THE SOLDIERS TRIUMPH: AND The Preachers Glory.  
In a Sermon preached to the Captains and Soldiers exercising Arms in the Artillery Garden, at their General meeting in S. Michael's Church Cornhill in London, the 31. of August, 1641.  
BY MATHIAS MILWARD, B. D. Minister of S. Helen's.  Bern. ad Milites Templi, cap. 1. Infoelix victoria, quasuperans hominem, succumbis vitio. 
LONDON, Printed by W.E. and I.G. for john Clark, and are to be sold at his Shop under S. Peter's Church in Cornhill. MDCXLI.   

TO THE HIGH AND MIGHTY PRINCE, CHARLES. PRINCE OF GREAT Britain, Son and Heir apparent to our Sovereign Lord, CHARLES, King of Great Britain, etc. Long happiness in this, and eternal blessedness in the next world.  
Most gracious Prince,  
IT hath pleased your Highness to honour the Company of the Artillery Garden, by vouchsafing to be their General; wherein you have so endeared and obliged them to your service, that upon just occasion their lives and bloods are for your defence, ready tobe laid down. To whom then do I own this Dedication, if not first to your Highness? which if your Grace deign to take into your Princely Patronage, I have the utmost of my ambition. My weakness (I confess) forbade me to aspire so high, but your Gracious clemency invited me thus far: And indeed you may challenge it as a due debt, (if it were worth the owning) it being the first Sermon preached since your Highness so much honoured the Company. You have a great Part to act, (most excellent Prince) when God shall please to call you to it, whose word will teach you to govern yourself and people; to rule justly; and amongst the Courtly adulations and crouchings, not to be lifted up, but to remember yourself to be but man; not so much to consider how great you are, as how good you should be; to acknowledge your power to be lent you for the advancement of God's true worship; to love God more than your earthly dominions; to punish slowly, to pardon easily; to bend your revenge more for the Commonwealth's safety, then to satisfy your own desire; to mollify sharp Decrees with the lenity of mercy; to desire to command yourself, as well as others; to subject your own passions to Reason, as well as men; to remember that you rule over men; that you must rule according to Laws; that you must not always rule, but one day be called to your account before the supreme Judge of heaven and earth; and having ruled well, to receive an immortal Crown in his everlasting Kingdom. Which shall be the prayer of  
Your Graces humbly devoted, Mathias Milward.   

To the Right Worshipful Alderman, THOMAS SOAME, one of the Colonels of the Honourable City of London, and Precedent of the Artillery Company.  
Captain PHILIP SKIPPON, Captain of the same Company. AND To Captain JOHN VENN, Deputy Precedent. Lieutenant WILLIAM MANBY, Treasurer. AS ALSO To the worthy Captains of the City, 

Martin Bond.  
Marmaduke Rawdon.  
George Langham.  
Edward Ditchfield.  
Thomas Covell.  
Edmund Forster.  
William Gear.  
Samuel Carlton.  
Tobias Massy.  
Randolph Manwaring.  
Henry Sanders.  
Nicholas Beale.  
Robert Davies.  
Matthew Forster.  
John Bradley.  
Rowland Wilson.  
James Bunce.  
Tho: Chamberlain.  
Tho: Buxton.   And to all other Gentlemen exercising Arms in the Artillery Garden, London.  
Noble Sirs,  
I Bring you here together, and cite your names in the view of his Highness, your Princely General; that as he beheld you in your Warlike marches, so he may know you in your religious postures. I have joined your sword to ours, Preachers and Soldiers together; one hath need of another; we to pray for you, you to fight for us; being hummed at by a company of Brownists as we walk the streets; whose very cloaks which we buy of them, they hate upon our backs. Pudet haec opprobrie nobis.  
This Sermon, I hear, hath undergone some censure, (but by the weaker sex) for reciting Stories in it, as it is said; but they which spoke it, considered not that I was to speak to Gentlemen that are both Soldiers and Scholars, and not to women, who are now grown such learned Doctresses, that they will take upon them to teach any Minister both what and how to preach. An overshooting expectation is an enemy to all honourable actions; and where that is not satisfied, the undertaker suffereth disgrace. From me therefore seeing nothing of worth can be expected, I cannot suffer much in my reputation, if I have done that which is worth nothing: Yet as it is, I am bold to present it to your view, being in a manner enforced thereunto: For though your desires were command enough, yet there is required a Vindication both of myself, and you; Of myself, that the world may see my doctrine and preaching is not so heterodoxal, as the malicious would make it; Of you, that mine enemies may see your judgement hath not so exceedingly erred in making choice of one, not altogether so unworthy as their envy reports me. It would trouble me, said Seneca upon like occasion, if Cato, or Laelius, or the other Scipio did thus censure me: Nunc malis displicere laudari est, 'Tis praise to be dispraised of those that speak ill, who never yet learned to do well. They are like bawling dogs, (saith he) qui non feritate, sed pro consuetudine latrant, that bark more for custom then curstness. However, such as it is I present to you and the world's view. I can make it no better than it is, and if others will make it worse, yet my hope is you will make the best of it. Finally (worthy Gentlemen) Fear God, honour the King, be religious in peace, be valiant in war, fight the good fight of faith, Agonotheta Deus, God the Lord of battles hath promised you immarcessibilem coronam, a never-fading crown, and triumph in his Kingdom. So prayeth  
Your faithful Symmachus, and Fellow-soldier, Mathias Milward.   

