First for Matters of the Soule consider:

First, you fight for God, who will therefore fight for you, the Battell is his, the Victory therefore shall be yours, mighty in Battell is God for you, Couragious in Battell be you for Him, you fight for Him; whose glorious Attributes will be unto you a munition of Rocks. 33. Esay 16. You fight for Him whose glorious name will be unto you a strong Tower, Prov. 18.10. You fight for Him, at whose Command is Heaven and Earth for your defence; you fight for Him who hath divided the Seas for passage, Exod. 14.21. smitten Rocks for drinke, Ex dus 17.6. given Angells food for meat. Exod. 16.14. Who hath made the Mountaines to skip like Rams and the little Hills like Lambs, 114. Psal. 6. Who hath bound Kings in chaines and Nobles in Fetters of Iron. Psal. 149.8. Who hath rebuked Kings and destroyed mighty Princes in the behalf of those that fought for him; you fight for Him in whose hands is the breath of your nostrills and all your wayes, & without whose Providence not one hair of your head shall fall to the ground; Who can protect in Battells, succeed Battells, restore losses, make up breaches, and give you an inheritance and Crowne with glory, who would not fight for such a God?

Secondly, you fight for Iesus Christ, who hath fought with Heaven and Earth, and Hell for you, who became sinne to make you righteousnesse, and a Curse to make you a blessing; who gave Glory for shame, Life for death Joy for sor­row, that you may exchange shame for Glory; death for Life; and sorrow for Joy; broken for your sinnes was hee, that your breaches may be made up, crusht was Iesus Christ for you, that you might once be crowned with him; you fight for that Jesus which is the God of Glory the Lord of Hoasts the Head of Angells, the Heir of Heaven, the Prince of Peace, whose everlasting thoughts eternall purposes, timely actions, most bitter passions, whose pre­sent worke at the throne of Grace, whose all in all, was and is and ever shall be, for your present and eternall good; and who would not fight for such a Je­sus?

Thirdly, you fight for the Holy Ghost, his worke in the World in the hearts of the Saints, is the great Controversie between you and your Adversaries. God in you is their malice against you, you fight for that spirit that fills you with joy unspeakeable, and full of Glory: by which you are sealed to the day of Redemption, Ephes. 4.30. by which you are comforted in all your tribu­lations, Iohn 14. which maketh you meete for the inheritance with the Saints in light, 1 Col. 12. which stayeth you with Flagons, and comforteth you with Apples, 2 Cant. 5. affording such meat which the World knowes not of, which hall be as Rivers of water in a dry place, and as the shadow of a mighty Rock in a weary Land, whose inward heat of life and joy shall (like the fire in the Temple) never be extinct.

Fourthly, you fight for the glorious Gospell of Jesus Christ, and the through-fare thereof in your Native Country: that Gospell that hath brought life and immortalitie to light, which hath discovered bowells of Grace in God to you from all eternity, the treasure of Comfort, the vision of Heaven, the support of Saints, the rule of life, the way of Peace, the path to Glory.

Fiftly, you fight for Sion and all her priviledges, for Sion and her Ordi­nances, for Sion and her children, for Sion, the house of God, 76. Psal. 2. the Arke of God, the Temple of God, the joy of God, 132. Psal. 13. the perfection of beautie, 50. Psal. 2. for Sion the Subject of Gods love, 87. Psal. 2. of his desire, 132. Psal. 14. of his Jelousie, 8 Zachary 2. the friend, the Si­ster, the Spouse of Christ, for Sion which whosoever hateth shall be turned backward 129. Psal. 5. to favour whose dust is an acceptable service in the sight of God.

Thus you see the fulnesse and generality of the Cause, in respect of the soule, you fight for the God of Grace, for Jesus Christ the gift of Grace, the spirit of Grace; the Gospell of Grace and the children of Grace.

Secondly, see the fulnesse of the Cause in respect of the outward man, in many particulars.

First, you fight for your King (though this be esteemed a Paradox, a Rid­dle, a lye, a scorne, because it is contrary to his Commands, and his Per­son is with those against whom you fight, and so in danger) yet first you take up Armes in, under, and for the defence of his lawfull Authority setled in Parliament, and not among Cavaliers, against those whose endeavours are [Page 8]to destroy the Parliament, and Lawes of the Land, and consequently all his Royall and lawfull authority, and so either to unking and dethrone him, or make him a Tyrant, the high way to ruine him, by exposing him to the wrath of God, and the dangerous hazards of a Tyrannicall Government, which are commonly stabs, poyson, plers, and Treasons.

