Selected quad for the lemma: war_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
war_n	city_n	great_a	king_n	6,203	5	3.6235	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89159	The souldiers triumph and the preachers glory. In a sermon preached to the captains and souldiers exercising arms in the artillery garden, at their generall meeting in S. Michaels Church Cornhill in London, the 31. of August, 1641. / By Matthias Milvvard, B.D. Minister of S. Hellens.	Milward, Matthias, fl. 1603-1641.	1641 (1641)	Wing M2186; Thomason E175_7; ESTC R5018	15,617	40

us to triumph in Christ THese words may be called The Triumph of the Church Militant whose Catastrophes of Sorrow being turned into Trophees of Ioy she doth in the midst of devilish malice and worldly misery lift up her head with heavenly comfort praising God who alwayes in his Son giveth victory In all these things saith S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.37 we are more then Conquerers If so then certainly triumphers Now thanks be to God c. In this Triumph I observe foure 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 Ministerie in us for though we be made Spectaculum a gazing stock to the Angels to the world and to men yet Vs 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 rejoycing 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 our selves Not we for we are onely Gods Labourers Not you for ye are Gods 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 toile and a quick spoile set up in a yeare and pulled downe in a day not per annos for a few yeares but perennis for ever Alwayes 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 Arke of God came into the Hoste Now thanks be to God which alwayes 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 Iohn 10. and they are the Shepherds Ier. 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 watcht 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 foure square To this heavenly Ierusalem the Church may be compared Cujus murus concordia antemurale patientia Bern. in dedicat Ecclesiae Vnity 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 holinesse of faith It is new because the Law dies the Ceremonies fade The Law like old Zachary is dumb and cannot speak because Iohn 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 commandement Iohn 13. It is called Hierusalem 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 foure parts of the world shew the amplitude thereof Lastly this City lyeth foure square which is a resemblance of our faith love hope and good works They are all of one length for how much a man beleeveth 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 seene this wisdome 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 poore and wise man and he delivered this City by his wisdome but none remembred this poore man Then said I Better is wisdome then weapons of war Eccles 9.14 But I know not how this City is betrayed there is a conspiracie of the Prophets in the midst of her Ezek. 22. and a confederacy of the people Esay 8. I meane Iesuites and Separatists they craftily crept in to spie 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 Inke with too much gall in it to disturbe our Churches peace and dash our triumph I wish there had not been men arising out of our selves speaking perverse things Act. 20.30 For as the sea would be quiet of it selfe 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 blustring brethren of Boreas had not set them in agitation When Ioab understood that his enemies were encamped both before and behind him he divided his Army betweene himselfe and his brother Abishai with this direction If the Aramites be stronger then I thou shalt help me but if the children of Ammon be too hard for thee I will come and succour thee Let us doe so and like those in Peters ship that beckoned to their fellows in Andrews boat aid one another against the common adversary They write of Lady Margaret Countesse of Richmond mother to King Henry the seventh that the would often say On condition that the Princes of Christendome would combine themselves and march against the common enemy the Turk she would most willingly attend them and be their Laundresse in the Camp God unite us at home among our selves that the seamelesse coat of Christ rent by schisme 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 heare the word of the Lord saith the Prophet Ieremy for that is your food You are thrice called upon to heare we thrice called upon toteach shewing thereby that your joy and our triumph are both twisted upon one threed 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

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 dammage But that ye may conquer and triumph I shall commend unto you these three vertues Piety Iustice 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 vertues without this are like force and agility in the body without eye-sight nature without grace like blind Sampson without a guide All that which we call Vertue if it be not directed by the feare of God and true godlinesse are names void of the things What is prudence without it but a childish dexterity by which every one resolves of his actions as hee is a Lawyer a Merchant a Scholar but not as he is a man so being wise in the retaile he may be a foole in grosse Valour without it degenerates into ambitious desperatenesse and hardens a mans courage to mischiefe And temperance without godlinesse is rather a Diet then a Vertue a meere abstinence for Healths sake not a profession for Religions sake Piety therefore is necessary for all men and for a Souldier not least 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 enemie take heed of every wicked thing A man must be at peace with God before he fight with his enemies When Iehoshaphat heard War proclaimed against him it is said that he feared and set himselfe to seek the Lord 2 Chron. 20.3 It was Cornelius the Centurions honour a brave Captaine 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 battaile but safety or victory is of the Lord Prov. 21.31 When Ioshuah 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 faithfull 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 Warriour 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. Davids in Wales and from the cliffes in a cleere 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 feare him the lesse that trusteth more to himselfe then Gods help We cannot overcome unlesse we fight under Christs banner No conquering no triumphing without Piety 2. How can the War be religious if not just the Conquerours sword ought to be swayed with the arme of Iustice it is that which measures out right to men by equall proportion and to be exercised even towards our enemies it is that which guards vertue and combats vice When the Souldiers came to Iohn Baptist and demanded of him And what shall we doe Luke 3.13 he answered Doe violence to no man accuse not falsely be content with your wages I have read that the Romane warfare was a Schoole of Vertue Aurelianus the Emperour gave this charge to his Tribunus Militum Vpon thy life sayes he contain the hands of thy souldiers suffer them not so much as to kill a chicken or pull a grape of another mans oyle 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 passe I pray thee through thy Country we will not passe through the fields or through the vineyards neither will we drink of the water of the wells we will goe by the Kings high way we will not turne to the right hand or to the left That Iustice therefore may be preserved not onely violence and oppression but all beastly revenge must be avoided men must not fight against nature but against enemies Therefore God commanded his Souldiers not to cut downe trees bearing fruit because saith one lignum est non homo nec potest bellantium contra nos augere numerum They are wood not man and cannot encrease the number of enemies Deut. 20.19 It was a good answer of Anaxilaus a Spartan Captaine as Xenophon hath it who being accused for yeelding up the towne Bizantium 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 perisht with famine whom men spare in war he thought good to give it up Tully was an excellent man of Law and knowing what Iustice was would have the Sword give place to the Gowne It were indeed a note of excellent modesty and might be assumed but how as greater Hosts in their owne houses give precedencie to meaner guests or as we say of doting parents they are content to be made fooles by the wit of their children but to ascribe it as a due or right he thinks not right for the Gowne can but meditate and say In Iustice this ought to be done when the Sword saith For Iustice sake this is done Be just and triumph 3. You must have Fortitude else Iustice is weak it is not possible to triumph without that It is a Probleme in Aristotle why Fortitude should raise more admiration then Iustice 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 onely in the moderation of pleasure of Prudence in the ordering of Civill affaires of Iustice in giving suum cuique every man his owne but Fortitude the proper Vertue of a Souldier hath for its object Victory which cannot be had without blowes and wounds danger and dint of Sword A Souldier 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 warme case and sound rest but the Souldier finds difficulty in his designes and danger in his

