bristols MILITARY GARDEN. A Sermon preached unto the Worthy Company of Practisers in the Military Garden of the well Governed City of Bristol. By THOMAS PALMER, Master of Arts, and Vicar of St. Thomas, and St. Marry Redcl●ffe in the same CITY. Quam mol●●tum est n●scire homines, qu●●●● pro●●●re ●●●●ant galeati. Socrates. LONDON, Imprinted by Felix Kyngston, 1635. Decemb. 7. 1635. Perlegi hanc Concionem habitam Bristolia à M ro PALMER Sanctae Mariae de Redcliffe Vicario, unà cum daplici Epistolâ Dedicatoriâ, quae continent folia 14 em, in quibus non reperio al quid sanae doctrinae aut bonis moribus repugnans, quo minus cum publicâ utilitate imprimi queant, ita tamen ut si non intrà tres menses typis mandentur, haec licentia sit omninò irrita. GVILIELMUS HAYWOOD R. R. P. Archiep. Cant. Capell. domest. TO THE RIGHT HONOURABLE, AND TRULY NOBLE, PHILIP Earl of Pembroke and Montgomery, Lord Chamberlain of His Majesty's Noble Family, etc. Lord high Steward of the City of BRISTOL. Right Honourable, A Reverend Doctor of our Church did formerly dedicate his expositions of this first Book of Samuel unto that Julium Sidus, Dr. Willet. that Mirror of Martial Activity, Prince Henry. To whom then can I better consecrate my explication of this Paragraph, this small parcel of the same Book than unto your Honour? unto whom the same Prince gave the deserved Prize for your unparallelled dexterity in the feats of Arms. As my discourse is Martial: so my Dedication doth discover one quality of a Soldier, boldness. In daring to kiss so Honourable a hand with so poor a Present. But my Particular service, and the general obligation of our City (whereof your Honour hath the gracious Protection) have given the encouragement. Though this poor Soldier is pressed for your Lordship's service, yet (without your Honourable pass) like one of the forlorn hope it shall dye in despair, and be buried in silence. If (like the Centurion) you shall bid him go, He dares enter the List of a doubtful Censure. His Dialect is (like the language of a Soldier) plain and blunt. His weapon is the Sword of the Spirit. His posture is (like a Churchman) upon his knees: upon which your humble Orator doth daily pray. That the days of your Honour may be as the days of Heaven, and the Glory of Heaven the Period of your days. So prayeth Your most humbly devoted Servant, and unworthy Chaplain, THOMAS PALMER. TO THE RIGHT WORSHIPFUL, Mr. Richard Holworthy Maior, Mr. William Cann, and Mr. William Hobson, Sheriffs of the City of Bristol: To Captain Taylor, Captain Aldworth, Captain Elbridge; Captains of the Train Bands. To Mr. Richard Long. * At the time of my Preaching. then Precedent: Mr. Walter Ellis, now Precedent of the Military Garden: And to all the rest of that Martial Society. Right Worshipful, SHould the exercise of Arms be generally laid aside, that Respond in our English Liturgy, might be taken in the strictest acception of a literal Sense. There is none that fighteth for us, but only Thou O God. Therefore as Moses wished that all the Lords People were Prophets: So God's Prophets wish that everyone of the Lords People were a Moses, An able Soldier, a complete Warrior to fight the Battles of the Lord of Hosts. His Majesty hath granted, and by his Counsel confirmed a Freedom unto your City, for your practice of Martial Discipline: It was your own Petition. Then let not your Omission of Exercise return a Quod petit spernit unto so gracious a Commission. Saul armed David, as you shall find in this discourse. And David immediately put himself into action Our King hath in like manner armed you, that you may gird on your Swords, and exercise your Arms with safety. You that are Stars to fight in your course against Sisera, prove not falling Stars: Fall not from the diligent prosecution of such an Honourable intendment. A house begun, and never finished, is called the Founder's folly. Proceed then upon this Honourable foundation: Lest that become your folly, which is your Glory. Let your Council house give encouragement to your Campus Martius; your field of Martial exercise. Let it not be said of any in your City, He is a good Merchant, but a bad Soldier. As they pay unto their King the Custom of their Goods; let them pay unto their Country, the Custom of their Bodies, in the Customary Practice of Arms. It is probable that they that will not, dare not bear Arms. And when need requires, will prove rather a burden, than a help unto their Country. * Judg. 5.23. Liable unto the curse of Meros', and the Inhabitants thereof, because they come not out to help the Lord against the mighty. Improve your service on the Land, to be answerable to your experimented dexterity on the Sea; and I shall not easily find your Parallel. I am sure t'has in your Spiritual Service, * Especially Redcliffe, which for a Parochial Chapel is not paralleled by any Church in our kingdom. Ecclesiarumumnium parochialium (quas unquam vidi) elegantissima. Cambden. for the stateliness of your Churches, * For our conformity, we are generally obliged unto the religious care of our Reverend Diocaesan. and the general coformity both of Clergy and Laity, you give place unto none. Both your Policy and Religion have emboldened me to dedicate this sling of David, to your Nursery of Arms. And myself to be Your fellow Soldier in the Lord: THOMAS PALMER. bristols MILITARY GARDEN. 1 SAMUEL 17. chap. and part of the 39 verse. And David said unto Saul, I cannot go with these: for I have not proved them. THe first of Challenges (that ever we read of) is discovered in this Chapter, The Coherence. and had his pass from the mouth of an uncircumcised Philistine, a Goliath: accepted & answered by a true Israelite, a David. This Duel was performed not in a private, but a pitched field: not in the time of peace, but in the action of war. It was rather a general Battle, than a single Combat. Both of them fight for the body of an army, and a whole army fights in their bodies. David though as yet but obscure, yet no private man. He was the anointed of the Lord, the appointed of God for this design. * Licet quosdam singulare certamen inivisse divina prodat historia, nunquam tamen ut pro lege teneatur, divina sanxit auctoritas. Lancelot. Jur. canon. lib. 4. No warrantable pattern for our modern Duelists, who being but private persons unsheathe the particular sword of revenge in trivial quarrels: who for the breath of a lie will venture the breath of their nostrils. Like Simeon and Levi to fight upon a private quarrel, and in their anger to slay a man, Gen. 34.25. is but armata nequitia, armed impiety. * Duellum est issicitum, nisi per revelationem divinam sit susceptum. Sicut David in nomine Domini singulare certamen inivit contra Goliam, sicut divinae justity executor. Lyra in locum. But David was armed with a more lawful quarrel, when he was in qpparatu militari, in his preparation for arms. Saul arms David, v. 38. And David makes choice of his arms in this verse: for the whole verse runs thus. And David girded his sword upon his armour, & he assayed to go: for he had not proved them. And David said unto Saul, I cannot go with these: for I have not proved them. The body of my Text divides itself into three parts. The analytical division. 