THe first of Challenges (that ever we read of) is discovered in this Chapter,The Cohe­rence. and had his passe from the mouth of an uncir­cumcised Philistine, a Goliah: accepted & answered by a true Israelite, a David. This Duell was performed not in a private, but a pitched field: not in the time of peace, but in the action of warre. It was rather a generall Battell, then a single Combate. 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 annointed of the Lord, the appointed of God for this designe.Licet quosdam singulare certa­men inivisse di­vina prodat hi­storia, nunquam tamen ut pro lege teneatur, divina sanxit auctoritas. Lan­celot. Jur. ca­non. lib. 4. No warrantable patterne for our moderne Duel­lists, who being but private persons unsheath [Page 2]the particular sword of revenge in triviall quar­rels: who for the breath of a lye will venture the breath of their nostrils. Like Simeon and Levi to fight upon a private quarrell, and in their an­ger to slay a man,Gen. 34.25. is but armata nequitia, armed impietie.Duellum est issicitum, nisi per revelationē divinam sit sus­ceptum. Sicut David in nomine Domini singula­re certamen ini­vit contra Goli­am, sicut divinae justitie executor. Lyra in locum. But David was armed with a more law­full quarrell, when he was in qpparatu militari, in his preparation for armes. Saul armes David, v. 38. And David makes choice of his armes in this verse: for the whole verse runs thus. And David girded his sword upon his armor, & he assaied to goe: for he had not proved them. And David said unto Saul, I cannot goe with these: for I have not pro­ved them.

The body of my Text divides it selfe into three parts.The Analy­ticall division. 1. The Souldier, David. 2. His refusall: I cannot goe with these. 3. The reason of his refusall: for I have not proved them.

These three particular Circumstances will afford us three substantiall Aphorismes of warre.The Syntheti­call Propositi­ons. First, the Souldier was David, and that a Volun­teer, not a prest Souldier. Consider him here as a Martiallist, not as a Duellist. For hee was a member of the Army, as well as a Champion for the Army. Then from this Instrument I note the lawfulnesse of the Action. The lawful­nesse of warre. It is not mine, but S. Austines 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 warre un­lawfull for any, wherein David was an Agent, [Page 3]whereof God himselfe gave such a notable te­stimonie. Secondly, Davids refusall was not of the Action, but of the armes. I cannot goe with these. There is a choise of others intimated in the refusall of these weapons. Though he refu­sed these, hee used his owne. Hence I note that there is both a necessitie, and a choise of armes. Lastly, the reason of his refusall was his want of skill at those weapons: for I have not proved them. Hence I note the necessitie of a Military disci­pline, of a Military exercise. Of these three Martiall 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 warre is lawfull.

For the explication, and application whereof I will methodically discover the Originall of warre.

• Then the Nature of warre.
• Then the lawfulnesse of warre.
• And then in what cases it may be law­full.

First, the Originall.Originall of warre. If you demand when warre beganne. I must answere by an inverted speech of our Saviours. Non sic erat in principio. It was not from the beginning. God created the world, as Salomon built his Temple, hee used no Iron tooles 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 worlds Augustus, there was a generall peace a­mongst [Page 4]all the Creatures, in their submission un­to man, in their union among themselves. But when hee that was to governe the Creatures could not governe himselfe, this blessed union was converted into a bloody warre. The Crea­tures fell from man when man fell from God. The fall of man was the raising of a double war. Man against himselfe, there was bellum innatum, or connaturale, an intestine war, the spirit against the flesh. And the soones of men against the sonnes of men; there was bellum nationale, a nati­onall warre. The one internall, the other exter­nall. This was the first Originall of warre.

For the Nature of it.The nature of warre. Some define warre to be a violent and hostile dissention undertaken by a lawfull edict for the repressing of injuries. This is a true inferiour active definition. But God who is a man of warre knowes best how to de­fine it. He hath proclaimed it unto the world by a Propheticall trumpet, To be a divine scourge for sinne in the hand of the warriour, Esai. 10.26. It is a scourge. A divine scourge. A scourge for sinne.

It is a scourge.Warre is a scourge. Warre is the sword of God to punish sinne: the scourge of God to whip out securitie. 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 worlds im­pietie. Are not these lashes sufficient to prove it a feareful scourge? It is virga furoris, the scourge of Gods fury. The sword of the warriour is [Page 5]Gods rod of Iron. The that will not tremble at it shall perish under it.

Yet some desperate wretches (having nought to loose) entertaine no newes with better wel­come then the rumour of warre.The abuse of this scourge. Warre is Gods Scourge, the Campe his house of Corre­ction; yetAristat. lib. 5. de Animal. like hungry vultures, they are never well till they follow it. Decayed Souldiers, (such as wholly depend upon warres, pretend a Warrant for this their bloody desire.Penes caeteros imperii praemia, penes ipsos servitii necessi­tas. In the time of peace they can commonly shew no coin but markes. It is an abuse that savours neither of Christianity nor policy, that any approoved Souldier should be put to his shifts.Tacitus. Hist. lib. 2. That Iulium Sidus Iulius Caesar had never such a malevolent aspect, as at any time to suffer it. But though misery may constraine a man to desperate reso­lutions, it doth not warrant them.