attempts whereas cowards are the scorne of men and contemptible as having nothing of price but their lives scarce that nor any thing wise but their feares You shall know a valiant man by this He is undaunted when he encountreth force and yeelding when he meets with weaknesse 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 downe his Pistoll and saves them saying He would not suffer them to take harme who were not in case to doe any Tiberius would not take away the life of his enemie by treachery and told the Prince of the Celts that Rome had a sword to kill with and not an Apothecaries box When revenge lies in a mans hand the usuall way to appease is by submission and entreaty yet sometime resolution and courage doth that which submission cannot doe As that valiant Prince of Epirus Scanderbeg following a souldier to kill him when the souldier saw that no means of humility would mollifie his Captaine resolved at last to encounter him with his sword This brave resolution staid his fury whom he not onely forgave but received into favour Our Histories write of Iohn Beaufort Earle of Dorset with fifteene hundred men being encompassed betweene the sea with fifteene thousand French Arminac the Generall of the French sent to him and advised him to yeeld But he answered It is not the manner of the English to yeeld without blows neither am I so heartlesse as to deliver my selfe into their hands whom God may deliver into mine And accordingly it came to passe God gave him the honour of the day It was Gods charge to Ioshua Onely be valiant and of a good courage See that in Nehemiah when he was advised to hide himselfe 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 goe into the Temple to save his life I will not goe in Nehem. 6.11 When the children of Israel began to mutiny having heard of Gyants and Anakims in the Land of Canaan Come let us make a Captaine and returne into Egypt Num. 13.30 14.9 but Ioshua and Caleb stilled the people saying Feare not the people of the land they are bread for us their defence is departed from them and the Lord is with us feare them not What a triumphant exploit was that of Eleazar 1 Macc. 6.43 perceiving that one of the beasts was armed with royall harnesse 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 crusht to death suo sepultus est triumphe was buried in his owne triumph or rather triumphed in his owne buriall Syracides saith of David that he plaid with Lions as with Kids and with Beares as Lambs Syr. 47.3 Valiant souldiers armed with divine fortitude Tam alacres ad interitum quam ad triumphum rapiuntur are carryed as cheerfully to their death as to a triumph quam gloriosi revertuntur victores de praelio tam beati moriuntur Martyres in praelio From the battaile they returne glorious Conquerours in the battaile they die blessed Martyrs Whatsoever happens in a just Warre the Souldier is crowned If conquer with a triumphant Garland if vanquished with a Martyrs crowne Securus interimit securior interit saith Bernard he sinneth not when he kils nor perisheth when he dies The way to attaine to this Fortitude is to keepe a good conscience Nothing makes a man so much a coward as the guilt of sinne When David had lost his holinesse how faint-hearted he became He that played with Lyons and Beares like Lambs and Kids runs away from his owne sonne 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 doe it is he that worketh velle perficere you cannot triumph but by him The race is not to the swift nor the battaile 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 Sodome 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 Sodome might not arrogate the glory of his riches to himselfe but to God As if Abraham had said I have God that enricheth me keep thy gifts to thy selfe 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 Goliah in the Tabernacle of God thereby acknowledging God to be the Author of his victory Ioshuah 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 obtaine by their prayers they are beholden to no hand for but the hand of heaven I am able to doe 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 beare about in my body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marks of the Lord Iesus tanquam aliquod trophaeum Wounds received by Christians in the Lords cause how honourable are they Paphnutius having had his right eye put out for the Name of Christ Constantine the Emperour 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. Chrysostome 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 then Conquerours The world I confesse 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