1. The Soldier, David. 2. His refusal: I cannot go with these. 3. The reason of his refusal: for I have not proved them. These three particular Circumstances will afford us three substantial Aphorisms of war. The synthetical Propositions. First, the Soldier was David, and that a Volunteer, not a pressed Soldier. Consider him here as a Martialist, not as a duelist. For he was a member of the Army, as well as a Champion for the Army. Then from this Instrument I note the lawfulness of the Action. The lawfulness of war. It is not mine, but S. Austin's observation, Noli existimare neminem placere Deo posse qui rebus bellicis ministrat. Aug. ad Bonifac. In his enimerat Sanctus David, cui Dominus tam magnum perhibuit testimonium. Suppose not the action of war unlawful for any, wherein David was an Agent, whereof God himself gave such a notable testimony. Secondly, David's refusal was not of the Action, but of the arms. I cannot go with these. There is a choice of others intimated in the refusal of these weapons. Though he refused these, he used his own. Hence I note that there is both a necessity, and a choice of arms. Lastly, the reason of his refusal was his want of skill at those weapons: for I have not proved them. Hence I note the necessity of a Military discipline, of a Military exercise. Of these three Martial propositions in their order, as I shall be enabled by the God of order. From David the warlike Precedent here in my text, my first proposition was this. That the Action of war is lawful. For the explication, and application whereof I will methodically discover the Original of war. Then the Nature of war. Then the lawfulness of war. And then in what cases it may be lawful. First, the Original. Original of war. If you demand when war began. I must answer by an inverted speech of our Saviour's. Non sic erat in principio. It was not from the beginning. God created the world, as Solomon built his Temple, he used no Iron tools that made a noise. The voice that made the world was a still voice. The foundation was laid in peace. When man was created the world's Augustus, there was a general peace amongst all the Creatures, in their submission unto man, in their union among themselves. But when he that was to govern the Creatures could not govern himself, this blessed union was converted into a bloody war. The Creatures fell from man when man fell from God. The fall of man was the raising of a double war. Man against himself, there was bellum innatum, or connaturale, an intestine war, the spirit against the flesh. And the 'zounds of men against the sons of men; there was bellum nationale, a national war. The one internal, the other external. This was the first Original of war. For the Nature of it. The nature of war. Some define war to be a violent and hostile dissension undertaken by a lawful edict for the repressing of injuries. This is a true inferior active definition. But God who is a man of war knows best how to define it. He hath proclaimed it unto the world by a Prophetical trumpet, To be a divine scourge for sin in the hand of the warrior, Esai. 10.26. It is a scourge. A divine scourge. A scourge for sin. It is a scourge. War is a scourge. War is the sword of God to punish sin: the scourge of God to whip out security. The father of discontent, the Mother of change. A fury that is attended by sword, fire, famine and murder. A miserable necessity in nature. A necessary Corrector of the world's impiety. Are not these lashes sufficient to prove it a fearful scourge? It is virga furoris, the scourge of God's fury. The sword of the warrior is God's rod of Iron. The that will not tremble at it shall perish under it. Yet some desperate wretches (having nought to lose) entertain no news with better welcome then the rumour of war. The abuse of this scourge. War is God's Scourge, the Camp his house of Correction; yet * Aristat. lib. 5. de Animal. like hungry vultures, they are never well till they follow it. Decayed Soldiers, (such as wholly depend upon wars, pretend a Warrant for this their bloody desire. * Penes caeteros imperii praemia, penes ipsos servitii necessitas. In the time of peace they can commonly show no coin but marks. It is an abuse that savours neither of Christianity nor policy, that any approved Soldier should be put to his shifts. Tacitus. Hist. lib. 2. That julium Sidus julius Caesar had never such a malevolent aspect, as at any time to suffer it. But though misery may constrain a man to desperate resolutions, it doth not warrant them. The sum is this. The use of many things may be good (saith Calvin) yet the things themselves naught. The use of a Soldier is necessary, but to be a professed Soldier, to live no otherwise but by blood and spoil, is no way warrantable. Nehemias builder may be the Soldier's Emblem: A sword in one hand, a trowel in the other, with Caesar's motto inverted: Ex utroque miles. A Soldier must have both one hand to fight, another to work. If there be no use of the sword, he must make use of the trowel: He must get his living as by blood, so by sweat, as he is best accommodated, by the sweat either of body, or brain. Moses and David were both Soldiers, and Shepherds; when they left the Army, August. epist. 205. ad Bonifac. they followed the Flock. Pacem habere debet voluntas, bellum necessitas. War should not be our delight, but our necessity. For a man to serve in the cause of his Country is honourable. * Qui solum questum spectant; velubi, causa dubia est, ultrò ac citra necessitatem obedientiae sese ad militiam offerunt. Estius. lib. 3. in sentent. dist. 37. But to be a Mercenary slave unto any quarrel, or Religion, is more heathenish, than Christian. The Lord will scatter those that delight in war: and what profession more scattered, than the Mercenary soldier? I think that David was as valiant as the best of these. And yet he did not leap into his Arms, until God was blasphemed, his King like to be unthroned, and his Country endangered. Now as War is a Scourge, War a Divine Scourge. so it is a Divine Scourge. God himself hath been known to be the motive, missive, and permissive Author. The motive Author.] The Lord stirred up the Philistines, and the Arabians against judah, 2 Chron. 21. And the same Lord stirred up the Spirits of the Medes, and Persians against Babylon. Esa, 13.17. When the forces of the enemies came against them, they shot the Arrows; but the Lord may be said to bend the Bow. The missive Author.] The Lord sent against the kingdom of judah, bands of the Aramites and bands of the Caldees. 