The summe is this. The use of many things may be good (saith Calvin) yet the things them­selves naught. The use of a Souldier is necessa­ry, but to be a profest Souldier, to live no other­wise but by blood and spoile, is no way warran­table.

Nehemias builder may be the Souldiers Em­bleme: A sword in one hand, a trowell in the other, with Caesars motto inverted: Ex utroque miles. A Souldier must have both one hand to fight, another to worke. If there bee no use of the sword, he must make use of the trowell: He must get his living as by blood, so by sweat, as he is best accommodated, by the sweat either of [Page 6]body, or braine. Moses and Dauid were both Souldiers, and Shepheards; when they left the Army,August. epist. 205. ad Bonifac. they followed the Flocke. Pacem habere debet voluntas, bellum necessitas. Warre should not be our delight, but our necessity. For a man to serve in the cause of his Countrey is honou­rable.Qui solum questū spectant; velubi, causa dubia est, ultrò ac citra necessi­tatem obedien­tiae sese ad mili­tiam offerunt. Estius. lib. 3. in sentent. dist. 37. But to bee a Mercenary slave unto any quarrell, or Religion, is more heathenish, then Christian. The Lord will scatter those that de­light in warre: and what profession more scatte­red, then the Mercenary souldier? I thinke that David was as valiant as the best of these. And yet he did not leape into his Armes, untill God was blasphemed, his King like to be unthroned, and his Countrey endangered.

Now as Warre is a Scourge,Warre a Divine Scourge. so it is a Divine Scourge. God himselfe hath beene knowne to be the motive, missive, and permissive Author.

The motive Author.] The Lord stirred up the Philistines, and the Arabians against Iudah, 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 Arrowes; but the Lord may be said to bend the Bow.

The missive Author.] The Lord sent against the kingdome of Iudah, bands of the Aramites and bandes of the Caldees. 2 King. 24. And the same Lord sent Nebuchadnessar against Io­rusalem to destroy it. Ier. 25.9. when the ene­mies bent their forces toward them, they came not so much of themselves, as about the Lords businesse.

The Permissive Author. Though the Lord give motion, and mission to the enemy; yet they cannot prevaile without Gods Permission, with­out his assistance. The Lord delivered the Isra­elites into the hands of the spoiler that spoiled them: As it is in the second Chapter of Iudges. And the same Lord delivered Goliah into the hands of David, as it is in this Chapter.

In the action of Warre Kings are but Gods Liefetenants or at most his Colonels.God is the Au­thor of warre, therefore should bee our confidence in warre. God is the Generall, the chiefe Leader. Let him be the highest pitch of our confidence. We shall never neede to feare the foe, if wee have Him to our friend; nor to dread any enemy, if so mighty a Generall be on our side. As the action of War is the Lords, The Lord is a Man of Warre, Exod. 15.3. So the end of Warre,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 lippes to set forth his praise.

And as God is the Terminus à quo, Gods Glory should bee the principall end of warre. Plutarch. so let him be the Terminus ad quem. As warre is from the Lord, so let it be for the Lord. If Caesars honour was touched, his Souldiers were so prodigall of their blood, so desperately furious, that they were invincible. They gave unto Caesar that which was Caesars: let us give unto God, that which is Gods; the expense of our dearest blood for the maintenance of his Cause.

As Warre is a Scourge, a divine Scourge,Warre is a scourge for sin. it is a Scourge for sinne. It is almost a generall [Page 8]surmise in the World, that warre is but a thing of course, because it hath beene common in all ages.

But wee must know that a just God never in­flicts a punishment without a just cause. Wee take notice of a secondary cause of warre, the pride or malice of the enemy: Not the primary impulsive cause the sinne of a People, the impi­ety of a Nation. Warre is a punishment for sin. The Lord of Hosts affirmes it. If he sinne, saith the Lord;2 Sam. 7. there is the primary impulsive cause, and that is sinne. I will chasten him with the rod of men; there is the secondary instrumentall cause, the Sword, and fury of the enemy. Warre is sent into the World for our sinnes, to correct us for them, to deterre us from them. Warre is a divine scourge for sinne.

Thus you have heard the originall of Warre, and the Nature of Warre. The lawfulnesse of it I thus prove:

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. cont. Manich. The desola­tion of kingdomes, the devastation of Cities, the prophanation of Holy things, with the con­fused slaughters that are wrought in the fury, and heate of Warre, have made the cowardly consciences of the Manichee and the Anabaptist, to suppose warre to be unnaturall. It is true that warre may seeme unnaturall, being the destroy­er of nature in her individualls: And yet is truly naturall, as it is the preserver of nature in her ge­nerals. [Page 9]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, &c. Haec sunt quae in bellis iure cul­pantur. August. idid. Take away the hunger of Ambition, and the thirst of Blood, and Warre should not bee dis­tastefull unto the most tender conscience.

