silly Heads 't is 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 pitty those poor Hearts that make their Lives a Burthen to themselves and all that are hear them being overcharged with Cares and Fears of what shall come to pass For my part I care not what comes to pass I 'll prevent with my Might and Courage what we call Evils but when all I can do will not do whatever comes is welcome With what a Courage did St. Paul embrace his Fate How carelesly he descants on his death as if unconcerned Death that is the King of Terrours and makes them all their life-time subject to Bondage Cares and Fears was but St. Paul's Rejoycing and Entertainment yet the Sentence of Death the Sentence to be beheaded was past upon him by that bloody Nero and shortly to be executed 2 Tim. 4.6 then he writes his Second Epistle to Timothy and talks so unconcern'd we cannot but joy in him and with him as if he was only to undertake a pleasant Journey I am now ready to be offered and the time of my departure is at hand The time the hour he had long wish'd for having a desire to depart and be with Christ which is far better A desire to depart the Original signifies an earnest longing of Soul as if nothing could satisfie but to have his longing namely Death which I say is called The King of Terrours the chiefest of Terrours but Death is so to none but to Knaves and Fools I mean to impenitent People and silly ignorant People To dye What 's that It is as natural to dye as to be born it is more necessary to dye than to be born it is for ought we know less Pain to dye than to be born Why do we fear Death then that is so natural so 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 our selves or others can torment us there all Tears shall be wiped away from our Eyes And do we sear then to dye Obj. No say some we do not so much fear to dye nor cry Lothe to depart for any Sweets of Life which at the best are but bitter Sweets but we fear the Consequences of Death and Judgment Ans Do you so But I 'll give you an easie and infallible Receipt and Remedy against these fearful Consequences after Death that which makes a Snake or a Serpent terrible 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 Guilt imputed to him tho' he be in the Enemy's Quarters if he be taken Captive thither and strive to his utmost to make his escape So neither shall any man be accounted a Rebel to Heaven that 's carried Captive thro' 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 lye in Sin delight in Sin wallow in Sin But what a vast difference is there betwixt him that is overtaken in a fault and he that is a Volunteer to Sin and follows it with all his might to overtake it If to such a one Death be the King of Terrours I cannot blame his Fears but Who can pity him that takes no pity on himself that loves a Lust above his God above his Soul and above his Peace here and hereafter when he may so easily disarm the King of Terrours taking away his Venome and Sting To conclude this point By what has been briefly said you may easily know to get an Antidote against Death and Losses and Crosses whatsoever and consequently be arm'd against Cowardise and all unmanly and unchristian Fears even in the greatest Streights tho' beset as Joab and Abishai in the Text with a numerous Enemy in Front and Reer Our part then is to be of good Courage with a good Conscience and in a good Cause and let the event be Life or Death Victory or Defeat Let the Lord do what seemeth him good To dye thus in Battel for our People and the Cities of our God Where is that Dastard that is afraid thus to dye rather than survive a few weary days living or 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 our selves and loathsome and troublesome both to our selves and by-standing Friends but we cannot help it if we must be condemn'd to endure the Fatigues of Life to the last dringling Sand we may not break the Glass but if a Bullet break it and in a good Cause the Glass is well run out and the most made of it that it can possibly be worth What! Do we fear to go to God and Heaven our certain Portion if we dye with the said good Conscience the said good Courage and in the said good Cause in defence of our People and the Cities of our God The very Heathen that had but the Light of Nature pro aris focis were ambitious to dye for their Altars and Fire-sides For this Good Cause to be kill'd in Battel is to dye in Peace like good King Josiah who is said to be gathered to his Fathers in Peace and yet he died in the Field in the FIght with his Sword in his Hand So that well may such a Divine Souldier with good old Simeon Swan like sing his Nunc dimitis tho' he dye like the great King Gustavus Adolphus in the Field Death may take such a man Death cannot hurt such a man by 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 Souldier and Champion for Heaven say with St. Paul after he had fought with Beasts at Ephesus and more brutish men I have fought a good Fight I have finished my Course 2 Tim. 4.7 I have kept the Faith henceforth there is laid up for me a Crown of Righteousness I have been extreamly cheer'd in the greatest Difficulties my little Experience did ever
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 dy'd upon the point of that Sword that he had once gain'd from his baffled Foes but return'd it in flanting Bravery to play the Game over again and lost it after he had fairly won it Let then our wiser Souldiers ride in Armour that they may ride in Triumph adorn'd with the Spoils and Trophies of the slaughtered Enemy whilst the unarm'd Captives follow the Wheels of our armed Chariots and let them laugh in their Sleeves at the Cowardice of their armed Conquerors in surprizing a sleepy negligent and unarmed Foe on unequal terms The slaughter'd Dead cannot and the Living dare not call their Conquerors Cowards Arm your selves therefore when near an 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 sav'd his Life Died Abner as a Fool dieth I care not how rich and glittering my Souldiers Armour is so it be of Proof let him be proud on 't and he 'l joy in it and though a little irksome at first yet Vse will facilitate it I speak experimentally and Custom will make it natural and easie The Porcupine never marches but with his Arms ready fixt the Crocodile never marches nor swims but in his Armour of Musquet-proof and Shall Man who is made by GOD the Master of all other his fellow-Creatures lay by his Armour when he goes to fight To what purpose has GOD and