You fight for his Authority which is greater then his personall Commands, if he should personally edmmand to murther, which is forbidden by his Au­thoritie; which would be most disloyall; he that disobeyeth the one, or the other? the King saith he will rule us by Law; and make his will that Law, though it be in things contrary to knowne Lawes, and you fight against his will, because contrary to his Authority, which is greater than his Will; the party you fight against resist his lawfull Authoritie, you his corrupt Will, they his pow­er, you his Command, they withstand him as a King, you as a man, who are the greater Rebells? his deliberate Will is in Parliament, signified by his Writ, and Act of continuance, his passionate will is in his Camp signified by his Commands, that you should not obey his will in Parliament, what will you doe? you will say he is not present in Parliament, therefore the third Estate which is essentiall thereunto is gone and, so there is a diffolution of the whole. I answer his power is there though not his Person, he is not in his inforiour Courts perso­nally, but vertually, and so he is in Parliament his Person may die, but not his power, you are proclaimed Traitors by his mouth, your Enemies by his Law, you by his Person, they by his power, you are proclaimed Traitors, but what is the Treason? you will not quietly let your throats be cut, nor suffer the Par­liament to be destroyed, you will not advance Prerogative above Law, nor permit an Army of Theives to take away all you have without resistance, you will not destroy the Kings lawfull Authority by submitting your selves to his unlawfull Commands; you will not permit cursed men to destroy the Parliament as Doog at Sauls tyrannicall command, did destroy the Lords Priests, 1 Sam. 22 18 but defend them from slaughter, as David did Abiathar v. 23. in a word, you will not be made slaves, but say you are free borne, and this is Treason, how prove you that? why your Enemies call it so?

2. You fight for the recovery of his Royall Person out of the hands of those miscreants, and reinstate Him in his Royall Throne and Dignity, that both He and his Posteritie (if God will) may yet flourish in their Roy­altie, so that notwithstanding all contradictions you fight for your King.

Secondly, you fight for your Countrie, for the peace of it against the great disturbers thereof. 2. For the plentie of it against the Plunderers, tobbers, spoylers, destroyers thereof. 3. For the Libertie of it, the Lawes power and Priviledges thereof in Parl our Nationall Inheritance. 4. For all your com­mon Interests in any thing you enjoy, your Houses, Lands, Estates, Callings, what ever you have is lost if the day be lost. 5. You fight for your neerest relations, your Wives and poore children who are undone; if you give up the Cause: if the Principles of Heathens have rendered them valiant for their Countries good, and their Valour famous to succeeding posteritie; shall not the Principles of piety be stronger in Christians? thus you have a good cause, it is clearely good, it is fully good, for God, your King, your Countrey, in all [Page 9]their references, never the like cause (all things considered) from the begin­ning of the World untill this day.

Secondly, as you have a good Cause; so consider WHAT A LIFE GUARD God hath set about you for your security.

First, God himselfe is your Life guard, 52. Esay 12. the Lord shall goe before you, and the God of Israell shall be your Reereward, there is God in Front and Reare, he shall be unto you a munition of Rocks, 33. Esay, 15.16. He that walketh righ­teously &c. he shall dwell en high, his place of Defence shall be a munition of Rocks, and the Church is said to dwell in the clefts of the Rocks, 2 Canticles 14 and the name of the Lord is a strong Tower Prov. 18.10. a little Sauctuary will God be unto you, 11. Ezekiell 16. He will be a shield, a buckler, a strong Tower, a Re­fuge, a Defence, against the terrour of the night, the arrow or bullet that flieth in the day: Psal. 91.5. what though Ammon and Geball, Edom and Ishmaell, Moaband the Agarims, what though Amaleck and the Philistims, Ashur and the Children of Lot; though Papists and Atheists, and all their Allyes though France and Spaine, though Turke and Pope, though all the World should compasse you about like Bees; yet if the Lord be your strength and refuge, he will become your song and your salvation, Psal. 118.12. was not God thus unto you at Keynem Battell? to the amazement of your Enemies? and the joy of your hearts? when the instruments of death went over you, and about you, and scarce touch'd any of you that stood to the Cause, and did not flye away: when thousands fell on each side of you and you were preserved; doe not your hearts leape at the remembrance of it? did not the Lord appeare at that day glorious in holines, fearefull in praises, working wonders? did not the Moun­taines skip like Rams, and the little Hills like young sheep at that day? did you not hew downe mighty Cedars at that day? did not God throw downe Mountaines, and fill up Vallies for you at that day? when hee brought you to Plahiroth the very mouth of straights, as he did the Israelites, Exod. 14.2. when your Enemies thought you were entangled, and when they cryed, wee will persue, we will overtake, we will devide the spoyle, our lusts shall bee satisfied, our Sword shall devoure &c. Exod. 15.9. then did the Lord blow with his wind and the waters and waves of his wrath did overwhelme them, and they lay weltering in the red Sea of their owne blood: was not this a taken that your cause was good, and your Enemies bad? when those of you that fled, were slaine, and those that stood to it were preserved? and those of your Enemies that stood to it perished, and those that fled escaped? how did GOD the Father protect you with his attributes? how did God the Sonne surround you (as it were) with his merits? and intrench you with his bloud? how did God the Holy Ghost cheer you with his comforts? working your hearts to a holy extasie of joy, making you (like David, when he danced before the Arke) to forget your selves, and upon the discharge of your Muskets to cry out in holy and spirituall rapture, now for Iesus Christ, now for the Gospell, now lets see what prayer can dee &c. when you were in the vallies of the shadow of death, yet did you not feare: and hath not God gon all a­long with you ever since? hath not God alwayes as before Ephraim Benjamin, and Manasses stird up his strength, and came and holpen you from time to [Page 10]time? as the Psalmist hath it, 80. Psalm. 2. alluding to these three Tribes which went immediately after the Arke, 2 Numb. 17. and 18. consider therefore God the Fountaine of life, the great Preserver of men, the upholder of all things by the word of his power is your Life-guard.