Natura non deest in necessa­riis, &c. Thom. 1. p. q. 76. a. 5. Aquinas is of opinion, that as nature hath given to bruite beasts hornes, hooses, teeth and talents for offence, and defence: So having left man destitute of these, shee 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 onely neces­sary and lawfull action wherein to imploy wea­pons, is the action of Warre.Violentiae per vim repulsio est secundum jus naturale. Gratiā. decret. distinct. 1. Warre lawfull by the course of Religion. Vim vi repellere licet. It is a rule of nature to repell force by force.

As warre is lawfull by the course of Nature, so also by the course of Religion. Religion, and obedience unto God binde all Men to guard themselves either with the offensive or defensive meanes of safety, with a submission of the issue unto the Will of the principall Agent, the Lord of Hosts. The Spirit of Truth is not the spirit of errour, to perswade us to an error in religion. But the same spirit was upon Iehazael exhorting Iudah, and Ierusalem that they should not bee a­fraid, because the battell 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 bee decided. Both Nature and Religion doe conclude that [Page 10]warre must take place where equity is excluded. It brings the fatall and finall compremiser of Nationall controversies. The rule of war is no way opposite unto the rule of faith: Abraham made warre, yet lost not his faith in the action; for it yet lives more renowned then his victory.Absurda pror­sus, & in Chri­stianos Principes admodum inju­riosa est ea cu­jusdam assertio, bellū non aliud esse, quàm com­mune multorum homicidium, ac latrocinium. Estius in sen­tent. lib. 3. di­stinct. 33. Is it religiously lawfull for the subordinate Magistrate to inflict a severe punishment upon a particular violence? and shall it not bee lawfull for the Supreme, (who cannot appeale higher then himselfe) to cut off such by the hand of warre who offer a publike violence to himselfe and to his kingdome? God as hee is universall, so he is just; and a generall act of justice is no way derogatory unto the glory of God.

But it seemes that our Saviour is no friend to warre, when he tells us that all they that take up the sword shall perish by the sword. I answere, that place is meant of such as take up the sword of revenge, before a lawfull authority hath put it into their hands. David in this Chapter tooke up the sword, yet perished not, but proved vi­ctorious: But Saul armed David before he used his armes; there was Davids authority.

If that other place bee objectedMat. 5.39. that hee which shall smite thee on thy right cheek, turne to him thy left.August. in Serm. de puero Centur. Saint Austine makes the an­swere, that this and the like precepts are neces­sary, magis ad praeparationem cordis, quàm ad opus quod in aperto fit, &c. for the inward preparing of the minde unto a charitable disposition in our private injuries: not to cut off the generall action [Page 11]of warre, which must have a greater reference to the publike, then to the private good. When the souldiers came to Iohn the Baptist, hee bad them to be contented with their wages, not re­fuse their wages. Hee doth direct their calling, not reject it: A calling therefore no way con­tradictory unto the glory of God.

And thus you have heard the Originall of warre, the nature of warre, and the lawfulnesse of warre. I will now demonstrate in what cases it may bee lawfull: most of which I finde listed in the Warlike proceedings of David here in my Text.

The end is the first in intention,In what cases warre may bee lawfull. though the last in execution: And I finde the first legitima­tion of Davids proceedings 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 warre, it precedes it in equity. Thirdly, In auctoritate, in the lawfull 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 lawfull warre.Aquin. 2a. 2a. quaest. 40. artic. 1 Authoritas Principis, Cansa justa, Intentio recta. First, lawfull Authority. A lawfull Commission, a just Occasion, an upright Inten­tion.August. lib. 22. cont. Faust. cap. 75.

First, warre must have a lawfull Commission, that is, the authority of the Prince.Laconica Mo­narchia. Arist. Polit. 1. Suscipiendi [Page 12]belli authoritas, atque Consilium penes Principem sit, &c. 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 Warre, belongs to the Prince. It is the Prerogative of soveraignty to have the sole power of Warre and Peace.

Opera magis pertinent ad imperantem quàm ad exe­quentem.If this jurisdiction were granted to inferi­ours, what could ensue but the confusion of a State! They that offended in this point amongst the Romans, were in case of Treason. Our owne kings have been so severely jealous in this case; that some of their Subjects have beene scrupu­lous whether (without Commission) they might levy forces for the repressing of Rebels: Coun­ting it a more Politique safety to be too slow, then to forward: None being legally accoun­ted publike enemies, untill by supreme authori­ty they are so proclaimed. They that fall to spoyling upon a private motion, are capitall ene­mies both to Prince, and State.Reum faciat Regem iniquitas imperandi. In­nocentem autem Militem esten­dat ordo servi­endi. August. cont. Manich. Secondly, the goodnesse of the cause. But where there is the authority of the Prince, the souldi­er ought not to question the goodnesse of the cause.