THE SOLDIERS TRIUMPH, etc.  
BEloved Christians, worthy Gentlemen, Soldiers and Citizens, ye have had many excellent Instructors, who have led you forth to fight the Lords battles in your spiritual warfare, and they have phrazed their Sermons in your own Martial terms, of Motions, Postures, Marches, Alarms, Retreats, and the like; Whatsoever your Discipline affords in your Warlike Dialect, I shall desire you to pardon me if I tread not in their steps, nor walk their round, whom I may sooner envy then imitate: For, I profess ingenuously, as I should hold it both an honour and ornament, if I could present my service in your language; so I am loath (being to speak before our Christian Hannibal) to show myself through ignorant boldness an old doting Phormio. I shall therefore speak plainly, yielding the glory of learned eloquence to those who have gone before me. And now after so many directions given you to fight, I purpose to lead you forth to a triumph, yet not (I hope) before the victory, for even in this Church militant, whilst we live, we have some triumphs: So saith the Apostle,  2 Cor. 2.14. 
Now thanks be unto God which always causeth us to triumph in Christ.  
THese words may be called The Triumph of the Church Militant, whose Catastrophes of Sorrow being turned into Trophies of joy, she doth in the midst of devilish malice and worldly misery lift up her head with heavenly comfort, praising God, who always in his Son giveth victory. In all these things, saith S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8.37. we are more than Conquerors. If so, then certainly triumphers, Now thanks be to God, etc.  
In this Triumph I observe four things:  

1. The Actors.  
2. The Author.  
3. The Time.  
4. A Thanksgiving.   
First, the Actors or Triumphers are of two sorts: 

1. The Preachers.  
2. The Hearers.    
1. The Preachers: From whence I note the glory of the Ministry in us; for though we be made Spectaculum, a gazing stock to the Angels, to the world, and to men, yet Us, He causeth us to triumph.  
2. The Hearers: From whence I note the comfort that comes to you; for seeing your good is the cause of our joy, you also are Actors in this Triumph; We rejoicing in your Salvation, You, in our Ministration.  
Secondly, the Author is God, he causeth us, for seeing neither we nor you have cause to triumph in ourselves; Not we, for we are only God's Labourers; Not you, for ye are God's Husbandry: Therefore He whose Labourers we are, whose Husbandry ye are, he causeth us to triumph; We for you, you by us, both in Christ, He causeth us to triumph in Christ.  
Thirdly, the time of continuance, how long it lasteth; Not like the Pageants or triumphs of the world, a tedious toil, and a quick spoil, set up in a year, and pulled down in a day; not per annos, for a few years, but perennis, for ever, Always he causeth us to triumph.  
Fourthly, then follows a Thanksgiving, like the shout of an Army after a victory, like that of Israel, when the Ark of God came into the Host, Now thanks be to God which always causeth us to triumph in Christ.  
1. The Preachers of the Word of God are Actors, He causeth us to triumph. Our triumph stands in three things: Watching, Feeding, Ordering: And for these the Church is compared to a City, to a Flock, to a Bride. To a City, Matth. 5. whereof they are watchmen, Esay 21. To a flock, john 10. and they are the Shepherds. jer. 6. To a Bride, and they are the Paranymphi, the friends of the Bride-chamber, Cant. 2. Three things therefore are due from them to the Church, Munimenta, Alimenta, Ornamenta, saith Bernard: As she is a City, she must be watched for her safety; As a Flock, she must be fed of necessity; As a Bride, she must be ordered with decency. In these stands our triumph.  
