Good souldiers a great blessing; being so represented in a sermon preached on the day for election of officers, in the honourable artillery company in Boston, June 3d. 1700. / By Benjamin Wadsworth, Pastor of a church in Boston. ; [One line from I Samuel]

Good souldiers a great blessing; being so represented in a sermon preached on the day for election of officers, in the honourable artillery company in Boston, June 3d. 1700. / By Benjamin Wadsworth, Pastor of a church in Boston. ; [One line from I Samuel]

Table of contents

Title page

Good Souldiers A Great BLESSING.

[Page]

Good Souldiers A Great BLESSING.

Isaiah III.2.

The Mighty man, and the man of War—

THE Prophet Isaiah was imployed in delivering God's messages to his professing people the Jews, when they were chargeable with great degeneracies, with many and gross sins; some of which are mentioned in the 6, 8, 9 verses of the preceeding Chapter, as well as in sundry other places. For these sins, God by his Prophet threatens them, with various and terrible Judgments. In the first verse of this Chapter he threatens them with Famine: he would take away the Stay, and the staff, the whole stay of[Page]Bread, and the whole stay of water. In the second verse (containing our Text) God threatens to take away their men of chief Note, that were most Eminent, Useful and Serviceable in their Military, their Civil, and Ecclesiastical Affairs. Our Text refers to the first of these, their men that were most Eminent, Useful and Serviceable in Military Affairs, the Mighty man, and the Man of War; their valiant able Warriours, these God threatens to take away from them in Judgment. From whence we may observe this Doctrine.

That Valiant, Able Warriours among Gods People, are justly accounted a great Blessing to them.

This is very plain, otherwise the taking away of such men, would not be threatned as a Judgment, Curse, or Punishment. War considered meerly and absolutely in it self, is not good, nor should it be desired by any man. No War was ever begun or carried on, with sufficient reasons and just grounds on both sides. Either the Assailant or Defendant, surely sins; one party surely sins, and both commonly suffer. War therefore considered meerly in its self▪ cannot lawfully be desired; for in desiring of it, we desire the sin and misery of some or other, neither of which is lawful in it self. Tho' tis thus, yet in some cases, War is not only [Page] lawful, but also commendable, yea a necessary duty. Before I speak directly to the Doctrine, I shall endeavour a brief Answer to these two Inquiries, viz.

1. To whom does it belong to make War?

2. What are the just causes of War?

Quest. 1. To whom does it belong to make War?

For Answer, It belongs to the Chief Supream Authority, justly Established over a people, to make War. For the Supream Authority, is to defend the Subjects in their Persons and Priviledges, and to revenge the gross wrongs done to them by Enemies. It seems just and reasonable also, that the Supream Authority may delegate or communicate power, to far distant Provinces or Plantations under them, to make War in such and such cases, under such and such limitations, as the matter may be circumstanced. Notwithstanding what has been said, it seems justifyable for the smallest part or handful of any Nation, (tho' they have no direct Order or Commission, from the Supream or Subordinate Authority over them) to make a defensive War, when they are unjustly and suddenly assaulted by cruel Enemies; but 'tis no way allowable for private unauthorized persons to make an offensive War. If upon Spoils or Robberies done by some of a Neighbouring Nation, private persons should, without Order or Commission from Authority, go and make [Page] War upon that Nation, they would sin greatly. Such a course as this would be likely, to Embroil Nations in continual Wars, Uproars and Confusions.

Quest. 2. What are the just causes of making War?

For Answer, I suppose the most of them may be comprehended under these three general heads. Either,

1. Defence, or self preservation from the unjust assaults of others. A Peoples fighting for the defence of their Persons, Liberties and Properties, seems altogether reasonable, having nothing to be said against it. Self-preservation, is a principle implanted in all men, as well as other Animals, and that by God himself. 'Tis also lawful for a people to make, or help in, a defensive War, when their Allies or Confederates are unjustly assaulted and molested: thus Joshua and the Israelites, being in League or Confederacy with the Gibeonites, came to fight for them against their Enemies, Josh. 10.

2. Another just cause of War is, Recovery of great damages. When Ziklag was taken and ransacked, and the Wives, Children, & [...] of David and his men were taken away by the Amalekites; David and his men made War upon them, for the recovery of those damage [...], and did recover all. 1 Sam. 30. Ch. When Lot was taken Captive, and his Goods made a prey, [Page] Abraham, his Allie and Friend made War upon the Aggressors or Assailants for the Recovery of damages, and did deliver Lot, and rescue his Goods. Gen. 14. I suppose under this Head, may be comprehended the unjust revolt of Subjects, and falling off of Tributaries; for the gross default of such, it seems Justifyable to make War upon them, to reduce them to their former just order, duty and obedience.