Secondly, you have a guard of Angells to attend you, 34. Psalm. 7. the Angels of the Lord pitch their Tents round about them that feare him, and delivereth them, yea the Charets of God are twentie thousand thousands of Angells, and God is amongst them for your security, 68. Psalme 17. God shall give his Angells charge over you to keepe you in all your wayes, 91. Psalme 11. little doe you know what Charets and Horsemen there are in the Mount readie to fight for you, when you come to battell, 2 Kings 6.15, 16, 17. God hath legions of Angells to come to fight for you when you call upon him in the day of Battell, Matth. 26.53. tender is God over you to give his Angells for your guard, and his Ministers a flame of fire round about you, can you miscarry with such a Life guard?

Thirdly, consider you have a guard of promises to attend you, where ever you goe, first the promises of military dexterity, that God will teach your hands to warre, and your fingers to fight and of protection that he will cover your heads in the day of Battell: 144. Psalme 1. you have been looked upon as an unskilfull, meeke, pusillanimous Dove-like spirited people, and indeed so you are, but hath not God given you the skill; courage and valour as of mighty Princes, and made old Soul­diers, flie like hares and hide their heads from you? to their terrour and your wonder, that ever you should have such capacitie for such services so un­suitable to your genuine temper.

Secondly, you have the promises of provision and plentie, that though the Lions lack and suffer hunger, yet you that feare the Lord shall want nothing that is good for you, 34. Psalme 10. in your march towards Canaan to wor­ship God, (for that is your case) rather then you shall want, if you bee up­right and ingenuous in the cause purely for God, he will smite Rocks for you spread Tables in the Wildernesse, feed you with Angells food, the delicates of Heaven, the upper springs, dulcius è fonte, you shall have the very well of Life for your refreshment.

Thirdly, you have the promises of victory, that one shall chase a thousand, and two shall put ten thousand to flight, 32. Deutro. 30 that if your Enemies come one way they shall flie from you seven waies, that no Sword nor Weapon that is framed against you shall prosper, 54. Esay 17. that God will make his Church and People his battell Axe and Weapons of Warfare to breake in pieces the Nations of the Earth. 51. Ieremy 20, 21. &c. and that God will make his people a new sharp threshing instrument, having teeth to thrash the Mountaines, and to beate them small, and to make the hills as chaffe Esay 41.15. that the Stone cut out without hands shall be that Kingdome, viz. of Christ, that shall never be destroyed, but shall destroy all Kingdomes, and people that shall rise up against it, 2 Daniel 44.45. that God will binde Kings in chaines, and Nobles in Fetters of Iron, Psalme 149.8.9. and to execute upon them the judgement written, this honour have all his Saints. You may expect all these promises to be fulfilled, and the face of things doe [Page 11]looke as if they were now in fulfilling; and they must bee fulfilled in and a­bout that very cause which you have in hand; and why may we not believe but that even now the day of vengeance is in Gods hand, and the yeare of his redeemed is come?

