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;
THE Good Old Cause: OR, THE Divine Captain Characterized. II SAM. X. 12. Be of good Courage, and let us play the Men, for our People, and the Cities of our GOD;
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:
GEnerals of Armies have usually in all Ages, among all nations, made a Speech to encourage their Soldiers when drawn up in Battle array, and ready to engage:
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Such a Speech is this Text, made by Joab, (King David 's General) when his Army stood in battalia, ready to fight the Enemy that had beset them Front and Reer, the Syrians in the Front, and the Ammonites in the Reer; no way left to run away, they must either fight or dye;
Such a Speech is this Text, made by Joab, (King David is General) when his Army stood in battalions, ready to fight the Enemy that had beset them Front and Rear, the Syrians in the Front, and the Ammonites in the Rear; no Way left to run away, they must either fight or die;
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 Brother Abishai led against the Ammonites.
In this desperate state, the General faces his Army to the Front and Rear, the Front he leads himself against the Syrians, the other half of his Army his Brother 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 Abishai, saying, If the Syrians be too strong for me, then thou shalt help me;
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 Abishai, saying, If the Syrians be too strong for me, then thou shalt help me;
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.
he lift up his Sword against 300, and slew them, and had the First name among the second Ternary of David is Worthies. Valour is twofold; Active and Passive.
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Active Valour consists in doing hardy things, like a stout and great man. Passive Valour consists in suffering, and enduring hardship couragiously, like a pious and good man.
Active Valour consists in doing hardy things, like a stout and great man. Passive Valour consists in suffering, and enduring hardship courageously, like a pious and good man.
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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, according 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 Defeat,
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, according 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 Defeat,
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Though I confess, in this Criticism I follow the English Translation, which comes nearest to the Septuagint; for the Syriack and Chaldee Paraphrase have but one word to signifie both a good Courage and a good Conduct:
Though I confess, in this Criticism I follow the English translation, which comes nearest to the septuagint; for the Syriac and Chaldee paraphrase have but one word to signify both a good Courage and a good Conduct:
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Solomon says, A wise man is strong; Prov. 24 5. (i. e.) though his Hand be weak, yet a good Headpiece makes him strong and able to play the man. 3. Thirdly;
Solomon Says, A wise man is strong; Curae 24 5. (i. e.) though his Hand be weak, yet a good Headpiece makes him strong and able to play the man. 3. Thirdly;
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,
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,
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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.
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.
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an invasion of the Country of the Ammonites, and the Battel 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;
an invasion of the Country of the Ammonites, and the Battle 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 abused King David is ambassadors, which were sent in kindness to condole the death of Hyram their late King;
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.
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.
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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; whereupon K. David, like a wise General,
And the Ammonites Here did resolve upon a War, and to that purpose hired Soldiers of Fortune, the Syrians, for Money, to fight for them against the Israelites; whereupon K. David, like a wise General,
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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 Cities, where our valiant General exhorts his valiant Brother to be of good courage, &c. The first Ingredient of true active Valour is a good courage, which is threefold supernatural, natural, additional.
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 Cities, where our valiant General exhorts his valiant Brother to be of good courage, etc. The First Ingredient of true active Valour is a good courage, which is threefold supernatural, natural, additional.
And the Heathen Historian observes, that an Athenian General ( Themistocles as I remember) never won a Battel after he had braggingly told his Countrymen,
And the Heathen Historian observes, that an Athenian General (Themistocles as I Remember) never wone a Battle After he had braggingly told his Countrymen,
the same Spirit (sometimes called Faith or good Confidence ) made Baruch and Sampson, Jeptha, David, and Samuel, to play the men above common men, who through Faith subdued Kingdoms.
the same Spirit (sometime called Faith or good Confidence) made baruch and Sampson, Jephtha, David, and Samuel, to play the men above Common men, who through Faith subdued Kingdoms.
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As for instance in David, Tho' in prudent and wise conduct he could not have encountered Goliah with any weapon better that a sling and a stone, to enter that forehead where alone the Giant was unarm'd, and little expected such an Encounter;
As for instance in David, Though in prudent and wise conduct he could not have encountered Goliath with any weapon better that a sling and a stone, to enter that forehead where alone the Giant was unarmed, and little expected such an Encounter;
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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, Judg. 20.16. Judg. xx.
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, Judges 20.16. Judges xx.
