata san­ [...]itas. And this hee calleth by the name of a Croysadoe or holy warre, the marke whereof is a red scarfe, which the Souldiers weare in their Troupes. Such a warre Pope Innocent decreed against the Valden­ses; and Pope Martin the fourth a­gainst Peter King of Arragon. And it is a miserable thing to consider how many hundred thousands of men haue bin cōsumed throughout all Christendome by those voyages into the holy Land at the Popes ap­pointment. [Page 15] The zeale of this iour­ney hath eaten vp Christians and en­larged the Popes territory, who tooke this opportunitie to send Emperors and Kings afarre of, that hee might wrong them at home without con­troule. What? This is not to fight for Christ. Is this to fight for Christ? to spill the bloud of Christi­ans as it were in a humour for his owne gaine? Is this to be called a holy warre? Neither can it be called a holy Warre. Sure, as improperly as he a holy Byshop, or that a holy action, whereby he hath diuers times giuen away the Kingdomes of England, Fraunce, Sicily, Naples, and the rest to those that could get them: or Pa­lestine the holy Land, which is rather to be accounted an accursed Land (as the Iewes were sometime Gods people, but now are an accursed peo­ple) a Land of it selfe not worth the recouery were it not for the re­scue of some Christians there in thraldome, and for the expelling the Turke out of the Christian con­fines. Yea and all such proiects as these, they were neuer deriued from [Page 16] heauen but hatched in hell. This is not to be Gods Vicar but Sathans Liefetenant: not Successour to Pe­ter, but Predecessour to damna­tion. This is to fight against God and man, against the Lord and a­gainst Gideon, not to crie with the people here, For the Lord and for Gideon. Christians must not warre with­out a calling from God.

But for vs (Beloued) let vs bee sure as in all our actions, so especi­ally in warre cases to take God a­long with vs. For as there is no Captaine to be compared to the gui­dance of his Spirit, no policy to his prouidence, no aides nor allies to his assistance, so on the contrary no sword woundes so deepe as his de­sertion, no Foe like his frowne, Rom. 8. 32. no danger like his displeasure. As if hee be with thee no man can be proper­ly against thee because all things worke together for the best of those that are his: Rom. 8. 28. So if he be not with thee all men may be said to be against thee, be­cause all creatures bow at his becke, Esai. 10. 5. and become as roddes of his indig­nation [Page 17] to take vengeance on those that doe euill.

You know how in the old Testa­ment they still asked counsell of the Lord, Iudg. 20. 27. before they went vp to fight against any people: 2. Sam. 5. 19. and the Heathen themselues vsed in like manner to aske aduice at their Oracles: so let vs be sure that we haue the Lords call and the Lords allowance. Otherwise we shall haue the same successe that the Israelites had, when they fought against the Amalakites contrarie to the Lords will. Numb. 14. 45▪ Numb. 14.

Wherefore as Barak said to De­borah Iudg. 4 8. Iudg. 4. 8. If thou wilt go with mee, then I will go; but if thou wilt not go with me, then I will not go; so must we to God. Let his cause a­waken vs, let his presence prepare vs, let his glory prouoke vs, let his Spirit possesse vs, let his name go before vs, and then no enemie can annoy vs. Stand wee for the Lord, and the Lord will stand for vs. If wee fight with Gideon for the Lord, the Lord will fight with vs for Gideon. Which [Page 18] is the second part of the first generall braunch. The second clause. For Gideon. As they crie for the Lord, so also for Gideon.

Gideon is added for further incou­ragement to them, Added for in­couragement to them, and ter­rour to the ene­mie. and further ter­rour to their enemies. For we daily read how that the very name of some valiant Captaines, Caesar, A­lexander, and the like haue daunted the enemies without striking a blow. That as it is said of the swords of Hazaell, [...] King. 19. 17. Iehu, and Elisha, 1. King. 19. 17. Him that escapeth the sword of Hazaell shall Iehu slay: and him, that escapeth from the sword of Iehu shall Elisha slay: So here of God and Gideon, He that will not be affrigh­ted at the name of God, why yet that man shall tremble at the name of Gideon, though he but Gods Liefe­tenant.

Now Gideon hath a twofold con­sideration. First, Gideon a meane man. Secondly, Gideon a single man.

First, Gideon a [...]eane man. Gideon a meane man, his Fa­mily by his owne confession was [Page 19] poore, Iudg. 6. 15. in Manasseh, and he the least in his fathers house as it is in the former chapter.