4. You have a guard of prayers round about you, millions of prayers like a Cloud of incense, Lev. 16.13. doe alwaies hang over you, and hover about you, the Prayers of many generations that went before you; you shall reap in joy what they have sowen in Teares; little doe you know the many thousands of pray­ers night and day in your behalfe, when you happily have not opportunity, nor company, nor place of conveniency to poure out your hearts before the Lord. What are these great Victories and wonderfull deliverances vouchsa­fed unto you, but the returne of prayers in your behalfe? that you so often prosper fighting in the valley is, because so many Mosesses and Hurs are praying in the Mount.

Lastly, consider you have a guard of providences for your defence, all transacti­ons of all passages shall still be loaded with your security; the Sunne is willing to stand still in Gideon, and the Moone in the Valley of Dialon. The Sea will as gladly run backward, as forward for your deliverance. The Creatures delight to doe you service: if God doth at any time bring you to straights, it is for nothing, but to shew his power and love for your defence; if hee brings you to such a posture as that you can doe nothing but stand still, it is onely to shew you and the whole World, the salvation of God.

Thus you have a good first cause, and Secondly, a sure life Guard you have, God, his Angells, his Promises; the Prayers of the Saints, and all providences for your incouragement.

Thirdly, Consider the many infallible intimations, as so many predictions from heaven of your successe; which are a thousand times more promising then Elijahs Cloud, 1 Kin. 18.44. of great Raine, or an Evening red and lowring Skie, of a suc­ceeding faire day, Mat. 16.3.

First, the Spirit of Prayer and Supplication, is abundantly poured forth upon all the Saints in your behalfe. An infallible signe of your successe. The Cloud of Incense Leviticus the 16.13 which are the prayers of the Saints, as will appeare by comparing that place, 141. Psal. 2. is the Cloud of his presence; and a little cloud of that nature, though but so big as Elijahs hand presageth a plentifull shoure of heavenly blessings upon your heads. When God prepareth Daniels heart to pray, Sions captivity is at an end, Dam. 9.4. Hee that prepareth the heart to pray, will cause his eare to heare, Psal. 10.17 such prayers, and teares, such sighs and groanes, such surrounding the Throne of grace, in publique, in private, in season, out of season, was never knowne since Adams daies, as are now in your behalfe. How many thousand lies in the gap in your behalfe? every Jacob is become an Israell in your cause, can you thinke you shall mis­carry?

Secondly, The Spirit of Faith and confidence of your successe in this cause, is poured forth upon all the Saints, and this also is a certaine Omen of your prosperity: when God doth draw out the hearts of men to believe and to hope in his mercy, it is a ground of strengthening their hearts, for then will he preserve the faithfull [Page 12]and plentifully reward the proud doer, Psal. 31.23. the Lord shall help deli­ver, and save his people, because they trust in him, Psal. 37.40. should God enable men to hope, and trust in him, and that upon Evangelicall and Divine grounds, and faile them how would he dishonour his son? prejudice his faith­fullnesse? and discourage his people? nor certainly as the unbeliefe of the Is­raelites was a provoking cause of Gods displeasure against them, so the con­fidence of his people in this cause, is most acceptable in his sight, and a certaine signe of good successe.

Thirdly, Consider, God hath slirred up the heart of the State of the Kingdome, viz: the Parliament, and to lo [...]ke out and endeavour after a Reformation of all things that they can find displeasing unto God, another most infallible and promising token of your successe: we shall most commonly find, that humiliation, repen­tance, and Reformation in a people, have bin signes of mercy towards a people.

It is true, we have an instance in Scripture of a most sweet and glorious Re­formation in matters of Idolatry and prophanesse. viz: the Reformation of Io­siah, 2 Chron. 35. and yet notwithstanding the Lord turned not from the fearce­nesse of his great wrath wherewith he was angry against Iudah, &c. 2 Kin. 23.26. but yet there was a great deale of difference between that Reformation and ours. For, first that Reformation was began by the King, and so he compelled the people by his Regall power hereunto; but this Reformation is from the people, taking the first lawfull and best advantage from the constitution of the Kingdome to take up Armes in and under the Kings power and authority, setled in Parlia­ment and consequently by his command virtuall, though not personall, so that that Reformation of Iosiab was by compulsion upon the people, whereunto they yeelded for feare: but this Reformation is even from the people out of love, though with the hazard even of the Kings displeasure. Secondly, when GOD doth afflict a people from his former displeasure; yet there is commonly some new sin which comes in as a mediation, and so provoketh God to remember the old score: thus when Gods anger was stirred up against Israell, the Devill moved David to number the people, 1 Chron. 21.1. But heare we find no such thing, as a­ny new Nationall sin▪ viz: any act of the State authorizing sin, and the good Lord keep our Parliament from such a thing; we see rather that it is not be­cause we have sinned that our enemies quarrell with us, but because wee will not sinne: our enemies quarrell against us, is not because we have bin or are prophane in our lives, Idolatrous in our Worship, but because we will not be so for if we would joyn with them in these abominations, we should quick­ly be at peace with them so that the very sourse and rise of the wars, is the glory of God, and blessed be his Name that the cause is the Lords, and that wee can plead that before him, otherwise we might give our selves for lost.