The cause doth denominate Warre, as well as Martyrdome: and the goodnesse of the cause doth crowne them both. Partem quam inspicit justam ibi dat Palmam, saith Saint Austine. God doth usually crowne that part with victory, which is armed with equity.Ovid. Frangis, & attollit vires in milite causa; The cause as it is good or evill, dulleth or whetteth the courage of the Souldier. Polity as well as religion hath made the discovery.Philip. de Co­min. lib. 4. This is the reason why Princes [Page 13]when they would picke a quarrell with their neighbours, though it be unjust, yet they alwaies pretend the cause to bee faire 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, &c. That war is just to whom it is necessary, who have no other refuge but in armes. It must not be upon every sleight occa­sion that the treasure of a kingdome should be consum'd, and the flower of her subjects cut off. Necessitie, not ambition must bee the cause of warre: A State that is brought to a solide matu­ritie is better preserved by a safe peace, than enlarged by a doubtfull warre. Adrian the em­perour-held it the safest strength to pacifie his neighbours with peaceable conditions. That warre is just which is either defensively or of­fensively necessary.

Pugnabe pro sacris, & legi­bus, pro aris & focis. Melanct. praesat. com. in epist. ad Rom. In publices hostes omnis bomo mi­les. Tert. Apol. c. 2.Defensive warre is that which is made in defence of our Religion, of our countrey,Defensive war. of our lives, and of our liberty. This was the case of Ioab. 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 Gaules, with other Barbarous intrenching neighbours. The same justice had the antient Brittanes against the Romanes, Saxons, Danes, and Nor­manes, though not with the same successe. In this case the cause is unquestionably just: But in no case against a lawfull Soveraigne.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 evill, we must not resist in body, but in spirit, not perfor­ming [Page 14]what they injoyne, but tollerating what they inflict.Eccles. 10.4. In this case it is better to be a Martyr than a Traitour.

The Injuries that may arme a Prince unto an offensive warre are these.Offensive war. Either when the law of Nations is infringed. As when a harmelesse passage is denied unto a desolate nation.Innoxius trans­itus filiis Israel negabatur, at (que) ideo justa bella gerebant. Aug. in quaest. numeri. Justa bella solent definiri, si gens vel civitas non reddit quod per injuriam ablatū est. August. Justum est bellū quod ex edicto geritur de rebus repetendis. Isid. Etymolog. l. 20 This justified the warre of the Israelite with the A­morite. Or when a Prince intrencheth upon that which is anothers, or with-holds 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 warre that is made after demand of things wrongfully ta­ken, or unjustly detained. This is the usuall quar­rell betwixt bordering kingdomes. * But if sa­tisfaction be offerd, it is not justice to prosecute them by armes who submit themselves to the law of armes. The French refusing those faire offers made by the blacke 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 seasure of our ship­ping, and goods in forraigne parts, if restitution be denied. The Prince may recover it by way of Reprizall. Much more may hee suppresse the violence of sea-theeving Pyrats.

Those sea vermine or rather the Devills water-Rats. Those sea Guls that are the perpetuall plague unto noble traffique. Those Monsters of [Page 15]the sea who raise a storme in faire weather: andFallit Pontus & ipse fidem. make men to suffer shipwracke in the haven. The Prophet denounceth a woe unto those that spoile where they are not spoiled. Such roguing roving Pirats, if the law cannot suppresse them, the Cannon should subvert them.

And most of all it is lawfull for a Prince to defend the Title and Jurisdiction of his Seas: and offend those who would intrench upon them. If Necessitie make a cause lawfull, this is most lawfull, 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 experimentall conclusion of judicious Rawleigh, that the chiefe strength of our king­domes consists in our sea forces. The safegard of our kingdome, the terrour of our enemy is prin­cipally steered at the helme. Our moving tow­ers are our best forts, our winged-horses our best Cavaleery, and victory is sooner spied from our maine top than from our maine battell.

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 gratious Soveraigne to incircle our Iland with a stately Royall Navy. Let us praise God for him, and be thankfull unto him in our loyall and liberall assistance.Quis dabit ju­ra, si publicum cessabit subsidi­um? Deo decimas, Re­gi censum da­bant. August. Let not our purse bee 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 sinewes of war. And the Convulsion of these finewes may en­danger the body of a state, if not overthrow it.

To question the designes of a Soveraigne ar­gues a want both of judgement and loyaltie. [Page 16]The Romanes Souldiers when they were sent out by their Senate, knew not at their departure the place where they should fight. And this Po­litique ignorance made neither the common people the more curious: nor the common Soul­dier the lesse fortunate.

The designes of State should direct our pray­ers, not busie our tongues: wee should pray for their consultations, not prye into their counsels. What Ioab said concerning God himselfe; suf­fer me (with reve rence) to invert it concerning Gods 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 doe 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 bee abused by disgrace; or violence offered unto his Personall Instrument, his Embassadour, an offensive warre may bee a lawfull course of revenge. Upon the like injury done unto Davids messengers by the king of Ammon, David revenged it by armes, 2 Sam. 10. Or if a reall injury bee done unto a Princes friend, Allyes or Confederates, it is a warrantable ground for an offensive warre. In­jury was done unto Lot by his violent surprisall: And Abraham his kins-man 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 oppressour, is the height of Justice. This kinde of defence laid the first foundation of the Roman Monarchy.

