The good old cause, or, The divine captain characteriz'd in a sermon (not preach'd, nor needful to be preach'd, in any place so properly as in a camp) by Edm. Hickeringill ...

THE Good Old Cause: OR, THE Divine Captain Characteriz'd.

II SAM. X. 12.

Be of good Courage, and let us play the Men, for our People, and the Cities of our GOD; and the Lord do what seemeth him good.

GEnerals of Armies have usually in all Ages, amongst all Nations, made a Speech to encourage their Souldiers when drawn up in Battel-aray, and ready to engage: Such a Speech is this Text, made by Joab, (King David's General) when his Army stood in bat∣talia, ready to fight the Enemy that had beset them Front and Reer, the Syrians in the Front, and the Am∣monites in the Reer; no way left to run away, they must either fight or dye; nay, fight, that they may not be killed. In this desperate state, the General faces his

Army to the Front and Reer, the Front he leads himself against the Syrians, the other half of his Army his Bro∣ther Abishai led against the Ammonites.

In this posture the Army was drawn up in the face of their Enemies, when the valiant Joab, made a Speech, addressing himself, particularly to his valiant Brother A∣bishai, saying, If the Syrians be too strong for me, then thou shalt help me; but if the Children of Ammon be too strong for thee, then I will help thee. Be of good Courage, and let us play the men, for our People and the Cities of our God; and the Lord do what seemeth him good.

In my opinion this is the most pithy and succinct, as well as the most divine Speech of a noble General that ever I met with.

In the former part he speaks like a good Souldier, like a brave man; in the latter part like a Divine, like a good man: For, Joab did not buy his Place, nor make Friends at Court to intercede, nor claimed Kindred to the Blood Royal; and yet he might, for the King was his Cousin-Germain; but he won the place by his Sword.

For, King David had pass'd his royal Word, that he that first smote the Jebusites, * 1.1 he should be Chief and Cap∣tain: Joab did it, and his Lieutenant-General got his Place by his Valour too; he lift up his Sword against 300, and slew them, and had the first name amongst the second Ternary of David's Worthies.

Valour is twofold; Active and Passive.

Active Valour consists in doing hardy things, like a stout and great man.

Passive Valour consists in suffering, and enduring hard∣ship couragiously, like a pious and good man.

These two sorts of Valour divide the Text into 2 parts; Active Valour in these words, Be of good courage, and let us play the men, for our People and the Cities of our God.

Passive Valour in these words, Let the Lord do what see∣meth him good; or as the Chaldee Paraphrase, (none of the worst Versions) Let the Lord do whatsoever he has pre∣destinated or fore-ordained. As if he should say, Shall not He that made us and brought us into the World, have Leave to continue us, or take us out of the World, accor∣ding to his own (not our) good pleasure? Let what will come, all shall be welcome, Life or Death, Liberty or Captivity, Soundness or Loss of Limbs, Victory or De∣feat, even as best pleases Almighty God, not my will, but his be done; let the Lord do what seemeth him good.

Active Valour is made up of three Ingredients, viz. 1. A good Courage. 2. A good Conduct. 3. A good Cause. These three Ingredients of Active Valour divide the first general part of the Text into three particulars.

1. A good Courage, in this Exhortation to it; Be of good Courage.

2. A good Conduct; Let us play the men. Some are fierce and stout as Lions, and yet may have but a brutish Valour, and be fool hardy; except their Courage be ma∣naged with a rational and discreet Conduct, and thereby play the men.

Though I confess, in this Criticism I follow the English Translation, which comes nearest to the Septuagint; * 1.2 for the Syriack and Chaldee Paraphrase have but one word to signifie both a good Courage and a good Conduct:

• The former is the proper act of the Hand and Heart.
• The latter is the proper act of the Head and Heart.

Solomon says, A wise man is strong; * 1.3 (i. e.) though his Hand be weak, yet a good Headpiece makes him strong and able to play the man.

3. Thirdly; A good Cause is the causa sine quâ non, the sole Ingredient necessary to qualifie and sanctifie all figh∣ting;

without a good Cause all killing is Murther; no∣thing but a good Cause can hallow our Swords.

The good Cause in the Text is, The Good Old Cause, namely, in defence of our People, and the Cities of our God. As if General Joab had said, Let us play the men for our Countrymen, whether they be good or bad people, they have Lives, and Estates, and Liberties, in the defence whereof our Swords are drawn; they have also religious Liberties in the true Service and Worship of God, in the Cities of our God, in defence of which good Cause too we must play the men. For, all the Cities of the World, as inhabited by God's Creatures, might as well be called the Cities of our God, as well as the Cities of Israel, if the true Religion and Worship of God in those Cities be not meant by this Phrase, The Cities of our God.

Thus St. Augustine stiles his Books concerning the Church of God, (as Joab in the Text) de civitate Dei.

Obj. But some may say, That this War, when Joab made this Speech, was not a defensive but offensive War, an invasion of the Country of the Ammonites, and the Bat∣tel was fought at the Gate of one of the Cities of the Children of Ammon, ver. 8.

Ans. I answer, That notwithstanding this Invasion, this War was purely defensive: For, the Ammonites had abus'd King David's Ambassadors, which were sent in kindness to condole the death of Hyram their late King; which was in effect the abuse of the King that sent them.

And this abuse of Ambassadors has always by the Law of Nations been reckoned a just Cause of War: For this cause alone the Romans waged War with the Corinthians, the Tarentines and Illyrians; and this was once the cause of War betwixt the Emperor of Germany and the Port.

And the Ammonites here did resolve upon a War, and to that purpose hired Souldiers of Fortune, the Syrians, for Money, to fight for them against the Israelites; where∣upon

K. David, like a wise General, since fight they must, he would not be behind-hand with his Preparations, nor stay till the Ammonites should come into his Country, and make Israel the Seat of War, but by wise Conduct, meets the coming Storm, and in defence of his People and the Cities of his God, carries the War to the Enemies Ci∣ties, where our valiant General exhorts his valiant Bro∣ther to be of good courage, &c.

The first Ingredient of true active Valour is a good cou∣rage, which is threefold supernatural, natural, additional.

1. First, Courage supernatural, which appears when God makes men more than men, by infusing his Spirit of Courage; nor was there ever a great Conqueror, but he alwaies had this Spirit of God, which has been given both to good and bad men, Christians and Heathens: This was so visible, even to the Heathens, that they all built Tem∣ples to Fortune, which we call Providence, Nemo vir mag∣nus sine afflatu divino; such was Alexander, and Scypio, Caesar, Pompey, Marius, &c.

