OUr dearest Lord and Saviour, though Prince of that Peace, which he thought the best tidings at his birth, the best Salutation after his rising from the Grave, the best Legacy and farewel before his ascension, yet saith Matt. 10.34. I am not come to send peace but a sword.

And the practise of most, is such, as if they were not a prediction of what would come to pass, but an express commission to take up arms in any cause, as if those to be entered into Christ his Service, were to be baptized [Page 2]with the waters of strife, or to receive Catalins Sacra­ment of blood, as if Christ had said to his Disciples, as Abner to his and Joabs Souldiers, let the young men now arise and play before us. 2 Sam. 2. but indeed the chief va­lor Christ then exhorted Christians to, was practice, such as St. Paul incites his Livetenant Timothy to, in the words of my Text. Thou therefore &c. As then the antients before they joynd battel, did make some observations from the heavens, so it will not be amiss to take up some signal notes by the way.

1. All the Advance the first Commanders in Christian warfare gave to those listed in Christ's Service, was (as to this life) a promise of persecution. And was ever any Army rais'd on such tearms? This is that Invincible Ar­gument for the truth of the Christian cause, that Impreg­nable fort which can neither be storm'd, underminded, starv'd, nor betrayd. The Sinews of this war were not an earthly treasure, Heaven was their Magazine, Store­house and Granary, like those who fought for Israel a­gainst Sisera, they took no gain of money, they fought from heaven. Judg. 5.19.20.

2. Note Christ and his Commanders put no duty on the meanest Souldiers under them, but what they them­selves exemplified, not like Peter the Hermit in the holy war, which he had promoted (pretending a Commission from God) but when they were to joyn battel, with the Enemy, fell to the Rear, saying.

But rather as the brave Corvinus who comprehended the Sum of all Roman eloquence to Soldiers in two words; viz. Sequimini me follow me. Or Iphicrates the Graecian General, who being to march against an [Page 3]Enemy in an extream cold night, that he might be a President of hard-ship, threw off his upper garment, and went as thinly clad, as the meanest under his Command. Or Cato, when he was to conduct the broken forces of Pompey through the Scorcht Sands of Lybia, invited his Soldiers to follow him into a place where Corn and Wine were never seen, into a dry wilderness incompassed with horror round about; because he would not deceive them with false hopes, or concealed fears.

3. Since our Christian State stiled a warfare, (though Similitudes do rather illustrate then teach) yet, since there must be an agreement between the things compared at least in the main, less cannot he intimated then, 1, that in the Christian warfare Discipline is necessary, and as no Armies can subsist without it, so neither can the Church Militant. And as the ancient Romans prevailed more by strict observance of Martial rules, then either by their Valor or Justice of their cause. For the latter they pre­tended none but a dream, that Rome should be the head City of the whole world; so 'tis with Rome, Christian 'tis a dream of Supremacy confidently affirm'd, and obeying the word of command, that carries on their work, and being kept under the same strictness of Discipline, which Severus the Emperor us'd in his Armies, which being en­campt by Orchards and Vineyards toucht not an Apple or Grape, as if they had not been men of the sword but of the gown, not Soliders, but Senators. Or Brutus who spared not his own Sons, though but Abetters in a con­spiracy against the City. And Manlius Torquatus, whose severity is gone into a Proverb, who slew his Son for fighting without command though Victorious. Strict Dis­cipline and close order are like the Scales of the Leviae­than, or a Coat of mail not penetrable by an easy impression.

[Page 4] 2. Though all who have given their names to Christ, are by profession his Soldiers, yet all are not equally con­cern'd in point of honour. The word Thou Signalizes Timothy, who was under St. Paul Governor of Ephesus, the prime Metropolis of Asia, yet he must endure hardness, and be Valiant for the truth, for

1. Fear in a Commander is very contagious, it may quickly infect an whole Army; shall such a man as I fly? said Nehemiah, had he given the word for it, it would have past through the whole body as lightning.

2. They, who are most eminent in Christ his service, those the great Enemy soonest Attachs, the most faithful and best resolv'd, he does not trouble himself with those who fight against Christ under his own banners, and drive on with the fury of Jehu, as if they would take Hell by Violence, but if he can conquer an eminent, worthy, a conspicuous Champion for Christ, for this he builds his Arches, erects his Trophies, and sings Victorta. Let this suffice for Survey of the out-works. I shall proceed in this Order.