3. Another just cause of War may be, the revenging of Injuries. Though the case may be so circumstanced, that there's no possibility of recovering damages, or repairing the loss sustained, yet it may be not only lawful, but also a duty to revenge Injuries. Thus if our Heathen Neighbours should suddenly burn any of our Frontier Towns, & destroy the Inhabitants thereof, it would then be our duty, were it in our power, to revenge that Injury in the death of all the Actors in, and Abettors of, such Murder, although we could not possibly recover damages, or pay our selves for the Goods unjustly destroyed, or taken away. Having briefly premised these things concerning War, which possibly are not wholly forreign to our present occasion, we may now proceed to the Doctrine it self: ‘That valiant able Warriours among Gods People, are justly accounted a great Blessing to them.’

[Page]Here it seems very natural to raise these two Enquiries: viz.

1. Who are to be accounted valiant, able, Warriours? Or when may persons be justly so termed?

2. How does it appear that such persons among Gods people, are justly to be accounted a great Blessing to them?

Quest. 1. Who are to be accounted valiant▪ able Warriours? Or when may persons be justly so termed? In order to an Answer, we may note, That Souldiers as such, are Instruments: that the goodness of Instruments is to be judged of bv their fitness or suitableness to obtain the end, whereunto they are designed. The Answer to the second of the premised Questions, about the just causes of War, tells us, that the end of Souldiers as such, or the use they are to be put to, is, to defend, recover damages, and revenge Injuries. Now the more fit Souldiers are for these Services, so much the more valiant and able they are to be accounted. Note also, Souldiers are either Rulers, or Ruled, Commanders, or Private Souldiers. Now first,

1. As to Private Souldiers, they may be said to be valiant and able, when they have these following Qualifications. Namely,

1. When they are strong and able of Body to go through hard, difficult Services. Men are not fit for Souldiers, unless they are sit to endure hardness, 2 Tim. 2 3. Souldiers are often call'd to [Page] Encounter with Storms and Tempests, wet & dry, hot and cold, with hunger and thirst: they are sometimes called to frequent Watchings, long marches, to pass Hills and Dales, craggy Mountains, and deep Rivers, suddenly to Intrench, to build Forts, to scale Walls, and other such like Services, which contain more difficulty in them, than can be easily conceived of. Men had need have strong hardy Bodies, to undergo such Fatigues. Softness & delicacy does not become Souldiers, 'tis a disgrace to a Camp. The Souldiers of Alexander in a fit of discontent, complained that they were forced to Fight not only against multitudes of Enemies, but also against Mountains and Rivers. Ateas the Scythian King gave a great Commend of his Souldiers, when he said to Philip King of Macedon, Your Souldiers can fight with men, but mine can fight with hunger, thirst, and such like difficulties. Souldiers therefore should shun all Intemperance. Every man that striveth for the mastery, is temperate in all things. 1 Cor. 9.25. Scipio wept when he came into the Camp, and saw the Licentiousness, Luxury and Intemperance there prevailing. When Alexander had Conquered Kingdoms by his Grecian hardiness, he was himself Conquered by Persian Softness and Debauchery.

2. When they have valorous couragious spirits. When they have hearts big enough to attempt [Page] hazardous things, to give a bold and vigorous (though dangerous) repulse or onset. A Souldiers strength of body wont signifie much, unless he has courage of mind to manage it: without courage, his strength is almost useless in War, unless it be like an Horse or a Camel to bear and carry burdens. When the Israelites were going to War against their enemies, the Priests were to say unto them, Let not your hearts faint, fear not, and do not tremble, neither be ye terrifyed because of them, Deut. 20.3. And why should not Gods Priests or Ministers, so incourage Souldiers now? As for faint hearted Souldiers, they were to be dismissed and sent home, least by their cowardly example, the hearts of others should faint also, Deut. 20.8. Men dont deserve the honourable title of Souldiers, if they have not the resolute Spirit of Souldiers. If they want courage, a Plough or Spade, becomes them better than a Shield or Sword.