2 King. 24. And the same Lord sent Nebuchadnessar against jorusalem to destroy it. jer. 25.9. when the enemies bend their forces toward them, they came not so much of themselves, as about the Lords business. The Permissive Author. Though the Lord give motion, and mission to the enemy; yet they cannot prevail without God's Permission, without his assistance. The Lord delivered the Israelites into the hands of the spoiler that spoilt them: As it is in the second Chapter of judges. And the same Lord delivered Goliath into the hands of David, as it is in this Chapter. In the action of War Kings are but God's Lieutenants or at most his Colonels. God is the Author of war, therefore should be our confidence in war. God is the General, the chief Leader. Let him be the highest pitch of our confidence. We shall never need to fear the foe, if we have Him to our friend; nor to dread any enemy, if so mighty a General be on our side. As the action of War is the Lords, The Lord is a Man of War, Exod. 15.3. So the end of War, In victory, God is to have the praise. Victory is the Lords, 1 Chron. 29. God hath the key of Victory, and when it shall please Him to lend us that key, it should open our lips to set forth his praise. And as God is the Terminus à quo, God's Glory should be the principal end of war. Plutarch. so let him be the Terminus ad quem. As war is from the Lord, so let it be for the Lord. If Caesar's honour was touched, his Soldiers were so prodigal of their blood, so desperately furious, that they were invincible. They gave unto Caesar that which was Caesar's: let us give unto God, that which is Gods; the expense of our dearest blood for the maintenance of his Cause. As War is a Scourge, a divine Scourge, War is a scourge for sin. it is a Scourge for sin. It is almost a general surmise in the World, that war is but a thing of course, because it hath been common in all ages. But we must know that a just God never inflicts a punishment without a just cause. We take notice of a secondary cause of war, the pride or malice of the enemy: Not the primary impulsive cause the sin of a People, the impiety of a Nation. War is a punishment for sin. The Lord of Hosts affirms it. If he sinne, saith the Lord; 2 Sam. 7. there is the primary impulsive cause, and that is sin. I will chasten him with the rod of men; there is the secondary instrumental cause, the Sword, and fury of the enemy. War is sent into the World for our sins, to correct us for them, to deter us from them. War is a divine scourge for sin. Thus you have heard the original of War, and the Nature of War. The lawfulness of it I thus prove: By the course of Nature. By the course of Religion. First by the course of Nature. * Quideulpatur in bello? an quod moriuntur quicunque morituri: ut dominentur in pace victuri? Hoc reprehendisse ti midorumest, non religiosorum. August. count. Manich. The desolation of kingdoms, the devastation of Cities, the profanation of Holy things, with the confused slaughters that are wrought in the fury, and heat of War, have made the cowardly consciences of the Manichee and the Anabaptist, to suppose war to be unnatural. It is true that war may seem unnatural, being the destroyer of nature in her individuals: And yet is truly natural, as it is the preserver of nature in her generals. It is the bread of tear's as it is destructive, but it is the bread of necessity as it is defensive. * Nocendi cupiditas libido dominandi, etc. Haec sunt quae in bellis iure culpantur. August. idid. Take away the hunger of Ambition, and the thirst of Blood, and War should not be distasteful unto the most tender conscience. * Natura non deest in necessariis, etc. Thom. 1. p. q. 76. a. 5. Aquinas is of opinion, that as nature hath given to bruit beasts horns, hooses, teeth and talents for offence, and defence: So having left man destitute of these, she hath given him reason, and hands in stead of these. Reason to invent offensive, and defensive weapons: hands to compose and use them. Now the only necessary and lawful action wherein to employ weapons, is the action of War. * Violentiae per vim repulsio est secundum jus naturale. Gratian. decret. distinct. 1. War lawful by the course of Religion. Vim vi repellere licet. It is a rule of nature to repel force by force. As war is lawful by the course of Nature, so also by the course of Religion. Religion, and obedience unto God bind all Men to guard themselves either with the offensive or defensive means of safety, with a submission of the issue unto the Will of the principal Agent, the Lord of Hosts. The Spirit of Truth is not the spirit of error, to persuade us to an error in religion. But the same spirit was upon jehazael exhorting judah, and jerusalem that they should not be afraid, because the battle was not theirs, but Gods, 2 Chron. 20. Offences must come saith our Saviour, and woe unto them by whom they shall come, but not unto them by whom they shall be decided. Both Nature and Religion do conclude that war must take place where equity is excluded. It brings the fatal and final compremiser of Nationall controversies. The rule of war is no way opposite unto the rule of faith: Abraham made war, yet lost not his faith in the action; for it yet lives more renowned than his victory. * Absurda prorsus, & in Christianos' Principes admodum injuriosa est ea cujusdam assertio, bellum non aliud esse, quàm commune multorum homicidium, ac latrocinium. Estius in sentent. lib. 3. distinct. 33. Is it religiously lawful for the subordinate Magistrate to inflict a severe punishment upon a particular violence? and shall it not be lawful for the Supreme, (who cannot appeal higher than himself) to cut off such by the hand of war who offer a public violence to himself and to his kingdom? God as he is universal, so he is just; and a general act of justice is no way derogatory unto the glory of God. But it seems that our Saviour is no friend to war, when he tells us that all they that take up the sword shall perish by the sword. I answer, that place is meant of such as take up the sword of revenge, before a lawful authority hath put it into their hands. David in this Chapter took up the sword, yet perished not, but proved victorious: But Saul armed David before he used his arms; there was David's authority. If that other place be objected * Mat. 5.39. that he which shall smite thee on thy right cheek, turn to him thy left. * August. in Serm. de puero Centur. Saint Austin makes the answer, that this and the like precepts are necessary, magis ad praeparationem cordis, quàm ad opus quod in aperto fit, etc. for the inward preparing of the mind unto a charitable disposition in our private injuries: not to cut off the general action of war, which must have a greater reference to the public, then to the private good. When the soldiers came to john the Baptist, he bade them to be contented with their wages, not refuse their wages. He doth direct their calling, not reject it: A calling therefore no way contradictory unto the glory of God. And thus you have heard the Original of war, the nature of war, and the lawfulness of war. I will now demonstrate in what cases it may be lawful: most of which I find listed in the Warlike proceed of David here in my Text. The end is the first in intention, In what cases war may be lawful. though the last in execution: And I find the first legitimation of David's proceed to be in fine, in the end for the which they were undertaken. They were, pro Lege, pro Rege, pro Grege; for his Religion, for his King, and for his Country. vers. 26. Secondly, In modo, in the manner of it. It was defensive, vers. 36. which though it doth not exclude an offensive war, it precedes it in equity. Thirdly, In auctoritate, in the lawful authority. He had both the approbation and commission of his Prince. vers. 37. These are the same in substance with those three things which Aquinas makes requisite unto a lawful war. Aquin. 