Christiana-Polemica, OR A PREPARATIVE TO WAR. Showing The lawful use thereof. The just causes that may move thereunto. The necessity of Preparation for it. The duties of those that wage it. Together with divers instructions concerning it. A Sermon Preached at wool-church in London, before the Captains and Gentlemen that exercise in the Artillerie-Garden upon occasion of their solemn and general meeting. April 14. 1618. BY Abraham Gibson, Bachelor of Divinity, and then Preacher to the Temples. Aug. Epist. 205. ad Bonif. Pacem habere debet voluntas, bellum necessitas. LONDON, Printed by Edw. Griffin for jacob Bloom, at the sign of the Greyhound in Pauls-Church-yard. 1619. To the right honourable FRANCIS Lord VERULAM Lord Chancellor of England his very singular good LORD: A. G. wisheth all happiness and felicity, external, internal, eternal. Right honourable, AS is the nature of war, so is the state of this dedication. No war is held lawful, which hath not a special reference to peace. And this discourse of war hath nothing in it commendable, but that it is devoted to your Lordship, the State oracle of Counsel, and Preserver of peace. In which case I have been more bold to make you the Patron of my endeavours, because you have deigned already to be the Protector of my person. Not knowing to whom more fitly I might nuncupate a Sermon of GOD and GIDEON (the two Supporters of every soldiers arms, the ground upon which every field is to be pitched) then to him who representeth both mediately the person of GOD, and immediately the person of GIDEON. I humbly therefore beseech your Honour to accept it candidly according to the model of the Offerer, not the magnitude of the Receiver, whose Patronage I shall account the best title to it, and the comeliest cover your countenance, and the only cum privilegio your approbation. Which whilst your Honour shall vouchsafe, I in the mean time shall not cease to enlarge this little schedule by greater volumes of continual Prayers for your lordships welfare, that the LORD would please to be your Keeper on earth, and seal you among the number of them that have the mark of the Lamb in heaven. Your Honour's most devoted Chaplain, ABRAH: GIBSON. TO THE WORTHY and well-deserving Citizens of LONDON, that practise Arms in the Artillery Garden. GENTLEMEN, THis short Sermon heretofore preached before you, finding better acceptance then either it merited or I expected, I was importuned by divers of you to commit it to the Press. Which though I withstood stiffly at the first, yet now at length upon these late rumours of wars I have with an unwilling willingness yielded to your suit, not doubting but it will have the same effect of encouragement in others when they read it, as it had in many of you when you heard it. For this is one advantage which writing hath above preaching, that the benefit thereof is more diffusive, extending the fruit of that doctrine to a whole kingdom, which when preached was impaled in the breasts of a private auditory; and so doth more conform us in this particular to the Apostles times, that though our charge be special, yet our labours may be universal. And this is my only aim at this present, the furtherance of the public good, by a discourse small in itself as a drop of water or a spark of fire, yet such as by God's blessing may grow to a pleasant fountain to satisfy the souls of the thirsty, and increase to a pillar of fire to enlighten those that sit in darkness: water, to cool the courages of our Country hotspurs that will fight in no cause but a bad; and fire to inflame the hearts of all trusty subjects that they do fight in no cause but a good, to wit (as Tully said, aut pro fide, aut pro salute) for the peace of Zion, or prosperity of jerusalem; for the quiet of the Church, or defence of the Common wealth. Ye see how these times make good our blessed saviours prediction, that we should hear of wars and rumours of wars: Matth. 24. 6. I pray God we may only hear the rumour of them, and not feel the smart. Howsoever, let us not be troubled or fear, seeing we have both a gracious God to fight for us, and a princely Gideon to lead us. Let every man gird his sword upon his thigh fast fixing his heart upon God, and his eyes upon Gideon, our hope in the name of the Lord, and our prayers for the safety of our King, beseeching God who is the King of Kings, that after a full reign on earth, he would translate him to the kingdom of kingdoms in heaven. Amen. Yours in all Christian duties and services, A. G. Christiana-Polemica OR A PREPARATIVE to War. JUDG. 7. 18. For the Lord, and for Gideon. THe lawful use of War amongst Christians (howsoever the Anabaptists deny it, thus sowing the seeds of discord under a pretence of peace, and stirring up war in the Church, whilst they would exclude it out of the Commonwealth) though it had no Political reasons to back it, yet wanteth it not arguments both Physical and Theological, fetched both from the light of Nature which dictates so much, and from the authority of Scripture, which warrants and allows so much. For Nature. The necessary use of war appeareth, Indeed created Nature abhorreth nothing more than discord and dissension. 