1. Give you the definition of Valor by natures light.

2. Shew how 'tis improv'd by Christ his Discipline, from whence will flow a third

3. That there is much Valor requir'd to be a true Christian, that a Coward cannot be an honest man, much less a good Soldier of Jesus Christ. Provided that what is spoken be applied to our Spiritual warfare.

1. The greatest Master of reason defines fortitude to be a mean between fear and confidence Arist. Eth lib 3. Cap 11. but then he seems to confine it too much, as if there were no Valor at Sea as well as at Land, and in suffering as well as acti­ons. Again, we fear many things in which usually Valor is not exercis'd, as Infamy, which a true Valiant man fears more than [Page 5]death it self; for honour is his aim, nor will he for life forfeit the end of his calling. Nor is it any death that fortitude despises, but that which is usherd in by a most glorious and beautiful danger, which the antient Blazo­ners of Valor set forth in Pallas armed with Helmet and Spear; and such a beauty as proclaim'd her Divinity. But then this mettle must be attended by two.

1. Wisdome (of which Pallas was stiled the Goddess) otherwise 'tis but the Valor of Jobs Horse, who laughs at the Ratling of the Spear, while his neck is cloathed with Thunder, he paweth in the valley, and rejoyceth in his strength Job 39. and seems to be sensible of honor, but is only inspired by martial Musick, to Act as an Enthusiast, he knows not what. Common eyes Judge of Valor as they do of fencers or Wrestlers, who if they come on Robus­tuously, and put forward with a great deal of Violence are Judged the braver men, when many times their own rudeness is the cause of their disgrace, and a slight touch of the Adversary gives all that boisterous force a shame­ful foil. But a true Son of honor observes all the cir­cumstances that make an action great and glorious, there­fore keeps the mean, neither declines danger when he is concerned, nor is he confident where no hope. He that fears not an evil that vastly exceeds all his powers to grapple with, that opposes himself to an Inundation, and scorns to fly from an earthquake, such an one saith Arist: is [...] wants a name, unless we may call him a De­sperado, or in our language a phanatick Imitator of true zeal. The Philosopher calls him [...] that is a bold daring coward, as wanting prudence and tolerancy, the chief ingredients into well weigh'd fortitude. About the same Object then are conversant the Coward, the De­sperate, and truly Valiant, the first in defect, Second in [Page 6]excess, but the third carrieth himself with Mediocrity be­tween them, he neither fears danger nor does he antici­pate it. When deliberately ingaged, acts as our earthly fires raging and consuming, but before, like that heaven­ly gentle and cherishing. Most excellent is that of Pliny Epist. lib 1 Epist 22. Impetu quodam ad mortem currere commune cum multis to run hastily to death is common to many, but to make choice of life or death as reason and counsel shall dictate, is proper to great and generous minds. But to fly to death to avoid poverty, shame, captivity, is not fortitude but softness and Delicacy to choose death; not as more honourable, but as a refuge from that he counts a greater evil. He that can endure a condition of life far worse then death, is far more brave and resolute, then he who seeks for shelter in a grave. Cato therefore must be disbanded from the num­ber of the truly Valiant, for he died for fear of death, became of slave to avoid Captivity, and rather then grace Cae­sars triumph would fall a sacrifice to his own envy and nar­rowness of Spirit. He that cannot suffer as well as act, has neither breast-plate nor head-piece, has but bruitish Valor at best, which is not guided by reason but anger and blind appetite. Such may be [...] but not [...] fighters but not truly Valiant saith Arist. for the leaven and ferment of all actions is wisdome, in which respect 'tis said, Tanti est exercitus quanti Imperator, an Army is to be valued according to their general. It was the parable of the forementioned Iphicrates, that an Army of Harts with a Lion Captain, would be able to vanquish an Army of Lions, who had but an Hart for their Leader. A wise conduct gives this assurance to Soldiers, that they shall not die like fools, nor be cast away prodigally. The Second attendant on true Valor is magnanimity, as inseparable [Page 7]from it as heat from fire. Now the magnanimous man is one, who being worthy of great things truly estimates his abilities. This greatness of mind (saith Arist.) is as beauty in a tall, well proportioned body; such only can be called proper, though lesser may be neet, and elegant. He that is acted by this Spirit has honour for his aim, the greatest of external goods, therefore we give it unto God. Now he that is thus qualified must needs scorn any thing that is infamous, as fraud, injustice, breach of trust, lying, equivocation, collusion &c: for all these proceed from cowardice and baseness of mind, therefore the Antient Comoedians, assigned all fallacious parts to Slaves as to a Davus or a Simo, who like the Fox in the Fable plays all the prancks and deceitful stratagems. Again, base concealments are from fear, therefore he dissem­bles not, so is cruelty, (for who more fearful then Tyrants.) Therefore the truly magnanimous is merciful, gives the fair­est Quarter, does not punish with death those who surren­der upon mercy, rather raises the prostrate, melts him with kindness, as knowing that he who conquers by force only, such does but half the man. Ahabs pardoning of Benhadad 1 King. 20 (if God had not otherwise appointed) was worthy of the highest Elogy. But Sesostris the Egyp­tian King who commanded his Chariot to be drawn by four Captive Princes betray'd a ranck, insolent Spirit, unworthy of his foot-man or basest groom. How far more brave was our Richard the first, who being shot at the Siege of Chaluz; and Bertram, who did it, being af­terwards taken and brought before him, who boldly ju­stified the action in service of his Country; the brave Prince, not only caused him to be set at liberty, but gave him an hundred Shillings sterling. In this he came near to David who pardoned the curses and reproaches of [Page 8] Shimei (which wounded deeper a generous Spirit then any Sword can) yet after his Victory he forgave him on this account, that he was that day King of Israel 2 King. 19.22.