He was not trained vp in feates of armes, Not trained vp in armes. or facts of chiualrie; more skilfull in tilling the ground then pitching a feild; in handling a flaile then tossing a pike: yet when God had made him their Prince, appoin­ted him their Captaine, presently they follow his direction, and forget­ting all sinister respects they crie out, Psalm. 115. 1. for Gideon, for Gideon, Non nobis Domine, non nobis, sed nomini tuo, & seruo tuo: not for our selues, our wiues, our children, or our estates, but for Gideon.

A good Captaine is aequipollent to the whole Armie. A good Captaine is aequipollent to the whole armie▪ Plus in Duce repones quam in exercitu, saith Probus of Epaminondas. Me verò Ducem tuum pro quot nauibus aestimas, saith Demetrius in Plutarch: Whence it was said, better haue an armie of Stagges and a Lyon Captaine, then an Armie of Lyons and a Stagge the Leader. The hazard of all standeth [Page 20] in the hazard of the Prince, In vnius salute salus omnium: in Imperatore vniuersorum periculum. or Cap­taine. And therefore neglecting both themselues and the meanesse of his beginning; they crie for Gi­deon for Gideon.

To teach vs, The weaknesse of the meanes not to be regarded when wee haue Gods warrant. when we haue Gods warrant not to regard the weakenesse of the meanes, the weaknesse of God being stronger then men, 1 Cor. 1. 25. 26. 1. Cor. 1. for though Gideon was not a trained Souldier, yet the Angell of the Lord calleth him a valiant man because the Lord was with him. The Lord is with thee thou valiant man. Iudg. 6. 12. Iudg. 6. 12. As Christ cured, so God saueth without meanes, nay against meanes. Howsoeuer therefore the instrument seeme weake which God setteth ouer vs, yet wee must not intertaine distrust and diffidence, but ioyne the respect of our Gouernours with our repose in God. For the Lord and for Gideon. 2. Gideon a sin­gle-man.

Secondly for Gideon a single man, and this confirmeth that Polemicall rule, Better in wa [...]re to haue one Ge­nerall then ma­ny. In bello magis expedit Princi­patus Monarchicus quam Aristocrati­cus; [Page 21] better in warre to haue one Ge­nerall then many; one singular then many good. [...], many Captaines lost the Citie. Whence the Romanes in time of warre did alwaies chuse them a Dictator, which was aboue their Consuls: Malo vnum Zopyrū, quam centum Babi­lonios capere. and Scipio in Iustine, I had rather (saith he) take one Zopyrus then a hundred Babilonians. A dan­gerous thing to haue Corriuals in warre, as well as in loue-matters, be­cause that enuie and emulation will nourish discord and faction. But I [...]resse not this point, because it is more Polemicall then Theologicall, [...]tter to bee discoursed in Gideons [...]ent, then in Moses chaire.

Onely for our instruction you [...]ee, Note 1. the peo­ple content with the Captaine whom God set ouer them. the people here are content with the Captaine, whom God set ouer them, they labour not to set vp [...]ny Anti-captaine. They dispute [...]ot his inexperience or insufficien­ [...]ie, as did Nabal to Dauid, 1 Sam. 25. 10. 1. Sam. 25. Who is Dauid, or who is the sonne [...]f Iesse? what portion haue wee in Gi­deon, [Page 20] [...] [Page 21] [...] [Page 22] or what inheritance in the sonne of Ioash? but in a holy submission whatsoeuer he commaunded them, that they put in practise, for the Lord and for Gideon. Where God is honoured, there Gideon will be obeyed. For certainly where God is honoured there Gideon will be obeied: where the feare of God is, there will be reuerence of the Magi­strate. There is no Parenthesis be­twixt God and Caesar in Christs speech: no medium twixt the Lord and Gideon in the people crie. For the Lord and for Gideon.

And from these two persons iointly ariseth a necessarie conditi­on requisite to euery warre; It is requisite that euery warre be grounded ei­ther on religion to God, or loyal­tie to the Magi­strate vnder God. name­ly, that the cause be iust groundes either on religion to God or loyaltie to our Prince. For it is religion that maketh a man truely valiant; the righteous are bold as a Lyon. Prou. 28. 1. If they liue, they know by whom they stand. If they die, they know for whose sake they fall. Hence it is that Tho­mas requireth three things in the vndertaking of any warre, Th: Aqu: 2. 2 2 ^ae qu. 40. Art. 1. Authori­tas Principis, causa insta, intentio recto [Page 23] a lawfull commission, a iust occasion, an vpright intention. Otherwise to wage warre, where a man is not ful­ly perswaded of the iustnesse of his cause, be it iust or vniust, he sinnes mortallie, saith the Schoole.