2a. 2a. quaest. 40. artic. 1 Authoritas Principis, Cansa justa, Intentio recta. * First, lawful Authority. A lawful Commission, a just Occasion, an upright Intention. August. lib. 22. cont. Faust. cap. 75. First, war must have a lawful Commission, that is, the authority of the Prince. * Laconica Monarchia. Arist. Polit. 1. Suscipiendi belli authoritas, atque Consilium penes Principem sit, etc. * Non pertinet ad privatam personam bellum movere sine Principis authoritate, quia potest jus suum in jadicio superioris prosequi. Nichol. de Orbellis. lib. 4. distinct. 25. The authority of levying Forces, or proclaiming War, belongs to the Prince. It is the Prerogative of sovereignty to have the sole power of War and Peace. * Opera magis pertinent ad imperantem quàm ad exequentem. If this jurisdiction were granted to inferiors, what could ensue but the confusion of a State! They that offended in this point amongst the Romans, were in case of Treason. Our own kings have been so severely jealous in this case; that some of their Subjects have been scrupulous whether (without Commission) they might levy forces for the repressing of Rebels: Counting it a more Politic safety to be too slow, then to forward: None being legally accounted public enemies, until by supreme authority they are so proclaimed. They that fall to spoiling upon a private motion, are capital enemies both to Prince, and State. * Reum faciat Regem iniquitas imperandi. Innocentem autem Militem estendat ordo serviendi. August. count. Manich. Secondly, the goodness of the cause. But where there is the authority of the Prince, the soldier ought not to question the goodness of the cause. The cause doth denominate War, as well as Martyrdom: and the goodness of the cause doth crown them both. Partem quam inspicit justam ibi dat Palmam, saith Saint Austin. God doth usually crown that part with victory, which is armed with equity. * Ovid. Frangis, & attollit vires in milite causa; The cause as it is good or evil, dulleth or whetteth the courage of the Soldier. Polity as well as religion hath made the discovery. * Philip. de Coming. lib. 4. This is the reason why Princes when they would pick a quarrel with their neighbours, though it be unjust, yet they always pretend the cause to be fair and honest. The Justice of the cause consists in these points. First that it be necessary. * Liv. dec. 4. li. 9 Instum bellum quibus necessarium, etc. That war is just to whom it is necessary, who have no other refuge but in arms. It must not be upon every sleight occasion that the treasure of a kingdom should be consumed, and the flower of her subjects cut off. Necessity, not ambition must be the cause of war: A State that is brought to a maturity is better preserved by a safe peace, than enlarged by a doubtful war. Adrian the emperour-held it the safest strength to pacify his neighbours with peaceable conditions. That war is just which is either defensively or offensively necessary. * Pugnabe pro sacris, & legibus, pro aris & focis. Melanct. praesat. come. in epist. ad Rom. In publices hosts omnis bomo miles. Tert. Apol. c. 2. Defensive war is that which is made in defence of our Religion, of our country, Defensive war. of our lives, and of our liberty. This was the case of joab. Be strong, and let us be valiant for the people, and for the Cities of our God. 2 Sam. 10.12. This was the justice of the Romans upon the Gauls, with other Barbarous entrenching neighbours. The same justice had the ancient Brittanes against the Romans, Saxons, Danes, and normans, though not with the same success. In this case the cause is unquestionably just: But in no case against a lawful Sovereign. * Quid si Rex impia jubeat? Neparete. At malè multator: patere. Saravia de imperand. author. Eccles. 10.4 If kings command such things as are absolutely evil, we must not resist in body, but in spirit, not performing what they enjoin, but tollerating what they inflict. * Eccles. 10.4. In this case it is better to be a Martyr than a Traitor. Quis tulerit Gracchos de seditione querentes? The Injuries that may arm a Prince unto an offensive war are these. Offensive war. Either when the law of Nations is infringed. As when a harmless passage is denied unto a desolate nation. * Innoxius transitus filiis Israel negabatur, atque ideo justa bella gerebant. Aug. in quaest. numeri. Justa bella solent definiri, si gens vel civitas non reddit quod per injuriam ablatum est. August. Justum est bellum quod ex edicto geritur de rebus repetendis. Isid. Etymolog. l. 20 This justified the war of the Israelite with the Amorite. Or when a Prince intrencheth upon that which is another's, or withholds it. Bellum quod rebus repetitiis geritur. Saith Tully. * Qui facit justum bellum suum facit quicquid capit ab hoste quousque sibi sit satisfactum de omni damno, veldonec ipse hostis offerat se adjus, & velit satisfacere Nichol. de Or. bellis. l. 4. dist. 25 A war that is made after demand of things wrongfully taken, or unjustly detained. This is the usual quarrel betwixt bordering kingdoms. * But if satisfaction be offered, it is not justice to prosecute them by arms who submit themselves to the law of arms. The French refusing those fair offers made by the black Prince, gave him the happy occasion of their unfortunate overthrow in the field of Poicters. This Case is as currant upon the sea, as upon the Land, upon the stay or seizure of our shipping, and goods in foreign parts, if restitution be denied. The Prince may recover it by way of Reprisal. Much more may he suppress the violence of sea-theeving Pirates. — Qui medio venantur in aequore puppes. who bid men to stand upon the Ocean. Those sea vermin or rather the Devil's water-Rats. Those sea Gulls that are the perpetual plague unto noble traffic. Those Monsters of the sea who raise a storm in fair weather: and * Fallit Pontus & ipse fidem. make men to suffer shipwreck in the haven. The Prophet denounceth a woe unto those that spoil where they are not spoiled. Such roguing roving Pirates, if the law cannot suppress them, the Cannon should subvert them. And most of all it is lawful for a Prince to defend the Title and Jurisdiction of his Seas: and offend those who would entrench upon them. If Necessity make a cause lawful, this is most lawful, because most necessary. This case may be ours. The Sea is our Wall. And our best (though wooden) Battlements is our Navy. It was an experimental conclusion of judicious Raleigh, that the chief strength of our kingdoms consists in our sea forces. The safeguard of our kingdom, the terror of our enemy is principally steered at the helm. Our moving towers are our best forts, our winged-horses