Christiana-Polemica, or A preparatiue to warre Shewing the lawfull vse thereof. The iust causes that may moue thereunto. The necessitie of preparation for it. The duties of those that wage it. Together with diuers instructions concerning it. A sermon preached at Wooll-Church in London, before the captaines and gentlemen that exercise in the artillerie-garden vpon occasion of their solemne and generall meeting. Aprill 14. 1618. By Abraham Gibson, Bachelour of Diuinity, and then preacher to the temples.
THe lawfull vse of Warre amongst Christians (howsoeuer the Anabaptists denie it, thus sowing the seedes of discord vnder a pretence of peace, and stirring vp warre in the Church, whilst they would exclude it out of the Common-wealth) though it had no Politicall reasons to backe it,
THe lawful use of War among Christians (howsoever the Anabaptists deny it, thus sowing the seeds of discord under a pretence of peace, and stirring up war in the Church, while they would exclude it out of the Commonwealth) though it had no Political Reasons to back it,
For Nature. Indeed created Nature abhorreth nothing more then discord and dissention. According to her prime perfection there had beene no iarres, either in a mans selfe, or with other things.
For Nature. Indeed created Nature abhorreth nothing more then discord and dissension. According to her prime perfection there had been no jars, either in a men self, or with other things.
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Not in a mans selfe; the Elements and Humours had lien at peace in our bodies, the Iraseible and Epithumeticall faculties had bowed at the becke of reason in our soules: Nor with other things; the creatures had all beene subiect to mans dominon, there had beene no litigious Pronounes (no Meum and Tuum) to set vs by the eares together.
Not in a men self; the Elements and Humours had lain At peace in our bodies, the Iraseible and Epithumeticall faculties had bowed At the beck of reason in our Souls: Nor with other things; the creatures had all been Subject to men dominion, there had been no litigious Pronouns (not Meum and Tuum) to Set us by the ears together.
So then the originall of discord is from originall sinne; warre it is a branch of that accursed tree: had there beene no fall of man, sure no falling out amongst men;
So then the original of discord is from original sin; war it is a branch of that accursed tree: had there been no fallen of man, sure no falling out among men;
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they had an ill beginning, but an vsefull propagation: So is it with warre in this state of corruption. It is NONLATINALPHABET, a necessary euill, adeò nec cum illo nec sine illo, we can liue neither with it, nor without it.
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 destroier of nature in indiuiduo, but the defender of it in catholico: the daughter of iustice as well as peace, though Leah like it haue a harder fauour and a more waterish eye, more red and rough-handed with Esau. That howsoeuer naturally (Simile generat simile) like begetteth like, yet Politically wee see eftsoones one contrary to beget another, NONLATINALPHABET.
Because it is the destroyed of nature in indiuiduo, but the defender of it in catholico: the daughter of Justice as well as peace, though Leah like it have a harder favour and a more waterish eye, more read and rough-handed with Esau That howsoever naturally (Simile generate simile) like begetteth like, yet Politically we see eftsoons one contrary to beget Another,.
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Warre, it is as the sister, so the parent of peace, and yet what so opposed to peace as warre? a good end of a bad medium, and an happie daughter of a disastrous mother. Repugnant indeed to the foecunditie of nature as an enemie to her numerositie, but consonant to the prescript of nature,
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 fecundity of nature as an enemy to her numerosity, but consonant to the prescript of nature,
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Thus for Nature. Now for Scripture, we haue God himselfe commanding it, Ioel 3. 9. the Angell of the Lord cursing the neglect of it, Iudg. 5. 23. Iohn Baptist directing soulders in it, as a lawfull calling, Luk. 3. 14. And lastly the examples of Gods Saints practising it,
Thus for Nature. Now for Scripture, we have God himself commanding it, Joel 3. 9. the Angel of the Lord cursing the neglect of it, Judges 5. 23. John Baptist directing soulders in it, as a lawful calling, Luk. 3. 14. And lastly the Examples of God's Saints practising it,
and withall to tell of Barak, and of Sampson, of Iephthah also and of Dauid: wee need goe no further then Gideon here in the Text, whom God elected by the ministerie of an Angell to destroy the Host of Midian, confirming his courage by diuersitie of signes, and directing his course by a most famous stratageme, whereof there are fiue most notable parts.
and withal to tell of Barak, and of Sampson, of Jephthah also and of David: we need go no further then gideon Here in the Text, whom God elected by the Ministry 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, whereof there Are fiue most notable parts.
