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 , yet wanteth it not arguments both Physicall and Theologicall , fetcht both from the light of Nature which dictates so much , and from the authoritie of Scripture , which warrants and allowes so much .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And from these two persons iointly ariseth a necessarie condition requisite to euery warre ; It is requisite that euery warre be grounded either on religion to God , or loyaltie to the Magistrate vnder God . namely , that the cause be iust groundes either on religion to God or loyaltie to our Prince . For it is religion that maketh a man truely valiant ; the righteous are bold as a Lyon . Prou. 28. 1. If they liue , they know by whom they stand . If they die , they know for whose sake they fall . Hence it is that Thomas requireth three things in the vndertaking of any warre , Th: Aqu : 2. 2 2ae qu. 40. Art. 1. 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 .

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

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

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

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

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

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

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

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

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

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

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