First therefore ye shall see a description of this City, Apoc. 21. It was all of gold, it had a great wall, and high, twelve gates, three East, three West, three North, and three South, and it lay four square. To this heavenly jerusalem, the Church may be compared, Cujus murus concordia, antemurale patientia. Bern. in dedicat. Ecclesiae. Unity of the Citizens is the wall, for Civitas est civium unitas; a good conscience and patience are the Bulwarks. It is called holy, because established in the holiness of faith; It is new, because the Law dies, the Ceremonies fade: The Law, like old Zachary, is dumb, and cannot speak, because john, which signifieth Grace, is borne. Luke 1.20. Old things are passed away, all things are become new. New hearts, Ezek. 36. New tongues, Act. 2. A new commandment, john 13. It is called Jerusalem the vision of peace, for Christ the Founder of it, and confounder of the enemies of it, is our peace. The twelve gates resemble the twelve Articles of our faith, through confession whereof we enter into the Church. The four parts of the world show the amplitude thereof. Lastly, this City lieth four square, which is a resemblance of our faith, love, hope, and good works. They are all of one length: for how much a man believeth, so much he hopeth; what he hopeth, he loveth; and as he loveth, he worketh: And thus (as saith the Prophet) thou shalt be called a City sought out and not forsaken, Esay 62.12.  
But now, saith the Preacher, I have seen this wisdom under the sun, A little City, and few men in it, and a great King came and compassed it about, and builded Forts against it: And there was found therein a poor and wise man, and he delivered this City by his wisdom, but none remembered this poor man: Then said I, Better is wisdom than weapons of war, Eccles. 9.14. But I know not how, this City is betrayed, there is a conspiracy of the Prophets in the midst of her, Ezek. 22. and a confederacy of the people, Esay 8. I mean jesuites and Separatists, they craftily crept in to spy out our liberty, these have wickedly gone out to betray our peace; not content to drink of the sweet waters, but trouble the residue with their feet, Ezek. 34.17. yea like so many Saepiaes have vomited forth Ink, with too much gall in it, to disturb our Church's peace, and dash our triumph. I wish there had not been men arising out of ourselves, speaking perverse things, Act. 20.30. For as the sea would be quiet of itself, if winds, and vapours, and exhalations did not trouble it; so the people would have been tractable and peaceable enough, if some seditious Orators, the blustering brethren of Boreas, had not set them in agitation.  
When joab understood that his enemies were encamped both before and behind him, he divided his Army between himself and his brother Abishai, with this direction, If the Aramites be stronger than I, thou shalt help me; but if the children of Ammon be too hard for thee, I will come and secure thee. Let us do so: and like those in Peter's ship that beckoned to their fellows in Andrews boat, aid one another against the common adversary. They writ of Lady Margaret, Countess of Richmond, mother to King Henry the seventh, that the would often say, On condition that the Princes of Christendom would combine themselves, and march against the common enemy the Turk, she would most willingly attend them, and be their Laundress in the Camp. God unite us at home among ourselves, that the seamelesse coat of Christ, rend by schism and faction, may be made up, that so we may triumph in Christ.  
Secondly, the Church is a flock, and must be fed of necessity, and in this also stands our triumph. Feed, feed, feed, saith Christ to Peter: Earth, earth, earth, hear the word of the Lord, saith the Prophet jeremy, for that is your food: You are thrice called upon to hear, we thrice called upon toteach, showing thereby that your joy and our triumph are both twisted upon one thread: O ter foelices & amplius quos irrupta tenet copula, nec malis divulsus queremoniis extrema citius solvet amor die, as he said of man and wife. Thrice happy shall we and you be, if our unity be not divided with unjust complaints, if our love to Christ be mutual, and our care to serve him equal. The Priest's lips, saith the Lord in Malachy, shall preserve knowledge, and they shall seek the Law at his mouth, Mal. 2.7. The reason there is given, For he is a messenger of the Lord of Hosts, which teacheth us and you our duties: First us, He is a Messenger, that requireth fidelity; a messenger of the Lord, that requireth sanctity; of the Lord of Hosts, that requireth magnanimity. Secondly, you: A Messenger, therefore you must give him audience; of the Lord, therefore yield him obedience; of the Lord of Hosts, therefore you own him reverence.  
I am sorry to think that our Church should be troubled with two cruel mothers: One hath dry breasts, and yet will needs be a Nurse; wanteth knowledge, yet will have a charge: Another hath flowing breasts, yet will give no suck; hath learning enough, but will take no pains. Now both are bad, and hinder your joy, and our triumph. We have a little sister, and she hath no breasts, what shall we do for our sister when she shall be spoken for? Cant. 8. Nay indeed, how can we speak for our sister when she should be done for? and therefore one is oftentimes the punishment of another: for they who through wilful sloth have dried up their breasts, God gives them a barren womb that they cannot conceive. Give them, O Lord, what wilt thou give them? Give them a barren womb, and dry breasts, Hos. 9.14. Dost thou love me? saith Christ, Feed, feed, feed. This is the second part of our triumph.  
Thirdly, the Church is a Bride, and must be ordered with decency. It is true, as Clem. Alexand. saith, her chiefest ornament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the ornament of goodness, for the King's daughter is all glorious within, and without too, her garments are of wrought gold. There is therefore some outward beauty which the Church hath, comely Ceremonies, void of superstitious abuse, which serve to edifying, and preservation of unity and order; for if there were none at all, it would bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Will-worship, and every one after his own fancy would fashion new forms of behaviour; We should have as many factions as fancies, and as many Gospels as Gossips.  