our best Cavaleery, and victory is sooner spied from our main top than from our main battle. * Custodit te Princeps ab hostibus, debes itaque ei tributum. Theophylac. in Luc. cap. 20. Inexpugnabile munimentum est amor civium: Senoc. And God be thanked, it is a provident care of our gracious Sovereign to encircle our Island with a stately Royal Navy. Let us praise God for him, and be thankful unto him in our loyal and liberal assistance. * Quis dabit jura, si publicum cessabit subsidium? Deo decimas, Regi censum dabant. August. Let not our purse be narrow, because our seas are so. * Imperator sacrilegium esse scribit, de eo quod à principe factum est disputare. Saravia de imperand. author. lib. 2. c. 55. Demosthenes calleth Treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sinews of war. And the Convulsion of these finewes may endanger the body of a state, if not overthrow it. To question the designs of a Sovereign argues a want both of judgement and loyalty. The Romans Soldiers when they were sent out by their Senate, knew not at their departure the place where they should fight. And this Politic ignorance made neither the common people the more curious: nor the common Soldier the less fortunate. The designs of State should direct our prayers, not busy our tongues: we should pray for their consultations, not pry into their counsels. What joab said concerning God himself; suffer me (with reverence) to invert it concerning God's Deputy. * Insuperabiles nisi separabiles. 2 Sam. 10.12. Let us be strong, and let us be valiant for our People, and for the Cities of our God, and let our Lord the King do what is good in his eyes. Besides, * Sanctaolim apud Ethnicos jura belli firma, & inviolata pacis fuerunt soedera. Cic. de Offic. lib. 1, & desenectute. If leagues or covenants be not observed; or if the fame of a Prince be abused by disgrace; or violence offered unto his Personal Instrument, his Ambassador, an offensive war may be a lawful course of revenge. Upon the like injury done unto David's messengers by the king of Ammon, David revenged it by arms, 2 Sam. 10. Or if a real injury be done unto a Prince's friend, Allies or Confederates, it is a warrantable ground for an offensive war. Injury was done unto Lot by his violent surprisal: And Abraham his kinsman rescued him by the sword. Ambros. de Offic. Fortitudo quaeper bella defendit à latronibus socios, Populus Romanus sociis defendendis terrarum omnium potitus est. Cicer. plena justitia est. To defend our oppressed friends from the violence of the oppressor, is the height of Justice. This kind of defence laid the first foundation of the Roman Monarchy. And thus I have discovered in what cases war may be lawful; and yet none of these lawful, but in case of extremity. But as an extremity must force us to the action of war: * Sicut bellanti, & resistenti violentia redditur: ita victor caped misericordi● jam debetur; maximè in que pacis perturbatio non timetur: August. ad Bonifac. So in the execution there must be no extremity either of rigour, or cruelty, It is neither Honour to kill our enemy's dis-armed, nor Justice to kill our prisoners in cold blood, unless our own safety do enforce it: which was the case of our English, when they put their Prisoners to the sword after the battle of Poicters. But the Women, the Children, and the Aged, who cannot be the subject of our sear, * Thou shalt not slay the in nocent. Exod. 23.7. should not be the subject of our cruelty, but should be exempted from the fury of the Soldier; save where God and the superior Magistrate command the contrary. And thus war being lawful in the Action, An upright intention in war. lawful in the Execution, there must also be intentio recta, an upright intention. And that will be discovered in the lawful end. Finis est primus in intention. The End is the first Object of the intention. The ultimate end of war, must, be God's Glory, as I have already proved. * Non Pax quaeritur ut bellum exerceatur; sed bellum geritur ut pax acquiratur. August. ad Bonifac. The subordinate end, must be Peace and Tranquillity. * Definitur bellum esse studium Pacis. Aquin. 2.2. q. 40. a. 1. mali coerceantur, & honi subleventur. What should be the end of a bloody war, but a blessed Peace? Sapientes Pacis cause bellum gerunt. Wise men maintain War, to obtain Peace:— Pax optima rerum. Quas homini novisse datum est. Pax una Triumphis Innumeris potior.— Peace the best Mistress that a man can court: To which a world of triumphs do come short. Peace is the world's Jubilee, the Crown of a body Politic: the Supporter both of Church and Commonwealth. In Peace, the Gospel finds a free and a glorious passage. In Peace, Faith the mother of Charity is abundantly fruitful in good works. In Peace every one sits quietly under their own Vine, and enjoys the fruit of his own labour. But in the exercise of War our Ploughshares should be turned into Swords, and our Scythes into Spears: our Garments should roll in blood. There would be a famine of Bread, a cleanness of Teeth, a dearth of all good things. Our Faith staggered, the lips of the Priest that should preserve knowledge, sealed up: the tongue of the blasphemer set at liberty: Holy things profaned: the Church despised. Then that Petition in our English Lyturgy is as needful, as warrantable: From battle and murder, and from sudden death, good Lord deliver us. It is true, our fear might be the less, were every Soldier a David, as religious, as valiant. Therefore as David's Action hath been a lawful precedent of war, so let David, Person be a religious Parterne for a Soldier: which shall be the particulat Application of the general Proposition. He was a just Man, adorned with all virtue; David a Pattern for a soldier. valiant beyond comparison, yet moderate and courteous. Thus he is characterised by * Joseph. Antiq. lib. 7. cap. 12. josephus. He that bears Arms with David, should bear his Character. Though every Soldier cannot be a worthy with David, yet like him, he should be a worthy Soldier, a Man after Gods own heart, as religious as resolute. As Saints may bear Arms; so they that bear Arms, should be Saints. As God is a Man of War; so a Man of War, should be a Man of God. * Quàm mitis David, humilis spiritu, sedulus cord, facilis affatu, fort is in praelio, mansuetus in imperio? Ambros. In God's list in the time of the Law, they were sanctified Ones, which God himself set apart for Military employment, Esay, 13.3. * Gen. 14.4. Abraham had a Train-Band in his Household: and he trained them up as well for God's Service as his own. This was the resolution of Warlike josuah, I and my House will serve the Lord. An honourable Service: God was the Lord of his House, though his House was a Campe. * It was prophesied of Camps under the Gospel, that on the bells of their horses, should be written Holiness. Zach. 16.20. In the list of the Gospel you shall find a faithful Centurion. A devout Cornelius, who feared not the enemy, yet feared God: And Ecclesiastical Histories have registered the best Soldiers sometimes for the best men. julians' thundering