1. By nature. According to her prime perfection there had been no jars, either in a man's self, or with other things. Not in a man's self; the Elements and Humours had lain at peace in our bodies, the Iraseible and epithymetical faculties had bowed at the beck of reason in our souls: Nor with other things; the creatures had all been subject to man's dominon, there had been no litigious Pronouns (no Meum and Tuum) to set us by the ears together. The original of war is from original sin. So then the original of discord is from original sin; war it is a branch of that accursed tree: had there been no fall of man, sure no falling out amongst men; our nakedness as it had needed no garments to cover it, so nor no weapons to defend it. And therefore for corrupted Nature, war is a necessary concomitant of her condition. It must needs be that strifes should arise amongst men, and by consequence wars to decide those strifes, when law and equity cannot take place. That as it was with the tongues at the confusion; Genes. 11. 7. they had an ill beginning, but an useful propagation: So is it with war in this state of corruption. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a necessary evil, adeò nec cum illo nec sine illo, we can live neither with it, nor without it. Because it is the destroyer of nature in individuo, but the defender of it in catholico: the daughter of justice as well as peace, Gen. 29. 17. though Leah like it have a harder favour and a more waterish eye, Gen. 25 25. more red and rough-handed with Esau. That howsoever naturally (Simile generat simile) like begetteth like, yet Politically we see eftsoons one contrary to beget another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. War, it is as the sister, so the parent of peace, and yet what so opposed to peace as war? a good end of a bad medium, and an happy daughter of a disastrous mother. Repugnant indeed to the foecunditie of nature as an enemy to her numerosity, but consonant to the prescript of nature, as a preserver of her propriety; the causa sine qua non, and final arbitrator of all general important controversies. Thus for Nature. 2. By Scripture. Now for Scripture, we have God himself commanding it, joel 3. 9 joel 3. 9 the Angel of the Lord cursing the neglect of it, judg. 5. 23. judg. 5. 23. * Quibus proprium stipendium sufficere debere praecepit, militare utique non prohibuit. August. epist. 5. ad Marcellinum. john Baptist directing soldiers in it, Luk. 3. 14. as a lawful calling, Luk. 3. 14. And lastly the examples of God's Saints practising it, as Abraham, Moses, joshua, and so many others, that the time would be too short to recount them, and withal to tell of Barak, and of Samson, of jephthah also and of David: we need go no further than Gideon here in the Text, whom God elected by the ministery of an Angel to destroy the Host of Midian, confirming his courage by diversity of signs, and directing his course by a most famous stratagem, Gideons' war accompanied with stratagems. whereof there are five most notable parts. First, 1. In reducing the 32000. to 300. verse 6. that he should reduce the two and thirty thousand to three hundred, (Trecenti, sed viri, sed Lacones) Who so is fearful and afraid, let him return, verse 3. And this we read to be the policy of Epaminondas, when he saw many of his Army fainthearted, he caused to be proclaimed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Whosoever would fain be gone, let him strait be packing. Likewise of Iphicrates, who to rid his Army of whitelivered Soldiers, he made the Crier proclaim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If any man have left his heart behind him, let him return. Lastly of Chabrias, who commanded his soldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: if they were not well at ease, to put off their armour. Secondly, In taking the advantage of be night. that he should take the advantage of the night, verse 9 for as Aurora Musis, so Nox Martis amica: any stratagem will take best in the night, which is the fittest time to plot, and the best curtain to conceal: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Greek proverb. In giving every man a lamp. Thirdly, that he should give them every man a Lamp, verse 16. And this policy likewise Iphicrates that excellent Captain used against the Barbarians: he made his horsemen every one to take ardentem facem, a burning lamp in their hands, at the unaccustomed sight whereof the Barbarians horses fled back And the like trick it was that Hannibal put upon Fabius Maximus. 