One more Royal example of Clemency we have at home (I think not to be paralled by any History) who, God like, has not only pardon'd Penitents but advanced them to glory. But the coward never thinks himself safe while his enemy lives, therefore with trembling hands sheds the blood of warm peace.

But the truly magnanimous cannot be revengeful, is not mindful of injuries, but rather despises them, nor of contumelies, for he is secure of his honor, scorns to de­tract from an enemy, flatters not Princes, for this is ser­vile and illiberal, and therefore is the most faithful Coun­seller to his Soveraign on the same ground that Princes are said to learn no art so truly as Horseman-ship. For the generous steed is no flatterer, he will throw a Prince as soon as his groom. Again, he designs all his actions for the publick good. Iulius Caesar failed in this, minded not the common welfare, but made himself the Center of all his projections, though he knew not only how to conduct an Army, but to mould it to his mind, and to infuse into it his own Genius, yet all this ended in Self, the only Universal Monarch and Generalissimo of the whole world. In a word, he is no admirer of any thing the world can propose, except honor, nor is he transported with glory, because he knows 'tis due; his Sail is no more than he can bear, counts nothing profi­table that is not honourable, consults his Reputation in all undertakings, and against base actions is brim full of Indignation. This description belongs to Commanders in chief, respectively to those under their power.

[Page 9] Now from what has been said I infer.

1. Against the great Alexander, that he was at best but a succesful Murtherer, a Victorious Robber, nor was he truly great, but as great Earthquakes, great fires, great Plagues, great inundations: what he did proceeded not from true fortitude, but audacity; nor was he truly magnanimous but a ranting Hector.

2. Brought to this Test how many thousands whose names have gone out with a mighty noise into the U­niverse, are found no better then malefactors condemn'd to the gibbet, and all the Execution they did in the field deserves not so much praise, as that performed by the Minister of Justice. Only this is the difference; Success guilds the basest actions, and stops all mouths, but those of the Valiant, who call all sins by their names, as well those which are cloathed in Scarlet, as those which are hanged in chains. Prophet Isa. Cap 46.12 Speak of such as are stout-hearted, but far from Righ­teousness. Such may be scourges in Gods hand to chastise Nations with, as the King of Babylon Isa. 14 and the Assyrian, whom he calls the Rod of his An­ger Isa. 10. though he meant not so vers. 7 but over­ruled he was by the Lord of Host. The Emperors Arms bearing an Eagle with two Heads, and in one beak a thunder bolt, and the other a branch of palm, with this motto [...], each in his time is a fit emblem of Divine government, he has thunderbolts for the rebellious, and palms for the righteous; and for this he makes use of men as the faulconer does of [Page 10]the enmity of birds, for his own end. But far they are from that fortitude which natural reason approves, much more from that which is regulated by the pre­cepts of our Saviour. Who then is the Soldier of Je­sus Christ? take his Character in these particulars.