3 When they are well skill'd and accurate in the use of their weapons. Strength of body and courage of mind, may sometimes prove useless, yea [...], for want of Military skill. What signifies Shield or Spear, Gun or Sword, unless men know how to use them? David upon due consideration▪ chose rather nakedly to approach his [...], than being furnished with that gallant armour which he had not proved, 1 Sam 17.30. For a [...] to wear a Sword, that knows not [Page] how to use it, seems as idle and foolish, as for a Child to boast of a Book, which he cannot read a word in. Souldiers should also know the words of Command, that they may readily apprehend the mind of their Commanders in them, and speedily yield obedience thereunto. So should they understand the beat of the Drum, and the sound of the Trumpet: otherwise they can't distinguish between a Charge and a Retreat, and then what follows, but confusion instead of order, and overthrow instead of victory? If these things are not understood, who shall prepare himself for the battel, 1 Cor. 14.7, 8. Those were highly commended that were expert in War, that had all manner of Instruments of War for the battel, and were men that could keep rank, 1 Chron. 12.33, 37, 38. They were well train'd and disciplin'd.

4. When they are obedient to their Commander. 'Twas the commendation of those Souldiers, Matth. 8.9. That they went and came, at their Commanders bidding. And truely without this qualification, Souldiers don't deserve to be commended: 'tis not their business to dispute and capitulate with, but yield obedience to, their Officers. When Roman Souldiers were Pressed, each took his Oath, not to forsake his Captain or Country, which Oath was called, Sacramentum Militare. Obtemperaturas sum et facturus quicquid mandabitur ab Impreratoribus, juxta vires; to the [Page] utmost of my power, I will obey thy Commander in all things. Cyrus was wont to say, 'Tis better for a Souldier to fear his Captain, than his enemies. Paulus Aemylius would say, a Souldier should take care of three things, That he has a strong body good arms, and a mind ready to obey. When a Souldier was once just ready to smite his enemy with his Sword, he forbore upon the Sounding of a Retreat, and being asked by one, why he suffered his enemy to escape, he answered, 'Twas better to obey his Emperor, than slay his Enemy. He's not a good Souldier, that knows not how to obey his Commander. I suppose those who have these forementioned qualifications, may well pass for valiant, able Souldiers.

We may further note, that the more Pious persons be, so much the better Souldiers they commonly are. Those who will Curse and Swear, as though they would Damn their enemies into Hell, are sometimes backward enough to look an enemy in the face, much more to smite him to the ground. Iphicrates spake like a brutish Heathen, when he said, A Souldier ought to be coveteous of riches and pleasures that he may the more boldly incounter dangers for the satisfying of his lusts: It better becomes Christians to say, Souldiers should be pious and gracious, that so they may the more boldly incounter dangers for the answer of a good Conscience. Never were there better, bolder, and more couragious Souldiers in the world, than [Page] some of the holiest of men have been. 'Tis mentioned as an eminent commendable effect of Faith in some, That they waxed valiant in fight, and turned to flight the armies of the Aliens, Heb. 11.34. As Prayers and Tears are the weapons of the Church, so men most expert at those weapons are most commonly the best Souldiers.

Having spoke these few things of private Souldiers, we may now proceed to the other part of the distribution, viz Officers or Commanders, among whom there are various orders or degrees one above another: yet excepting the Chief Supream Commander, who as such, is not to receive & obey, but to give out Commands, unto his army; I suppose they are all the more worthy to be accounted valiant, able Souldiers, by how much the more they have, of all the forementioned qualifications. If their hardy bodies will indure uncomfortable lodgings, mean diet, wet & dry, heat & cold, tedious marches, and great fatigues, this might animate their Souldiers to do so too. Commanders should have singular Courage also, according to the Station they are in, they should have enough for themselves, and some to spare to their Souldiers too; that is by way of Example and Exhortation. We must not look for great Exploits to be done by that Company that has a cowardly Captain. A faint hearted Leader, will rather encourage the [Page] feet of his Souldiers to flee, than their hearts or hands to fight. They should have good Skill likewise. 'Tis to be supposed, that every Officer according to his place, be it high or low; is able to Instruct all under him, in their duty, otherwise how can he give proper words of Command, or punish Offenders for not obeying them? You know what is like to become of blind guides and their followers. As for the Obedience of Inferiour Officers, to those that are Superiour; 'tis as needful and commendable, as the Obedience of any Private Souldiers. Besides these Qualifications, it seems very desirable, that Commanders, especially the chief of them should be,

1. Men of great Prudence and Conduct. Great Prudence and Conduct is needful for the ordering of Marches, especially through difficult passages, for the ordering of Scouts to discover Ambushments, and prevent sudden Surprizal, for Entrenching and Fortifying in commodious places, for securing of Stores, for choosing time and place for battle, and such like things of great weight.