4. In putting a Trumpet into every man's hand. Fourthly, every man with his Trumpet in his hand, as it is in the same verse. And this project Mnasippidas is said to have used, when having but a small company of Soldiers, he made his light horsemen in the dark ride about the enemies, every one with a Trumpet in his hand, the sound whereof bred in the enemies a supposal of a huge multitude. 5. In the use this watchword For the Lord & for Gideon Fiftly and lastly, that he should use this famous watchword in my text, For the Lord and for Gideon. You know what was wrote in Constantine's Ensign, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this sign shall ye overcome. And Attalus when he fought with the French had this poesy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the King's victory. And here in my Text you have both these included: both in whom we should overcome, that is, the Lord, in hoc signo vinces; and under whom we should overcome, and that is Gideon; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉): both from whom victory cometh, and for whom it is got, God and the King, For the Lord and for Gideon. So that you see the text it is theandrical; 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 he that is called God metaphorically, Psal. 82. 6. God and his Viceroy, the Lord and Gideon. Which if you examine by Analysis, The two ways for a Warrior to walk in. it sets down, first the two ways which every Soldier must walk in unto the battle: 1. Via sacra. via sacra, the Ecclesiastical way, he must fight for God and holy Church: ●. Via regia. via regia, the Political way, he must fight for the King and his Country. The persons upon whom the success of wars dependeth. Secondly the Persons upon whom the success of wars depends, God and Gideon: God as Captain, Gideon as Lieutenant: God as the Efficient, Gideon as the instrument, and so we may learn hereby to give God what belongeth unto God, Matth. 22. 21. and to give Caesar what belongeth unto Caesar: thus harmonically joining together religion and policy, Church and Commonwealth, God and the King. For the Lord and for Gideon. There are some translations that read it, the sword of the Lord and of Gideon: but because the particle Sword is not in the original, I rather follow those which read it thus, For the Lord and for Gideon. Two things to be handled. In the words observe 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 distribution First of the first, the parts of the distribution, where the first clause is, For the Lord. That war is not warrantable, The first clau●● For the Lord which is not grounded on a just 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 fight but the cause that maketh a Soldier. but the cause that maketh a Soldier, non simpliciter pugnare, sed pro Domino pugnare. If a war be begun without cause, it shall end without comfort: for God is an impartial 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 Soldier may not fight, as a Sophister may dispute, in utramque partem, pro & contra, his limits are not so large as those of the Logicians, de omni themate: Nay he is absolutely confined to aequum & justum, licitum & honestum: it is equitis that maketh a good cause, and a good cause that maketh a good Soldier. Now what better cause can there be, ●o better cause ●●en the cause of ●●rd. then that which concerneth the Lord, who himself is prima causa, the first mover, and sole donor of whatsoever we have? ●●m. 11. 36. For of him, and through him, and for him are all things. Let us therefore return the honour of all to him. Of ourselves we have nothing, we are not so much as our own men; our eyes, and * Psal. 12 4. tongues, and arms, and legs, they are not our own; we have no true title either to body or soul. Wherefore let us glorify God both in our bodies and souls, Cor. 6. 20. for they are Gods. There is no peace you know to the peace of God, nor no war to that which is for God. Hence (bella judaeorum, bella Dei) the wars of the jews were called the wars of God, vel quia pro ipso, vel quia ab ipso: either be cause God fought for them, or because they fought for God. God is every w●●●● the cause of war. For God, he hath the relation of every causality in this kind peculiar and proper to him. 1. The efficient cause. He is the efficient cause thereof, By me Kings reign, and Princes bear rule: Prou 8. 15. the great Centurion, that saith to every creature, Matth. 8. 9 Go and he goeth, Come and he cometh, Fight and he fighteth. He is the formal and exemplary cause thereof: 2. The formal cause. He teacheth my hands to war and my fingers to fight, Psal. 144. 1. saith David, Psal. 18. 39 He girdeth me with strength unto the battle, and subdueth mine enemies under me. He is the instrumental cause: 3. The instrumental cause. my rock, and my Fortress, saith David in another place, Psal. 18. 1. my shield and strong tower, and a buckler to all them that trust in him. And therefore it standeth with good reason, 4. The final cause. that he should be the final cause too, Prou. 18. 10. in whose name all battles must be begun, Psal. 115. 