1. Is that in my Text, he has learnt to indure hard­ness, a soft head is not fit for an Helmet, not a ten­der hand for a Gantlet, such are an easy prey, as those of Laish Judg. 18. who lay basking in the Sun and were surprizd by the Danites, and still the Northern hardy Nations have been as goads in their sides, who were' Sons of pleasure.

Caesar gives three reasons in his Commentaries for the valor of the Belgae.

1. They were furthest from Provence, where soft court-ship was practis'd.

2. They dwelt upon a Sea not frequented by such as brought in forraign allurements to pleasure.

3. They bordered on the Germans, a warlike Na­tion. These reasons made them indure hard-ship, ne­cessary both for Spiritual and Temporal warfare.

The delicacies of Capua destroyd Annibal after he had overcome the Romans at Canna. Nothing can be solid that is Soft.

[Page 11] He is not like to endure much hardship, who is already almost dissolved into jelly.

Such an one will not endure any powder but that of Cyprus, his bed of Honor must be stuffed with Down, covered with Quilt, and hanged with Silken stream­ers. Yet this is he that is most Valiant after the fight, as the Ephramites after Gideons Victory were very angry because not called to the battel Judg. 8. This is he that pays his debts with a Bastinado, and kills thou­sands with a law-bone of an Ass. This is he that is most forward to unsheath his Sword for a guilded fly called a Mistriss, and if he receives an hurt in the Duel, the poor effeminate wretch lies trembling un­der the hand of the Chirurgeon, being circumcised for his Oinah, and now he must have more attendance then a Lady that lies in; the door must not Creek, nor one puft of Wind be admitted, all must tread soft­ly, as the feet of time, least they disturb this Son of Thunder.

2. A true Christian Soldier takes not that for a badg of honor, which the Roman slaves were condemn'd to, to fight Duels, he counts it no diminution to his Val­or to fear Gods laws and the Kings; nor to do that for a slight and extravagant word or a Capritch of Wit, which perhaps he would not do for God, the King, or the whole world.

3. A good Christian man at Arms cannot be a Sol­dier of fortune, such an one seeds on Iron, like an [Page 12]Estridg, and is an enemy not to any one party, but to humane Society; like a common Barreter at law, he lives by Quarrels, and whereas a Christian Soldi­er seeks peace by war, as the Chirurgeon does health by excision, he fights against peace it self, and would, if he could, destroy it, and therefore an Inditement ought to be brought in against him, as against the profest Atheist, in the name of mankind, but the Soldier of Christ makes peace his aim, as that man in Zenophon, who having lifted up his hand to strike his enemy, in obedience to the word of Command, let it fall again, and was ready to embrace him, and turned his deadly fewd into Friend-ship.

As he that is of all Religions is truly of none, so he cannot be a true friend to any cause, that will fight in any Ingagement. Therefore in the forth,

4. Place he will as far as he may, know the justice of the cause he fights for.

Conscience of guilt abates courage, rebates the edge of the Sword, and makes the Gun recoyl on the breast of him that discharges it. As is the man, such is his strength, and as is the cause such is the man, he that knowingly fights man in an unjust cause, saith with the Heathen. Flectere Si nequeam Superos Acheronta movebo, Appeals not to the Lord of Host, but to the Prince of darkness. Therefore in the fifth.

5. Place the means must be just as well as the cause, [Page 13]Though Strategems in war may be lawful, yet not to obtain a Victory by falshood, and breach of those laws which are national and ought to be kept invio­lable, for without them there can be no peace, the end of war.

So in Spirituals we may not do evil that good may come of it, for this is to fetch fire from Hell to put to that Sacrifice we offer unto God, as those who baptized the Indians in their own blood, and made them converts to the grave, for his sake who came to save, not to destroy.

6. The Persons must be just that ingage in any cause, otherwise they fight against Christ under his own colours, and he is wounded in the house of his Friends.