And the Heathen Historian observes, that an Athenian General (Themistocles as I remember) never won a Battel after he had braggingly told his Countrymen, after a great Victory, This I did, and in this Fortune had no power,

The Souldiers of the famous Marius thought he spoke in the fight with more than human voice, when he fought and conquer'd that Inundation of Men, the Amnons and the Cymbers that came to swallow up his Country.

When Gideon was to be a Jesus, a Saviour to Israel, 'tis said, The spirit of the Lord came upon Gideon; * 1.4 the same Spirit (sometimes called Faith or good Confidence) made Baruch and Sampson, Jeptha, David, and Samuel, * 1.5 to play the men above common men, who through Faith subdued Kingdoms.

As for instance in David, Tho' in prudent and wise con∣duct he could not have encountered Goliah with any wea∣pon

better that a sling and a stone, to enter that forehead where alone the Giant was unarm'd, and little expected such an Encounter; yet it was a bold Faith and Trust in the Name of the Lord, that made his Heart strong and his Hand steddy. And it was usual in those days, with a Sling and a Stone, before the use of Guns, to hit at an Hairs breadth, so dexterous (I had almost said) were those left-handed Benjaminites, * 1.6 Judg. xx. For, how big soever the Giant was, David was neither longer-liv'd than we, nor bigger, nor stronger, if so strong, as we are; but the Spi∣rit of God put into him a supernatural and superlative courage to play the man for his people and the Citys of his God.

2. Secondly, Good Courage is natural, the Bounty of Nature, for which a man is indebted (as Goliah was) to the firmness of his Limbs, the goodness of his Complexion, and his happy Stars, to make him martial strong, and of good courage; such were these two Sons of Zerviah, in the Text, * 1.7 whom David confesses to be his overmatch and too hard for him: For, to his Brother Abishai this Speech is made, tho' our English Translation only says, He said; but the Septuagint adds, He said to Abishai.

Such men as are of a faint and timerous Complexion naturally have got a Caveat enter'd by Nature in their Bosoms against being listed for Souldiers. Such men may be useful for the Plow, or to wrap themselves in a Gown, and serve well in the Pulpit, or to make a noise at the Bar, but the thundering of Guns and Drums will give them an Ague, and put them into a Fit of trembling: It is tem∣pting of God, and bidding Defiance to his Handmaid Na∣ture, for such effeminate Constitutions (of all Employ∣ments) to turn Souldiers; let them leave the rugged and boysterous Wars to rugged and rocky. Complexions and Constitutions. Some men have stiled a Souldier a neces∣sary Evil, but I think, under Heaven, a good Souldier is one of the most necessary good things.

For, as the World goes, we should lose all other good things, if it were not for those brave Souls, that play the men in defence of the innocent Infants, the weaker Sex, and weaker Men; still they are our People, and a brave Souldier is their Rampart, their Bulwark, their Life guard, the only Safeguard, under God, of our People, and the Cities of our God: Without these Protectors the Pulpit would be a Cypher, an empty place, the Bar unfrequented, and our Lives and Estates at the mercy of a merciless Tyrant.

But there are but few of these Worthies Souldiers of Natures making yet a few of them are enow to put Cou∣rage into Cowards, which is done by,

3. Thirdly, Additional Valour, which has many cau∣ses; as, First, a good Cause; it will make a Coward fight, to think that he fights for God, for his People, and for the Cities of our God; as we usually and truly say, That one honest man will beat two Thieves, because the guilty Con∣science makes a great Thief a great Coward, and his Vil∣lany and Roguery makes him a timerous Villain and a fearful Rogue; whilst he that fights in a good Cause, fights for God, and God fights for him.

This made little David boast so triumphantly; * 1.8 Tho' an Host of men encamp against me, my Heart shall not fear. Saith he, They compassed me about like Bees, * 1.9 but in the name of the Lord will I destroy them.

Yet there are three sorts of Fighters at this day, that play the men in a bad Cause; which I cannot dismiss with∣out a severe Repremand from this Text; as,

1. First, Souldiers of Fortune, such as was these 33000 Syrians, that ran away, and fled before Joab, v. 13. they were Hackney-souldiers, hired as Hackney-horses for such a Journey, such an Expedition, Here's your Money.

These Souldiers of Fortune, that fight without exami∣ning the cause, and march with the first Chapman, are the basest of Butchers; for other Butchers get a greasie living

by killing Beasts, but Souldiers of Fortune live by killing men, and are meer Cannibals and Men-eaters, who (like the Bravo's in Spain and Portugal) have no other Trade or Profession, but Hackney Butchers of Men, any Men, without any other cause than that of the Switzers; they kill any body for the l'Argent. What will ye give me, saith Judas, and I will betray, and be guilty of Innocent Blood? What will ye give me a day, and I will kill, ravish, burn, and murder, saith the Souldier of Fortune? And all this without any remorse, custom of Sin hardens his cal∣lous Heart, and makes him pittiless, and without any Bowels of Humanity, as if he had a Commission from Heaven (as Peter had in another case) Arise Peter, kill and eat.

Of these St. James speaks; from whence come Wars and sighting among you (meaning the Factions of Judas Gali∣loeus, * 1.10 and also the other Jews then in war against the Sa∣maritans, and fought bloodily for the Money-business) come they not hence even from your Lusts (of Avarice and Ambi∣tion) ye fight and war, ye kill, and desire to have, that ye may consume it upon your Lusts: For, a Souldier of Fortune usually consumes in Debauchery what he gets by this in∣human Butchery. Thus this Devil incarnate (like his Fa∣ther the Devil) goes about like a roaring Lion, (from Country to Country) seeking whom he may devour.

A Prince that has a good Cause may (notwithstanding) make use of these Man-slayers or Slaughter-men, as Cly∣ents sometimes see their Advocates, not so much to be for them, as that they be not hired against them: though these Fellows are seldome either faithful or truly valiant; for he that will sell his Soul or his Life for Money, will not fear for Money to betray and sell his Prince.

But since they are kept (like Cocks of the Game) that are good for nothing in Nature, but to fight, these For∣lorns will serve for a Forlorn, and to blunt the Enemy's Swords; for, if they will not fight, they are good for nothing but, like the Locusts of Aegypt, to eat up every green thing: If these be Cowards, they must be punisht as all Cowards are in a well-disciplin'd Army, with pre∣sent Death.

For, plow they cannot, work they will not, fight they dare not, for they are alwaies unsit to dye, and therefore must be afraid to dye. This Locust, like other Locusts, is one of the Plagues of Mankind, good for nothing whilst it lives, but Mischiefs, and therefore, though unfit to dye, yet unfit to live.