Again, if there should be too many Ceremonies, that would induce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superstition; and through multiplicity, men might be turned from the simplicity of God's true worship: Therefore there are not many, to keep us from superstition; but some, to keep us in order. We all call for reformation, but of mis-governors, not change of government. Is there no way to prevent drunkenness, but by digging up the Vines?  
I grieve to think on them which exclude themselves from this triumph which we have in Christ, because they leave our Church; and the Church doth well to leave them that have broken down the walls of peace: Yet I could wish, that though they be without the walls, they may be within the Liberties, but that the Liberties go no farther than the Bars of Order, and these Bars have they broken also. Well, Christ is the Bridegroom, the Church is the Bride, she must have her peaceful ornaments: Yet as Tertullian said, Sunt qui te etiam per ornamenta ferient; That which is some part of our Church's glory, there be that wrist it to her shame: of whom I will say no more, but O miseram Sponsam talibus concreditam Paranymphis! I rejoice, saith S. Paul, beholding your order, Col. 2.5. and he gave commandment that all things should be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, decently and in order. Gal. 6.16. the Apostle exhorts to walk in rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a military march, which requireth order: And the Church is compared to a well ordered Army, Cant. 6. Who is this that looketh forth as the morning, fair as the moon, pure as the sun, terrible as an Army with banners, acies ordinata. God is the God of order, and wicked men are noted by the Apostle to be such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that walk disorderly; and therefore all that are enemies to good order, let them take heed of that place, Where there is no order, job 10.22. We should be like so many beams, shining from one Sun of Righteousness; like so many brooks derived from one fountain of Grace, sweetly united, orderly disposed: for the Church's glory consists in Watching, Feeding, Ordering, and in that she triumpheth, Now thanks be to God which causeth us to triumph in Christ.  
Thus ye see how we that are Preachers, are Actors in this triumph, but yet not without you that are hearers; we triumph in you, and you by us, both in Christ.  
2. For Natura nostra est, Ordinatio autem vestra: Our nature, as men, is our own; our Ordination, as Ministers, is yours: If we live well, it is our gain; if we teach well, it is your gain: and like the Angels in jacobs' ladder, are always ascending or descending: When they ascend, they inform the judgement of the learned; when they descend, they speak to the capacity of the simple. Ascendunt, ut erigant magnos; descendunt, ut nutriant parvos. See how S. Paul ascends, 2 Cor. 5.13. Whether we be besides ourselves, we are it unto God: See how he descends, Or whether we be sober, we are it unto you; because Sancti excedunt in contemplatione, sobrii sunt in praedicatione. Paul ascended, when he said, We speak wisdom to the perfect: He descended, when he said, I gave you milk, not meat. How ever it be, we esteem you a great part of our triumph, for we preach Christ jesus and ourselves your servants for jesus sake.  
How comes, it then, that we are so much misconstrued in our preaching? What comfort can we have, when prejudice precludes your judgement? For though we pass not for man's judgement, yet we see it to be a daily consequent of our labours, to be judged as often as we speak. If we come in the spirit of meekness, it is accounted weakness; if we reprove their sin, they say we forget our Text: Art thou here mine enemy? saith one, 1 King. 21. What said this mad fellow? saith another. Thus whilst we, like birds of the morning, record the praises of God, one or other that hath bend his tongue like a bow, lies ready to shoot out his arrows, even bitter words.  
Wherefore beloved, seeing we desire to have you partners of our triumph, see that ye be like minded, having the same love, and fulfil our joy: For what is our joy, or crown of rejoicing? are not even you it at the presence of the coming of the Lord jesus? 1 Thes. 2.19. Yes, you are our glory, and our joy. Now thanks be to God.  
Now worthy Gentlemen and Soldiers, I must neglect you no longer, whom having spoken to as Christians, I must now exhort as Military men, for you I behold this day in a triumphant manner, the joy and honour of this City. You have been taught by others, the causes of undertaking a War to be three: Necessary defence, due revenge, and reparation of damage. But that ye may conquer and triumph, I shall commend unto you these three virtues, Piety, justice, Fortitude.  
1. Piety, saith the Apostle, is profitable for all things, it hath the promises of this life, and that that is to come, 1 Tim. 4.8. Other virtues without this, are like force and agility in the body without eyesight, nature without grace; like blind Samson without a guide. All that which we call Virtue, if it be not directed by the fear of God, and true godliness, are names void of the things. What is prudence without it but a childish dexterity, by which every one resolves of his actions, as he is a Lawyer, a Merchant, a Scholar, but not as he is a man? so being wise in the retail, he may be a fool in gross. Valour without it, degenerates into ambitious desperateness, and hardens a man's courage to mischief: And temperance without godliness is rather a Diet then a Virtue; a mere abstinence for Health's sake, not a profession for Religion's sake.  