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sed viri, sed Lacones) Who so is fearfull and afraid, let him returne, verse 3. And this we reade to be the policie of Epaminondas, when he saw many of his Armie faint-hearted, he caused to be proclaimed, NONLATINALPHABET:
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,:
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Secondly, that he should take the aduantage of the night, verse 9. for as Aurora Musis, so Nox Martis amica: any stratageme will take best in the night, which is the fittest time to plot, and the best curtaine to conceale: NONLATINALPHABET, saith the Greeke prouerbe.
Secondly, 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:, Says the Greek proverb.
Thirdly, that he should giue them euery man a Lampe, verse 16. And this policie likewise Iphicrates that excellent Captaine vsed against the Barbarians: he made his horsemen euery one to take ardentem facem, a burning lampe in their hands, at the vnaccustomed sight whereof the Barbarians horses fled backe And the like tricke it was that Hannibal put vpon Fabius Maximus.
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 sighed whereof the Barbarians Horses fled back And the like trick it was that Hannibal put upon Fabius Maximus.
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And this proiect Mnasippidas is said to haue vsed, when hauing but a small company of Souldiers, he made his light horsemen in the darke ride about the enemies, euery one with a Trumpet in his hand, the sound whereof bred in the enemies a supposall of a huge multitude.
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 found whereof bred in the enemies a supposal of a huge multitude.
it consisteth as it were of God and Man, Deus & Rex: He that is God essentially, and hee that is called God metaphorically, God and his Viceroy, the Lord and Gideon.
it Consisteth as it were of God and Man, Deus & Rex: He that is God essentially, and he that is called God metaphorically, God and his Viceroy, the Lord and gideon.
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via sacra, the Ecclesiasticall way, hee must fight for God and holy Church: via regia, the Politicall way, he must fight for the King and his Countrey. Secondly the Persons vpon whom the successe of warres depends, God and Gideon: God as Captaine, Gideon as Lieutenant: God as the Efficient, Gideon as the instrument, and so we may learne hereby to giue God what belongeth vnto God, and to giue Caesar what belongeth vnto Caesar:
via sacra, the Ecclesiastical Way, he must fight for God and holy Church: via Regia, the Political Way, he must fight for the King and his Country. 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, and to give Caesar what belongeth unto Caesar:
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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. First of the first, the parts of the distribution, where the first clause is, For the Lord.
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. First of the First, the parts of the distribution, where the First clause is, For the Lord.
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That warre is not warrantable, which is not grounded on a iust cause. For as it is not the death but the cause that maketh a Martyr, non simpliciter mori, sed pro Christo mori:
That war is not warrantable, which is not grounded on a just cause. For as it is not the death but the cause that makes a Martyr, non simpliciter Mori, sed Pro Christ Mori:
If a warre be begunne without cause, it shall end without comfort: for God is an impartiall spectator of all these actions, & partem quam inspicit iustam, ibi dat palmam, saith Augustine. So then a Souldier may not fight, as a Sophister may dispute, in vtramque partem, pro & contra, his limits are not so large as those of the Logicians, de omni themate:
If a war be begun without cause, it shall end without Comfort: for God is an impartial spectator of all these actions, & partem quam inspicit iustam, There that Palmam, Says Augustine. So then a Soldier may not fight, as a Sophister may dispute, in vtramque partem, Pro & contra, his Limits Are not so large as those of the Logicians, de omni themate:
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we haue no true title either to body or soule. Wherefore let vs glorifie God both in our bodies and soules, for they are Gods. There is no peace you know to the peace of God, nor no warre to that which is for God. Hence (bella Iudaeorum, bella Dei) the warres of the Iewes were called the warres of God, vel quia pro ipso, vel quia ab ipso:
we have no true title either to body or soul. Wherefore let us Glorify God both in our bodies and Souls, for they Are God's There is no peace you know to the peace of God, nor no war to that which is for God. Hence (Bella Jews, Bella Dei) the wars of the Iewes 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. For God, he hath the relation of euery causalitie in this kinde peculiar and proper to him.
either be cause God fought for them, or Because they fought for God. For God, he hath the Relation of every causality in this kind peculiar and proper to him.
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He is the instrumentall cause: my rocke, and my Fortresse, saith Dauid in another place, my shield and strong tower, and a buckler to all them that trust in him.