1. and to whose glory they must be devoted. And hence it was that the jews never went out to war, unless they first offered sacrifice: and we in our Baptism do take Sacramentum militare, ● Baptism we ●●ceiue our presse●oney to become christs soldiers. an earnest penny, or press-money, to become Christ's Soldiers. And to this end we wear his colours, and are attired in his livery, with a solemnevow to fight for him, and that not only in the spiritual warfare, where we put on the armour of God, but even in the corporeal also, where we put on armour for God Not that God standeth in need of any help of man: Not that God ●eedeth it. he requireth no Champion, he can vindicate his own cause without us, nay against us, but because the law of subordination and retaliation doth exact so much. ●ut our duty requires it. We are his vassals under him, Mal. 1. 6. to whom we own suit and service; we are children begotten and created by him, to whom we owe fear and reverence: and therefore must think ourselves obliged in a double bond to defend his cause, who doth himself plead ours; to die in his quarrel, Acts 17. 28. by whose providence we live: whose gracious goodness it is to turn that to a blessing, Rom. 8. 28. which at first was a curse; Gen. 2. 17. so sweetening death which is a punishment, as to cause us to die for his name; so sweetening life which is a warfare, job. 7. 1. as to cause us to fight for his sake. In which quarrel though a man die in war, 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 military habit, so a peaceable mind. Good Christians go to war (saith Bernard) both meekly and courageously: Veri profe●● Israelitae pro●●cedunt ad be●● pacific etc. & agnis mitiores, & Leonibus fortiores: innocent as Doves because they imitate Christ, Ber. ser. ad m● Tem. cap. 4. and bold as Lions because they fight for Christ. And to this end the Christians in their ensigns, For this cause t●● christian's bea●● the Cross in their ensigns. they bear the Cross to show they fight in Christ's behalf. And hitherto allude all your ancient orders of Knighthood, as Knights hospitalers and Templars: Knights of S. john of jerusalem, and S. james of Compostella; and Knights of the holy Ghost, which Henry the third of France instituted: whose ensign was the Dove in the midst of a Cross; intimating that they were not to fight, but either in God's cause implied by the Cross, or in a just and innocent cause signified by the Dove. The Pope, The cruelty and impiety of the Pope of Rome. he would fain be accounted Master of this order. For as though he were elected Gods immediate Vicegerent above Caesar, and Gideon, and all Princes: he taketh upon him to institute wars at his pleasure; against Infidels and those whom he calleth Heretics, or whosoever dare but mutter at his usurped authority. ●mulata san●itas. And this he calleth by the name of a Croysadoe or holy war, the mark whereof is a red scarf, which the Soldiers wear in their Troops. Such a war 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 have been consumed throughout all Christendom by those voyages into the holy Land at the Pope's appointment. The zeal of this journey hath eaten up Christians and enlarged the Pope's territory, who took this opportunity to send Emperors and Kings afar of, that he might wrong them at home without control. What? This is not to fight for Christ. Is this to fight for Christ? to spill the blood of Christians as it were in a humour for his own gain? Is this to be called a holy war? Neither can it be called a holy War. Sure, as improperly as he a holy Bishop, or that a holy action, whereby he hath divers times given away the Kingdoms of England, France, 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 jews were sometime God's people, but now are an accursed people) a Land of itself not worth the recovery were it not for the rescue of some Christians there in thraldom, and for the expelling the Turk out of the Christian confines. Yea and all such projects as these, they were never derived from heaven but hatched in hell. This is not to be God's Vicar but Satan's Lieutenant: not Successor to Peter, but Predecessor to damnation. This is to fight against God and man, against the Lord and against Gideon, not to cry with the people here, For the Lord and for Gideon. Christian's must not war without a calling from God. But for us (Beloved) let us be sure as in all our actions, so especially in war cases to take God along with us. For as there is no Captain to be compared to the guidance of his Spirit, no policy to his providence, no aids nor allies to his assistance, so on the contrary no sword wounds so deep as his desertion, no Foe like his frown, Rom. 8. 32. no danger like his displeasure. As if he be with thee no man can be properly against thee because all things work 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 beck, Esai. 10. 