Piety therefore is necessary for all men, and for a Soldier not lest of all; for he that goes forth every day to hazard his life, had need be prepared for a good passage: Therefore saith God, Deut. 23.9. When the Host goeth forth against the enemy, take heed of every wicked thing. A man must be at peace with God, before he fight with his enemies. When jehoshaphat heard War proclaimed against him, it is said that he feared; and set himself to seek the Lord, 2 Chron. 20.3. It was Cornelius the Centurion's honour, a brave Captain, that he was a just man, and feared God. It is he that must be sought in the first place, for The horse is prepared for the day of battle, but safety or victory is of the Lord, Prov. 21.31. When joshuah fought in the valley, Moses prayed in the Mount: When he held up his hand, Israel prevailed; and when he let fall his hand, Amalek prevailed, Exod. 17.9. He that will conquer, must observe this rule, Armanda mens fide, manus prece, vita castis moribus: He must have his mind armed with faith, his hand with prayer, his life with chaste manners.  
Would you triumph then Gentlemen? with a faithful confidence trust in God: Some trust in Chariots, and some in Horses, but we will trust in the Name of the Lord, said the best Warrior of the world, Psal. 20.8. for the Lord God is he that goeth to fight for you, against your enemies, to save you. When Henry the second was at S. David's in Wales, and from the cliffs in a clear day discovered the coast of Ireland, said, If it be no farther, I with my Ships am able to make a bridge thither: Which speech being realted to Murchard, King of Lenister in Ireland, he demanded if the King added not with the grace of God: when it was answered that he made no mention of God, then said he more cheerfully, I fear him the less, that trusteth more to himself then Gods help. We cannot overcome, unless we fight under Christ's banner; No conquering, no triumphing without Piety.  
2. How can the War be religious, if not just? the Conquerors sword ought to be swayed with the arm of justice: it is that which measures out right to men by equal proportion, and to be exercised even towards our enemies: it is that which guards virtue, and combats vice. When the Soldiers came to john Baptist, and demanded of him, And what shall we do? Luke 3.13. he answered, Do violence to no man, accuse not falsely, be content with your wages. I have read, that the Roman warfare was a School of Virtue. Aurelianus the Emperor gave this charge to his Tribunus Militum, Upon thy life, says he, contain the hands of thy soldiers; suffer them not so much as to kill a chicken, or pull a grape of another man's; oil, or salt, or wood let none exact, but be content annona sua, with his allowance: De praeda hostis, non de lachrymis provincialium habeat, Let them take of the spoils of the enemy, but not live by the tears of their Countrymen. See a passage to this purpose, Num. 20.17. when Moses sent messengers from Kadesh to the men of Edom, he observed this order: Let us pass I pray thee through thy Country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells; we will go by the King's high way, we will not turn to the right hand or to the left.  
That justice therefore may be preserved, not only violence and oppression, but all beastly revenge must be avoided; men must not fight against nature, but against enemies: Therefore God commanded his Soldiers not to cut down trees bearing fruit: because (saith one) lignum est, & non homo, nec potest bellantium contra nos augere numerum: They are wood, not man, and cannot increase the number of enemies, Deut. 20.19. It was a good answer of Anaxilaus a Spartan Captain, (as Xenophon hath it) who being accused for yielding up the town Byzantium committed to his charge, he answered, As long as he fought with men, he defended it, but when he saw he was to fight with nature, and that they perished with famine whom men spare in war, he thought good to give it up. Tully was an excellent man of Law, and knowing what justice was, would have the Sword give place to the Gown. It were indeed a note of excellent modesty, and might be assumed, but how? as greater Hosts in their own houses give precedency to meaner guests, or as we say of doting parents, they are content to be made fools by the wit of their children: but to ascribe it as a due or right, he thinks not right, for the Gown can but meditate, and say, In justice this aught to be done, when the Sword saith, For justice sake this is done. Be just and triumph.  
3. You must have Fortitude, else justice is weak: it is not possible to triumph without that. It is a Problem in Aristotle, why Fortitude should raise more admiration than justice, Prudence, or Temperance: We are not so affected with wonder when we see these, as when we behold a valiant Captain, or brave Commander, he answereth it thus: Because the object of Temperance, and exercise of it, consists only in the moderation of pleasure; of Prudence, in the ordering of Civil affairs; of justice, in giving suum cuique, every man his own: but Fortitude, the proper Virtue of a Soldier, hath for its object Victory, which cannot be had without blows and wounds, danger and dint of Sword. A Soldier dares march against death, and out face it, which others tremble to think on. This renowneth them above all other arts, for they are attained with quiet study, warm case, and sound rest; but the Soldier finds difficulty in his designs, and danger in his attempts, whereas cowards are the scorn of men, and contemptible, as having nothing of price but their lives, scarce that, nor any thing wise but their fears.  