David indeed had the refuse of the People to fol­low him, such as were in debt and malecontents 1 Sam. 22.2. but as God makes the Divel himself to serve his end, so Princes may Imploy such not to Command but obey.

But they who will do God and their King good Service, must first get the Victory over themselves, and as that Prince is not in case for a forraign war, who has civil combustions at home; so he is fittest to go out against an enemy who has peace in his own breast. [Page 14]There is one who writes the History of the Turks, saith, though Monsters in peace, yet in war vitia de­ponunt they lay aside their sins, but then he adds Christiani assumunt Christians take up these sins, which they lay down, O most bitter reproach, and such as ought to cover us with confusion of face.

7. A Christian Soldier goes not out in his own strength, 'tis not an Arm of flesh can do the work, though it could break a bow of Steel, not a mighty Army without the Lord of Host, for the Moabites were vanquisht with a shadow 2 King. 3.22. Goliah by a stone and a little stripling.

History tells us of many Armies lost by mistake, and of Victories gained not by Valor, but by fear and cowardice.

Rome, which was the head City then of the whole known world, was lost by a slight moment turning the Scale, in the last battel between Caesar and the younger Pompey; for King Bogud, an Auxiliary on Pom­peys side (when Caesar gave the day for lost) wheeling about with his Brigade to Seize on Caesars Camp, where his Treasure lay, it was by his own party mi­staken for a flig [...]t, and followed by the enemy to such advantage, as gain'd the day; from whence the Historians concludes Consilia non dant homines rebus sed res hominibus, men do not so much counsel things as things them. But a superior light teaches us, that God disposes of men and their Counsels; therefore we [Page 15]must remember that all battels are an appeal to God, without whom all humane confidence is blind folly, which falls foul upon it self, such was the presum­ption of the Pompeians before the first battel with Cae­sar, they cast dice for all the offices in Rome, and for all Caesars Estate, not by might, nor by strength, as the Angel told Zech. Cap. 4.6. and St Paul gives us a compendious reason for it of him, and through him, and to him are all things. Rom. 11.36.

And thus 'tis in Spirituals, God has promised Hea­ven to the humble and meek, Typified by the Land of promise, which was gain'd not by humane power, but by Gods gift. Nor will deepest Counsels prevail where God opposes.

Achitophel was hamperd in his own Policy. Gods peculiar hand is not in any Subject of humane con­templation, so signal and conspicuous as in war, for contingencies are there most frequent; and the rarest conjunction in the world is Valor with wisedom. There­fore in actions best managed, there is reason to assign more to providence then conduct; and the great Iu­lius Caesar after four and twenty pitcht fields, was forced to acknowledge this. Captains may call coun­sels, but God determines, they may order their men as they please, but 'tis God disposes. We have a signal instance for this 2 King. 19. in Sennacherib no man of a more Gyant-like confidence, who looked as if he would scatter Hezekiahs forces with his eyes, and spake as if he would dispell them with his breath, yet God put [Page 16]his hook into his nostrils, and drag'd that furious Monster into his own Country, there to fall by his own bowels, in the house of his false Gods.

As all finite powers must be Subject to Gods om­nipotency, so all wisedom of man to his omniscien­cy. Yet.

8. Will not the Victory be obtained without in­deavours and wise Councels? for God delights not either in fools, sluggards, or cowards. Our strength is not to sit still as it was Is. 30.7. not to stand still and see the Salvation of the Lord as in the times of Ioshua. The rule is so to prepare, as if God stood Neuter, so to rely on God, as if no help from man. Thus in Spirituals, we must work out our Salvation with fear and trembling, but withall humbly acknow­ledge, that 'tis God that worketh in us both to will and to do. Phil. 2.12.13.

9. A Christian Commander aws his Souldiers more by the dignity of his Person than his power, and those under him fear more to be cowards, than to en­counter the fiercest Enemy.

10. A Christian Soldier never stands neuter, when Religion, peace and welfare of the Nation are con­cern'd, so the lukewarm in Religion are condemned. Rev. 3.15.

Such deserve Metus Fufetius his punishment, Com­mander [Page 17]mander he was of the Albans, who having by League ingaged for the Romans stood at a distance, expecting the event between them and their enemies, there­fore in the Close, was drawn in pieces and shared be­tween them.