These are the men that nourish and foment Wars in Europe; War is their Trade, their Commodity, and can you blame them, if they make the utmost penny they can of their Trade and Profession? But, as bad as this Ca∣terpillar is, I have another in the

2. Second place to expose, that always fights in a bad Cause, and therefore is worse (if worse can be) than a Souldier of Fortune; for, this Man-slayer fights as seldom as is possible, since he does not love fighting, but as lazy men love Work, they must starve without it; he fights to eat, and if he could eat without fighting, it would be the camest Brute alive.

But, in the next place I must shew you a Hector, that loves fighting and killing in a bad Cause, as he loves his Life, nay, more than his Life or his Salvation; I mean the Duelist, that thinks himself a tall fellow if he has kil∣led his Man, though thereby guilty of a double Mur∣ther, 1st, of his Adversary; 2dly, of himself.

So unhappy is this Man of Blood, if he dies in his Blood, and breathes Revenge to his last Breath, then it is a fearful thing to think of his fatal Doom; and if he

kills his Adversary, 'tis Odds but he is hang'd; especial∣ly if all King's have such a Conscience as K. Charles I. that never would pardon a Murtherer, saying, The Al∣mighty God has enacted, that He that sheddeth man's blood, by man shall his blood be••shed: And who am I, that should pretend a Prerogative to dispense with the Laws of the King of Kings?

Obj. But, may some say, would you have a Gentle∣man whose Honour is dearer to him than his Life, put up an Affront, especially since the neglect of demanding Sa∣tisfaction (that's the word) is not interpreted Conscience, but Cowardice, and invites a second Affront, and happy the Coward that can but come near so tame a thing, that he may safely kick it?

Ans. To which I answer, That I knew not which is better, Death or Life; they are indifferent things, and only good or bad as they are circumstantiated; a man of Honour will either live in Honour or dye in Honour.

But, by Honour I mean not that Puff, or Blast, or Va∣pour which has no affinity with Reason, Honesty, and a good Conscience; a truly valiant man is a truly virtuous man, and a truly honourable man a truly honest man; but he can neither be a good man nor a brave man, that is not a rational man.

Now, I am content to give my man of Honour a Di∣spensation to answer any Challenge, so that he retain his Reason and his Honesty.

But, 1st, Is it reasonable and equal, that a Gentleman of a vigorous Health and a plentiful Estate for his Heirs, and Heirs for his Estate, should venture his Life against a Beggarly Hector, that perhaps is weary of his Life thro' Poverty and Diseases, the loathsom consequences of his Lust, and would be beholden to that charitable Hand that would cut the rotten Thread of his Life, rather than suffer it miserably and gradually to rot in pieces? But,

2dly. (What answers all other Challenges) a Duel can never be fought with Honesty, because it is point-blank a Defiance and Breach of the Laws of God and the King.

And therefore let no man pretend to any point of Ho∣nour that is inconsistent with his Allegiance to God and the King, the only Fountain and Measure of Honour: And if Hotspur dislike this my Decision, as too sage and cold, yet in his softer minutes he will thank me, as fiery David did his Cooler Abigail, when he was upon the Road in all haste to kill Nabal that Churl, saying to her, * 1.11 Blessed be the Lord God of Israel, which sent thee this day to meet me; and blessed be thy advice; and blessed be thou, which hast kept me this day from coming to shed Blood, and from avenging my self with mine own hand.

This Duelling is so unsouldier-like, that the brave Ro∣mans (who conquer'd the World) yet abominated all pri∣vate Duels, and if they would shew their good Courage, and play the men, they did it against the common Enemy of their People and the Cities of their God.

Who more valiant than Julius Caesar, or Cato? What could be more cutting and reviling Language, than that which Cato gave Caesar, and even in the Senate-house, and yet this never produc'd a Challenge?

What cares a Rich man if a foolish Fellow call him a Bankrupt, and that no body will trust him? He smiles, and resolves he will not run on Trust.

What cares a valiant man, if a prating Fellow calls him Coward? He smiles, and resolves that the other will find him no Coward, if he makes trial.

No greater sign of a Bankrupt than to bring his Action for the words. No greater sign of a Coward, than to send a Challenge for the words; which if a man answer, he ventures his Body and Soul, his Life and Estate, and if he kill, he makes work for the Hangman, and if he be kill'd, he makes work for the Devil.

But, 3dly, There is yet behind a worse Slaughter-man than either of the former, and all for want of a good Cause, and that is your Religious Rogue, that fights cou∣ragiously, and plays the man: Plays the man, said I? No, no, he plays the Devil for God's sake.

Of these our Blessed Saviour prophesies, when they kill you, they think they do God good service. Such was the Zealots among the Jews, that murther'd the Samaritans, because they differ'd from them in Religion, the Samari∣tans owning only the five Books of Moses, viz. The Law, but not the Prophets; but the Jews did believe both to be canonical.

There's no more reason that one man should kill ano∣ther, because he differs from him in Religion, than be∣cause he differs from him in Stature, Feature, and Com∣plexion.

Thus Mahomet preach'd with his Alcoran in one hand and his Sword in the other; Take your choice, take his Faith, or feel the keenness of his Sword. Thus have I heard that a most Christian Prince makes Converts with Troops of Dragoons. Thus the Spaniards in America drove Shoals of poor naked Indians to the Rivers, utrum horum, take their choice, either therein to be baptized or drowned. A sad Choice, and a worse Cure, to knock out mens Brains because they are blind and cannot see so well as we, the abstruse Mysteries of Religion. St. John says, If a man say he loves God, and hates his Brother, (and Kil∣ling is the extremity of Hatred) he is a Lyar and a Murderer.

Of these Religious Villains I'le say as Jacob of his two murthering Sons (Simeon and Levi) Instruments of Cru∣elty are in their habitations: * 1.12 Oh my Soul! come not into their secret, unto their Assemblies; mine Honour, be not thou united.

Blessed be God (may the Papists in England, Scotland, and Ireland say) that the Principles of our Holy Prote∣stant Religion, teaches us better things. Blessed be God (may we say) that the Principles of our holy Religion teaches us better things. Let the Jesuites fight like mad (as they cant it) ad propagandum fidem; let their Coun∣cil of Constance decree, That no Faith is to be kept with Hereticks; let them break Truces, Leagues, and Cove∣nants cemented with Oaths and Sacraments; let their Superstition (like Paracelsus's Daemon) be conjur'd and confin'd to the Pommel of their Swords, whilst we know not how to draw our Swords, except in that good Cause, in defence of our People, and the Cities of our God. This is such an additional cause of Valour, that where a man's Stars make but an awkward Souldier, this good Cause will cause a Coward to be of good courage, and make an effeminate man to play the man.