5. and become as rods of his indignation to take vengeance on those that do evil. You know how in the old Testament they still asked counsel of the Lord, judg. 20. 27. before they went up to fight against any people: 2. Sam. 5. 19 and the Heathen themselves used in like manner to ask advice at their Oracles: so let us be sure that we have the Lords call and the Lords allowance. Otherwise we shall have the same success that the Israelites had, when they fought against the Amalakites contrary to the Lords will. Numb. 14. 45. Numb. 14. Wherefore as Barak said to Deborah judg. 4 8. judg. 4. 8. If thou wilt go with me, than I will go; but if thou wilt not go with me, than I will not go; so must we to God. Let his cause awaken us, let his presence prepare us, let his glory provoke us, let his Spirit possess us, let his name go before us, and then no enemy can annoy us. Stand we for the Lord, and the Lord will stand for us. If we fight with Gideon for the Lord, the Lord will fight with us for Gideon. Which is the second part of the first general branch. The second clause. For Gideon. As they cry for the Lord, so also for Gideon. Gideon is added for further encouragement to them, Added for encouragement to them, and terror to the enemy. and further terror to their enemies. For we daily read how that the very name of some valiant Captains, Caesar, Alexander, and the like have daunted the enemies without striking a blow. That as it is said of the swords of Hazaell, ● King. 19 17. jehu, and Elisha, 1. King. 19 17. Him that escapeth the sword of Hazaell shall jehu slay: and him, that escapeth from the sword of jehu 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 God's Lieutenant. Now Gideon hath a twofold consideration. First, Gideon a mean man. Secondly, Gideon a single man. First, Gideon a ●eane man. Gideon a mean man, his Family by his own confession was poor, judg. 6. 15. in Manasseh, and he the least in his father's house as it is in the former chapter. He was not trained up in feats of arms, Not trained up in arms. or facts of chivalry; more skilful in tilling the ground then pitching a field; in handling a flail then tossing a pike: yet when God had made him their Prince, appointed him their Captain, presently they follow his direction, and forgetting all sinister respects they cry out, Psalm. 115. 1. for Gideon, for Gideon, Non nobis Domine, non nobis, sed nomini tuo, & servo tuo: not for ourselves, our wives, our children, or our estates, but for Gideon. A good Captain is aequipollent to the whole Army. A good Captain is aequipollent to the whole army. Plus in Deuce repones quam in exercitu, saith Probus of Epaminondas. Me verò Ducem tuum pro quot navibus aestimas, saith Demetrius in Plutarch: Whence it was said, better have an army of Stags and a Lion Captain, than an Army of Lions and a Stag the Leader. The hazard of all standeth in the hazard of the Prince, In unius salute salus omnium: in Imperatore universorum periculum. or Captain. And therefore neglecting both themselves and the meanness of his beginning; they cry for Gideon for Gideon. To teach us, The weakness of the means not to be regarded when we have God's warrant. when we have Gods warrant not to regard the weakness of the means, the weakness of God being stronger than men, 1 Cor. 1. 25. 26. 1. Cor. 1. for though Gideon was not a trained Soldier, yet the Angel of the Lord calleth him a valiant man because the Lord was with him. The Lord is with thee thou valiant man. judg. 6. 12. judg. 6. 12. As Christ cured, so God saveth without means, nay against means. Howsoever therefore the instrument seem weak which God setteth over us, yet we must not entertain distrust and diffidence, but join the respect of our Governors 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 polemical rule, Better in wa●re to have one General then many. In bello magis expedit Principatus Monarchicus quam Aristocraticus; better in war to have one General then many; one singular than many good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many Captains lost the City. Whence the Romans in time of war did always choose them a Dictator, which was above their Consuls: Malo unum Zopyrun, quam centum Babilonios capere. and Scipio in justine, I had rather (saith he) take one Zopyrus than a hundred Babylonians. A dangerous thing to have Corrivals in war, as well as in love-matters, because that envy and emulation will nourish discord and faction. But I ●resse not this point, because it is more polemical than Theological, ●●tter to be discoursed in Gideons●ent ●ent, then in Moses chair. Only for our instruction you ●ee, Note 1. the people content with the Captain whom God set over them. the people here are content with the Captain, whom God set over them, they labour not to set up ●ny Anti-captaine. They dispute ●ot his inexperience or insufficiency, as did Nabal to David, 1 Sam. 25. 10. 