THE Good Old Cause: OR, THE Divine CAPTAIN Characterised. IN A SERMON (Not Preached, nor needful to be Preached, in any place so properly as in a CAMP.) Upon TWO 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. By ED M. HICKERINGILL, Rector of the Rectory of All-saints in Colchester. Licenced according to Order, Feb. 1. 1691/ 2. London, Printed for John Dunton, at the Raven in the Poultry, 1692. To the HONOURABLE the Lord Colchester, THE Noble Captain of Their Majesty's Lifeguard, etc. May it please Your Lordship, IN this following Text (of all other Verses in the Bible) is found the fairest Character of a Valiant Captain with a divine Mind, a brave Courage in a Heavenly Soul, a great and a good Heart, (a most auspicious Conjunction of Virtue and Valour.) If Virtue and Valour be not one and the same thing, yet they are so near of Kin, that the Latins have but one word to express both; at least, they are reciprocal: No man is truly virtuous that is not truly valorous; no man is truly valorous that is not truly virtuous: For which cause Fortitude or Valour is accounted one of the four Cardinal Virtues. To promote Virtue, and consequently Valour, in our Armies and Navies, (whereof these Three Kingdoms never had more need) I have, with an humble Heart, lent my helping Hand from the Press, to whom it could not be very audible from my low Pulpit. And the Guard of His Majesty's Sacred Person (the Darling of Heaven as well as of Mankind) being more peculiarly your Honourable Province, (in this his so famous and necessary Expedition) invites as well as encourages me to the dedication of this Sermon to Your Lordship, which (I may without Ostentation say) is so useful to all Men (against the Fears of Death (the King of Terrors) but especially, in this juncture, seasonable and suitable for the Soldiery, (if they will find time to read it) and upon such a Text, as perhaps was never handled before in this method by any man, except by (My Lord) Your Lordship's most devoted Servant, E. Hickeringill. THE Good Old Cause: OR, THE Divine Captain Characterised. TWO 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 Soldiers 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 battalia, 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; nay, fight, that they may not be killed. 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, than thou shalt help me; but if the Children of Ammon be too strong for thee, than 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 Soldier, 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 passed his royal Word, that he that first smote the Jebusites, 1 Chron. 11.6. 1 Chron. 11.20, 21. he should be Chief and Captain: 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 hardship courageously, 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 seemeth him good; or as the Chaldee Paraphrase, (none of the worst Versions) Let the Lord do whatsoever he has predestinated 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, 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, 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 managed 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. but the Chalder Paraphrase, and Syriack Interpreter, authorises no such nice distinction; invalesce & invalescamus. for the Syriack and Chaldee Paraphrase have but one word to signify 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; 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; A good Cause is the causa sine quâ non, the sole Ingredient necessary to qualify and sanctify all fight; without a good Cause all kill is Murder; nothing but a good Cause can hollow 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 styles 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 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'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 Soldiers of Fortune, the Syrians, for Money, to fight for them against the Israelites; whereupon K. David, like a wise General, since fight they must, he would not be behindhand 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 Enemy's 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. 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 always 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 Temples to Fortune, which we call Providence, Nemo vir magnus sine afflatu divino; such was Alexander, and Scypio, Caesar, Pompey, Marius, etc. And the Heathen Historian observes, that an Athenian General (Themistocles as I remember) never won a Battle after he had braggingly told his Countrymen, after a great Victory, This I did, and in this Fortune had no power, The Soldiers of the famous Marius thought he spoke in the fight with more than human voice, when he fought and conquered 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; Judg. 6.34. the same Spirit (sometimes called Faith or good Confidence) made Baruch and Samson, Jeptha, David, and Samuel, Heb. 11.32, 33. to play the men above common men, who through Faith subdued Kingdoms. As for instance in David, Tho' 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; yet it was a bold Faith and Trust in the Name of the Lord, that made his Heart strong and his Hand steady. 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 lefthanded Benjaminites, Judg. 20.16. Judg. xx. For, how big soever the Giant was, David was neither longer-lived than we, nor bigger, nor stronger, if so strong, as we are; but the Spirit of God put into him a supernatural and superlative courage to play the man for his people and the Cities of his God. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says the Septuagint. 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 timorous Complexion naturally have got a Caveat entered by Nature in their Bosoms against being listed for Soldiers. Such men may be useful for the Blow, 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 tempting of God, 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. Some men have styled a Soldier a necessary Evil, but I think, under Heaven, a good Soldier 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 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 cipher, 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 Soldiers of Nature's making yet a few of them are enough to put Courage into Cowards, which is done by, 3. Thirdly, Additional Valour, which has many causes; 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 Thiefs, 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; whilst he that fights in a good Cause, fights for God, and God fights for him. This made little David boast so triumphantly; Psal. 17.3. Tho' an Host of men encamp against me, my Heart shall not fear. Saith he, They compassed me about like Bees, Psal. 118. 