Lastly, as no factious Spirit can be a good mem­ber of the Church Militant, so no Christian Soldier will be a mutineer, but will say with the brave San­yard, rather then he will make commotion for want of pay, he would feed on one Arme, and fight with the other. From all which it follows, that there is much Valor required to be a true Christian, that a coward cannot be an honest man, much less a Sol­dier of Iesus Christ. The same courage that inabled the Primitive Christians to break through the first ranks, made them pass through all the Pikes, which the three great Generals had placed against them, these are the world, flesh, and the Divel. Against this Triple league are we ingaged, when we first en­ter into the Church Militant; a bare declaration for Christ was in the first age a point of highest Valor.

But now the front of that Battel, which only was dreadfull to them is turned in, to shew to us to pro­fess Christ is now no more danger than what is in the Artillery-yard.

They were the Desperate Forlorn-hope, we enjoy the price of their blood, but our care must be, least we be underminded, or betrayed by that peace we en­joy. [Page 18]This must be done by keeping peace in ou [...] own breasts, for there is a warlike opposition be­tween Body and Soul, and as civil war is of all most miserable, so in the same breast is a conflict between passions and conscience, or if the former be quiet as in deep security, mistaken for peace, if without a good conscience, they are rather husht then compos'd. 'Tis a peace dishonourable, or rather a war wrapt up in the name of peace, a Conspiracy of Soldiers against their Commander of Slaves, against their Lord Subjects, against their Soveraign, such as Tully disswaded the Romans from, when he said to make peace with M. Antony was to compound for their Slavery.

Now 'tis fear that is the great disturber of reason and conscience, from this fear only, least Poverty should come upon us as an Armed man, arise all these Locusts, as from the infernal Pit, frauds, lies, cheats, perjuries, base and Servile flatteries, Treasons, and most sins against our Brother arise from Cowar­dise. For when men dare not trust Gods conduct in their affairs, they betake themselves to doublings and redoubts. Fear made Pilate deliver Christ against his conscience, and so he became a worse Slave to Caesar, then the common Hang-man is in Execution of ju­stice.

And most sins against the first Fable are from per­verse fear, this was the Mother of superstition and Idolatry amongst the Heathens: hence they had their placatory sacrifice to such Gods as might do them [Page 19]harm, and Propitiatory to those from whom they expected any good. 'Tis fear makes the ranting Atheist deny accounts in the next World, he dares not stand to a Trial, and fears least his pleasures should be distrubed with sad thoughts, and as the Antient taught by the Druides, that those who died for their Country should live again, scorned to spare that life which should re­turn, so he whose All is terminated in the body, must needs be overawed by fear from all great and glori­ous actions, tending to the publick good. For such an one whose hopes end here is for Neros [...] would be willing all the world should perish with himself; or could be content to live alone, though there were none extant but himself on the face of the earth; so he may be freed from that fear which alone he saith, Unites men in humane Society. Such a one may brave it a while, as the Leviathan in the deep, but must needs be of an abject and Cowardly Spirit under pressures, for as those who make Dwarfs by art, keep them under by bodily restraints, such an effect have streits on servile Spirits, they become base and degenerous, but they have a contrary effect on the Noble and generous. St. Pauls confinement en­larged his heart because the Gospel was not bound. 2 Tim. 2.9. how full of God and heavenly fire was that glorious Champion for the cause of Christ, the Sun in all his course saw not one more emulous with himself, for the common good, he fought, as if he had only assumed his body, and was no more con­cerned in it, then if it had been an upper garment, or that mantle which Elias dropt, ascending in his [Page 20]fiery Chariot. To Conclude, the first we find ex­cluded from heaven are the Cowards Revelat. 21.8. and none but the Valiant can take heaven by Violence.

Such are more then Conquerors, others may be Slaves to their own Victories, as that Roman Empe­ror, who riding in triumph cast his eye upon a Cap­tive beauty, and presently became a Vassal to his own Prisoner; but the Christian Soldier pursues his Victory, staies not to enjoy it, and having done all, hangs up his Trophies in the Temple, ascribes all to the great Captain of our Salvation, even Jesus Christ the Righteous; to whom with the Father and Blessed Spirit, be all honor and Glory, now and for ever. Amen.