Thirdly, the Affliction and judgement upon Iudah (the fruit of old displea­sure against them for the blood of the Saints spilt in Manassah his daies) was the taking away of good Josiah from them by Pharoah Neco King of Egypt who slew him at Megidde, 2 King. 23.29. so that God tooke away the Reformer from them, and so way is made for judgement upon them. But now God increaseth the number of Reformers, and hath so graciously opened the eyes of our VVor­thies [Page 13]in matters offensive unto GOD, as that they have done that which I am perswaded they never purposed to doe. viz: in the particulars, but onely to ful­fill the whole mind of God as he should reveale it unto them. And therefore notwithstanding this instance, we have still good hope from the Reformation begun: that God will own it, and the Temple shall be built though they build fighting, and that God will bring his people into Canaan, though their enimies hearts are hardened, and persue them with full purposes to destroy them. Yet their ruine will be both seasonable and certaine.

Fourthly, Consider The parties against whom you sight, are a most Idolatrous, Su­perstitious, Delinquent, Prophane, Ignorant, or Hypocriticall Generation, take them where you will, from one degree to another, and you may fitly ranke them un­der some of those unworthy denominations; for either they are Papists, and so Idolatrous; Praelaticall, and so Superstitious; Offendors of severall kinds, and so Delinquents; Men of cursing deboist, lips and lives, and so Prophane; Men so incrediby besotted, as to believe that the Gospell, the Kingdome, the Lawes of the Land, the Liberty of the Subject, the Priviledges of Parliament, the Execu­tion of Justice, the common peace and good of all is the onely Crowne, that these men fight for, and that you fight against these; which argues, the very sensible thicknesse of Ignorance: or else lastly, God and their own Consciences can, and doe, and one day will evidence to their everlasting shame; disgrace, and torment, that they are as base dissembling Hypocrites, as ever could be found among those Scribes and Pharisees, against whom their are so many woes de­nounced, Mat. 23.13. well, look upon your Enemies, they are the very worst of sinners, such as we thought could scarce have bin consistent with English In­genuity. God hath seem'd to gather the very scum of all sorts and qualities of men together, whether they be Men of high or low degree, and although their intention is to destroy Sion, 4. Micha. 10. and though they say wee will now make an end of them at once and happily sweare and curse that not a Round­head (as foolishly they call Gods people) shall be left in the Kingdom, yet Gods purpose may be the same measure unto them, as they intended unto us, 4. Mich. 12. Namely, to thrash them, and even to breake them in pieces. Your enemies are a people most ripe for judgement, they doe as it were invite the Sickle of Gods wrath to cut them downe. The sinnes of the Amorites are full, some of them are as it were rotten Ripe, and so have dropt downe before the time that God will shake them downe together.

Thinke you that this Generation of Men shall bee your ruine? That the Stubble shall destroy the fire? Nay that hell shall ruine Heaven? and the De­vill himselfe shall destroy the workes of Christ, in revenge that Christ once came to destroy the works of the Devill? No let us cast away such surmisings, and verily believe that the wickednesse of the wicked shall come to a perpetu­all end, and their owne devises will GOD make to fall upon their owne pates.

Fiftly, Consider, God hath drawne the eyes of the while World, as it were upon his proceedings in this cause, and hath invited them to wait upon, and seriously to consider the issue and upshot of all; now when he causeth men to marke and consider the upright; it is to shew that the end of these men is peace, 37. Ps. 37. he [Page 14]hath drawn the eyes of all the pious, and godly in the World, and this he rare­ly doth, except it be to shew them the salvation of God, 14. Exo. 13. Hee hath drawn the eyes of the wicked to looke upon the successe of the quarrell, and this he rarely doth, except it be to let them know that God the Lord, is Israels God, and to make them confesse that there is a reward for the righteous & that verily there is a God that judgeth the Earth, Psal. 58.11. When the Lord did draw the eyes of the Israelites, and the Philistims together to try a single combate, betweene Goliah and David, 1 Sam. 17. though Goliah was for strength, for greatnesse and bignesse of person, for fearcenesse, for weapons every way incomparable with David; yet this act of Gods providence in drawing men together to see the duell was to let all that Assembly know, that the Lord saveth not by Sword nor Speare, for the battell is the Lords, and that hee would give that uncircumcised Philistim into Davids hands, ver. the 47. and so hath God done already, he hath made little striplings, London Boyes as they call them, the ruine and downfall of the sonnes of Anacke, and many Guliahs who hath come out against them with blaspheming tongues, and railing lips, shaking Locks. and sparkling eyes, have fallen by their hands. Can you thinke that ever God should call all men to looke and gaze, and wait for the successe of this present controversie, wherein his glory is every way so concern'd, and leave his people to the worst? Did he ever doe such a thing as this? Testifie against God, O thou doubting Israelite, did ever God doe such a thing as this? Would he not hereby discourage all men that come vnto him? And scare away all men that incline towards him? A thing which his Soule abhorres.