And thus I have discovered in what cases warre may bee lawfull; and yet none of these lawfull, but in case of extremity. But as an ex­tremity must force us to the action of warre:Sicut bellanti, & resistenti vio­lentia redditur: ita victor capte misericordi [...] jam debetur; maximè in que pacis perturba­tio non timetur: August. ad Bo­nifac. So in the execution there must bee no extre­mity either of rigour, or cruelty, It is neither Honour to kill our enemies dis-armed, nor Ju­stice to kill our prisoners in cold blood, unlesse our owne safety doe inforce it: which was the case of our English, when they put their Priso­ners to the sword after the battell of Poicters. But the Women, the Children, and the Aged, who cannot bee the subject of our seare,Thou shalt not slay the in nocent. Exod. 23.7. should not bee the subject of our cruelty, but should be exempted from the fury of the Souldier; save where God and the superiour Magistrate com­mand the contrary.

And thus warre being lawfull in the Action,An upright in­tention in war. lawfull in the Execution, there must also bee intentio recta, an upright intention. And that will be discovered in the lawfull end. Finis est pri­mus in intentione.

The End is the first Object of the intention. The ultimate end of warre, must, bee Gods 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 bee Peace and Tranquillity.Definitur bel­lum esse studium Pacis. Aquin. 2.2. q. 40. a. 1. Ʋt mali coerce­antur, & honi subleventur. What should bee the end of a bloody warre, but a blessed Peace? Sapientes Pacis cause bellum gerunt. Wise men maintaine Warre, to obtaine Peace: — Pax optima rerum.

Peace is the worlds Jubile, the Crowne of a body Politique: the Supporter both of Church and Common-wealth. In Peace, the Gospell findes a free and a glorious passage. In Peace, Faith the mother of Charity is aboundantly fruitfull in good workes. In Peace every one sits quietly under their owne Vine, and enjoyes the fruite of his owne labour. But in the exer­cise of Warre our Plow-shares should be turned into Swords, and our Sithes into Speares: our Garments should rowle in blood. There would be a famine of Bread, a cleanenesse of Teeth, a dearth of all good things. Our Faith staggerd, the lippes of the Priest that should preserve knowledge, sealed up: the tongue of the blas­phemour set at liberty: Holy things prophaned: the Church despised. Then that Petition in our English Lyturgy is as needefull, as warrantable: From battell and murther, and from sudden death, good Lord deliver us.

It is true, our feare might bee the lesse, were every Souldier a David, as religious, as valiant. Therefore as Davids Action hath beene a law­full precedent of warre, so let David, Person be a religious Parterne for a Souldier: which shall [Page 19]bee the particulat Application of the generall Proposition.

He was a just Man, adorned with all vertue;David a Pat­terne for a soul­dier. valiant beyond comparison, yet moderate and courteous. Thus he is characteriz'd byJoseph. Antiq. lib. 7. cap. 12. Iosephus.

Hee that beares Armes with David, should beare his Character. Though every Souldier canot be a worthy with David, yet like him, he should be a worthy Souldier, a Man after Gods owne heart, as religious as resolute. As Saints may beare Armes; so they that beare Armes, should be Saints. As God is a Man of Warre; so a Man of Warre, should be a Man of God.

Quàm mitis David, humilis spiritu, sedulus corde, facilis af­fatu, fort is in praelio, mansue­tus in imperio? Ambros.In Gods list in the time of the Law, they were sanctified Ones, which God himselfe set apart for Military imployment, Esay, 13.3.Gen. 14.4. Abraham had a Train-Band in his Houshold: and he trained them up as well for Gods Service as his owne. This was the resolution of War­like Iosuah, 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 Campes under the Gospell, that on the bels of their horses, should be written Ho­linesse. Zach. 16.20.In the list of the Gospell you shall finde a faithfull Centurion. A devout Cornelius, who feared not the enemy, yet feared God: And Ecclesiasticall Histories have registred the best Souldiers sometimes for the best men. Iulians thundring Legion. Constantine who was as good as great. And the Theodosii who were as pious as victorious.

The good life of the Generall should bee a Sermon unto the Souldiers. And the good lives [Page 20]of the Souldiers should bee a repetition of that Sermon.Justum bellum esse debet, ergo religione non ca­reret. Cas. Po­lit. lib. 3. cap. 10. I am perswaded that the religious, exact, and impartiall 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 feare the Enemy, that feare not Death, their gate unto Heaven? Religion is prevalent. We must bee Iacobs, or wee cannot bee Israels prevailing with God, and then we shall prevaile over men. Re­ligion confines a Souldier unto the obedience of his Commander. Like the Isractite to Ioshuah, or the servant to the Centurion.

The reason why the Souldiers of our time do so degenerate, is because our Captaines, doe in­vert the course ofDinit Galba legi, à so Militē non emi. Tacit. Galba. They doe buy, not chuse their Souldiers.