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 without a severe Repremand from this Text; as, 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. These Soldiers of Fortune, that fight without examining the cause, and march with the first Chapman, are the basest of Butchers; for other Butchers get a greasy living by kill Beasts, but Soldiers of Fortune live by kill men, and are mere Cannibals and Men-eaters, who (like the Bravoes 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 Swissers; 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 Soldier of Fortune? And all this without any remorse, custom of Sin hardens his callous Heart, 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 St. James speaks; from whence come Wars and sighting among you (meaning the Factions of Judas Galiloeus, Jam. 4 1, 2. 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, and desire to have, that ye may consume it upon your Lusts: 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. A Prince that has a good Cause may (notwithstanding) make use of these Man-slayers or Slaughtermen, as Clients sometimes see their Advocates, not so much to be for them, as that they be not hired against them: though these Fellows are seldom 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 Forlorns 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 Egypt, to eat up every green thing: If these be Cowards, they must be punished as all Cowards are in a well-disciplined Army, with present Death. For, plough they cannot, work they will not, fight they dare not, for they are always unfit to die, and therefore must be afraid to die. 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 die, 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 Caterpillar 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 Soldier of Fortune; for, this fights as seldom as is possible, since he does not love fight, but as lazy men love Work, they must starve without it; he fights to eat, and if he could eat without fight, it would be the camest Brute alive. But, in the next place I must show you a Hector, that loves fight and killing in a bad Cause, as he loves his Life, nay, more than his Life or his Salvation; I mean the Duellist, that thinks himself a tall fellow if he has killed his Man, though thereby guilty of a double Murder, 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, than it is a fearful thing to think of his fatal Doom; and if he kills his Adversary, 'tis Odds but he is hanged; especially if all King's have such a Conscience as K. Charles I. that never would pardon a Murderer, saying, The Almighty 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 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, 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 die in Honour. But, by Honour I mean not that Puff, or Blast, or Vapour 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 Dispensation 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 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, 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 Honour 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 Sam. 25.32, 33. 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 myself with mine own hand. This Duelling is so unsouldier-like, that the brave Romans (who conquered the World) yet abominated all private Duels, and if they would show 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 produced 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 killed, he makes work for the Devil. 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: Plays the man, said I? No, no, he plays the Devil for God's sake. 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. There's no more reason that one man should kill another, because he differs from him in Religion, than because he differs from him in Stature, Feature, and Complexion. Thus Mahomet preached 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 baptised or drowned. A sad Choice, and a worse Cure, to knock out men's 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 Killing is the extremity of Hatred) he is a Liar and a Murderer. Of these Religious Villains I'll say as Jacob of his two murdering Sons (Simeon and Levi) Instruments of Cruelty are in their habitations: Gen. 49.5, 6. 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 Protestant Religion, teaches us better things. Blessed be God (may we say) that the Principles of our holy Religion teaches us better things. 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, and Covenants cemented with Oaths and Sacraments; let their Superstition (like Paracelsus' Daemon) be conjured and confined 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 Soldier, 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 ruined 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 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, 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, but knew not how to prevent? The profaneness 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 damned, they have so often wished it in cold Blood. Nor can the greatest practice of Atheism prove any Fence against this Fear, when Death stairs 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 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 Life-time. And it is observable, that the Psalmist says, the Fool hath said in his heart, there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, God the Judge. The Fool could be content there should be a Jehovah, a merciful God, but wishes, as Thiefs 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 Debauchees. Ans. It's one thing to sin through human frailty, and a vastly-different thing to sin voluntarily, presumptuously, and with an high hand; Num 15 20 such Sinners, by the old Law, were punished with Death without Mercy. A man that is a very good Subject may sometimes 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, 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; that will ruin the best Cause in the World. This common and open Profaneness does not only provoke God's Wrath against themselves, but against their Governors, if they only reprove and make Proclamations in detestation of them. Old Eli did thus much to his debauched Sons, but, for want of a severer Discipline, God punished 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 surprise therefore to thinking men, to hear of vast Fleets put to Sea, with vast Expense, 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 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. 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. How should one chase a thousand, and two put ten thousand to flight? If therefore a Soldier 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 afraid to die, 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 Leaders, by their courageous Words and Deeds. 