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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,
2. Secondly, Good Courage is natural, the Bounty of Nature, for which a man is indebted (as Goliath 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, whom David confesses to be his overmatch and too hard for him:
and his happy Stars, to make him martial strong, and of good courage; such were these two Sons of Zeruiah, in the Text, whom David Confesses to be his overmatch and too hard for him:
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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 tempting of God,
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 tempting of God,
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and bidding Defiance to his Handmaid Nature, for such effeminate Constitutions (of all Employments) to turn Souldiers; let them leave the rugged and boysterous Wars to rugged and rocky. Complexions and Constitutions.
and bidding Defiance to his Handmaid Nature, for such effeminate Constitutions (of all Employments) to turn Soldiers; let them leave the rugged and boisterous Wars to rugged and rocky. Complexions and Constitutions.
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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;
For, as the World Goes, we should loose 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;
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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:
still they Are our People, and a brave Soldier 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.
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.
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as we usually and truly say, That one honest man will beat two Thieves, because the guilty Conscience makes a great Thief a great Coward, and his Villany and Roguery makes him a timerous Villain and a fearful Rogue;
as we usually and truly say, That one honest man will beatrice two Thieves, Because the guilty Conscience makes a great Thief a great Coward, and his Villainy and Roguery makes him a timorous Villain and a fearful Rogue;
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Yet there are three sorts of Fighters at this day, that play the men in a bad Cause; which I cannot dismiss without a severe Repremand from this Text; as,
Yet there Are three sorts of Fighters At this day, that play the men in a bad Cause; which I cannot dismiss without a severe Repremand from this Text; as,
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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.
1. First, Soldiers 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.
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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,
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 you give me, Says Judas, and I will betray,
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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;
and makes him pitiless, 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 Saint James speaks;
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from whence come Wars and sighting among you (meaning the Factions of Judas Galiloeus, and also the other Jews then in war against the Samaritans, and fought bloodily for the Money-business ) come they not hence even from your Lusts (of Avarice and Ambition) ye fight and war, ye kill,
from whence come Wars and sighting among you (meaning the Factions of Judas Galiloeus, and also the other jews then in war against the Samaritans, and fought bloodily for the Money-business) come they not hence even from your Lustiest (of Avarice and Ambition) you fight and war, you kill,
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For, a Souldier of Fortune usually consumes in Debauchery what he gets by this inhuman Butchery. Thus this Devil incarnate (like his Father the Devil) goes about like a roaring Lion, (from Country to Country) seeking whom he may devour.
For, a Soldier of Fortune usually consumes in Debauchery what he gets by this inhuman Butchery. Thus this devil incarnate (like his Father the devil) Goes about like a roaring lion, (from Country to Country) seeking whom he may devour.
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,
2. Second place to expose, that always fights in a bad Cause, and Therefore is Worse (if Worse can be) than a Soldier of Fortune; for, this Manslayer fights as seldom as is possible,
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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;
But, in the next place I must show 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;
Obj. But, may some say, would you have a Gentleman whose Honour is dearer to him than his Life, put up an Affront, especially since the neglect of demanding Satisfaction (that's the word) is not interpreted Conscience, but Cowardice, and invites a second Affront,
Object But, may Some say, would you have a Gentleman whose Honour is Dearer to him than his Life, put up an Affront, especially since the neglect of demanding Satisfaction (that's the word) is not interpreted Conscience, but Cowardice, and invites a second Affront,
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;
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;
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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,
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 through Poverty and Diseases, the loathsome 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,
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,
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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.
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.
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And therefore let no man pretend to any point of Honour that is inconsistent with his Allegiance to God and the King, the only Fountain and Measure of Honour:
And Therefore let no man pretend to any point of Honour that is inconsistent with his Allegiance to God and the King, the only Fountain and Measure of Honour:
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as fiery David did his Cooler Abigail, when he was upon the Road in all haste to kill Nabal that Churl, saying to her, Blessed be the Lord God of Israel, which sent thee this day to meet me; and blessed be thy advice;
as fiery David did his Cooler Abigail, when he was upon the Road in all haste to kill Nabal that Churl, saying to her, Blessed be the Lord God of Israel, which sent thee this day to meet me; and blessed be thy Advice;
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?
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 produced a Challenge?
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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 couragiously, and plays the man:
But, 3dly, There is yet behind a Worse Slaughterman than either of the former, and all for want of a good Cause, and that is your Religious Rogue, that fights courageously, and plays the man:
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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 Samaritans owning only the five Books of Moses, viz. The Law, but not the Prophets; but the Jews did believe both to be canonical.
Of these our Blessed Saviour prophecies, when they kill you, they think they do God good service. Such was the Zealots among the jews, that murdered the Samaritans, Because they differed from them in Religion, the Samaritans owning only the five Books of Moses, viz. The Law, but not the prophets; but the jews did believe both to be canonical.