2. Men well acquainted with their Souldiers, and Under Officers. This is needful, that so they may chuse and order, for such and such Services, men that are most proper for the same. Joab chose the choice men of Israel for the most difficult Service, 2 Sam. 10.9. This he [Page] could not have done, but that he knew his Army well.

3. Men of great Sagacity, Circumspection, Watchfulness and Diligence. Men that will have not only a careful watchful eye, over all the Affairs of their own Army, but such as will use all proper means to get Intelligence, about the Number, Skill, Courage, Preparation, Designs, & Motions of the Enemy. The knowledge of these things, gives great advantage on many accounts.

4. Men of great patience. Souldiers often meet with such hard lodging, hard fare, with such losses, disappointments and difficulties, that they sometimes begin to murmur against, and find fault with, their Officers, and all their managements▪ tho' never so prudent. Thus Davids men murmured against him, and talked of stoning him, 1 Sam. 30.6. Possibly good prudence and patience, might divert such Storms, which if not diverted, would hurry all into confusion.

5. Men of resolution to punish Delinquents. They should forbid all Impiety and Prophaneness, Intemperance and Debauchery, Injustice, and Dishonesty; and if such Crimes are committed, they should see them punished. The Romans were wont to punish their delinquent Souldiers, sometimes by Disbanding of them with disgrace, sometimes by with-holding their Wages, [Page] sometimes by diminishing their food, sometimes by beating and cudgelling them ▪ sometimes by banishment, and sometimes by death. Lamachus said, Non licet in bello bis peccare, error enim in bello est mors. Men must not offend twice in War, for an Error in War is death. Souldiers will not be kept in order, without good Laws, and them well Executed.

6. Men that are Godly and Conscientious. 'Tis recorded to the endless praise of Cornelius, Captain of the Italian Band, Acts 10.2. That he was a devout man that feared God with all his house, and prayed to him always. Surely such men are sitter for Commanders, than those who by their prophaneness and debauchery, seem to fight more daringly against God in heaven, than against men on earth. How shall we think those will be faithful to their Countrey, and the Cause of it, who will not be faithful to God and his Cause? Constantius, the Father of Constantine the Great, removed those professed Christians from being his Courtiers, whom (upon a designed trial) he found more ready to Sacrifice to Idols, than to disobey his Commands, saying, those who are disloyal to God, will never be true and trusty to their Prince. How often▪ have Commanders of weak, depraved Consciences, received bribes, Sold their Army▪ Cause, Countrey and all, only for their own present personal Preferment, Profit, and Pleasure? [Page] Dr. Hammond said to King Charles the First, to this purpose, while God damn me, leads the Van, and the Devil take me, brings up the Rear, there's no likelihood of good success. There's no reason to expect the success of Armies, unless Gods presence and blessing be with them: there's no reason to expect his presence and blessing with them, if he is greatly provoked by them, and so he will be by Christian Armies, if their Commanders are not conscientious. When Moses the chief Commander of Israel was praying, then Joshua and the Army did prevail. We may now proceed to the second Enquiry, viz.

Quest. 2. How does it appear that such Souldiers among Gods People are a great Blessing to them, and are justly to be accounted so? In order to an Answer, we need only premise, that a well settled peace, is a great Blessing to Gods people. When they have such a peace, their Persons, Civil and Religious Liberties, and also their Estates are safe. They may sleep safely in their Houses, follow their business without fear or danger, sit quietly under their Vines and Figtrees, freely make use of their own; and which is more than this, they may Serve and Worship God, in obeying all his Commands, and attending on all the Institutions of the Lord Jesus Christ, without disturbance or molestation. Thus it is with Gods people, [Page] who are favoured with a well established Government, and a well settled peace. That such a state of Affairs is a great Blessing, will be owned by every thinking Christian; especially if he considers, that Peace is promised as a very comprehensive mercy, in case of Obedience, and War threatned, as a very comprehensive Judgment, in case of Disobedience. Lev 26.5, 6, 17, verses.

We may now answer the Enquiry in saying, such Valiant Souldiers as have been described, are very proper means under God.