1. Sam. 25. Who is David, or who is the son ●f jesse? what portion have we in Gideon, or what inheritance in the son of joash? but in a holy submission whatsoever he commanded them, that they put in practice, 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 obeyed: where the fear of God is, there will be reverence of the Magistrate. There is no Parenthesis betwixt God and Caesar in Christ's speech: no medium twixt the Lord and Gideon in the people cry. For the Lord and for Gideon. And from these two persons jointly ariseth a necessary condition requisite to every war; It is requisite that every war be grounded either on religion to God, or loyalty to the Magistrate under God. namely, that the cause be just grounds either on religion to God or loyalty to our Prince. For it is religion that maketh a man truly valiant; the righteous are bold as a Lyon. Prou. 28. 1. If they live, 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 undertaking of any war, Th: Aqu: 2. 2 2 qu. 40. Art. 1. Authoritas Principis, causa insta, intentio recto a lawful commission, a just occasion, an upright intention. Otherwise to wage war, where a man is not fully persuaded of the justness of his cause, be it just or unjust, he sins mortally, saith the School. Then what shall we think of all your Duelists, Against Duelists, whose combats have no just ground or warrant. who being private persons upon every trivial occasion will be pointing field: The taking of the wall, or giving of a disgraceful word is quarrel just enough: as though either of their honours were of more worth than both their souls. Such men certainly know not what it is to live, and care not how they die. If there were any fear of God, or reverence of man, any respect of life or death, they would never give themselves over to this highest pitch of madness. It is hard to determine in this kind of quarrels, who escapes best, whether the party killing, or party killed. In which it is hard for a man to determine who escapes best, he that killeth or he that is killed. For a man is pressed with an unanswerable Dilemma on both sides. If he be killed, he hazardeth with his body his soul, because he dieth in passion and distemper. If he kill he hazardeth with his soul his body, because he 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 follows him, Leuit. 24. 17. and the sword of Gideon overtakes him: he must answer 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' authority 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 Soldiers and military men: A threefold caution to Soldiers. to direct them both in the beginning, continuance, and end of their battles. For the beginning we must first look to the cause of God. 1 Give not Gideons' cause the predominancy before the cause o● God. Give him the upper hand: give his quarrel the pre-eminence. Yet is not a subject always to dispute whether the cause be just if his Prince command, because he is a Minister of the law, not a judge: 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 upon Gideon then upon God. 2. Rely not mor● upon Gideon then upon God. Take heed of trusting to the arm of flesh before the outstretched arm 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 heed 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 jovis. For every King is the Minister of God: Rom. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and though they be Gods with men, Psal. 82. 6. 7. yet they are but men with God, Revel. 19 16. who is Rex regum & Dominus dominantium, King of kings, and Lord of lords, Revel. 19 Hence it was that King Henry the fifth of England, The royal and religious disposition of KING Henry the fifth. that good and valiant Prince, after his conquest in France would not suffer his Helmet, which was full of blows and dints to be brought over into England with him, nor to be welcomed home with any songs of the success, but would have all the glory ascribed to God. Because the key of victory God keepeth in his own power: Psal. 144. 10. It cometh neither from the east, nor from the west, Psal. 75. 7. nor from the north, nor from the south. Unless God hold up his hand, Gideon cannot prevail. 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 (beloved brethren) that I have ripened my discourse and brought it as it were to a head in it self, I come in a word to show you, how it fitteth and suiteth this present solemnity. And therefore for you Generous Gentlemen and Heroic spirits, that have an exemplary Camp in your company, and a College of Soldiers in your society: it will serve 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 service, you have dedicated yourselves and all your endeavours. Exhortation. What though some go about to slander your society, To contemn a slanders raised against them. and discountenance your undertakings, speaking evil of all because some few miscarry? It will be your glory to contemn the cavil, Prou. 20. 