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,
Take your choice, take his Faith, or feel the keenness of his Sword. Thus have I herd that a most Christian Prince makes Converts with Troops of Dragoons. Thus the Spanish in America drove Shoals of poor naked Indians to the rivers, utrum horum, take their choice, either therein to be baptised or drowned. A sad Choice,
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Let the Jesuites fight like mad (as they cant it) ad propagandum fidem; let their Council of Constance decree, That no Faith is to be kept with Hereticks; let them break Truces, Leagues,
Let the Jesuits fight like mad (as they Cant it) ad propagandum fidem; let their Council of Constance Decree, That no Faith is to be kept with Heretics; let them break Truces, Leagues,
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,
This is such an additional cause of Valour, that where a Man's Stars make but an awkward Soldier, this good Cause will cause a Coward to be of good courage,
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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.
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.
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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,
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 damned At every word? Can he be valiant that fears to die? And must not all men Fear to die, that live in open defiance to the God of Heaven,
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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,
and Therefore most unfit to die, lest he be damned, 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,
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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,
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,
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but let him come to the Gates or Approaches 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.
but let him come to the Gates or Approaches of Death, and he cannot choose but dread that Judge, against whom (like the Giants of old) he has waged War, and bid Defiance all his Lifetime.
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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;
and both of them for one and the same reason too. Object A good Conscience! may Some say, and a Sobrium Life and Conversation, Are good, very good things;
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A man that is a very good Subject may sometimes break some of the King's Laws, through Ignorance or Infirmity; but, will this justifie a Rebel, that lives in open defiance of his Prince,
A man that is a very good Subject may sometime break Some of the King's Laws, through Ignorance or Infirmity; but, will this justify a Rebel, that lives in open defiance of his Prince,
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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;
and bids him Battle? It is these Rebels to Heaven, that seem to follow the counsel of that wicked Woman, to curse God and die; that never pray, but to be damned, and live in open Hostility to the God of Heaven;
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 vaster Hope's, yet without Success, while 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,
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None therefore can be greater Enemies to Their Sacred Majesties and so good a Cause (the best Cause in the World in this Juncture) than these damning, cursing, cursed, and swearing Libertines, that cannot truly and faithfully honour their King, if they fear not God.
None Therefore can be greater Enemies to Their Sacred Majesties and so good a Cause (the best Cause in the World in this Juncture) than these damning, cursing, cursed, and swearing Libertines, that cannot truly and faithfully honour their King, if they Fear not God.
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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, Deut. 32.29, 30. that they understood this, that they would consider their latter end.
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, Oh that they were wise, Deuteronomy 32.29, 30. that they understood this, that they would Consider their latter end.
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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;
and a good Captain, and was addicted to these Harangues to cheer up his Soldiers, when ready to come to the Push; as may be seen in his own Commentaries: No man spoke better; no man fought better;
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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:
2. But the brave deeds of a Commander is Far more efficacious than brave Words; a courageous Leader (like the Sunbeams) influences all that see him with Spirit and Heat and Life:
and those daunt the bravest Enemy that fights unarm'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 Armour.
and those daunt the Bravest Enemy that fights unarmed. A Soldier may with as much reason flight all his Garrisons, ruin the Bulwarks of his Strongest Forts, and Cut down his Palasadoes, as fight without his Armour.
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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.
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.
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as amiable to his Friends at home, that accepted the Lawrel, but refused the Diadem ) in his English 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.
as amiable to his Friends At home, that accepted the Laurel, but refused the Diadem) in his English Arcadia, ever sighed his Knights to beatrice 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 Armour, for that cause sirnamed Ironside.
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 Career, though 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 Armour, for that cause surnamed 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.
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 oppos'd, in humane probability, by a Militia, that has no other Armour than Feathers and Scarfs; as if a muster of Men,
This hardened Enemy, wonted to spoil, cannot be opposed, 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 menage of the gay Puppit, that belongs to their House:
when three Kingdoms lie At stake, and raised and maintained 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 manage of the gay Pulpit, 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,
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,
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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?
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 ashamed (like other Workmen) to carry them on his Back?
Was there ever any wise or successful Generals, but fortified their Camp? When the Spade and the Pickax are the Souldier's Armour; yet this is really fear of Surprizal, but not Cowardice, but the greatest Wisdom.