Sixtly, Consider how Gods name is every way ingaged in this quarrell; a pregnant omen of blessed successe. It is true, we are a people (simply considered in our selves) fitted for judgement, having all, yea, and more provocations of Gods displeasure against us, then ever any people that professed the name of Christ, or could hope for mercy, barrennesse under so much meanes, abuse of so much grace, slighting of so much Judgement, sinning against so much experience, hath scarce beene found amongst any that ever professed the Name of Christ, whose present ruines doth testifie Gods sore displeasure against them for these things; and the good Lord give these thoughts of our owne abominations, a seasonable, suitable, and pious Evangelicall operation upon our Spirits: but yet notwihstanding though this might move God against us, yet this is not that which hath moved our Enemies against us; no, it is because we are Gods people and Sheepe of his pasture, that these Wolves worry us: it is because we desire to repent and reforme, and will not joyne with them in all cursed waies of Idolatry and prophanesse; it is because we would now worship God according to his will, and have no King in matters of our Consciences but Jesus Christ, that our enemies are so full of venome, fury, and madnes against us; and can we thinke that God will decline such a cause as this? Did hee e­ver doe such a thing? Looke upon all the causes in the VVorld, was he ever more engaged, nay so fully and circumstantially engaged in any as in this? how will his Name be blasphemed amongst them, if he should doe thus? Would they not either say that your God is not able to help, and so mocke us and jeete us, and say▪ where are your Prayers, and your Fastings? and your hope? and [Page 15]your faith? and Your God? or that God is the God of Papists, and Atheists; and Blasphemers, &c. and not the God of Israell? and can his sacred eares a­bide such language as this? No surely, so long as we have Ioshua's argument to plead, Lord what wilt thou doe with thy great name? Josh. 7.9. surely the end shall be good, and Israel shall have the day.

Seventhly, Consider, Your Enemies have begun to fall already, and this Hamans wife tooke as a sad Omen of her Husbands ruine, Hest. 6.13 and God hath be­gun to deliver us, and this was also a good omen and blessed incouragement un­to David, 1 Sam. 17.35, 36. and both these may be the like unto us. How have our enemies falne at Edge-hill? at Winchester? at Chichester? at Glocester? at Dorchester, at Stafford, at Caversham neere Reading, and in many other places, how hath he discovered their plots? infatuated their Councels? and blown up all their designes, given them all barren wombs, and dry brests, and how hath God al­so delivered us, and driven backe multitudes of our enemies by little handfuls, to the glory of his name, and the gnashing of the teeth of the Enemie, and their perpetuall shame and scorne; let this also give you plentifull incouragement of good successe.

And therefore in the Eigth place, Consider the consequences of any losse you shalt sustaine in this Service; it is true, all experience witnesseth that all things in ex­ternall providences falls out alike unto all men, and that no man can know either love or hatred: viz. of God, by any occurrences that are before them, Eccl. 9.1, 2. even a Ionathan, a Iosiah, may fall in the day of Battell as well as others; but yet there are very many cordiall incouragements in respect of any consequences whatsoever. Consider, suppose you should lose a leg, an Arme, and Eye, &c. have you not carried your lives in your hands, willing to surrender all up un­to God, and are you affraid lest God should take you at your word? You offer your life, and he takes but a Limbe, and is this your complaint? or doe you thinke that being dismembred in Christ cause, he will not know you; is the badge of Honour (the markes of Christ your feare. Doe you thinke that that eye, or arme, or limbe which you loose for Christ shall be forgot­ten, and not found at the day of your Resurrection, but that it shall be a flaw in Gods Jewels even to all eternity? shall a Cup of cold water in Christ cause, given, be remembred, and the blood of your veines, an arme an eye, a leg be for­gotten? is doing for Christ so esteemed, and suffering for Christ so flighted, suppose you loose your lives in the cause, have you not offered them, and are you afraid lest God should accept of your offering? are you troubled least you should goe to God too soone, doe you feare your Crowne of glorie should be too heavie, and make your head ake at that day? are you fearefull of being chiefe in the Kingdome of God? and of having part in the first Resur­rection? are you afraid you shall sit too neere unto Jesus Christ in Heaven? is his right hand in his glory your jealousie? be not discouraged, your losses shall be gaine, and the degrees of the one shall answer the degrees of the o­ther, God will be unto you our Wives, and Children like himselfe in a way of recompence, for your afflictions you shall have glory; for your light afflictions weight of glory, for your short afflictions eternity of glory, for your very light afflictions a farre exceeding eternall weight of glory 1 Cor. 4.17. [Page 16]let all these incouragements fill your hearts with a holy boldnesse, and Con­fidence, Valour and Resolution, to goe on, and to follow God fully in the mannaging of this Cause; and because Dignitie doth alwayes imply Dutie: and Knowledge practice, take these few Directions for your more hopefull Successe and comfortable proceeding in this Warfare.