Legio à delectu Militum dicta. A band of soul­diers is denominated from their choise. If they be not selevted, they loose that title. The bo­dy of an Army, should notEx omnium gentium Collu­vie. (like Hannibals) consist of the scumme of the Sea, of the excre­ment of the Land. A Commander should have more then a common care in the choyce of the common souldier. A matter of great weight, but of little regard. Warre is now counted but the spleene of a body politique, to draine out the ill humours.Pecuniola pro­ponitur: & ecce coeunt aliqui igneti, igneran­tesque, purga­menta urbium, quibus ab ege­statem, & maxi­ma flagitia pec­candi necessitu­do est, assueti la­trociniis, bello­rum inso [...]tes. When occasion of service is offered, tatter'd Jayle-birds, and masterlesse va­grants are the greatest part of master Constables choice. Amongst whom it would grieve the sould of any honest subject to be an Associate.

It is no Christian policy to chuse such sinfull instruments for such a serious Action. God will not bee the Leader of that Army, where sinne raignes in the maine battell. Sinne is the onely Ramora that stoppes the happy proceedings of the most numerous Army. A guilty Conscience doth chill the blood, and dull the edge of the most daring resolution. The sight of woundes 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 terrour of death must needes affright him, who cannot expect the death of the body, without the damnation of the soule. A souldier must be prepared for death, as well as for danger, which none can be, but he that is Religious. Let us fight with our sinnes, before wee fight with our enemies. The conquest of the former will assure us of the latter conquest. Then shall wee be blessed in our going out, and in our comming in, then our enemies shall be smitten before our face, Levit. 26.36.Donabit cer­tanti victoriam qui certandi de­dit audaciam. Goliam magnū robustum, armis terribilem in­gentique turba munitum David solus, parvus at­que inermis uno lapidis ictu pro­stravit. August. contra quinque her. in principto. If they be Davids (though their enemies were Goliahs) they shall bee con­querours: not onely in their life, but in their death. Though they dye in Warre, they shall depart in Peace. Everlasting Peace shall be the Crowne of their temporall conflicts, if they bee religious Davids, and fight the Lords quarrell.

And thus I passe from David the lawfull Pre­cedent of warre, and the religious Parterne of a souldier: I come now to his refusall, which was not of the Action, but of the Armes.

I cannot goe with these.]

There is as I told you,There is a ne­cessity of arms. a choice of others inti­mated in the refusall of these weapons: whence I noted, that there is both a necessity, and a choice of Armes. A necessity, for David went not without weapons. A choice, for hee refused some, and made choice of others.

David was arm'd, though but weakely: He had an offensive weapon a sling, saith the Text. A defensive weapon, a breast-plate saith Iosephus. There is a necessity of Armes: 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 Iericho. God doth now confine us unto the meanes: To de­spise this, were to contemne the subordinate in­strument, which God hath appointed. As it is an Atheisticall impiety to preferre 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 doe nothing: the last without the first can doe nothing. David did not trust in his bow, nor his sword, Psal. 44.6. yet hee might use them both. He might use the instrument, and trust in the principall Agent.

The danger of these times doth prompt us to the practice of our Saviours lesson. Let him [Page 23]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 speare, 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.

It is a desperate sottishnesse that brings unar­med souldiers into the field. Non de pugna, Veget. sed de fuga cogitant, qui nudi in acie exponuntur ad vul­nera. Vnweapond souldiers thinke more of the flight, then of the fight; for they can onely take blowes, not give them. It is not nowPugno benè uteris inquit, C. Crassus, festivi­ter taxans iner­mem, cui pro gladio pugno sit utendum. Eras. 6. Apo­theg. Pug­na à pugnis. Souldiers goe not now into the field (as in the worlds infancy) to cuffe or scratch one another. Every stroke of Warre (if not repel­led by the force of Armes) doth wound or kill. It is the losse of a limme, or of a life. Therefore we must have armes for our men, as well as men for our Armies.1 Chron. 12.33.37. Zebulon, Reuben, Gad, Manas­ses, the voluntary assistants of Dauid, came not unarmed, but completely furnished with all their usuall instruments of Warre. Armes are as use­full, as hurtfull; as defensive, as offensive.Armaab ar­cendo. A weapon scars a theefe, and the want of it makes a theefe.Wee must have a tempo­rall, as well as a Spirituall Pā ­oply. Armes are the strength of a King­dome, the terrour of the Enemy. The want of Armes, doth arme the adversary, and make him with a secure boldnesse to rob and spoile.

This necessity of Armes gives a deserved checke unto the trecherons transporters of Mu­nition. This is an insensible mischiefe, too much [Page 24]winked at, too much tolerated. The danger here­of will be sooner felt, then discovered: and the publike State will smart for it, if private offen­ders doe not.

Now as there is a necessity,There is a choice of armes. so there is a choice of Armes:

These were seconded with stones,Herodetus. and clubs for offensive weapons; and the skinnes of Beasts for defensive harnesse. But as the times, and de­signes grew more cruell, 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, Breast-Plates, coats of Male, Habergions, Greaves, Bucklers, Shields, and Targets: Offensive; Swordes, Daggers, Speares, Lances, Hand-staves, Battle-Axes, Darts and Slings. The same weapon, which David made choice of in this Chapter.