2. 2dly, A second cause of additional Valour is a good Conscience, or a good Life and Conversation: Virtue and true Valour are so near a kin, that they have but one Name in several Languages to express them both.

Therefore many an Army that has a good Cause of War, has been ruin'd by Debauchery, and the want of a virtuous and good Discipline.

Can a man be faithful to his Prince that is treacherous to his God, and his own Soul? Can a man be a Saviour to his Nation, that wishes himself damn'd at every word? Can he be valiant that fears to dye? And must not all men fear to dye, that live in open defiance to the God of Heaven, and therefore most unfit to dye, lest he be damn'd, according to his daily Prayers? Will not such a one tremble when he comes near the mouth of a Canon, and a Broadside, and like Belthazzar, knock his Knees together, in dread of that fatal Doom he trembling saw, but knew not how to prevent? The prophaneness of these Debauchees

does debauch their Courage, tho' they be naturally of a good Courage; well may they then think they shall sink and be damn'd, they have so often wish'd it in cold Blood.

Nor can the greatest practise of Atheism prove any Fence against this Fear, when Death stares him in the face. This Fool (as the Psalmist calls him) may say in his Heart, (that is) Wish in his Heart, that there is no God, and perhaps may say so too in his drunken Rant and drunken company, but let him come to the Gates or Ap∣proaches of Death, and he cannot chuse but dread that Judge, against whom (like the Giants of old) he has waged War, and bid Defiance all his Life-time.

And it is observable, that the Psalmist says, the Fool hath said in his heart, there is no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or as the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies, God the Judge. The Fool could be content there should be a Jehovah, a merciful God, but wishes, as Thieves in Goal do, that there should never be an Aelohim or Judge of Assize, and both of them for one and the same reason too.

Obj. A good Conscience! may some say, and a sober Life and Conversation, are good, very good things; but he that is without Sin, let him cast the first stone at my Debauchee.

Ans. It's one thing to sin thro' human frailty, and a vastly-different thing to sin voluntarily, presumptuously, and with an high hand; * 1.13 such Sinners, by the old Law, were punish'd with Death without Mercy.

A man that is a very good Subject may sometimes break some of the King's Laws, through Ignorance or In∣firmity; but, will this justifie a Rebel, that lives in open defiance of his Prince, and bids him Battel? It is these Rebels to Heaven, that seem to follow the counsel of that wicked Woman, to curse God and dye; that never pray, but to be damn'd, and live in open Hostility to the God of Heaven; that will ruine the best Cause in the World.

This common and open Prophaneness does not only provoke God's Wrath against themselves, but against their Governors, if they only reprove and make Procla∣mations in detestation of them. Old Eli did thus much to his debauch'd Sons, but, for want of a severer Disci∣pline, God punish'd him and his House for ever.

This Leven must be purged out and cashiered, or else it will leven the whole Lump. It is no surprize therefore to thinking men, to hear of vast Fleets put to Sea, with vast Expence, and vaster Hopes, yet without Success, whilst men (thus impudently and openly) from the First Rate Ship to the Tender, from Stem to Stern, from the Captain to the Cook, swear and curse like Devils, and therefore most unfit to play the men for our People, and the Cities of our God.

None therefore can be greater Enemies to Their Sa∣cred Majesties and so good a Cause (the best Cause in the World in this Juncture) than these damning, cursing, cur∣sed, and swearing Libertines, that cannot truly and faith∣fully honour their King, if they fear not God. For such I'll pray (though) as we do over the Doors of them that have the Plague,—Lord have mercy upon these Wretches, or in the words of Moses, O that they were wise, * 1.14 that they understood this, that they would consider their latter end. How should one chase a thousand, and two put ten thousand to flight?

If therefore a Souldier love his God, his own Soul, his King, his own Honour and Welfare, his People, and the Cities of our God; let him so live, that he may not be a∣fraid to dye, and then his good Conscience will add to his Valour, and make a man of good courage, and able to play the man.

3. A third cause of additional Valour, is valiant Lea∣ders, by their couragious Words and Deeds.

1. First by their Words, adding Courage to their Soul∣diers by such brave Speeches as this in the Text.

The first and bravest Emperor Julius Caesar was very happy both in Arts and Arms, a good Oratour, and a good Captain, and was addicted to these Harangues to cheer up his Souldiers, when ready to come to the Push; as may be seen in his own Commentaries: No man spoke better; no man fought better; both he and Joab in the Text, had (as all valiant men have) a great presence of Mind, had their Wits about them in the midst of Dan∣gers; they did almost what they list, and could say what they lift, tho' what they said was but little, yet they spoke much in little, being happy both for the Pen and the Pike.

2. But the brave Deeds of a Commander is far more efficacious than brave Words; a couragious Leader (like the Sun-beams) influences all that see him with Spirit and Heat and Life: For, as Cowardice is infectious (a few Cowards, if not timely knock'd down, are enough to ruine a whole Camp) so Courage also spreads it self, and there's none so timerous, but will be ready to follow their Leader, if a brave man at Arms.

4. A fourth cause of additional Valour is good Arms and good Armour: Those will put Courage into a Co∣ward, and those daunt the bravest Enemy that fights un∣arm'd. A Souldier may with as much reason flight all his Garrisons, ruine the Bulwarks of his strongest Forts, and cut down his Palasadoes, as fight without his Ar∣mour. The Prince of Poets (the first, in Time as well as Exoellence) never sights his Champion Achilles till he has first buckled on him his Armour of Proof.

Nor does our * 1.15 English Homer, (so famous for, but less happy in his Pike than his Pen, yet as terrible to his Enemies abroad, as amiable to his Friends at home, that accepted the Lawrel, but refused the Diadem) in his En∣glish Arcadia, ever sight his Knights to beat the Giants,

till he has first brought them the best Horses, the best Arms and Armour, that he could imagine, (nay, he spares for no Costs) to furnish them with. And neglected by none but Braggadochios (especially since the Invention of Gunpowder.) Is Valour any Fence against a Bullet? That dismounts the Highest's Courage in its full Careir, tho' shot by the most feeble Arm. The Wonders done by a late Hero in England, Scotland, and Ireland, in a had Cause, was truly attributed to his care of good Ar∣mour, for that cause sirnamed Ironside.

If good Armour has done so great things in a bad Cause, what Wonders may it not do in our Cause at this day, the best Cause in the World, In defence of our People and the Cities of our God, from the Ravage of a merciless and bloody Foe, the Common Enemy of Mankind, the Turks and Mahomet only excepted.