First in the mannaging of this outward Warfare, do not forget your more consi­derable, inward and spirituall Warfare; it is a sad and bitter thing to see how few Souldiers minde this thing, nay to see men (who before they entred into this Condition were seemingly, Religious Modest, Sober, Temperate men) so excee­dingly changed unto worse, that few would believe they were the same men: what a sad thing is it, to see mad men dance about the brincke and pit of ru­ine, without care or feare, alas! you are in danger of Death every moment, you know you walke in the Val [...]ey of the shadow thereof, if you have not Interest in Christ, your case is sad, if you have, and yet a guilty Consci­ence of a loose and carelesse and negligent life and Conversation; alas! how can you expire, and breath out your soules into the hands of God with a cheerefull and comfortable Spirit? suppose you prove Victorious, and pros­per in all your designes (which the Lord grant) yet what advantage will you have by gaining without, and loosing within? what will the spoyles of your Enemies advantage you, when Sathan shall spoile your inward Treasures? what is it to lead your Enemies into Captivitie; when your owne soules are lead into Spirituall bondage by the Divell himselfe? what is it that you let out the bloud of your Enemies, when your vitall blood of inward strength and Communion with God seemes to waste? that you surround your Enemies, when your selves are surrounded with your spirituall Ad­versaries, and therefore put on the whole Armour that you may be able to stand in the evill day, and having done all to stand still, wrestling with Principalities and power, the Rulers of the darknesse of this World, and spirituall wickednesse in high places, Ephes. 6.11.12:

Secondly, remember the advise of our Lord Jesus in the 3. of Luke 14. doe vi lence to no man, accuse no man falsly, and be content with your wages.

1. Doe violence to no man, nay, put no man in feare: Courage, and meek­nesse, stoutnesse and tendernesse of Spirit, Resolution and love, mingled and well tempered together makes a man meet to fight under Christs ban­ner; if a man wants Courage his Enemies will not feare him; if meeke­nesse, his owne Souldiers will not love him; had there been more Courage, stoutnesse, and Resolution both in Commanders and Souldiers, there had not beene such flying away at Edge Hill; had there been more meeknesse, ten­dernesse of Spirit and love, especially in Commanders, happily there had not then so many of their owne Souldiers deserted them, and got away from them; looke upon Jesus Christ, who for his meeknesse and love, to those that fight under Him, is called a Lambe, a Dove &c. and for Courage, stoutnesse, and Resolution is called the Lion of the Tribe of Iudah: a co­wardise milksop in the day of Battell, and a passionate hot-spurre in his owne Qu [...]rters, doth ill become a Souldier of Christ.

The s [...]cond Rule of Christ is, accuse no man falsly, a thing as common as [Page 17]sinnefull among Souldiers, to accuse men of malignitie, that they may the more colourably plunder them; and so take away both mens Estates, and good name at once; Justice and Righteousnesse doth as well bese [...]me a Souldier as a Citizen; and the accompt of both before God shall be a like.

The third Rule of Christ is, be content with your wages. As Covetousnes doth alwayes ill become a Souldier: so especially in this particular Cause and quarrell: for consider, first this Cause is for the exaltation of Iesus Christ, and therefore those who looke for comfort from the Cause, and Successe therein, must aime at Him, and not to themselves; if your aimes be pure for Him, He will see your pay good in due time.