He is the instrumental cause: my rock, and my Fortress, Says David in Another place, my shield and strong tower, and a buckler to all them that trust in him.
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And therfore it standeth with good reason, that he should be the finall cause too, in whose name all battels must be begunne, and to whose glory they must be deuoted.
And Therefore it Stands with good reason, that he should be the final cause too, in whose name all battles must be begun, and to whose glory they must be devoted.
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And hence it was that the Iewes neuer went out to warre, vnlesse they first offered sacrifice: and wee in our Baptisme doe take Sacramentum militare, an earnest penny,
And hence it was that the Iewes never went out to war, unless they First offered sacrifice: and we in our Baptism do take Sacramentum militare, an earnest penny,
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Wee are his vassals vnder him, to whom we owne suit and seruice; we are children begotten and created by him, to whom wee owe feare and reuerence: and therefore must thinke our selues obliged in a double bond to defend his cause, who doth himselfe pleade ours;
we Are his vassals under him, 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 our selves obliged in a double bound to defend his cause, who does himself plead ours;
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to die in his quarrell, by whose prouidence wee liue: whose gracious goodnesse it is to turne that to a blessing, which at first was a curse; so sweetning death which is a punishment, as to cause vs to die for his name;
to die in his quarrel, by whose providence we live: whose gracious Goodness it is to turn that to a blessing, which At First was a curse; so sweetening death which is a punishment, as to cause us to die for his name;
In which quarrell though a man die in warre, yet doth he also depart in peace: in conflict with men, but in peace with God, because he putteth on as a militarie habite, so a peaceable minde.
In which quarrel though a man die in war, yet does 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.
And hitherto allude all your auncient orders of Knighthood, as Knights Hospitallers and Templers: Knights of S. Iohn of Ierusalem, and S. Iames of Compostella; and Knights of the holy Ghost, which Henrie the third of Fraunce instituted:
And hitherto allude all your ancient order of Knighthood, as Knights Hospitallers and Templars: Knights of S. John of Ierusalem, and S. James of Compostela; and Knights of the holy Ghost, which Henry the third of France instituted:
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against Infidells and those whom he calleth Heretikes, or whosoeuer dare but mutter at his vsurped authority. And this hee calleth by the name of a Croysadoe or holy warre, the marke whereof is a red scarfe, which the Souldiers weare in their Troupes. Such a warre Pope Innocent decreed against the Valdenses; and Pope Martin the fourth against Peter King of Arragon. And it is a miserable thing to consider how many hundred thousands of men haue bin cōsumed throughout all Christendome by those voyages into the holy Land at the Popes appointment.
against Infidels and those whom he calls Heretics, or whosoever Dare but mutter At his usurped Authority. And this he calls by the name of a Croysadoe or holy war, the mark whereof is a read 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 Aragon. 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 Popes appointment.
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The zeale of this iourney hath eaten vp Christians and enlarged the Popes territory, who tooke this opportunitie to send Emperors and Kings afarre of, that hee might wrong them at home without controule.
The zeal of this journey hath eaten up Christians and enlarged the Popes territory, who took this opportunity to send Emperor's and Kings afar of, that he might wrong them At home without control.
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What? Is this to fight for Christ? to spill the bloud of Christians as it were in a humour for his owne gaine? Is this to be called a holy warre? Sure,
What? 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? Sure,
as improperly as he a holy Byshop, or that a holy action, whereby he hath diuers times giuen away the Kingdomes of England, Fraunce, Sicily, Naples, and the rest to those that could get them:
as improperly as he a holy Bishop, or that a holy actium, whereby he hath diverse times given away the Kingdoms of England, France, Sicily, Naples, and the rest to those that could get them:
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Yea and all such proiects as these, they were neuer deriued from heauen but hatched in hell. This is not to be Gods Vicar but Sathans Liefetenant: not Successour to Peter, but Predecessour to damnation. This is to fight against God and man, against the Lord and against Gideon, not to crie with the people here, For the Lord and for Gideon.
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.
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so especially in warre cases to take God along with vs. For as there is no Captaine to be compared to the guidance of his Spirit, no policy to his prouidence, no aides nor allies to his assistance, so on the contrary no sword woundes so deepe as his desertion, no Foe like his frowne, no danger like his displeasure. As if hee be with thee no man can be properly against thee because all things worke together for the best of those that are his:
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 aides nor allies to his assistance, so on the contrary no sword wounds so deep as his desertion, no Foe like his frown, 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:
So if he be not with thee all men may be said to be against thee, because all creatures bow at his becke, and become as roddes of his indignation to take vengeance on those that doe euill.