This harden'd Enemy, wonted to spoil, cannot be op∣pos'd, in humane probability, by a Militia, that has no other Armour than Feathers and Scarfs; as if a muster of Men, when three Kingdoms lye at stake, and rais'd and maintain'd at a vast charge to their Country, were nothing but a Morris-dance, that their Women out of their Windows might admire in the Street the goodly me∣nage of the gay Puppit, that belongs to their House: No other reason can be given why, at this day, the Militia-Captains clude and frustrate the Statute, that commands Back, Breast, and Pot for the Horse, and Corslet for the Pikes, now (chang'd forsooth) into a Leather Jacquet, nick-nam'd a Buff Coat, and into a Red Coat and Byonet. Or, is it because some Feather-bed Captains sell such Ware? Oh! but Armour is wearisome and heavy: Yes, so also is the whole Duty of a Souldier; but it is the Occupation he has undertaken, and by which he gets his Livelihood; and, Can a Workman work without Tools?

Or, is he asham'd (like other Workmen) to carry them on his Back?

Let a Souldier be asham'd of being beaten, of being a Captive, or running away, but let him never be asham'd of the Tools of the Trade by which alone he stands fair for the Victory. But say some, This Armour speaks Fear and Timerousness. Does it so? Then be it so. Fear, that makes a Centinel or a Guard more watchful, is a due Ingredient of true Valour. Was there ever any wise or successful Generals, but fortified their Camp? When the Spade and the Pickax are the Souldier's Ar∣mour; yet this is really fear of Surprizal, but not Cowar∣dice, but the greatest Wisdom.

The great Alexander, Caesar, Pompey, and (generally) the Grecians and Romans, were no Cowards, (for they conquer'd the greatest part of the known World) yet they never engag'd, but in bright-shining Armour, espe∣cially their Horse, except some light-armed Horsemen, with us called Dragoons, that are not intended to abide the shock, but in a Battel to be here, and there, and every where, as occasion serves, being Mars's Hermaphrodites, neither right Horse nor right Foot, yet both these, and of extream use and behoof in a Camp.

A Souldier may as well dismantle all his Forts, and scorn to fight within a Portcullis and Castle-walls, Gabi∣ons, Perupets, and Bastions, as to scorn to sight within his Armour: Victory is not got (but many times lost) by Bravadoes; and I can scarce pity that Rhodomantade, that dy'd upon the point of that Sword that he had once gain'd from his baffled Foes, but return'd it in flanting Bravery, to play the Game over again, and lost it after he had fairly won it.

Let then our wiser Souldiers ride in Armour, that they may ride in Triumph, adorn'd with the Spoils and Tro∣phies

of the slaughtered Enemy, whilst the unarm'd Cap∣tives follow the Wheels of our armed Chariots, and let them laugh in their Sleeves at the Cowardice of their armed Conquerors, in surprizing a sleepy, negligent, and unarmed Foe on unequal terms: The slaughter'd Dead cannot, and the Living dare not call their Conquerors Cowards. Arm your selves therefore when near an Ene∣my, left you pay for your Folly and Credulity, as Abner did, who came into his Enemy's Quarters without his Aylet Shirt, privy Armour, or Coat of Mael, (which had certainly sav'd his Life.) Died Abner as a Fool dieth?

I care not how rich and glittering my Souldiers Ar∣mour is, so it be of Proof; let him be proud on't, and he'l joy in it; and though a little irksome at first, yet Ʋse will facilitate it, (I speak experimentally) and Custom will make it natural and easie.

The Porcupine never marches but with his Arms rea∣dy fixt; the Crocodile never marches, nor swims, but in his Armour of Musquet-proof; and, Shall Man, who is made by GOD, the Master of all other his fellow-Crea∣tures, lay by his Armour when he goes to fight? To what purpose has GOD and Nature furnish'd Men with better Brains to invent, and Hands to forge good Armour, if they play the Fool in the neglect of it, and dye as a Fool dyeth, when they should play the men, for our people, and the Cities of our God?

Did ever any wise Souldier accuse Hannibal of Co∣wardice, tho' he fought cunningly most commonly with his Brains, to spare his Mens Lives, by laying Ambushes, Bribery, and Surprizals? Even the vapouring and flashy French have now at length learnt this Wit, and so they conquer, they care not what men say or think. Dolus an virtus quis in hoste requirit? was an old Proverb in the Roman Camp.

But, say some, Goliah was arm'd Cap-a-pee, yet he was kill'd. Yes, he was so, but it was digitus Dei, the Finger of God killed him, as it did Ahab that Cuirazeer, hitting him in the Joints of his Harness, which otherwise it was a thousand to one but they had both been invulnerable.

Not that I would have a man manacled in his Armour, that he cannot use his Arms; 'tis enough probably (for Armour keeps no Assurance Office) to secure the noble parts, the Head and Heart, from mortal wounds, let the other take their fate.

The Militia of England are numerous and strong, but the Statutes that well forms them are at this day gene∣rally eluded by the Levity of such fresh-water Officers, that never saw a Sword drawn in Anger, and fit them∣selves and their Souldiers rather for a Dance than a Fight, and rather light, to run away nimbly, than abide the Shock and Brunt of a Battel, by arming their Men as the Law requires and enjoyns, the better to play the men for our people, and the Cities of our God.

There are many other causes of Additional Valour, as Despair, Custom and Ʋse of Wars, or any thing that cheers or exhilarates the drooping Spirits, which I leave to Men of War: And thus much for Good Courage. The method of my Text invites to speak next of Good Con∣duct. And perhaps, some that know me may think, that this is a Province as fit for me to undertake as most other of my Coat: But to do it now from a Text, would be as impertinent and pragmatical as that of Phormio the Peripatetick Philosopher, * 1.16 who took upon him to read a Lecture of the Duty of a Chieftain and good Conduct, in the presence of Hannibal the bravest General in the World. Therefore I'll wave it now, and also the treating of a good Cause, because I have said a great deal to it and of it already, under another Head, and speak a little, and but a little, in the last place, of the second-general

part of the Text, Passive Valour, the most difficult and most divine part of Valour.

Yet many men have attained to this Good Courage in Passive Valour, that never were famous for Active Va∣lour. Any Man, nay, Woman, that is a good Christian, may learn to bear, and be couragious in passive Valour, which is nothing else but a quiet and serene temper in the greatest Straits, and under the greatest Pressures and Difficulties, Losses and Crosses, that can possibly befall Mankind, being very well pleas'd with whatsoever plea∣ses God to send, according to his good pleasure, as he has predestinated and pre-ordain'd. Not but that it is not only lawful to pray against all Temptations, and to be delivered from all Evil; and not only pray against the Plots and Devices of the Enemy, and counterplot them; use all Stratagems, Ambuscades, and whatever the mis∣chievous Wit of Man has invented for destruction of our Enemies; but, when we have done all that active Valour can instruct, and all will not do; when we meet with Losses, Deseats, Captivity, or Death; then a divine Souldier must quietly submit to the good pleasure of him that rules the World, and will do what pleaseth him in Heaven and in Earth. Will we, will we! it is a Sin, nay, a Folly, to repine, but serenely say with our Blessed Savi∣our, If this cup may not pass from me except I drink it, not my Will, but thine be done.