Legion. Constantine who was as good as great. And the Theodosii who were as pious as victorious. The good life of the General should be a Sermon unto the Soldiers. And the good lives of the Soldiers should be a repetition of that Sermon. * Justum bellum esse debet, ergo religione non careret. Cas. Polit. lib. 3. cap. 10. I am persuaded that the religious, exact, and impartial Discipline of the Sueden Army, made them so constantly victorious. Religion makes men valiant. The Righteous are bold as a Lion, Prov. 28.1. How can they fear the Enemy, that fear not Death, their gate unto Heaven? Religion is prevalent. We must be jacobs', or we cannot be Israel's prevailing with God, and then we shall prevail over men. Religion confines a Soldier unto the obedience of his Commander. Like the Isractite to joshuah, or the servant to the Centurion. The reason why the Soldiers of our time do so degenerate, is because our Captains, do invert the course of * Dinit Galba legi, à so Militen non emi. Tacit. Galba. They do buy, not choose their Soldiers. Legio à delectu Militum dicta. A band of soldiers is denominated from their choice. If they be not seleuted, they lose that title. The body of an Army, should not * Ex omnium gentium Colluvie. (like Hannibals) consist of the scum of the Sea, of the excrement of the Land. A Commander should have more than a common care in the choice of the common soldier. A matter of great weight, but of little regard. War is now counted but the spleen of a body politic, to drain out the ill humours. * Pecuniola proponitur: & ecce coeunt aliqui ignetis, ignerantesque, purgamenta urbium, quibus ab egestatem, & maxima flagitia peccandi necessitudo est, assueti latrociniis, bellorum inso●●tes. When occasion of service is offered, tattered Jayle-birds, and masterless vagrants are the greatest part of master Constable's choice. Amongst whom it would grieve the sold of any honest subject to be an Associate. It is no Christian policy to choose such sinful instruments for such a serious Action. God will not be the Leader of that Army, where sin reigns in the main battle. Sin is the only Ramora that stops the happy proceed of the most numerous Army. A guilty Conscience doth i'll the blood, and dull the edge of the most daring resolution. The sight of wounds and death must needs startle that wreteh, who hath had the wounds and death of his Saviour too often in his mouth, but never in his heart. And the terror of death must needs affright him, who cannot expect the death of the body, without the damnation of the soul. A soldier must be prepared for death, as well as for danger, which none can be, but he that is Religious. Let us fight with our sins, before we fight with our enemies. The conquest of the former will assure us of the latter conquest. Then shall we be blessed in our going out, and in our coming in, than our enemies shall be smitten before our face, Levit. 26.36. * Donabit certanti victoriam qui certandi dedit audaciam. Goliam magnum robustum, armis terribilem ingentique turba munitum David solus, parvus atque inermis uno lapidis ictu prostravit. August. contra quinque her. in principto. If they be david's (though their enemies were Goliahs') they shall be conquerors: not only in their life, but in their death. Though they die in War, they shall departed in Peace. Everlasting Peace shall be the Crown of their temporal conflicts, if they be religious david's, and fight the Lords quarrel. And thus I pass from David the lawful Precedent of war, and the religious Parterne of a soldier: I come now to his refusal, which was not of the Action, but of the Arms. I cannot go with these.] There is as I told you, There is a necessity of arms. a choice of others intimated in the refusal of these weapons: whence I noted, that there is both a necessity, and a choice of Arms. A necessity, for David went not without weapons. A choice, for he refused some, and made choice of others. David was armed, though but weakly: He had an offensive weapon a sling, saith the Text. A defensive weapon, a breastplate saith josephus. There is a necessity of Arms: we have now no sufficient warrant that God will destroy our enemies immediately, as he did the Host of Senacherib; or miraculously, as he did jericho. God doth now confine us unto the means: To despise this, were to contemn the subordinate instrument, which God hath appointed. As it is an Atheistical impiety to prefer the sword of Gideon, before the sword of the Lord: So it is an unwarrantable presumption to separate the sword of the Lord, and the sword of Gideon. The sword of the Lord is to direct: the sword of Gideon to execute. The sword of the Lord is the primary efficient: the sword of Gideon the subordinate instrument. The first without the last will do nothing: the last without the first can do nothing. David did not trust in his bow, nor his sword, Psal. 44.6. yet he might use them both. He might use the instrument, and trust in the principal Agent. The danger of these times doth prompt us to the practice of our Saviour's lesson. Let him that hath no sword sell his coat and buy him one, Luk. 22.38. * Reipublicae fundamentum bonae leges & bona Arma. Mach. Princip. cap. 12. If there be not a spear, and a shield in this our Israel, to say God shield us will be no warrant of safety. If our enemies have the instruments of cruelty in their habitation, let us have the weapons of safety in ours. — Ebrietas in Pralia trudit inermem. It is a desperate sottishness that brings unarmed soldiers into the field. Non de pugna, Veget. sed de fuga cogitant, qui nudi in acie exponuntur ad vulnera. Vnweapond soldiers think more of the flight, then of the fight; for they can only take blows, not give them. It is not now * Pugno benè uteris inquit, C. Crassus, festiviter taxans inermem, cui pro gladio pugno sit utendum. Eras. 6. Apotheg. Pugna à pugnis. Soldiers go not now into the field (as in the world's infancy) to cuff or scratch one another. Every stroke of War (if not repelled by the force of Arms) doth wound or kill. It is the loss of a limb, or of a life. Therefore we must have arms for our men, as well as men for our Armies. * 1 Chron. 