But we are now no more confin'd unto their weapons, then unto their policy: Succession of times, and the cruelty of invention, have in­larged the Catalogue of Armes; and have made them more exquisite, more terrible. The Mu­nition of ancient times (saith Bodine) being compared with ours, are rather childish toyes, then Warlike weapons. Wee should now bee rather mad then politique, to make choyce of [Page 25]Stone-bowes, and Slings against Cannon and Musket: our choice of Armes, must bee accom­modated unto the times. Wee must be sure to match, if not over-match our enemies in the convenience and force of Armes.

Paulus Aemi­lius dicebat Mi­liti haec tria esse curanda: corpus validissimum, Arma apta, ani­mum adsubitae imperia paratum Liv. lib. 44.And as Armes must be fitted to the times, so to the Persons that beare them.Sueton. Iulius Caesar would have his souldiers accomplished with the compleatest Armes, that they might the more decently, and the more resolutely keepe them.

Our Generall Musters, are instituted for a strict survay of Armes, and Munition: at which discovery, you shall see some Rustiques sent into the field, clad in rust and dust, rather then steele. Some of their Pikes and Muskets, as serviceable as Reeds and Pot-guns; as if they meant to play at boyes play, when their Country lies at stake. It is ill jesting with edg'd tools; defect of armes is not laughing matter: it should rather bee se­verely punished, then slightly laughed at. Such jesting may loose a Kingdome in earnest.

Though David enter'd the List no better ar­med then with a sling, it is no warrant for us. He was a Prophet as will as a Souldier, and fore­saw that victory, unto which that weapō would prove sufficient: or else David made choice of a sling, because his most experienced weapon.Aurel. vict. Sucton. As Domitian would use no armes but the bow, at which he was the wonder of dexterity. As the [Page 26]Benjamite could sling, so hee could shoot al­most at a haires breadeth. David knew that it was as good not to take up armes, as not to know how to use them: Therefore he used his owne, refused the arm's of Saul, because unaccustomed, unpractised: That is the reason of his refusall. And David said unto Saul, I cannot goe with these, for I have not proved them.

Many Expositours are of opinion, that David refused Sauls armes because unfit, unproportio­nable: but I rather subscribe to the fairer proba­bility of the golsse.Lyra in Loc. Non est intelligendum, &c. It cannot with any probability be conceived, that Saul armed David with those armes which were appropriated unto his owne body, their statures being unequall, for Saul overtopped all Israel by the head, 1 Sam. 10.Osiander Martyr. It is more probable that it is entitled Sauls armor, because taken our of his ar­mory.Armis suis,] id est, Davidi datu à Saul, & ipsius co pori accommodatis. Nam tanta fuit Saulis proceri­tas, ut arma ip­sius Davidi con­venire non po­tue. int. Piscator in locum. Though David had beene heretofore Sauls armor bearer, yet the best expositors con­ceive that hitherto he had been no practitioner of arm's. Therfore David laies downe these wea­pons, not for his unfitnesse to we are them, but to use them; being unskilful at them, unpractised in thē. I cannot go with these, for I have not proved them

This reason of Davids refusall doth intirnate, that hee is unfit to beare armes that knowes not how to use them:Osiander. Dr. Willet. this knowledge comes not without proofe,The necessity of a Military exercise. without practise. Whence we may infer both the necessity, and the commodity of a Military exercise, of a Military discipline. Without this, whedn men should bear armes for the service of their Country, they will be forced [Page 27]to fly to Davids refusall here in my Text. I cannot goe with these: for I have not proved them.

Finis Instrumenti consistit in usu. Prooved from the end of war­like instru­ments. Instruments of warre (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, Hee fought with beasts after the manner of men: but wee should fight with men after the maner ofEt 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 battell aray. 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 owne selfe it destroyes it selfe. As in every action it is odious to erre; so in the action of warre it is most dangerous. Because one miscar­rying is enough to overthrow an whole army. Wheron may depend the racke of a Common­wealth, the losse of a Kingdome.

In the infancy of warre 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 ranke 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 couragious. A multitude that is disordered is disheartened, and no way able to withstand an inferiour 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 [Page 28]an Army is but inutile truncus, an unprofitable bulke, where the feet of exercise are fetter'd, and the limmes of Practise benumm'd. Quantitatis nulla est efficacia. Quantity is of no force. It is qualitie that must denominate our forces. The most numerous Armies have not alwayes carri­ed away the victory. Witnesse the victory of A­lexander over Darius, Of Cesar over Pompey, Of Hannibul over the Romane Consuls, Of Edward the blacke Prince over Iohn king of France in that most renowned battell of Poicters. Where not the most, but the best (though fewest) soul­diers were Lords of the Field.

Then what followes but a diligent Practise of that Martiall Aphorisme?Vegetius. Formentur Mili­tes omni armorum exercitio, usuque Militiae. Soul­diers must bee trained up in all kinde of Martiall exercise. In the right use of their Armes, in all the beates of the Drumme, in all Military moti­ons, to march wel, to face, to wheele, to counter­march, to double rankes, and files; And to doe all these either by the signe, or word of Com­mand. Without this knowledge souldiers are more exposed to the slaughter than to the fight.