3. and forgive the wrong, remembering that he will never endure a blow, who cannot concoct a word: he is not likely to overcome an enemy, who cannot vanquish himself: he is unfit to fight for equity, that hath not learned to pass by an injury. But if there be any such disordered persons crept in among you, who are lead with the spirit not of fortitude, but faction; not of conscience, but of insolence; not of zeal, but ambition; (milites non tam emerti, quam malè meriti) expel them your lists, ●o expel all factious spirits frō●mong them. let them not march under your colours, ● Thess. 3. 6. that so you may stop the mouths of your opposers, and open the hearts of men in place and government to advance your intendments, both with countenance and maintenance, if need so require. In which duty if they shall be backward, we may well account them as base and ignoble Caitiffs, neither good servants of God, nor trusty subjects of our King, seeing neither in conscience to the one, nor allegiance to the other, they will give due respect, nor lend assistance to you, who by your continual practice (both for God's sake and for Gideons' sake) do preserve intemerate that honourable form of military discipline, which in times of peace useth to grow obsolete and out of use. Howsoever, To go on with an undaunted spirit in that honourable exercise. go ye on happily in your courses, your memory shall survive in a second age, and your names shall be had in everlasting remembrance, those that are yet unborn shall bless you, and bless God for you. Yet withal be informed that this your daily exercise is but a medium to a further end, a preparation to a greater performance. You do but now spend your pains and your purses: To prepare for worse, and harder times. time may require your persons. You now use rather (fulgentibus armis quam fortibus) weapons defensive then offensive, and fight gloriously without an enemy: Time may make trial of your courage in hotter skirmishes, and more bloody opposition. Indeed for the present it may be said of us, 1. King 4. 25. as of Israel and juda, 1. Kings 4. every man dwelleth safely under his own vine, and under his own figtree, there is no leading into captivity, Psal. 144 14. no complaining in our streets, Psal. 122. 7. but peace within our walls, and prosperity within our palaces. And long may it be continued to us, to the glory of God, and quiet of our Nation. We cannot promise to ourselves perpetual peace. But we cannot promise to ourselves any perpetuity of this felicity; the hideousness of our sins may give us good cause to expect a change. Therefore it is your parts to reserve yourselves chiefly for worse times, whensoever God shall send them; lest you be thought like those doubtful companions, whom Diogenes is said to affect in Laertius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. that would still be about to marry, and yet did not marry; and that would still be about to rule, and yet did not rule. (I may add) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that would still be about to fight, and yet did not fight. Wherefore I say no more but as Saul to David, 1. Sam. 18. 17. 1. Sam. 18. Be valiant for your King, and fight the Lords battles: And as joab to the people, 1. Sam. 10. 12. 2. Sam. 10. Be of good courage and play the men for the people and for the cities of your God. In the mean time all true Subjects will pray to the God of peace to gird you with strength unto the battle, Psal. 18. 39 to teach your hands to war and your fingers to fight, Psal. 144. 1. that so being well appointed, Ephes. 6. 11. both with the spiritual armour of a Christian, and the corporeal armour of a Soldier (intus fide, Bern. ser. ad mil. tem. cap. 4. foris ferro muniti) you may be able both to defend your selves against the siege of Satan, and your Country against all foreign invasions, and I doubt not but all truehearted Subjects will say Amen. Wherefore we humbly beseech thee O Lord God of Hosts, Psal. 80. 14. look down from heaven, and behold and visit this vine, and the vineyard which thy right hand hath planted amongst us. Let not the Boar out of the wood destroy it, nor the wild Beasts of the field eat it up, but forgive the crying sins of the same, remove thy judgements that hang over us, Luk. 19 42. and teach us to know the things which belong unto our peace. And because there is none other that fighteth for us but only thou O God, plead our cause (O Lord) with them that strive with us; and fight against them that fight against us. And thou that art a man of war, whose name is Ichonah, 〈…〉 oh teach our hands to war and out fingers to fight, ●sal. 144. ●. that the Heathen may never come into thine inheritance, ●sal. 79. 1. and make this our jerusalem an heap of stones, but that thou mayst still bless us with peace within our walls and prosperity within our palaces, ●sal. 122. 7. while the Sun and the Moon endureth. These things we beg at thy hands in the name of thy beloved Son and our blessed Saviour, to whom with thee and the holy Spirit be ascribed all praise, honour, and glory, now and for evermore. Amen. FINIS.