Thus Holy David prayed and fasted, and used all means to save the Life of his beloved Son, the fruit of his Sin; but when God had declar'd his Will by the death of the Child, he cheered up, and call'd for good Chear.

On this score it is that St. Paul exhorts the Philippi∣ans to be careful for nothing, meaning, for nothing that is past: That care alone is sinful which is Janus-like, and which looks both backward and forward; forward it may look, forward it must look, by way of prevention.

For so our Saviour and the Apostle frequently incul∣cate this Care or Heed that looks forward; * 1.17 Take heed that no man deceive you: let him that standeth take heed lest he fall: * 1.18 That we should care for our selves, and for one another; * 1.19 And yet, saith St. Paul, I would have you without carefulness for what is past; and your care may hurt you, macerate you, deject you, but cannot possibly help you; therefore use the means, and when you have done what you can, you have acted all your part; the next is God••s part, I mean the Event, the Issue, the Suc∣cess, for that trouble not your silly Heads, 'tis none of your Province, but belongs to God alone, therefore cast away Care, * 1.20 and cast all your Care upon God, for he careth for you.

I cannot but pitty those poor Hearts, that make their Lives a Burthen to themselves and all that are hear them, being overcharged with Cares and Fears of what shall come to pass.

For my part, I care not what comes to pass, I'll prevent with my Might and Courage what we call Evils, but when all I can do will not do, whatever comes is welcome.

With what a Courage did St. Paul embrace his Fate! How carelesly he descants on his death, as if unconcer∣ned! Death, that is the King of Terrours, and makes them all their life-time subject to Bondage, Cares, and Fears, was but St. Paul's Rejoycing and Entertainment; yet the Sentence of Death, the Sentence to be beheaded, was past upon him by that bloody Nero, and shortly to be executed; * 1.21 then he writes his Second Epistle to Timo∣thy, and talks so unconcern'd, we cannot but joy in him and with him, as if he was only to undertake a pleasant Journey; I am now ready to be offered, and the time of my departure is at hand: The time, the hour he had long wish'd for, having a desire to depart, and be with Christ, which is far better.

A desire to depart; the Original signifies, an earnest longing of Soul; as if nothing could satisfie, but to have his longing, namely, Death, which I say is called, The King of Terrours, the chiefest of Terrours; but Death is so to none but to Knaves and Fools, I mean, to impeni∣tent People, and silly ignorant People.

To dye! What's that? It is as natural to dye as to be born; it is more necessary to dye than to be born; it is (for ought we know) less Pain to dye than to be born; Why do we fear Death then, that is so natural, so necessa∣ry, so beneficial; there the Wicked cease from troubling, and there the Weary be at rest: There no Tyrant can hurt us, no Grief assault us, no Pain nor Anguish, for our selves or others, can torment us; there all Tears shall be wiped away from our Eyes. And, do we sear then to dye?

Obj. No, say some, we do not so much fear to dye, nor cry, Lothe to depart, for any Sweets of Life, (which at the best are but bitter Sweets) but we fear the Conse∣quences of Death and Judgment.

Ans. Do you so? But, I'll give you an easie and in∣fallible Receipt and Remedy against these fearful Conse∣quences after Death; that which makes a Snake or a Ser∣pent terrible; that alone makes Death terrible, namely, the Sting; take away the Sting from these, and you safely, and without fear or danger, hug them in your Bo∣soms.

Now the Apostle tells us, The Sting of Death is Sin; take away that, and Death is stingless and harmless. Sin shall never be imputed to any that are not Volunteers to Sin. A man is not a Rebel to his Prince, nor any Guilt imputed to him, tho' he be in the Enemy's Quarters, if he be taken Captive thither, and strive to his utmost to make his escape. So neither shall any man be accounted a Rebel to Heaven, that's carried Captive, thro' Weak∣ness and Infirmity, to any Sin, and strives to escape, ha∣ting

all Sin with a perfect Hatred, and resisting it as his Enemy to his utmost: To such a one the Lord imputeth not Sin; Sin is in him, but he does not live in Sin, lye in Sin, delight in Sin, wallow in Sin.

But, what a vast difference is there betwixt him that is overtaken in a fault, and he that is a Volunteer to Sin, and follows it with all his might to overtake it! If to such a one Death be the King of Terrours, I cannot blame his Fears; but, Who can pity him that takes no pity on himself, that loves a Lust above his God, above his Soul, and above his Peace here and hereafter, when he may so easi∣ly disarm the King of Terrours, taking away his Venome and Sting?

To conclude this point, By what has been briefly said you may easily know to get an Antidote against Death, and Losses, and Crosses, whatsoever; and consequently, be arm'd against Cowardise, and all unmanly and un∣christian Fears, even in the greatest Streights, tho' beset (as Joab and Abishai in the Text) with a numerous Ene∣my in Front and Reer.

Our part then is, to be of good Courage, with a good Conscience, and in a good Cause; and let the event be Life or Death, Victory or Defeat, Let the Lord do what seem∣eth him good.

To dye thus in Battel for our People, and the Cities of our God, Where is that Dastard that is afraid thus to dye, rather than survive a few weary days, living, or ra∣ther dying daily with the Pangs of the Gout, the Dropsy, the Consumption, Stone, or the like? Not but that God's Will be done, if this grievous Lot must be our Lot, to endure a Thousand irksome Deaths, painful and grievous to our selves, and loathsome and troublesome both to our selves and by-standing Friends; but we cannot help it, if we must be condemn'd to endure the Fatigues of Life to the last dringling Sand; we may not break the Glass,

but if a Bullet break it, and in a good Cause, the Glass is well run out, and the most made of it that it can possibly be worth.

What! Do we fear to go to God and Heaven, (our cer∣tain Portion) if we dye with the said good Conscience, the said good Courage, and in the said good Cause, in defence of our People, and the Cities of our God? The very Heathen, that had but the Light of Nature, pro aris & focis, were ambitious to dye for their Altars and Fire∣sides.