The Jewes though miraculously victorious,From Example and securely confident of the protection of a Deity yet they were disciplined in armes. The traine Bands of Abrabam, Moses, Iosuah, Saul, David, Salomon, Iehosaphat, Asa, Vzziab make it very probable, that the Jewes had a Schoole for the warriour, as well as for the Prophet. The antient Gaules (that most warlike Nation) were so accustomed to the bearing of Armes, that they [Page 29]made their Coucell house an armory, they went armed unto their Councels. Where the Plau­dite of an Oration was not the clapping of hands, but the clattering of Armes. It was Military exercise, and experience that enlarged both Greece and Rome into Monarchies.

We also have a Customary Annuall training of our Counties: But sometimes so triviall,A Check to moderne T ning. so superficiall, that it improves rather our sport, than our skill. The ignorant Rustiques winke when they give fire. The Captaine winkes 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 heartily wished that their Mar­tiall Instructors were more industrious, their training more frequent, and serious. Let a dili­gent exercise improve our skill: Lest when we are unexpectedly provoked unto Armes, there should bee impar Congressus, The experienced enemy should over match us, And the want of Practise in the exercise of Armes should drive us to the Confession of our ignorance in the words of my Text, wee cannot goe with these: for we have not proved them.

But I leave a generall importunity,Application to the Company. and come unto the particular Opportunity, the present oc­casion: The Martiall body of my discourse be­ing almost spent.Adagium. Res ad Triarios redijt. The Rere of my discourse shall bring in the Rere, the antient Quarter Band of the Triarij, Those soul­diers that were most compleatly disciplined: Who were the very Soule from whence the body of the Army had both life and motion.

To you I doe now direct my exhortation, who are the Nursing Fathers, and the Generous Associates of our Nursery of Armes. I have proved unto you the lawfulnesse of the Generall Action of warre, The necessitie and choice of the Instruments of warre. But what is munition without men? Or what are men without skill? And where is skill sooner attained than in the Schoole of Martiall Exercise? It would be dan­gerous tarrying from this Schoole untill our Enemies whip us to it. A rod of Iron is soone made for the back of the Lazy Trivant. Wher­as readinesse and dexteritie in Martial discipline would startle the Enemy, for feare he should be scourged with his owne rod.

Then let not your Nursery of Armes miscar­ry like an untimely birth: Or so faire a Garden (like Ionahs Gourd) perish in a night. Preferre not a Bowling greene before a Military Garden: but rather follow a Captaine, than a Jacke. Re­creation is convenient, but Practise 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 lesse troubles in the tempest of war, which saile with a martiall 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 yeeres, yet even then their aged Peace did take her flight, Iudg. 3.11.12. Wee cannot be securely confident of peace, and rest, until we have letters of Ease from the King of heaven. But we finde no such Patent upon Record. Though your Land bee intail'd unto you and your Heires: Though you enjoy it by the firmest Title; yet a [Page 31]time may come when it cannot bee held by any other Title but the sword. And then they that shew the best Instruments, and the best skill, will have the possession.Prov. 24.6. By wise Counsell thou shalt make thy warre, saith Salomon. They which are to be Counsellors in a warlique Action should be men of Practise.

This honourable City may be compared un­to the sea-faring Tribe of Zebulon, that was a Haven for ships. Gen. 41.9. And so is this. The men of that Tribe were expert in warre: They could keepe ranke, they were skilfull at all the Instruments of warre. 1 Chron. 12. And so may the men of this City; If there would more of them, and more often frequent the Schoole of warre. One vertue of a souldier is silence, A Maiden vertue: Maides must be seene, not heard. Souldiers though they must not bee heard, yet they must be seene. It will redound more to their honour than shame to make a frequent Ap­pearance. The spoiles 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 Philistins. 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 honorable a science.

Truly Honourable, Martiall Desert being the antient Principall Herald for the Titles of Ho­nour: Most of them from Majesty to Gentry, from the Emperor to the Squire have quarter'd their Coates of Honour from this Quarter. The Sword of the Warriour findes an honourable [Page 32]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 souldier in the time of Peace. And the soul­dier shall defend the Magistrate in the time of warre.

Our Antiqua­ries record that it was an anti­ent encourage­ment unto our Chevalry when they were abroad. That the Church of England was upon her knees for them.In the meane time that blessed Church (whereof you are members) will not be out of Practise: but make use of her spirituall weapons. Though she dare not lift up the sword in battell with Iosuah: Shee will not cease to lift up her hands in prayer with Moses. Oratiocoelos penetrat, & ho­stes in terra vincit. Origen. Preces & Iejunium 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 repaire the breaches of hisMy beloved is a Garden in­closed. Cant. 4.12. inclo­sed Military Garden, his Church Militant here on earth. That hee would preserve those three principall borders which amongst us hee 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 warre would teach our hands to warre, and our fingers to fight; that neither the sword of the Magistrate, nor of the warriour may bee drawne wrongfully, or in vaine. That the end of our temporall warfare may be a blessed peace upon earth: and of our spirituall, an eternall peace in the heavens. Unto which Peace the God of Peace bring us all. Amen.