Nature furnish'd Men with better Brains to invent and Hands to forge good Armour if they play the Fool in the neglect of it and dye as a Fool dyeth when they should play the men for our people and the Cities of our God Did ever any wise Souldier accuse Hannibal of Cowardice tho' he fought cunningly most commonly with his Brains to spare his Mens Lives by laying Ambushes Bribery and Surprizals Even the vapouring and flashy French have now at length learnt this Wit and so they conquer they care not what men say or think Dolus an virtus quis in hoste requirit was an old Proverb in the Roman Camp But say some Goliah was arm'd Cap-a-pee yet he was kill'd Yes he was so but it was digitus Dei the Finger of God killed him as it did Ahab that Cuirazeer hitting him in the Joints of his Harness which otherwise it was a thousand to one but they had both been invulnerable Not that I would have a man manacled in his Armour that he cannot use his Arms 't is enough probably for Armour keeps no Assurance Office to secure the noble parts the Head and Heart from mortal wounds let the other take their fate The Militia of England are numerous and strong but the Statutes that well forms them are at this day generally eluded by the Levity of such fresh-water Officers that never saw a Sword drawn in Anger and fit themselves and their Souldiers rather for a Dance than a Fight and rather light to run away nimbly than abide the Shock and Brunt of a Battel by arming their Men as the Law requires and enjoyns the better to play the men for our people and the Cities of our God There are many other causes of Additional Valour as Despair Custom and Vse 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 Peripatetick 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 couragious in passive Valour which is nothing else but a quiet and serene temper in the greatest Straits and under the greatest Pressures and Difficulties Losses and Crosses that can possibly befall Mankind being very well pleas'd with whatsoever pleases God to send according to his good pleasure as he has predestinated and pre-ordain'd Not but that it is not only lawful to pray against all Temptations and to be delivered from all Evil and not only pray against the Plots and Devices of the Enemy and counterplot them use all Stratagems Ambuscades and whatever the 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 Souldier must quietly submit to the good pleasure of him that rules the World and will do what pleaseth him in Heaven and in Earth Will we will we it is a Sin nay a Folly to repine but serenely say with our Blessed 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 declar'd his Will by the death of the Child he cheered up and call'd for good Chear On this score it is that St. Paul exhorts the 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 our selves 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 Godâ—s part I mean the Event the Issue the Success for that trouble not your
THE Good Old Cause OR THE Divine CAPTAIN Characteriz'd IN A SERMON Not Preach'd nor needful to be Preach'd in any place so properly as in a CAMP Upon II Sam. x. 12. Be of good Courage and let us play the men for our People and the Cities of our God and the Lord do what seemeth him good By ED M. HICKERINGILL Rector of the Rectory of All-saints in Colchester Licens'd 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 Majesties Life-Guard c. 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 Vertue and Valour If Vertue 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 Terrours but especially in this juncture seasonable and suitable for the Souldiery 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 Lordships most devoted Servant E. Hickeringill THE Good Old Cause OR THE Divine Captain Characteriz'd II SAM X. 12. Be of good Courage and let us play the Men for our People and the Cities of our GOD and the Lord do what seemeth him good GEnerals of Armies have usually in all Ages amongst all Nations made a Speech to encourage their Souldiers when drawn up in Battel-aray and ready to engage Such a Speech is this Text made by Joab King David's General when his Army stood in battalia ready to fight the Enemy that had beset them Front and Reer the Syrians in the Front and the Ammonites in the Reer no way left to run away they must either fight or dye nay fight that they may not be killed In this desperate state the General faces his Army to the Front and Reer the Front he leads himself against the Syrians the other half of his Army his Brother Abishai led against the Ammonites In this posture the Army was drawn up in the face of their Enemies when the valiant Joab made a Speech addressing himself particularly to his valiant Brother Abishai saying If the Syrians be too strong for me then thou shalt help me but if the Children of Ammon be too strong for thee then I will help thee Be of good Courage and let us play the men for our People and the Cities of our God and the Lord do what seemeth him good In my opinion this is the most pithy and succinct as well as the most divine Speech of a noble General that ever I met with In the former part he speaks like a good Souldier like a brave man in the latter part like a Divine like a good man For Joab did not buy his Place nor make Friends at Court to intercede nor claimed Kindred to the Blood Royal and yet he might for the King was his Cousin-Germain but he won the place by his Sword For King David had pass'd his royal Word that he that first smote the Jebusites 1 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 couragiously like a pious and good man These two sorts of Valour divide the Text into 2 parts Active Valour in these words Be of good courage and let us play the men for our People and the Cities of our God Passive Valour in these words Let the Lord do what 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 authorizes no such nice distinction invalesce invalescamus for the Syriack and Chaldee Paraphrase have but one word to signifie both a good Courage and a good Conduct The former is the proper act of the Hand and Heart The latter is the proper act of the Head and Heart Solomon says A wise man is strong 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 qualifie and sanctifie all fighting without a good Cause all killing is Murther nothing but a good Cause can hallow our Swords The good Cause in the Text is The Good Old Cause namely in defence of our People and the Cities of our God As if