So if he be not with thee all men may be said to be against thee, Because all creatures bow At his beck, and become as rods of his Indignation to take vengeance on those that do evil.
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and the Heathen themselues vsed in like manner to aske aduice at their Oracles: so let vs be sure that we haue the Lords call and the Lords allowance. Otherwise we shall haue the same successe that the Israelites had,
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,
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when they fought against the Amalakites contrarie to the Lords will. Numb. 14. Wherefore as Barak said to Deborah Iudg. 4 8. If thou wilt go with mee, then I will go;
when they fought against the Amalekites contrary to the lords will. Numb. 14. Wherefore as Barak said to Deborah Judges 4 8. If thou wilt go with me, then I will go;
and then no enemie can annoy vs. Stand wee for the Lord, and the Lord will stand for vs. If wee fight with Gideon for the Lord, the Lord will fight with vs for Gideon. Which is the second part of the first generall braunch.
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.
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So here of God and Gideon, He that will not be affrighted at the name of God, why yet that man shall tremble at the name of Gideon, though he but Gods Liefetenant.
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.
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First, Gideon a meane man, his Family by his owne confession was poore, in Manasseh, and he the least in his fathers house as it is in the former chapter.
First, gideon a mean man, his Family by his own Confessi was poor, in Manasses, and he the least in his Father's house as it is in the former chapter.
He was not trained vp in feates of armes, or facts of chiualrie; more skilfull in tilling the ground then pitching a feild; in handling a flaile then tossing a pike: yet when God had made him their Prince, appointed him their Captaine, presently they follow his direction, and forgetting all sinister respects they crie out, for Gideon, for Gideon, Non nobis Domine, non nobis,
He was not trained up in feats of 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, for gideon, for gideon, Non nobis Domine, non nobis,
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A good Captaine is aequipollent to the whole Armie. Plus in Duce repones quam in exercitu, saith Probus of Epaminondas. Me verò Ducem tuum pro quot nauibus aestimas, saith Demetrius in Plutarch: Whence it was said, better haue an armie of Stagges and a Lyon Captaine,
A good Captain is Aequipollent to the Whole Army. Plus in Duce repones quam in exercitu, Says Probus of Epaminondas. Me verò Ducem tuum Pro quot nauibus aestimas, Says Demetrius in Plutarch: Whence it was said, better have an army of Stags and a lion Captain,
To teach vs, when we haue Gods warrant not to regard the weakenesse of the meanes, the weaknesse of God being stronger then men, 1. Cor. 1. for though Gideon was not a trained Souldier,
To teach us, when we have God's warrant not to regard the weakness of the means, the weakness of God being Stronger then men, 1. Cor. 1. for though gideon was not a trained Soldier,
Howsoeuer therefore the instrument seeme weake which God setteth ouer vs, yet wee must not intertaine distrust and diffidence, but ioyne the respect of our Gouernours with our repose in God. For the Lord and for Gideon.
Howsoever Therefore the Instrument seem weak which God sets 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.
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Whence the Romanes in time of warre did alwaies chuse them a Dictator, which was aboue their Consuls: and Scipio in Iustine, I had rather (saith he) take one Zopyrus then a hundred Babilonians. A dangerous thing to haue Corriuals in warre,
Whence the Romans in time of war did always choose them a Dictator, which was above their Consuls: and Scipio in Justin, I had rather (Says he) take one Zopyrus then a hundred Babylonians. A dangerous thing to have Corrivals in war,
Onely for our instruction you •ee, the people here are content with the Captaine, whom God set ouer them, they labour not to set vp •ny Anti-captaine. They dispute •ot his inexperience or insufficien•ie,
Only for our instruction you •ee, 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 insufficien•ie,
as did Nabal to Dauid, 1. Sam. 25. Who is Dauid, or who is the sonne •f Iesse? what portion haue wee in Gideon, or what inheritance in the sonne of Ioash? but in a holy submission whatsoeuer he commaunded them, that they put in practise, for the Lord and for Gideon.
as did Nabal to David, 1. Sam. 25. Who is David, or who is the son •f Iesse? 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.