1. To continue unto God's People, their Liberties and Properties when quietly Enjoyed. If Gods people have plenty and prosperity, yet if their envious Neighbours know them to be well furnished with valiant, able Souldiers, they will not much care to molest them. When a strong man armed keepeth his palace, his Goods are in peace. David with his experienced Souldiers, did mighty Exploits in War, and when he dyed, he left the Land full of able Souldiers, which being known, the Neighbouring Nations dare not disturb Solomon his Son, but he had peace on all sides round about him, and Judah and Israel dwelt safely; every man under his vine and under his figtree 1 King ▪ 4.24, 25. But if a people have peace and plenty, without suitable men to defend them, they seem to be an inviting prey to their covetous Neighbours.

[Page]2. Able Souldiers are proper means to recover the Liberties and Properties of Gods People, when taken away. This was frequently experienced by the Israelites, as we are often told in the Book of Judges. The Jews experienced this truth also, as the History of the Maccabees plainly informs us. Many other instances might be given were it needful.

3. Able Souldiers are very proper means to secure the Liberties and Properties (as well as the Lives) of Gods people, when they are indangered. Able Souldiers are very proper means, to prop up, and steady a shaking, tottering State. [...] was much oppressed and further endangered, when the Philistines did prevail, win the Victory, Slay Saul and his Sons in Battle; but David and his experienced Souldiers, did soon give check to their rage, suppress their power, curb their Insolency, and secure Israel from their Outrages. Many Instances of this nature might be given, yea, several in our own Nation. England was much threatned, yea by some look'd upon as a devoted Sacrifice, when the Spanish (vainly called Invincible) Armado came against it an hundred and twelve years ago, in the Reign of Queen Elizabeth; yet the brave English Souldiers, by the Blessing of God, routed their Enemies, destroying many of them▪ and hunting others home, as heavy laden with [...] before they were [...] with envy [Page] [...] [Page] and to secure them when endangered. Yea, since the first planting of this Country by the English, our Souldiers have been made a Blessing to God's people here on all these accounts. This is too well known to need any proof.

Now these things might teach us;

That God's People ought to Train up and encourage, good able Souldiers. 'Tis true, those happy days are promised and much hoped for, wherein, Men shall beat their Swords into Plowshares, and their Spears into Pruning-hooks: Nation shall not lift up a Sword against▪ Nation, neither shall they learn War any more, Mic. 4.3. But those days are not yet come, and possibly before they do come, there will be occasion to urge those other words, Joel 3.9, 10. Prepare war, wake up the mighty men, let all the men of war draw near, let them come up: beat your Plowshares into Swords, and your Pruning hooks into Spears, let the weak say I am strong Those are carnal men, who say, Christians should not use carnal Weapons: That is, Instruments of War, when the cause of God and his People require the Warlike imployment of them. Christ's Church upon earth is yet Militant, in a proper and [...], as well as in a Spiritual sense. Christians have great reason to learn War, and make Warlike preparations. I suppose all the Lord's Batttels are not yet fought; and we don't know who [Page] of us may be call'd to ingage in some of those that remain. Be Exhorted then to learn War, to indeavour after Military skill, a martial spirit, an ability to do Service against Enemies; if the cause of God and his people should call you to it. To incourage you here unto,

Consider,

1. The necessity of it, in an ordinary course of Providence. The present condition of the world, and wickedness of men, is such, that we cannot be secure of any thing we have, unless we have some force and power, as well as justice on our side. It has been often seen, that under God, Souldiers have been the defence and protection of what God's People do injoy▪ If you have no Warlike force, your wealth and riches will be but an inviting, easy prey, to invading Enemies. Intreaties will not do with those whose tender mercies are cruelty. The force of enemies, must be repel'd with force. Would you have your Country spoiled, your Houses rifled and burnt, your Goods and Riches taken away, your Children dasht against the stones, your Wives and Daughters ravish'd before your faces, your Women with Child ript open, your Aged Fathers and Mothers barbarously dragg'd about the Streets, your Churches overthrown, your selves Captived, Inslaved, or contemptuously slain? If you would avoid such Indignities, Insolencies, and out rages as these [Page] are (which are frequently perpetrated by an Invading Enemy) then learn War; indeavour after Military skill and courage, to repell the pride and power of enemies. A few well disciplin'd Souldiers, are commonly of more use and worth, than vast multitudes of untrained men. Abraham with three hundred and eighteen Trained Servants, overcame four Kings and their Armies, Gen. 14. Alexander the Great, with between thirty and forty thousand well disciplin'd Souldiers, routed the unskilfull untrained multitude of Darius, which consisted, some say of four hundred, some of six hundred thousand men.