1. First by their Words, adding Courage to their Soldiers 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 Orator, 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; 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 Dangers; 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 courageous Leader (like the Sunbeams) influences all that see him with Spirit and Heat and Life: For, as Cowardice is infectious (a few Cowards, if not timely knocked down, are enough to ruin a whole Camp) so Courage also spreads itself, and there's none so timorous, 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 Coward, 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. 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 * Sir Philip Sidney, who was elected to be K. of Poland, but refused. 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 Laurel, 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. 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, 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 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. This hardened Enemy, wont to spoil, cannot be opposed, in humane probability, by a Militia, that has no other Armour than Feathers and Scarves; as if a muster of Men, 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 menage of the gay Puppet, that belongs to their House: No other reason can be given why, at this day, the Militia-Captains elude and frustrate the Statute, that commands Back, Breast, and Pot for the Horse, and Corslet for the Pikes, now (changed forsooth) into a Leather Jacquet, nicknamed a Buff Coat, and into a Red Coat and Byonet. Or, is it because some Featherbed Captains sell such Ware? Oh! but Armour is wearisome and heavy: Yes, so also is the whole Duty of a Soldier; 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? Let a Soldier be ashamed of being beaten, of being a Captive, or running away, but let him never be ashamed 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 Soldiers Armour; yet this is really fear of Surprisal, but not Cowardice, but the greatest Wisdom. The great Alexander, Caesar, Pompey, and (generally) the Grecians and Romans, were no Cowards, (for they conquered the greatest part of the known World) yet they never engaged, 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' Hermaphrodites, neither right Horse nor right Foot, yet both these, and of extreme use and behoof in a Camp. A Soldier may as well dismantle all his Forts, and scorn to fight within a Portcullis and Castle-walls, Gabions, 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 died upon the point of that Sword that he had once gained from his baffled Foes, but returned it in flaunting Bravery, to play the Game over again, and lost it after he had fairly won it. Let then our wiser Soldiers ride in Armour, that they may ride in Triumph, adorned with the Spoils and Trophies of the slaughtered Enemy, whilst 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, and unarmed Foe on unequal terms: The slaughtered Dead cannot, and the Living dare not call their Conqueror's Cowards. Arm yourselves therefore when near an Enemy, 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 saved his Life.) Died Abner as a Fool dieth? I care not how rich and glittering my Soldier's Armour is, so it be of Proof; let him be proud on't, and he'll joy in it; and though a little irksome at first, yet Use will facilitate it, (I speak experimentally) and Custom will make it natural and easy. The Porcupine never marches but with his Arms ready fixed; 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, and die as a Fool dyeth, when they should play the men, for our people, and the Cities of our God? Did ever any wise Soldier accuse Hannibal of Cowardice, tho' he fought cunningly most commonly with his Brains, to spare his men's Lives, by laying Ambushes, Bribery, and Surprisals? Even the vapouring and flashy French have now at length learned this Wit, and so they conquer, they care not what men say or think. Dolus an virtus quis in host requirit? was an old Proverb in the Roman Camp. But, say some, Goliath was armed Cap-a-pee, yet he was killed. 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 generally eluded by the Levity of such freshwater Officers, that never saw a Sword drawn in Anger, and fit themselves and their Soldiers rather for a Dance than a Fight, and rather light, to run away nimbly, than abide the Shock and Brunt of a Battle, by arming their Men as the Law requires and enjoins, 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 Use 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 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, Cicero de oratore. 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 Valour. Any Man, 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, as he has predestinated and preordained. 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 mischievous 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 Soldier 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 Saviour, 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 declared his Will by the death of the Child, he cheered up, and called for good Cheer. On this score it is that St. Paul exhorts the Philippians 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 inculcate this Care or Heed that looks forward; Luke 21.8. Take heed that no man deceive you: let him that standeth take heed lest he fall: 2 Cor. 7.22. That we should care for ourselves, and for one another; 1 Cor. 7.32. 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 Success, for that trouble not your silly Heads, 'tis none of your Province, but belongs to God alone, therefore cast away Care, 1 Pet. 5.7. and cast all your Care upon God, for he careth for you. 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. 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 carelessly he descants on his death, as if unconcerned! Death, that is the King of Terrors, and makes them all their life-time subject to Bondage, Cares, and Fears, was but St. Paul's 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; 2 Tim. 4.6. then he writes his Second Epistle to Timothy, and talks so unconcerned, 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 wished for, having a desire to departed, and be with Christ, which is far better. A desire to departed; the Original signifies, an earnest longing of Soul; as if nothing could satisfy, but to have his longing, namely, Death, which I say is called, The King of Terrors, the chiefest of Terrors; but Death is so to none but to Knaves and Fools, I mean, to impenitent People, and silly ignorant People. To die! What's that? It is as natural to die as to be born; it is more necessary to die than to be born; it is (for aught we know) less Pain to die than to be born; Why do we fear Death then, that is so natural, so necessary, 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 ourselves or others, can torment us; there all Tears shall be wiped away from our Eyes. And, do we sear then to die? Obj. No, say some, we do not so much fear to die, nor cry, Loath to departed, for any Sweets of Life, (which at the best are but bitter Sweets) but we fear the Consequences of Death and Judgement. 