Then what shall we thinke of all your Duellists, Against Duel­lists, whose com­bates haue no iust ground or warrant. who being priuate persons vpon euery triuiall occasion will be pointing field: The taking of the wall, or giuing of a disgracefull word is quarrell iust enough: as though either of their honours were of more worth then both their soules. Such men certainely know not what it is to liue, and care not how they die. If there were any feare of God, or reuerence of man, any respect of life or death, they would neuer giue themselues ouer to this highest pitch of madnesse. It is hard to determine in this kinde of quarrells, who escapes best, whe­ther the partie killing, or party killed. In which it is hard for a man to determine who scapes best, he that killeth or he that is killed. For a man is pressed with an vnanswerable Dilemma on both sides. If he be killed, he ha­zardeth with his body his soule, be­cause [Page 24] hee dieth in passion and di­stemper. If he kill hee hazardeth with his soule his body, because hee fighteth both against God and a­gainst Gideon. Against God, whose image he extinguisheth, and against Gideon, Gen. 4. 10. whose law he contemneth. And therefore both the wrath of God followes him, Leuit. 24. 17. and the sword of Gideon ouertakes him: hee must an­swere it both to the Lord and to Gi­deon. And so much for the first thing, the parts of the distribution, both for the Lord and for Gideon. 2. The order of the parts.

Now a word or two of the second thing, the order of the parts. First for God and then for Gideon. First for God and then for Gideon. And because for God therefore for Gi­deon, because Gideons authoritie is from God. So then, for the Lord and for Gideon, that is, simply and abso­lutely for God: subordinately and dependantly for Gideon: primarily for God, and secondanlie for Gi­deon.

A good lesson for all Souldiers and militarie men: A threefold cau­tion to Souldiers. to direct them [Page 25] both in the beginning, continuance, and end of their battels.

For the beginning wee must first looke to the cause of God. 1 Giue not Gideons cause the predominancie before the cause o [...] God. Giue him the vpper hand: giue his quarrell the preheminence. Yet is not a subiect alwaies to dispute whether the cause be iust if his Prince commaund, be­cause he is a Minister of the law, not a Iudge: Aug. lib. 21. contra Mani­chaeos. Belli susceptio penes Princi­pem, executio penes Militem, saith Augustine.

For the continuance of our fight we must take heed of relying more vpon Gideon then vpon God. 2. Relie not mor [...] vpon Gideon then vpon God. Take heed of trusting to the arme of flesh before the outstretched arme of God. Psal. 118. 8. It is better to trust in the Lord, then to put confidence in Princes, saith the Princely Prophet.

And lastly in the end of the fight, 3. Ascribe not more to Gideon then to God. take we heede of ascribing more ho­nour to Gideon then to God. For Gi­deons power is from God. Rom. 13. 1. Omne regnum sub regno est. Psal. 82. 1. God is King a­mong the Gods, Reges in ipsos impe­rium est Iovis. For euery King is the [Page 26] Minister of God: Rom. 13. 4. [...], and though they be Gods with men, Psal. 82. 6. 7. yet they are but men with God, Reuel. 19. 16. who is Rex regum & Dominus dominantium, King of kings, and Lord of lords, Reuel. 19.

Hence it was that King Henry the fifth of England, The royall and religious disposi­tion of KING Henrie the fifth. that good and va­liant Prince, after his conquest in France would not suffer his Helmet, which was full of blowes and dintes to bee brought ouer into England with him, nor to be welcomed home with any songs of the successe, but would haue all the glory ascribed to God. Because the key of victorie God keepeth in his owne power: Psal. 144. 10. It commeth neither from the east, nor from the west, Psal. 75. 7. nor from the north, nor from the south. Vnlesse God hold vp his hand, Gideon cannot preuaile. Not the people without Gideon, nor Gideon without God. For the Lord, Application of the Text to the Gentlemen as­sembled. and for Gideon.

And now (beloued brethren) that I haue ripened my discourse and brought it as it were to a head in it [Page 27] selfe, I come in a word to shew you, how it fitteth and suiteth this pre­sent solemnitie. And therefore for you Generous Gentlemen and He­roicke spirits, that haue an exempla­rie Campe in your companie, and a Colledge of Souldiers in your societie: it will serue both as a warrant for your profession, and an acquittance against all discouragement, in that ye know assuredly, in whose name, for what end, to whose seruice, you haue dedicated your selues and all your endeuours. Exhortation.