For certainly where God is honoured there Gideon will be obeied: where the feare of God is, there will be reuerence of the Magistrate. There is no Parenthesis betwixt God and Caesar in Christs speech:
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 speech:
And from these two persons iointly ariseth a necessarie condition requisite to euery warre; namely, that the cause be iust groundes either on religion to God or loyaltie to our Prince. For it is religion that maketh a man truely valiant;
And from these two Persons jointly arises a necessary condition requisite to every war; namely, that the cause be just grounds either on Religion to God or loyalty to our Prince. For it is Religion that makes a man truly valiant;
If they liue, they know by whom they stand. If they die, they know for whose sake they fall. Hence it is that Thomas requireth three things in the vndertaking of any warre, Authoritas Principis, causa insta, intentio recto a lawfull commission, a iust occasion, an vpright intention. Otherwise to wage warre, where a man is not fully perswaded of the iustnesse of his cause, be it iust or vniust, he sinnes mortallie, saith the Schoole.
If they live, they know by whom they stand. If they die, they know for whose sake they fallen. Hence it is that Thomas requires three things in the undertaking of any war, 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, Says the School.
as though either of their honours were of more worth then both their soules. Such men certainely know not what it is to liue, and care not how they die. If there were any feare of God, or reuerence of man, any respect of life or death, they would neuer giue themselues ouer to this highest pitch of madnesse. In which it is hard for a man to determine who scapes best, he that killeth or he that is killed. For a man is pressed with an vnanswerable Dilemma on both sides.
as though either of their honours were of more worth then 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. In which it is hard for a man to determine who escapes best, he that kills or he that is killed. For a man is pressed with an unanswerable Dilemma on both sides.
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Now a word or two of the second thing, the order of the parts. First for God and then for Gideon. And because for God therefore for Gideon, because Gideons authoritie is from God. So then, for the Lord and for Gideon, that is, simply and absolutely for God: subordinately and dependantly for Gideon: primarily for God, and secondanlie for Gideon.
Now a word or two of the second thing, the order of the parts. 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 Dependently for gideon: primarily for God, and secondanlie for gideon.
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For the continuance of our fight we must take heed of relying more vpon Gideon then vpon God. Take heed of trusting to the arme of flesh before the outstretched arme of God. It is better to trust in the Lord,
For the Continuance of our fight we must take heed of relying more upon gideon then upon God. Take heed of trusting to the arm of Flesh before the outstretched arm of God. It is better to trust in the Lord,
And lastly in the end of the fight, take we heede of ascribing more honour to Gideon then to God. For Gideons power is from God. Omne regnum sub regno est.
And lastly in the end of the fight, take we heed of ascribing more honour to gideon then to God. For Gideons power is from God. Omne Kingdom sub regno est.
For euery King is the Minister of God: NONLATINALPHABET, and though they be Gods with men, yet they are but men with God, who is Rex regum & Dominus dominantium, King of kings, and Lord of lords, Reuel. 19.
For every King is the Minister of God:, and though they be God's with men, yet they Are but men with God, who is Rex regum & Dominus Dominant, King of Kings, and Lord of Lords, Revel. 19.
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Hence it was that King Henry the fifth of England, that good and valiant Prince, after his conquest in France would not suffer his Helmet, which was full of blowes and dintes to bee brought ouer into England with him,
Hence it was that King Henry the fifth of England, 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,
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nor to be welcomed home with any songs of the successe, but would haue all the glory ascribed to God. Because the key of victorie God keepeth in his owne power:
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:
how it fitteth and suiteth this present solemnitie. And therefore for you Generous Gentlemen and Heroicke spirits, that haue an exemplarie Campe in your companie, and a Colledge of Souldiers in your societie: it will serue both as a warrant for your profession,
how it fits 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,
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and an acquittance against all discouragement, in that ye know assuredly, in whose name, for what end, to whose seruice, you haue dedicated your selues and all your endeuours.
and an acquittance against all discouragement, in that you know assuredly, in whose name, for what end, to whose service, you have dedicated your selves and all your endeavours.