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; 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 Bosoms. 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 Gild 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, through Weakness and Infirmity, to any Sin, and strives to escape, hating 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, lie 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 Terrors, 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 easily disarm the King of Terrors, taking away his Venom 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 armed against Cowardice, and all unmanly and unchristian Fears, even in the greatest straits, tho' beset (as Joab and Abishai in the Text) with a numerous Enemy in Front and Rear. 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. 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, or rather 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 ourselves, and loathsome and troublesome both to ourselves and by-standing Friends; but we cannot help it, if we must be condemned 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 certain Portion) if we die 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 die for their Altars and Fire-sides. 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 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 Soldier, with good old Simeon, Swan like, sing his Nunc dimitis, tho' he die like the great King Gustavus Adolphus, in the Field: Death may take such a man, Death cannot hurt such a man by cutting off a few weary minutes; for, his Account is fairly 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 Interest? Can more be made of it? Well may such a Divine Soldier 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; henceforth there is laid up for me a Crown of Righteousness. I have been extremely cheered in the greatest Difficulties (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 fearful, but she has Wings; the Hare, the Deer are timorous, 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 balk my Discourse, and the Text, if Id o not show, Q. 1. First, How God may be said to be for his People, when the Lord does what seemeth him good, in prospering 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 People 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 showing what we should do in case of Death, Defeat, 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: 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. 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, Samson, 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 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; 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 Hyperbole, 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, etc. When God's Hand is lifted up, they will not see, saith Isaiah, but they shall see, Isa. 26.11. and be ashamed for their Envy, etc. We have still many Envious Souls amongst us, it spite's 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, etc. 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 English! 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 Topknots, but the English, for 500 years and upwards, have been a Terror 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 Terror, 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, Deut. 7.20, 21. 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, Num. 13.32, 33. and that all the People were men of great stature, But we (say they) were in our sight as Grasshoppers, 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 Sacrifice) without a Heart. 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, or taller, or stronger-limbed than the Irish or French? No such matter: But all the reason that can be given is this; they were stung with Dread, Horror, and Amazement, run like Beasts stung with a Garabee, they did not know why, nor whither, nor where to hid; 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 Redemption three years ago, was wrought or brought about with Sword or Spear. To see such an Army (triple the number of our Deliverer) none better mounted, nor better armed; 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. 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 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, Isa. 37 36. 185000 men. And thus they fought from Heaven, the Stars in their courses fought against Silera, Judge 5.20. defeated by a Woman, the valiant Deborah and her Captain Baruk. Thus they fought from Heaven, the Stars in their courses, (the Winds and the Waves fought against the Spanish Armado (styled Invincible) in 88, In memory whereof I have seen much of Queen Elizabeth's Coin, with her Effigies, and the Effigies of a Drake. 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; 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, Psal. 78.49. that when God delivered his People from that Tyrant Pharaoh, and Egyptian Bondage, He sent evil Angels amongst them. And thus a lying Spirit, (and therefore a Devil) made King Ahab fall at Ramoth-Gilead, 1 Kin. 22.22. when God sent him on an Errand improper for a good Angel and Emissary from Heaven. 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 Englishman that ever was Pope. The Hand of God guided the Randome-Arrow to the Heart of that Idolatrous King Ahab, 1 Kings 22.34. 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, probably the weakest and sickliest in the Camp. From this Topick the good and valiant King (and therefore valiant, because the good King) Hezekiah cheered up his drooping Soldiers; 2 Chron. 32.7, 8. Be strong and courageous, 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 Battles. But, how long will God fight our Battles? The Prophet Azariah answers this Quaere in good King Asa's time; 1 Chr. 15.2. The Lord is with you whilst you are with him, but if you forsake him, he will forsake you. Many a good Cause is spoiled by ill management, and many a good Army by ill Discipline: 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 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, and bid him Defiance, cursing themselves and their God? We may assure ourselves, 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 valorous. Where there's no Grace, no Goodness, no Sobriety, nor any Virtue, 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, Psal. 79.9. saith holy David, when he prayed to God for Victory. If our Armies and Navies be not sound and throughly purged from open Profaneness, and Cursing, Swearing, Damning, and Debauchery, and from fight 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. Advertisement. The Works of the Learned: Or, an Historical Account and Impartial Judgement of Books newly printed, both Foreign and Domestic: As also the state of Learning in the World. To be published Monthly; this for January 1691/2. By J. de la Cross, a late Author of the Universal and Historical Bibliotheque. Printed for J. Dunton, at the Raven in the Poultry.