You shall know a valiant man by this, He is undaunted when he encountreth force, and yielding when he meets with weakness and disability. The juster that wrath is, the more commendable is mercy. One writes of Henry the Great of France, when he might have hewed the Parisians in pieces, puts down his Pistol, and saves them, saying, He would not suffer them to take harm, who were not in case to do any. Tiberius would not take away the life of his enemy by treachery, and told the Prince of the Celts, that Rome had a sword to kill with, and not an Apothecary's box.  
When revenge lies in a man's hand, the usual way to appease, is by submission and entreaty: yet sometime resolution and courage doth that which submission cannot do: As that valiant Prince of Epirus, Scanderbag, following a soldier to kill him; when the soldier saw that no means of humility would mollify his Captain, resolved at last to encounter him with his sword: This brave resolution stayed his fury, whom he not only forgave, but received into favour. Our Histories writ of john Beaufort, Earl of Dorset, with fifteen hundred men, being encompassed between the sea with fifteen thousand French, Arminac the General of the French sent to him, and advised him to yield: But he answered, It is not the manner of the English to yield without blows, neither am I so heartless as to deliver my self into their hands, whom God may deliver into mine: And accordingly it came to pass, God gave him the honour of the day.  
It was God's charge to joshua, Only be valiant, and of a good courage: See that in Nehemiah, when he was advised to hid himself in the Temple to save his life, Should such a man as I fly? saith he: And who is he that being as I am, would go into the Temple to save his life? I will not go in, Nehem. 6.11. When the children of Israel began to mutiny, having heard of Giants and Anakims in the Land of Canaan, Come, let us make a Captain, and return into Egypt, Num. 13.30. & 14.9. but joshua and Caleb stilled the people, saying, Fear not the people of the land, they are bread for us, their defence is departed from them, and the Lord is with us, fear them not. What a triumphant exploit was that of Eleazar, 1 Macc. 6.43. perceiving that one of the beasts was armed with royal harness, he made a lane through his enemies with his sword to approach that Elephant, and creeping under him, wounded him in the belly; and with the fall of the beast being crushed to death, suo sepultus est triumph, was buried in his own triumph, or rather triumphed in his own burial. Syracides saith of David, that he played with Lions as with Kids, and with Bears as Lambs, Syr. 47.3. Valiant soldiers armed with divine fortitude, Tam alacres ad interitum quam ad triumphum rapiuntur, are carried as cheerfully to their death, as to a triumph: quam gloriosi revertuntur victores de praelio, tam beati moriuntur Martyres in praelio: From the battle they return glorious Conquerors, in the battle they die blessed Martyrs. Whatsoever happens in a just War, the Soldier is crowned: If conquer, with a triumphant Garland; if vanquished, with a Martyr's crown. Securus interimit, securior interit, saith Bernard: he sinneth not when he kills, nor perisheth when he dies.  
The way to attain to this Fortitude, is, to keep a good conscience. Nothing makes a man so much a coward, as the guilt of sin. When David had lost his holiness, how faint-hearted he became! He that played with Lions and Bears like Lambs and Kids, runs away from his own son: being disarmed of that defence, Factus est in peccato timidus, qui fuerat in gratia metuendus: Whom the state of grace found valiantly active, the guilt of sin made fearfully fugitive. There is no way but this to conquer, and it must be by this, if ye desire to triumph. Now thanks be to God, who causeth us: And so I come to the Author.  
2. God is the Author of all the good we do; it is he that worketh, velle & perficere; you cannot triumph but by him: The race is not to the swift, nor the battle to the strong. When Abraham returned victorious, Gen. 14. Melchisedech met him, and gave God the glory, Blessed be the Lord God, who hath delivered thine enemies into thine hand: And Abraham told the King of Sodom, I will not take so much as a shooe-latchet of thee. S. Chryfostome giveth two reasons: 1. Because he acknowledged God to be the giver of victory. As if he should say, I brought nothing to this War, but voluntatem & promptitudinem, a prompt and willing mind; Victoriam & triumphum operatus est Deus, The victory and triumph is the Lords. 2. That the King of Sodom might not arrogate the glory of his riches to himself, but to God: As if Abraham had said, I have God that enricheth me, keep thy gifts to thyself, he is my buckler and my exceeding great reward: a buckler to defend me, a reward to enrich me, Gen. 15. David laid up the sword of Goliath in the Tabernacle of God, thereby acknowledging God to be the Author of his victory. joshuah built an Altar unto the Lord of whole stones, over which no man had lift up an iron, Iosh. 8.31. The reason is given by a Rabbin, that the good which men obtain by their prayers, they are beholden to no hand for but the hand of heaven. I am able to do all things, saith the Apostle, through the help of him that strengtheneth me, Phil. 4. to fight, to overcome, and all in Christ: Nihil possum a meipso, omnia possum in eo, saith the Apostle. To him that overcommeth, saith Christ, I will grant to sit in my Throne, even as I overcame, and sit with my Father in his Throne, Apoc. 3.21.  