12.33.37. Zebulon, Reuben, Gad, Manasses, the voluntary assistants of David, came not unarmed, but completely furnished with all their usual instruments of War. Arms are as useful, as hurtful; as defensive, as offensive. * Armaab arcendo. A weapon scars a thief, and the want of it makes a thief. * We must have a temporal, as well as a Spiritual Panoply. Arms are the strength of a Kingdom, the terror of the Enemy. The want of Arms, doth arm the adversary, and make him with a secure boldness to rob and spoil. This necessity of Arms gives a deserved check unto the trecherons transporters of Munition. This is an insensible mischief, too much winked at, too much tolerated. The danger hereof will be sooner felt, then discovered: and the public State will smart for it, if private offenders do not. Now as there is a necessity, There is a choice of arms. so there is a choice of Arms: Armae antiqun, manus, unguts, dentesque fnerunt. Hands, Lucret. nails, and teeth, were the old Primitive Arms. These were seconded with stones, Herodetus. and clubs for offensive weapons; and the skins of Beasts for defensive harness. But as the times, and designs grew more cruel, so the weapons more dangerous. Eusebius praepar. Evang. That Moses was one of the first Inventors of Warlike weapons, is somewhat probable: because the Jewish Magazine was (in those times) the best furnished with weapons both Defensive; as Helmets, Breastplates, coats of Male, Habergions, Greaveses, Bucklers, Shields, and Targets: Offensive; Swords, Daggers, Spears, Lances, Hand-staves, Battleaxes, Darts and Slings. The same weapon, which David made choice of in this Chapter. But we are now no more confined unto their weapons, then unto their policy: Succession of times, and the cruelty of invention, have enlarged the Catalogue of Arms; and have made them more exquisite, more terrible. The Munition of ancient times (saith Bodine) being compared with ours, are rather childish toys, then Warlike weapons. We should now be rather mad then politic, to make choice of Stone-bows, and Slings against Cannon and Musket: our choice of Arms, must be accommodated unto the times. We must be sure to match, if not over-match our enemies in the convenience and force of Arms. — Infestisque obvia signis. Lucan. Signa pares aquilas, & pila minantiae pilis. We must not be to choose our weapons, when we are to encounter the enemy. * Paulus Aemilius dicebat Militi haec tria esse curanda: corpus validissimum, Arma apta, animum adsubitae imperia paratum Liv. lib. 44. And as Arms must be fitted to the times, so to the Persons that bear them. * Sueton. julius Caesar would have his soldiers accomplished with the compleatest Arms, that they might the more decently, and the more resolutely keep them. Our General Musters, are instituted for a strict survey of Arms, and Munition: at which discovery, you shall see some Rustiques sent into the field, clad in rust and dust, rather than steel. Some of their Pikes and Muskets, as serviceable as Reeds and Potguns; as if they meant to play at boys play, when their Country lies at stake. It is ill jesting with edged tools; defect of arms is not laughing matter: it should rather be severely punished, then slightly laughed at. Such jesting may lose a Kingdom in earnest. Though David entered the List no better armed then with a sling, it is no warrant for us. He was a Prophet as will as a Soldier, and foresaw that victory, unto which that weapon would prove sufficient: or else David made choice of a sling, because his most experienced weapon. * Aurel. vict. Sucton. As Domitian would use no arms but the bow, at which he was the wonder of dexterity. As the Benjamite could sling, so he could shoot almost at a hairs breadeth. David knew that it was as good not to take up arms, as not to know how to use them: Therefore he used his own, refused the arm's of Saul, because unaccustomed, unpractised: That is the reason of his refusal. And David said unto Saul, I cannot go with these, for I have not proved them. Many Expositors are of opinion, that David refused saul's arms because unfit, unproportionable: but I rather subscribe to the fairer probability of the golsse. * Lyra in Loc. Non est intelligendum, etc. It cannot with any probability be conceived, that Saul armed David with those arms which were appropriated unto his own body, their statures being unequal, for Saul overtopped all Israel by the head, 1 Sam. 10. * Osiander Martyr. It is more probable that it is entitled saul's armour, because taken our of his armoury. * Armis suis,] id est, Davidi datu à Saul, & ipsius co pori accommodatis. Nam tanta fuit Saulis proceritas, ut arma ipsius Davidi convenire non potue. in't. Piscator in locum. Though David had been heretofore saul's armour bearer, yet the best expositors conceive that hitherto he had been no practitioner of arm's. Therefore David lays down these weapons, not for his unfitness to we are them, but to use them; being unskilful at them, unpractised in them. I cannot go with these, for I have not proved them This reason of David's refusal doth intirnate, that he is unfit to bear arms that knows not how to use them: * Osiander. Dr. Willet. this knowledge comes not without proof, The necessity of a Military exercise. without practice. Whence we may infer both the necessity, and the commodity of a Military exercise, of a Military discipline. Without this, whedn men should bear arms for the service of their Country, they will be forced to fly to David's refusal here in my Text. I cannot go with these: for I have not proved them. Finis Instrumenti consistit in usu. Proved from the end of warlike instruments. Instruments of war (as all other) are made to no other end but to use them. And to use them without skill were to invert that of S. Paul, He fought with beasts after the manner of men: but we should fight with men after the manner of * Et sic bellum ● belluis. beasts. The Denomination of an army is either Exercitus, From the Denon ination of an army. an Army in Exercise; or Acies, an Army in battle array. There is in the former, practice: In the latter there is Order, and skill, the effect of that practice. Strength that is not directed by the experience of Order, is like a horse without a Rider, of it own self it destroys itself. As in every action it is odious to err; so in the action of war it is most dangerous. Because one miscarrying enough to overthrow an whole army. Whereon may depend the rack of a Commonwealth, the loss of a Kingdom. In the infancy of war before men knew any manner of military order: From the effect of Military skill the victory was ever carried by the stronger part. But since they have learned to order themselves in rank and file, the Conquest now is not so proper to the strength of men, as to this experimented Order. Nemo facere metuit qui se bene didicisse confidit. The experience of skill makes a man both dexterous and courageous. A multitude that is disordered is disheartened, and no way able to withstand an inferior number that shall assault them with order, and skill. If our gate be warlike, it is Practise that must set us on our feet. That body of an Army is but inutile truncus, an unprofitable bulk, where the feet of exercise are fettered, and the limbs of Practice benumbed. Quantitatis nulla est efficacia. Quantity is of no force. It is quality that must denominate our forces. The most numerous Armies have not always carried away the victory. Witness the victory of Alexander over Darius, Of Cesar over Pompey, Of Hannibul over the Roman Consuls, Of Edward the black Prince over john king of France in that most renowned battle of Poicters. Where not the most, but the best (though fewest) soldiers were Lords of the Field. Then what follows but a diligent Practice of that Martial Aphorism? Vegetius. Formentur Milites omni armorum exercitio, usuque Militiae. Soldier's must be trained up in all kind of Martial exercise. In the right use of their Arms, in all the beats of the Drum, in all Military motions, to march