What though some goe about to slander your societie, To contemne a slanders raised against them. and discounte­nance your vndertakings, speaking euill of all because some few miscar­rie? It will be your glory to contemne the cauill, Prou. 20. 3. and forgiue the wrong, re­membring that he will neuer endure a blow, who cannot concoct a word: he is not likely to ouercome an ene­mie, who cannot vanquish himselfe: he is vnfit to fight for equitie, that hath not learned to passe by an iniu­rie. But if there be any such disor­dered [Page 28] persons crept in among you, who are lead with the spirit not of fortitude, but faction; not of consci­ence, but of insolence; not of zeale, but ambition; (milites non tam emer­ti, quàm malè meriti) expell them your lists, [...]o expell all fa­ [...]tious spirits frō [...]mong them. let them not march vnder your colours, [...] Thess. 3. 6. that so you may stop the mouthes of your opposers, and open the hearts of men in place and gouernment to aduance your intendments, both with counte­nance and maintenance, if neede so require.

In which dutie if they shall be backward, wee may well account them as base and ignoble Caitiffes, neither good seruants of God, nor trustie subiects of our King, seeing neither in conscience to the one, nor allegeance to the other, they will giue due respect, nor lend assistance to you, who by your continuall practise (both for Gods sake and for Gideons sake) doe preserue inteme­rate that honourable forme of mili­tarie discipline, which in times of [Page 29] peace vseth to grow obsolete and out of vse.

Howsoeuer, To goe on with an vndaunted spirit in that honourable ex­ercise. goe ye on happily in your courses, your memory shall sur­uiue in a second age, and your names shall be had in euerlasting remem­brance, those that are yet vnborne shall blesse you, and blesse God for you. Yet withall be informed that this your daily exercise is but a me­dium to a further end, a preparation to a greater performance. You doe but now spend your paines and your purses: To prepare for worse, and harder times. time may require your per­sons. You now vse rather (fulgenti­bus armis quàm fortibus) weapons defensiue then offensiue, and fight glo­riously without an enemie: Time may make triall of your courage in hotter skirmishes, and more bloodie opposition.

Indeed for the present it may be said of vs, 1. King 4. 25. as of Israel and Iuda, 1. Kings 4. euery man dwelleth safely vnder his owne vine, and vnder his owne figtree, there is no leading into captiuitie, Psal. 144 14. no complaining in our [Page 30] streets, Psal. 122. 7. but peace within our walles, and prosperitie within our palaces. And long may it bee continued to vs, to the glory of God, and quiet of our Nation. Wee cannot pro­mise to our selues perpetuall peace. But wee can­not promise to our selues any per­petuitie of this felicitie; the hi­deousnesse of our sinnes may giue vs good cause to expect a change. Therefore it is your parts to re­serue your selues chiefly for worse times, whensoeuer God shall send them; lest you bee thought like those doubtfull companions, whom Diogenes is said to affect in Laer­tius, [...]. &c. that would still bee about to marry, and yet did not marry; and that would still be about to rule, and yet did not rule. (I may adde) [...], that would still be about to fight, and yet did not fight.

Wherefore I say no more but as Saul to Dauid, 1. Sam. 18. 17. 1. Sam. 18. Be valiant for your King, and fight the Lords bat­tels: And as Ioab to the people, 1. Sam. 10. 12. 2. Sam. 10. Be of good courage and [Page 31] play the men for the people and for the cities of your God.

In the meane time all true Sub­iects will pray to the God of peace to gird you with strength vnto the bat­tell, Psal. 18. 39. to teach your hands to warre and your fingers to fight, Psal. 144. 1. that so being well appointed, Ephes. 6. 11. both with the spiri­tuall armour of a Christian, and the corporeall armour of a Souldier (intus fide, Bern. ser. ad mil. tem. cap. 4. foris ferro muniti) you may be able both to defend your selues a­gainst the siege of Sathan, and your Country against all forraine inuasions, and I doubt not but all true-hearted Subiects will say Amen.

Wherefore wee humbly beseech thee O Lord God of Hosts, Psal. 80. 14. looke downe from heauen, and behold and visit this vine, and the vineyard which thy right hand hath planted amongst vs. Let not the Bore out of the wood destroy it, nor the wilde Beasts of the field eat it vp, but forgiue the crying sinnes of the same, remoue thy iudgements that hang ouer vs, Luk. 19. 42. and teach vs to know the things which belong vnto our peace. [Page 32] And because there is none other that fighteth for vs but only thou O God, pleade our cause (O Lord) with them that striue with vs; and fight against them that fight against vs. And thou that art a man of warre, whose name is Ichonah, [...] oh teach our hands to warre and out fingers to fight, [...]sal. 144. [...]. that the Heathen may neuer come into thine inheritance, [...]sal. 79. 1. and make this our Ierusalem an heape of stones, but that thou maist still blesse vs with peace within our walles and prosperitie within our palaces, [...]sal. 122. 7. while the Sunne and the Moone endureth. These things we begge at thy hands in the name of thy beloued Sonne and our blessed Sauiour, to whom with thee and the holy Spirit be ascribed all praise, honour, and glory, now and for euermore. Amen.