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What though some goe about to slander your societie, and discountenance your vndertakings, speaking euill of all because some few miscarrie? It will be your glory to contemne the cauill, and forgiue the wrong, remembring that he will neuer endure a blow, who cannot concoct a word: he is not likely to ouercome an enemie, who cannot vanquish himselfe: he is vnfit to fight for equitie, that hath not learned to passe by an iniurie. But if there be any such disordered persons crept in among you, who are lead with the spirit not of fortitude, but faction; not of conscience, but of insolence; not of zeale, but ambition; (milites non tam emerti, quàm malè meriti) expell them your lists, let them not march vnder your colours, that so you may stop the mouthes of your opposers,
What though Some go about to slander your society, and discountenance your undertakings, speaking evil of all Because Some few miscarry? It will be your glory to contemn the cavil, 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 led with the Spirit not of fortitude, but faction; not of conscience, but of insolence; not of zeal, but ambition; (Militias non tam emerti, quàm malè Merit) expel them your lists, let them not march under your colours, that so you may stop the mouths of your opposers,
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In which dutie if they shall be backward, wee may well account them as base and ignoble Caitiffes, neither good seruants of God, nor trustie subiects of our King, seeing neither in conscience to the one,
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 allegeance to the other, they will giue due respect, nor lend assistance to you, who by your continuall practise (both for Gods sake and for Gideons sake) doe preserue intemerate that honourable forme of militarie discipline, which in times of peace vseth to grow obsolete and out of vse.
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 uses to grow obsolete and out of use.
Yet withall be informed that this your daily exercise is but a medium to a further end, a preparation to a greater performance. You doe but now spend your paines and your purses: time may require your persons. You now vse rather (fulgentibus armis quàm fortibus) weapons defensiue then offensiue, and fight gloriously without an enemie:
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: time may require your Persons. You now use rather (fulgentibus armis quàm fortibus) weapons defensive then offensive, and fight gloriously without an enemy:
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and vnder his owne figtree, there is no leading into captiuitie, no complaining in our streets, but peace within our walles, and prosperitie within our palaces. And long may it bee continued to vs, to the glory of God, and quiet of our Nation. But wee cannot promise to our selues any perpetuitie of this felicitie;
and under his own Fig tree, there is no leading into captivity, no complaining in our streets, 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. But we cannot promise to our selves any perpetuity of this felicity;
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the hideousnesse of our sinnes may giue vs good cause to expect a change. Therefore it is your parts to reserue your selues chiefly for worse times, whensoeuer God shall send them;
the hideousness of our Sins may give us good cause to expect a change. Therefore it is your parts to reserve your selves chiefly for Worse times, whensoever God shall send them;
lest you bee thought like those doubtfull companions, whom Diogenes is said to affect in Laertius, that would still bee about to marry, and yet did not marry;
lest you be Thought like those doubtful Sodales, whom Diogenes is said to affect in Laertius, that would still be about to marry, and yet did not marry;
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In the meane time all true Subiects will pray to the God of peace to gird you with strength vnto the battell, to teach your hands to warre and your fingers to fight, that so being well appointed, both with the spirituall armour of a Christian, and the corporeall armour of a Souldier (intus fide, foris ferro muniti) you may be able both to defend your selues against the siege of Sathan, and your Country against all forraine inuasions, and I doubt not but all true-hearted Subiects will say Amen.
In the mean time all true Subjects will pray to the God of peace to gird you with strength unto the battle, to teach your hands to war and your fingers to fight, that so being well appointed, both with the spiritual armour of a Christian, and the corporeal armour of a Soldier (intus fide, Foris Ferro muniti) you may be able both to defend your selves against the siege of Sathan, and your Country against all foreign invasions, and I doubt not but all truehearted Subjects will say Amen.
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nor the wilde Beasts of the field eat it vp, but forgiue the crying sinnes of the same, remoue thy iudgements that hang ouer vs, and teach vs to know the things which belong vnto our peace.
nor the wild Beasts of the field eat it up, but forgive the crying Sins of the same, remove thy Judgments that hang over us, and teach us to know the things which belong unto our peace.
and fight against them that fight against vs. And thou that art a man of warre, whose name is Ichonah, oh teach our hands to warre and out fingers to fight, that the Heathen may neuer come into thine inheritance, and make this our Ierusalem an heape of stones, but that thou maist still blesse vs with peace within our walles and prosperitie within our palaces, while the Sunne and the Moone endureth.
and fight against them that fight against us And thou that art a man of war, whose name is Ichonah, o teach our hands to war and out fingers to fight, that the Heathen may never come into thine inheritance, and make this our Ierusalem an heap of stones, but that thou Mayest still bless us with peace within our walls and Prosperity within our palaces, while the Sun and the Moon Endureth.
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These things we begge at thy hands in the name of thy beloued Sonne and our blessed Sauiour, to whom with thee and the holy Spirit be ascribed all praise, honour,
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,