Was there ever any wise or successful Generals, but fortified their Camp? When the Spade and the Pickax Are the Soldier's Armour; yet this is really Fear of Surprisal, but not Cowardice, but the greatest Wisdom.
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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,
The great Alexander, Caesar, Pompey, and (generally) the Greeks and Romans, were no Cowards, (for they conquered the greatest part of the known World) yet they never engaged,
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but in bright-shining Armour, especially 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,
but in bright-shining Armour, especially their Horse, except Some light-armed Horsemen, with us called Dragoons, that Are not intended to abide the shock, but in a Battle to be Here, and there, and every where, as occasion serves, being Mars's Hermaphrodites, neither right Horse nor right Foot,
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whilst the unarm'd Captives 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,
while the unarmed Captives follow the Wheels of our armed Chariots, and let them laugh in their Sleeves At the Cowardice of their armed Conquerors, in surprising a sleepy, negligent,
I care not how rich and glittering my Souldiers Armour 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.
I care not how rich and glittering my Soldiers Armour is, so it be of Proof; let him be proud oned, and He'll 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 easy.
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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-Creatures, 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,
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-Creatures, lay by his Armour when he Goes to fight? To what purpose has GOD and Nature furnished Men with better Brains to invent, and Hands to forge good Armour, if they play the Fool in the neglect of it,
Did ever any wise Souldier accuse Hannibal of Cowardice, tho' he fought cunningly most commonly with his Brains, to spare his Mens Lives, by laying Ambushes, Bribery,
Did ever any wise Soldier accuse Hannibal of Cowardice, though he fought cunningly most commonly with his Brains, to spare his Men's Lives, by laying Ambushes, Bribery,
'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.
it's 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 generally eluded by the Levity of such fresh-water Officers, that never saw a Sword drawn in Anger,
The Militia of England Are numerous and strong, but the Statutes that well forms them Are At this day generally eluded by the Levity of such freshwater Officers, that never saw a Sword drawn in Anger,
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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:
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:
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And thus much for Good Courage. The method of my Text invites to speak next of Good Conduct. 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, 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.
And thus much for Good Courage. The method of my Text invites to speak next of Good Conduct. 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 Peripatetic Philosopher, 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.
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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.
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.
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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 pleases God to send, according to his good pleasure,
nay, Woman, that is a good Christian, may Learn to bear, and be courageous 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 pleased with whatsoever Pleases God to send, according to his good pleasure,
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it is a Sin, nay, a Folly, to repine, but serenely say with our Blessed Saviour, If this cup may not pass from me except I drink it, not my Will, but thine be done.
it is a since, nay, a Folly, to repine, but serenely say with our Blessed Saviour, If this cup may not pass from me except I drink it, not my Will, but thine be done.
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.
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.
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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;
And yet, Says Saint 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;
the next is God•s part, I mean the Event, the Issue, the Success, for that trouble not your silly Heads, 'tis none of your Province, but belongs to God alone, therefore cast away Care, and cast all your Care upon God, for he careth for you.
the next is God•s part, I mean the Event, the Issue, the Success, for that trouble not your silly Heads, it's none of your Province, but belongs to God alone, Therefore cast away Care, and cast all your Care upon God, for he Careth for you.
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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.
I cannot but pity those poor Hearts, that make their Lives a Burden to themselves and all that Are hear them, being overcharged with Cares and Fears of what shall come to pass.
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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;
and Fears, was but Saint Paul is Rejoicing and Entertainment; yet the Sentence of Death, the Sentence to be beheaded, was passed upon him by that bloody Nero, and shortly to be executed;
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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 Consequences of Death and Judgment.
Object No, say Some, we do not so much Fear to die, nor cry, Loath to depart, for any Sweets of Life, (which At the best Are but bitter Sweets) but we Fear the Consequences of Death and Judgement.
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Ans. Do you so? But, I'll give you an easie and infallible Receipt and Remedy against these fearful Consequences after Death; that which makes a Snake or a Serpent terrible;
Ans. Do you so? But, I'll give you an easy and infallible Receipt and Remedy against these fearful Consequences After Death; that which makes a Snake or a Serpent terrible;
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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,
take away that, and Death is stingless and harmless. since shall never be imputed to any that Are not Volunteers to Sin. A man is not a Rebel to his Prince,
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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' Weakness and Infirmity, to any Sin,
and strive to his utmost to make his escape. So neither shall any man be accounted a Rebel to Heaven, that's carried Captive, through Weakness and Infirmity, to any since,
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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 seemeth him good.
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 seems him good.