For this Good Cause to be kill'd in Battel, is, to dye in Peace, like good King Josiah, who is said to be gathered to his Fathers in Peace, and yet he died in the Field, in the FIght, with his Sword in his Hand: So that well may such a Divine Souldier, with good old Simeon, Swan like, sing his Nunc dimitis, tho' he dye like the great King Gustavus Adolphus, in the Field: Death may take such a man, Death cannot hurt such a man by cut∣ting off a few weary minutes; for, his Account is fair∣ly cast up, like Joab's in the Text; if he lives, he lives in Victory and Triumph, and lives to God; and if he dies, he dies in Honour, and dies in Peace, and lives with God. Can Life or Death be put out at better Inte∣rest? Can more be made of it?

Well may such a Divine Souldier and Champion for Heaven say with St. Paul, after he had fought with Beasts at Ephesus, and more brutish men, I have fought a good Fight, I have finished my Course, * 1.22 I have kept the Faith; henceforth there is laid up for me a Crown of Righteousness.

I have been extreamly cheer'd in the greatest Difficul∣ties (my little Experience did ever encounter) with that Expression, Isa. 41.14. Fear not thou Worm, Jacob.

One would think, if Jacob be a Worm, had more cause to fear than any other Creature under Heaven; a

Lion has Strength, a Worm has none; the Dove is fear∣ful, but she has Wings; the Hare, the Deer are timerous, but they have swiftness of Foot, to fly from Danger; a Snake has none of these Advantages, yet she has a Sting. But a Worm, what Creature so despicable, so subject to the tread of every Foot? She has no Wings to fly, no Sting to make them stand off, yet Fear not thou Worm, Jacob. And why? (the Reason follows in the next words) For I am with thee, saith God. And if God be for us, who can be against us?

And here I shall baulk my Discourse, and the Text, if Id o not shew,

Q. 1. First, How God may be said to be for his Peo∣ple, when the Lord does what seemeth him good, in pro∣spering them, as he did Joab, in the Text, with Victory? Or, how God may be said to fight for his People?

Q. 2. And secondly, How long he will fight for them?

1. First, I answer, that God visibly fights for his Peo∣ple four several ways, all applicable to this Text and these Times, for which I purposely chose this Text; and if I should conclude my Discourse on this Text, only with shewing what we should do in case of Death, De∣feat, or any other sinister event, (a Consideration very useful and necessary) yet it would be a Contemplation too melancholly and ominous, to conclude with Passive Valour, in active and victorious times, such as this of Joab in the Text, a Victory sultable and parallel to ours in this Juncture: For, in the Verse next following the Text, we hear the good News, that the Idolaters are run for it, the Syrians fled before Joab; And when the Children of

Ammon saw that the Syrians were fled, then fled they al∣so before Abishai.

Almighty God then gives Victory, and visibly fights for his People, when they fight in a good Cause, four several ways: He did it for Israel, Great Britain, and Ireland.

1. First, God is said visibly to fight when he raises up a Hero, a Worthy, by endowing him with the Spirit of Courage, as he did Gideon, Baruk, Jephtha, Sampson, David, Samuel, and (that I forget not) Moses and Joshua.

But of this I have spoken fully already under that Head of Supernatural Courage. But, if I should only remem∣ber those famous Worthies, so long ago, and so remote, my Memory would be as ungrateful as treacherous, if I should forget what all the World at present admires, and Posterity will much more; His Sacred Majesty King WILLIAM, whom GOD has raised up to be a Deliverer to us in the day of our distress, and to rescue us from Popish Tyranny and Superstition, and all those Miseries and Calamities which were ready to break in upon us.

I am upon a Subject uncapable of Flattery or Hyper∣bole, but surely I cannot say less upon so great and Fair Occasion, than to say my Prayers; I only repeat the daily Prayers of the Church of England; In raising up thy Servant King William, to be a Deliverer to us in the day of our Distress, &c. When God's Hand is lifted up, they will not see, saith Isaiah, but they shall see, * 1.23 and be ashamed for their Envy, &c.

We have still many Envious Souls amongst us, it spites them to the Heart, to see what God has done for these Kingdoms, and yet they clap their Hands before their Eyes, and will not see what all others in the World see: What's the Reason? The Prophet says, For their Envy, &c.

Let them go on, and let them go to their Idolater, (their Idol) if they please or dare; let the Blind lead the Blind, till they both fall into the Ditch; I mean the French, and the Frenchified English. Frenchified En∣glish! There's a word unknown to our Forefathers. We used to be such Apes, as to take Laws from France for Feathers, and Lace, and Top-knots, but the English, for 500 years and upwards, have been a Terrour to France: And, are these Frenchified-English Natives then? And, do they know to whom they truckle, and why?

I cannot say less on this ungrateful Subject, and I will not say more, especially at this time, and on this occasion; I am very ready at another time to speak more home to our silly fellows at home.

2. Secondly, God fights for his People, by sending his Fear and Terrour, Amazement and Astonishment, into the Hearts of the Enemy. This in Scripture is called God's Hornet, which, like Beasts stung with a Garabee or Hornet, made Men run they did not know whither, and they did not know why, nor where to be safe, they were in such a Consternation, * 1.24 Amazement, and Fear: And so is the word interpreted.

Thus when the cowardly Spies (Cowards all but Caleb and Joshua) went to spy out the Land of Canaan, the poor Hearts were out of Heart when they saw the Giants, the Children of Anak, * 1.25 and that all the People were men of great stature, But we (say they) were in our sight as Gras∣hoppers, and so we were in their sight.

But, little men may look up to Heaven; little men may cry, I hope, and call to GOD for help, the less Ability they had in themselves: Therefore, saith God, Josh. 24.12, I sent my Hornet before you, which drove them out from before you, but not with thy Sword nor with thy Bow.

Yet they had both Sword and Bow in conquering Canaan, but to little purpose; if God had not sent his Hornet before them, to sting the Enemy to the Heart, and to leave the Lubbers (like ominous Beasts for Sacri∣fice) without a Heart.

And, to apply it, What account can be given in hu∣man Reason, why Ten of our men, lately in Ireland, would usually make an Hundred to fly? Was it because we were bigger, or taller, or stronger-limb'd than the Irish or French? No such matter: But all the reason that can be given is this; they were stung with Dread, Horrour, and Amazement, run like Beasts stung with a Garabee, they did not know why, nor whither, nor where to hide; God sent his Hornet before us, and to him be the Glory, not with thy Sword, nor with thy Bow.

Nor can it be said, that our late Deliverance and Re∣demption three years ago, was wrought or brought about with Sword or Spear.

To see such an Army (treble the number of our De∣liverer) none better mounted, nor better arm'd; to see a Navy well equipp'd, Men of War well rigg'd, and all these to melt away and scatter, no man pursuing them, What's the matter? God sent his Hornet before them.