Observe how S. Paul triumphed in those scars which he received for Christ; I bear about in my body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the marks of the Lord jesus, tanquam aliquod trophaeum. Wounds received by Christians in the Lord's cause, how honourable are they! Paphnutius having had his right eye put out for the Name of Christ, Constantine the Emperor would often call him into the Palace; and as if he sucked a blessing from those blemishes, would cherish the disgraced place with kisses. S. chrysostom professeth, he had rather be like Peter, a prisoner for Christ, then like the Angel that set him at liberty. Our triumphs are in suffering, Rom. 8. more than conquerors.  
The world, I confess, hath her triumphs also, but not in Christ; yea Chriots, and pomp of triumphs, like the Chariots of Pharaoh pursuing gods people. Shall I crave leave to present before you a short view of two or three of them? First, Malice, mounted upon a Chariot, runs upon the wheels of mischief, cruelty, rashness, impatience, & impudence; drawn along with two fierce beasts, Secular pomp, and Carnal power; fed like Diomedes horses, with the flesh of men: A generation (saith Solomon) whose teeth are swords, and their jaws, knives to eat up the afflicted, and the poor from among men, Prov. 30.14. God is no Author of this triumph.  
Next, Luxury hath her Chariot that runs riot; they drive like jehu, as if they were mad; wheeled with Gluttony, Lust, Pride, and Sloth; drawn along with two pampered and high-fed horses, Plenty and Prosperity; Oblivion the Coachman.  
After these comes Covetousness, warily moving; her Chariot hung all with iron hooks, running upon four wheels, Pusillanimity, Contempt of God, Inhumanity, Forgetfulness of death; her horses, like herself, spare and lean, called Tenacitas and Rapacitas, Greedy to catch, and Loath to forgo; reigned up with the bridle of Holding fast, and whipped on with a Desire of Having more.  
These be the Devils and the World's Pageants, their end is Praecipices, and downfalls: for they that climb by privy sin, shall fall with open shame. Thou, O man of God, saith S. Paul to Timothy, fly these things. It is our glory that are Preachers, to win souls; it is your comfort. We cannot triumph without you, nor you without us. What a joy will it be at that great day of account, when we shall return our poor talents with advantage! When Peter shall lead in triumph after him jury; Andrew leading Achaia; john, Asia; Paul triumphing with a world of souls after him: and some of us, I hope, triumphing with some of you. Now thanks be to God which causeth us in Christ. But if this triumph be not constant, where is our comfort? It followeth therefore in the next place, the continuance of time,  
3. Always he causeth us to triumph.  
Always in Christ, for he having triumphed over death and hell, doth lead Captivity captive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath unloosed the sorrows of death; so we in him do always triumph: A good conscience is a continual feast; the Comforter abideth with us for ever; it is ever working: For as the creatures of God do always continue their actions to which Nature inclines them, The fire always burneth, if it have matter combustible; the heavens always moving, except by an Almighty power commanded to stand; the Sun always shining, though clouds obfuscate his bright beams to us, yet ever clear in itself: So the righteous, whom God causeth to triumph in Christ, are always moving in the sphere of Obedience, always warming with the flames of Charity, always shining with the bright beams of Sanctity. The Father hath not left me alone, saith Christ, because I do always those things that please him, john 8. so do we in Christ: Always hope, Hos. 12. always pray, 1 Thes. 5. always give thanks, Ephes. 5. always rejoice, Phil. 4. always burning, shining, and teaching, and so doing, always triumphing.  
S. Augustine upon the Prophet David's words, All the day long will I praise thee, hath this Meditation: In prosperity, because I find consolation; in adversity, because I feel thy merciful correction: When I was lost, thou foundst me; when I sinned, thou pardonedst me; when I returned, thou receivedst me; when I continued, thou crownedst me: For he that giveth the end, giveth all things belonging to the end: The grace of inchoation, to begin well; of continuation, to go on well; of consummation, to end well: Voluntatem praeparat adjuvandam, adjuvat praeparatam: He prepares the will that he may help it, and he helps it when he hath prepared it, and so he causeth us always to triumph in Christ. Always? Now thanks be to God. So I come to the last Part.  