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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,
To die thus in Battle for our People, and the Cities of our God, Where is that Dastard that is afraid thus to die, rather than survive a few weary days, living,
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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,
or the like? Not but that God's Will be done, if this grievous Lot must be our Lot, to endure a Thousand irksome Death's, painful and grievous to our selves,
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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.
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.
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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 Firesides.
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 die for their Altars and Firesides.
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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:
For this Good Cause to be killed in Battle, is, to die in Peace, like good King Josiah, who is said to be gathered to his Father's 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 Soldier, with good old Simeon, Swan like, sing his Nunc dimitis, though he die like the great King Gustavus Adolphus, in the Field:
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, 2 Tim. 4.7. I have kept the Faith;
Well may such a Divine Soldier and Champion for Heaven say with Saint Paul, After he had fought with Beasts At Ephesus, and more brutish men, I have fought a good Fight, I have finished my Course, 2 Tim. 4.7. I have kept the Faith;
I have been extreamly cheer'd in the greatest Difficulties (my little Experience did ever encounter) with that Expression, Isa. 41.14. Fear not thou Worm, Jacob.
I have been extremely cheered in the greatest Difficulties (my little Experience did ever encounter) with that Expression, Isaiah 41.14. fear not thou Worm, Jacob.
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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:
or any other sinister event, (a Consideration very useful and necessary) yet it would be a Contemplation too melancholy 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:
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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 also before Abishai.
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 also before Abishai.
if I should only remember 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;
if I should only Remember 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;
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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, Isa. 26.11.
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, etc. When God's Hand is lifted up, they will not see, Says Isaiah, but they shall see, Isaiah 26.11.
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;
What's the Reason? The Prophet Says, For their Envy, etc. Let them go on, and let them go to their Idolater, (their Idol) if they please or Dare; let the Blind led the Blind, till they both fallen into the Ditch;
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?
and Topknots, but the English, for 500 Years and upward, have been a Terror to France: And, Are these Frenchified-English Natives then? And, do they know to whom they truckle, and why?
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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, Amazement, and Fear:
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, Amazement, and fear:
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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, and that all the People were men of great stature, But we (say they) were in our sight as Grashoppers,
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, and that all the People were men of great stature, But we (say they) were in our sighed as Grasshoppers,
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And, to apply it, What account can be given in human Reason, why Ten of our men, lately in Ireland, would usually make an Hundred to fly? Was it because we were bigger,
And, to apply it, What account can be given in human Reason, why Ten of our men, lately in Ireland, would usually make an Hundred to fly? Was it Because we were bigger,
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.
to see a Navy well equipped, Men of War well rigged, and all these to melt away and scatter, no man pursuing them, What's the matter? God sent his Hornet before them.
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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;
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;
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and that by Emissaries sent from Heaven, (I had almostsaid, from Hell too. ) Thus a good Angel, an Emissary 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, 185000 men.
and that by Emissaries sent from Heaven, (I had almostsaid, from Hell too.) Thus a good Angel, an Emissary from Heaven, was sent At the Prayer of that good King Hezekiah, who killed in one night, in the Camp of Sennacherib King of Assyria, 185000 men.
Thus they fought from Heaven, the Stars in their courses, (the Winds and the Waves fought against the Spanish Armado (stiled Invincible ) in 88, 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 fought against the Spanish Armado (styled Invincible) in 88, 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 Deliverer'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;
Thus they fought from Heaven, the Stars in their courses, (the Winds and the Waves) brought our Deliverer'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;
And thus a lying Spirit, (and therefore a Devil) made King Ahab fall at Ramoth-Gilead, when God sent him on an Errand improper for a good Angel and Emissary from Heaven.
And thus a lying Spirit, (and Therefore a devil) made King Ahab fallen At Ramoth-Gilead, when God sent him on an Errand improper for a good Angel and Emissary from Heaven.
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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, probably the weakest and sickliest in the Camp.
Thus Israel must be Delivered in gideon is time, not with his Whole Army (for then God's Arm could not have been so visible among so many strong men At Arms) but by the men that lapped as a Dog lappeth, probably the Weakest and sickliest in the Camp.
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England has a potent 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.
England has a potent Enemy, but yet a Cause so good, that we may say of our King as Abigail said to King David, My Lord fights the Battles of the LORD.
GOD grant that this good King and this good Cause do not miscarry by a debauched Army and Navy. Can we expect that God should fight for or with these men, that fight against him,
GOD grant that this good King and this good Cause do not miscarry by a debauched Army and Navy. Can we expect that God should fight for or with these men, that fight against him,
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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.
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.
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.
But in these days it's 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.