Secondly, you pretend the righteousnesse of the Cause, and not the benefit of the Warre that sets you on worke, but is it so indeed? Come see my zeale for God saith Iehu: for the Throne saith God, and his owne Consci­ence Iudas did seemingly forsake all and follow Christ, but the benefit of the bagg was his hand and hopes. When precious oyntment was spent upon Christ, he pleaded for the purse under the notion of the poore, for his owne base ends under the colour of Charitie, are you for the Cause indeed? what, and not content with your Wages? yes, with all our hearts if wee could get it, saith the common Souldiers. How have you wanted it, by the deceit of Offi­cers, saith the common Voat; who like the unjust Steward in the Gospell, which cozened his Master by his accompts; write upon the mustering dayes a hundred for fourescore, and fourescore for fifty, who makes as little Con­science of lying for money, as of telling the money they lied for. I give not the lye to Noble Souldiers; but to base dissemblers; and to bee offended at these words is, (as the dipping of Iudas his finger in his Masters dish) a cer­taine signe that that man will betray the Cause, if he can make a bargaine on it, though a Halter in the conclusion may determine there is nothing got­ten by it. Well let those (whose Consciences speakes plainely with Achan, Ioshua 6. the 21. I tooke the Goodly Babilonish Garment, the two hundred shekells of Silver, and the wedge of Gold &c.) let these I say who have troubled the Campe. the whole Kingdome, by deceiving them, both see the ag­gravations of this Delinquencie under these considerations.

First it is the most sacrilegious Robberie that ever was committed, for it is most particularly against the very person of Christ, whose Cause chiefly it is, and how can you answer this at the great day?

He that will rob Christ in a thing so deeply concerning his glory, would sell Christ as Iudas did for the like profit. I could wish you would seriously remember the sad example of Annanias and Saphirah, smitten by God to death; for keeping back the accompt of his owne Estate; and his sinne is aggrava­ted from this consideration, that he had lyed against the holy Ghost Act. 5.4.

And if so? what will become of you, who keep back not your own but the Lords owne monies, being the Free-will offering of the Kingdome unto him. What doe you when you say I must have moneys for one hundred under me and returne it? when happily you have not about 60. or 70 to pay, and keepe up the rest? but even lie against the Holy Ghost, and rob Jesus Christ, and to as great shame you shall one day acknowledge [Page 18]it, as ever did Thiefe make his Confession at Tyburne; when Jesus Christ shall bring to light your hidden basenesse, lies, and dissimulation; againe you rob the whole Kingdome, and are thereby as great oppressors, as ever Monopolists, or Patente [...]s have been, nay more in a great measure, you retard the worke of Christ, and are (horresco referens) guilty of a great deale of blood shed in the Kingdome; I would you would seriously consider of it. I have heard that some of you that have made a great profession of zeale to the Cause, and of love unto Jesus Christ, and that you applyed your selves unto the working the Warres out of these Principles; but now who more covetous than you? who more forward to comply with a sinfull custome of others in abusing the State by base and selfeish dealings than you? which, (if you have true Principles of Piety) you could never doe without great paines sinfully taken in stopping and in muzzeling the mouthes of your own Consciences; which doth secretly vexe you within, if spirituall life be in you but as a graine of mustard seed. Consider, consider, do you know how soone your breath may be wrung out of your Nostrills, and will this comfort you in your dying agony? doth the wages of unrighteousnesse please you better than the love of Christ? let me be plaine, take heed of base dissimulation; and hypocrisie. You would be thought to fight for the Cause, and for love unto Jesus Christ, and this you say is your comfort, if you perish you perish in a good cause; and you are in Gods way, and you expect comfort; I would not trouble peace of conscience; but why doe you trouble your owne peace. What, fight for Jesus Christ; and rob Christ? doe you fight for Christ and steale away the Free-will offering of his people from Him? doe you fight for the Kingdome and deceive the Kingdome? what, and cannot endure to heare of any wayes of reforming abuses; whereby the State hath been decei­ved? well, know this, your greatest gaines will be your losse, and your greatest deceipt will be in your owne soules. Remember the Counsell of Jesus Christ, doe violence to no man, accuse no man falsely, and bee content with your wages. In the last place take heed of the common sinnes of common Soul­diers, of swearing, drunkennesse, loosenesse lightnesse, vanity of spirit, labour for assurance of the love of God, and visible Interest in Jesus Christ; minde your mortality, and let the thoughts of eternity poyse your spirits, keep Faith and a good conscience, get your hearts into a dying temper, and keep them therein, for you walke in the shadow of death, let God, and Heaven, and the deep things of the other World fill your thoughts, and in all your conditions studie to be found in Christ, that having fought your good fight, finished your course, and kept the Faith, your Warefare being accomplished, you may receive that Crowne of righteousnesse, which God the righteous Judge shall give unto you, and unto all those that love his appearing.