Not but that it spoke both natural and supernatural Courage, in a superlative manner, to attempt so bravely, and through Faith, to subdue Kingdoms; but it was digitus Dei, the Hand of God was visible in it; to him be the Glory, not with thy Sword, nor with thy Bow.

3. Thirdly, It seemeth good to the Lord sometimes visibly to fight for his People without any human means at all, and that by Emissaries sent from Heaven, (I had al∣mostsaid, from Hell too.) Thus a good Angel, an Emissa∣ry from Heaven, was sent at the Prayer of that good

King Hezekiah, who kill'd in one night, in the Camp of Sennacherib King of Assyria, * 1.26 185000 men.

And thus they fought from Heaven, the Stars in their courses fought against Silera, * 1.27 defeated by a Woman, the valiant Deborah and her Captain Baruk.

Thus they fought from Heaven, the Stars in their cour∣ses, (the Winds and the Waves fought against the Spanish Armado (stiled Invincible) in 88, * 1.28 defeated by a Woman, the Valiant Queen Elizabeth, and her Captain Drake.

Thus they fought from Heaven, the Stars in their courses, (the Winds and the Waves) brought our Deli∣verer's Navy, in 88, three years ago, to their desired Port: Nothing but the Finger of Him that commands the Winds and the Waves could have done this; to him be the Glory, not with thy Sword alone, (tho' a brave Sword) nor with thy Bow.

Nay, sometimes Almighty God sends Emissaries from Hell, to vex and plague the Enemies of his People.

Thus the Psalmist tells us, * 1.29 that when God delivered his People from that Tyrant Pharaoh, and Aegyptian Bondage, He sent evil Angels amongst them. And thus a lying Spirit, (and therefore a Devil) made King Ahab fall at Ramoth-Gilead, * 1.30 when God sent him on an Errand improper for a good Angel and Emissary from Hea∣ven.

An Angel thus made a few silly Worms pull down the Pride of that Atheistical King Agrippa, and eat him up alive. And a silly Fly killed our Countryman Pope Adrian IV, the only English-man that ever was Pope.

The Hand of God guided the Randome-Arrow to the Heart of that Idolatrous King Ahab, * 1.31 through the Joints of his Harness, where only it was penetrable.

4. Lastly, God fights for his People sometimes with weak human means.

Thus Israel must be delivered in Gideon's time, not with his whole Army (for then God's Arm could not have been so visible amongst so many strong men at Arms) but by the men that lapped as a Dog lappeth, pro∣bably the weakest and sickliest in the Camp.

From this Topick the good and valiant King (and therefore valiant, because the good King) Hezekiah cheer'd up his drooping Souldiers; * 1.32 Be strong and coura∣gious, be not dismayed for the King of Assyria, nor for the multitude that is with him; with him is an Arm of Flesh, but with us is the Lord our God, to help us, and fight our Battels. But, how long will God fight our Battels?

The Prophet Azariah answers this Quaere in good King Asa's time; * 1.33 The Lord is with you whilst you are with him, but if you forsake him, he will forsake you.

Many a good Cause is spoil'd by ill management, and many a good Army by ill Discipline: England has a po∣tent Enemy, but yet a Cause so good, that we may say of our King as Abigail said to King David, My Lord fighteth the Battels of the LORD. GOD grant that this good King and this good Cause do not miscarry by a debau∣ched Army and Navy. Can we expect that God should fight for or with these men, that fight against him, and bid him Defiance, cursing themselves and their God? We may assure our selves, that those that wage War against the King of Heaven, will never fight successfully for Their Sacred Majesties.

He that is not truly virtuous, may do, perhaps, some flashy Feats, in Vapour, or for Company, or for Shame, or for Fear or for Despair, but he can never be true to his Post, nor truly valourous. Where there's no Grace, no Goodness, no Sobriety, nor any Vertue, God is not there, Valour is not there, nor Faith, nor Faithfulness there: A man's Courage and Loyalty must needs be as frail and precarious as his Conscience and Religion; and if he does not fell his Loyalty as he bought his Place, and fell his King and his Faith too, it is because the Judas wants a Chapman.

But in these days 'tis possible to find a Chapman too, that will be as free to part with his Purse as any Wretch can be to part with his Faith and Allegiance.

Purge out therefore our Sins for thy Names sake, * 1.34 saith holy David, when he prayed to God for Victory.

If our Armies and Navies be not soundly and through∣ly purged from open Prophaneness, and Cursing, Swea∣ring, Damning, and Debauchery, and from fighting against Heaven, by sinning with an high Hand and an impudent Forehead; they will never prove Men of good Courage, never play the men, in defence of Their Sacred Majesties, nor in defence of our People, and the Cities of our God.

FINIS.

Notes

• * 1.1

  1 Chron. 11.6. 1 Chron. 11.20, 21.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept. but the Chalder Pa∣raphrase, and Syriack Interpreter, authorizes no such nice distinction; invalesce & invalescamus.
• * 1.3

  Prov. 24 5.
• * 1.4

  Judg. 6.34.
• * 1.5

  Heb. 11.32, 33.
• * 1.6

  Judg. 20.16.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says the Septuagint.
• * 1.8

  Psal. 17.3.
• * 1.9

  Psal. 118.
• * 1.10

  Jam. 4 1, 2.
• * 1.11

  1 Sam. 25.32, 33.
• * 1.12

  Gen. 49.5, 6.
• * 1.13

  Num 15 20
• * 1.14

  Deut. 32.29, 30.
• * 1.15

  * Sir Phi∣lip Sidney, who was elected to be K. of Poland, but refused.
• * 1.16

  Cicero de oratore.
• * 1.17

  Luke 21.8.
• * 1.18

  2 Cor. 7.22.
• * 1.19

  1 Cor. 7.32.
• * 1.20

  1 Pet. 5.7.
• * 1.21

  2 Tim. 4.6.
• * 1.22

  2 Tim. 4.7.
• * 1.23

  Isa. 26.11.
• * 1.24

  Deut. 7.20, 21.
• * 1.25

  Num. 13.32, 33.
• * 1.26

  Isa. 37 36.
• * 1.27

  Judg 5.20.
• * 1.28

  In memory whereof I have seen much of Queen Elizabeths Coin, with her Effigies, and the Effigies of a Drake.
• * 1.29

  Psal. 78.49.
• * 1.30

  1 Kin. 22.22.
• * 1.31

  1 Kings 22.34.
• * 1.32

  2 Chron. 32.7, 8.
• * 1.33

  1 Chr. 15.2.
• * 1.34

  Psal. 79.9.