well, to face, to wheel, to countermarch, to double ranks, and files; And to do all these either by the sign, or word of Command. Without this knowledge soldiers are more exposed to the slaughter than to the fight. The Jews though miraculously victorious, From Example and securely confident of the protection of a Deity yet they were disciplined in arms. The train Bands of Abrabam, Moses, josuah, Saul, David, Solomon, jehosaphat, Asa, Vzziab make it very probable, that the Jews had a School for the warrior, as well as for the Prophet. The ancient Gauls (that most warlike Nation) were so accustomed to the bearing of Arms, that they made their Coucell house an armoury, they went armed unto their Counsels. Where the Plaudite of an Oration was not the clapping of hands, but the clattering of Arms. It was Military exercise, and experience that enlarged both Greece and Rome into Monarchies. We also have a Customary Annual training of our Counties: But sometimes so trivial, A Check to modern T ning. so superficial, that it improves rather our sport, than our skill. The ignorant Rustiques wink when they give fire. The Captain winks at it, and the spectators laugh at it. Such a military Discipline is sitter for a May-game than for a field. It may be hearty wished that their Martial Instructors were more industrious, their training more frequent, and serious. Let a diligent exercise improve our skill: Lest when we are unexpectedly provoked unto Arms, there should be impar Congressus, The experienced enemy should over match us, And the want of Practice in the exercise of Arms should drive us to the Confession of our ignorance in the words of my Text, we cannot go with these: for we have not proved them. But I leave a general importunity, Application to the Company. and come unto the particular Opportunity, the present occasion: The Martial body of my discourse being almost spent. * Adagium. Res ad Triarios redijt. The Rear of my discourse shall bring in the Rear, the ancient Quarter Band of the Triarij, Those soldiers that were most completely disciplined: Who were the very Soul from whence the body of the Army had both life and motion. To you I do now direct my exhortation, who are the Nursing Fathers, and the Generous Associates of our Nursery of Arms. I have proved unto you the lawfulness of the General Action of war, The necessity and choice of the Instruments of war. But what is munition without men? Or what are men without skill? And where is skill sooner attained than in the School of Martial Exercise? It would be dangerous tarrying from this School until our Enemies whip us to it. A rod of Iron is soon made for the back of the Lazy Trivant. Whereas readiness and dexterity in Martial discipline would startle the Enemy, for fear he should be scourged with his own rod. Then let not your Nursery of Arms miscarry like an untimely birth: Or so fair a Garden (like jonahs' Gourd) perish in a night. Prefer not a Bowling green before a Military Garden: but rather follow a Captain, than a Jack. Recreation is convenient, but Practice is necessary: * Jure ab Aristotele Phale as reprehenditur, quod in descripta sua civitate nullam Mart is imaginem delineaverit. Arist. polit. lib. 2. c. 5. And that in the time of Peace. * Such ever taste the less troubles in the tempest of war, which sail with a martial foresight in the time of Peace. In Peace to provide for war is the best security. The wings of our Peace are not so clipped, but she may take the wings of a Dove, and fly away with our Olive Branch. Israel had peace forty years, yet even then their aged Peace did take her flight, judg. 3.11.12. We cannot be securely confident of peace, and rest, until we have letters of Ease from the King of heaven. But we find no such Patent upon Record. Though your Land be entailed unto you and your Heirs: Though you enjoy it by the firmest Title; yet a time may come when it cannot be held by any other Title but the sword. And then they that show the best Instruments, and the best skill, will have the possession. * Prov. 24.6. By wise Counsel thou shalt make thy war, saith Solomon. They which are to be Counsellors in a warlique Action should be men of Practice. This honourable City may be compared unto the seafaring Tribe of Zebulon, that was a Haven for ships. Gen. 41.9. And so is this. The men of that Tribe were expert in war: They could keep rank, they were skilful at all the Instruments of war. 1 Chron. 12. And so may the men of this City; If there would more of them, and more often frequent the School of war. One virtue of a soldier is silence, A Maiden virtue: Maids must be seen, not heard. Soldiers though they must not be heard, yet they must be seen. It will redound more to their honour than shame to make a frequent Appearance. The spoils of Salmacis were without sweat or blood. Your Military Exercise costs you no blood. You may well spare a little excrement, a little sweat. * See, we be afraid here in Judah, how much more if we come to Keilah against the host of the Philistines. 1 Sam. 23.3. It will cost you blood abroad. Then let not the melting of a little sweat melt the courage of your industrious resolution in the attaining of so honourable a science. Truly Honourable, Martial Desert being the ancient Principal Herald for the Titles of Honour: Most of them from Majesty to Gentry, from the Emperor to the Squire have quartered their Coats of Honour from this Quarter. The Sword of the Warrior finds an honourable Parallel with the sword of the Magistrate. They are both drawn for the execution of Justice. Experience and skill are requisite to the managing of them both. Let the Magistrate countenance the soldier in the time of Peace. And the soldier shall defend the Magistrate in the time of war. * Our Antiquaries record that it was an ancient encouragement unto our Chivalry when they were abroad. That the Church of England was upon her knees for them. In the mean time that blessed Church (whereof you are members) will not be out of Practice: but make use of her spiritual weapons. Though she dare not lift up the sword in battle with josuah: She will not cease to lift up her hands in prayer with Moses. * Oratiocoelos penetrate, & hosts in terra vincit. Origen. Preces & jejunium sunt Arma Ecclesiae. Prayer and Fasting are the weapons of the Church. Her frequent, and fervent Devotion shall be this: That the Lord of Hosts would repair the breaches of his * My beloved is a Garden enclosed. Cant. 4.12. enclosed Military Garden, his Church Militant here on earth. That he would preserve those three principal borders which amongst us he hath planted, and united under one Government. That as that God of peace hath taught us those things which belong unto our peace: so that Man of war would teach our hands to war, and our fingers to fight; that neither the sword of the Magistrate, nor of the warrior may be drawn wrongfully, or in vain. That the end of our temporal warfare may be a blessed peace upon earth: and of our spiritual, an eternal peace in the heavens. Unto which Peace the God of Peace bring us all. Amen. FINIS.