4. The Thanksgiving. Amongst the jews were as many Thanksofferings, as Offerings of Expiation and Atonement: To teach us, to be as thankful for blessings received, as in our wants we are importunate to obtain them. The excellency of this service would be considered, which is preferred by the Lord himself before all sacrifices; peculiar to Saints; the service of the life to come, when all other almost cease: it is all we are able to render. Non habeo nisi minuta duo, Two mites is all I have, a soul and a body: Et si millies rependerem, quid sum ego ad Deum? If I should give myself a thousand times, what am I to God? Nature itself teacheth this duty: The very ground pays back the cost bestowed upon it; Non ingratus ager: The Sun draws up vapour from the earth, sends it back in rain. Vnde exeunt flumina, revertuntur ut iterum fluant: The rivers return to the sea from whence they came. As in the Sun beams, the more their multiplication, the greater the reflection: so for God's blessings shown forth to you by his Ministers in every place, the greater should be your fruitfulness, the more your thankfulness. Who causeth us always to triumph in Christ. Now thanks be to God.  
Now hear me thinks I should make an end, but that one thing is wanting to the accomplishing of our triumph, which presents itself to our view this day: That is, to acknowledge the causes of your triumphing, which are many.  
1. In your Princely General, Patron and Protector of your Company, our Illustrious Prince CHARLES, of whom it may be said, as of Titus the son of Vespasian, Delitiae humani generis: The honour of Arms, whose hopeful virtues are the food, life, and soul of Soldiers. In this we have cause to triumph.  
2. In the order, and splendour, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the united hearts and fellowship of your whole company: Though ye differ in your individuals, as so many several persons, and perhaps in opinion, yet you make up together one compacted Body of an Army; and as touching your common good, have but one soul: Like the four Elements, though of opposite qualities, yet they meet harmoniously in a middle temper of man's constitution, & concordi pace ligantur. In this we have cause to triumph.  
3. In your brave Commander, the Captain of your Yard: Of whom I could say much, but that I fear to offend his modesty, Et ne damnum illius laudibus mea faceret verecundia, Lest my modesty also might damnify his due praises. Only thus much, because I will not sin against justice, whilst I am afraid to offend Modesty: If you desire to be instructed in Military Discipline, accompanied with religious mildness, Christian sobriety, wise temperance, manly fortitude, I say no more, but Fellow your Leader. In this we have cause to triumph.  
4. In the bounty of our generous Citizens, and noble Benefactors, who have begun a glorious work, your Campus Martius, your Field of Honour. The Romans had such a place, which they called their great School of defence. It was given to the people by a Vestal Virgin, Caia Tarnatia; but Tarquin the Proud, the last King of Rome, took it away from them, and converted it to his own use, in sowing corn there: Which corn, when he was deposed, the Romans threw into the River Tiber, judging it unfit, that any should reap commodity from so holy ground: In process of time, the sheaves of corn being stopped in a shallow Ford of the River, became firm ground, and was called The holy Island; and after the expulsion of Tarqvinius, this Campus Martius was restored to its former use, wherein they exercised Chivalry, and feats of Arms. The like to this is yours; but never a proud Tarquin will alienate the use of that so happily begun.  
Go on therefore ye worthy Citizens, finish your noble School of Defence: If I have erred in commending you, ye will pardon my charitable mistake. I did deliver freely what I thought you had done, or what I believed you should have done, or what I hope you will do. It is wisdom to prepare for War. We have enjoyed peace a long time, (blessed be God) but that peace hath bred some surfeits, which we pray God to cure with gentle purges, without letting blood. Lipsius' gave this to be the reason of our Halcyon days in Q. Elizabeth's reign, Quodjam in pace Britannia, imperio debet pacati sexus, We did owe our peace to that quiet and mild sex: And yet we have had, and still have masculine Princes, and still enjoy peace, blessed be God; But what then? shall that lull us asleep, and secure us from all Martial meditation? because the Summer quarter hangeth upon us, shall we think that Winter rots in the Sky? Go on therefore, let not so glorious a work be hindered with faint-hearted avarice, but bestow your bounty for their convenience, who will be ready to spend their blood for your defence. In ancient times, when the Captain returned from the Wars in triumphant manner, he entered the City, Non apertis portis, sed disruptis muris, Not by opening the gates, but by making a large breach in their walls: To signify, as Plutarch saith, that having so great and valiant Soldiers, they needed no walls to defend them: As Homer calls Achilles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so these are the walls of the City. This is one of the glorious things that are spoken of thee, O City of London; and it must needs joy your hearts to see so many brave Worthies issue out of your sides, like the flower of Greece out of the Trojan horse. In this also we have great cause to triumph. Now thanks be to God which causeth us to triumph thus on earth, even in this Church Militant, and the same God bring us at last to the Church triumphant in heaven, through the blessed merits of his Son Jesus Christ, to whom with the Father and the holy Spirit be ascribed all honour, power and dominion, now and for evermore. Amen.  
FINIS.