Consider,

2. The eminent examples set before you. Some of the best of men, have been the best of Souldiers: They have attempted, and done great things in War, for the cause of God and his people. Such were Abraham, Joshua, David, the Maccabees, Constantine the great; and Charles the Great, King of France and Emperor of Germany, who lived about nine hundred years ago. And not to mention any more, you might be encouraged by the Example of Our Great KING WILLIAM, a great enemy to Vice and Wickedness, a great and singular friend to, and encourager of, Vertue and Holiness; and yet generally and most deservedly accounted, as mighty a man of War, as any the World has seen for many Ages.

[Page]3. Great Commendations are given in Scripture, of Warlike accomplishments, and Warlike actions. 'Tis spoke to the commendation of some that came to help David: They were armed with bows, and could use both the right hand and the left, in hurling stones, and shooting arrows out of a Bow. 'Tis said of others, They were men of might, and men of war, fit for the Battel, that could handle Shield and Buckler, whose faces were like the faces of Lyons, and were as swift as the Roes upon the Mountains, 1 Chron. 12.2, 8. The heart of inspired Deborah, was towards the Governours of Israel who offered themselves willingly among the People. 'Twas spoke to the praise of Zebulun and Naphtali, That they Jeoparded their lives to the death, in the high places of the field Judg. 5.9.18.

Consider,

4. God is very angry with those who will not venture their lives in fighting against his Enemies. As you may see, Judg. 5.23. Curse ye Mer [...]z, said the Angel of the Lord, Curse ye bitterly the Inhabitants thereof, because they came not [...] the [...] of the Lord, to the help of the Lord against [...] mighty. Here's a bitter Curse upon the [...]habitants of [...], because they would not venture their lives, in fighting for God's people, and against their Enemies. So Jer 48.10. Cursed be he that doth the work of the Lord deceitfully, and cursed be he that holdeth back [Page]his Sword from Blood. We should not be cowardly Neuters, or idle Spectators, when the common cause of our Lord Jesus Christ calls for our assistance. We should love him above our lives, and therefore be willing to indanger and expose our lives, when his and his peoples Interest calls for it. We ought to lay down our lives for the Brethren. 1 John 3.16. The Lord Jesus Christ, takes our neglect of, or disregard to his people, as a neglect of, or disregard unto himself. Mat. 25.45, Surely since he has dyed for our Salvation, we should be willing (his Providence calling us to it) to die for his Glory. And great shall be our reward, if we have such a willingness, and our actions are agreeable thereunto. Titus the Roman General, to incourage his Souldiers in fighting against Jerusalem, said, The Soul of him that dies in War, is presently received into the most pure, airy Element, and from thence carried and placed among the stares of Heaven. He had no reason to say this, but we have good reason to say, those that sincerely love, fight, and die for, the true Interest of Jesus Christ, shall immediately at death, have their Souls taken above the Stars of Heaven, to be with Christ in Glory. Those that suffer with him, shall reign with him, but if we deny him, he will deny us. 2 Tim. 2.12. Let these few considerations animate you to learn War, to endeavour [Page] after Military Skill, Courage, and other Martial Accomplishments: that if Providence should call you forth, you may be qualified to do real Service, in defending the Lives, Liberties, and Properties of Gods people, in recovering their damages, or revenging unjust Indignities and Outrages committed against them. In all your Artilleries and Trainings, you should act like Christians. You must give an account to Christ, of your actions on Training Dayes, as well as on other dayes. On such dayes therefore you should Conscientiously Serve Christ, by diligently endeavouring after more knowledge, skill, and accuracy in Military Matters, that you may imploy the same, in real Service for Christ and his People, if Providence should call for it.

As for you Gentlemen of the Honourable Artillery Company; I wish you may go on, be encouraged and prosper, in those great and generous qualifications, you aspire after. I wish your Number, your Skill, your Courage, with all other desireable Military accomplishments and honours, may be increased. But let none of us so much aspire after being Souldiers, as to forget that we are Christians. If we had the greatest and most desirable Warlike accomplishments and preparations that could be, yet we ought not to trust in them [Page] for our defence or protection. Cursed be the man that trusteth in man, and maketh flesh his arm, Jer. 17 5. We should make the best preparations, and use the best means we can, in all affairs; but we must not have our dependance on any of them, but on God alone. The best means often fail; therefore the Wise man must not glory in his wisdom, nor the strong man in his strength. The race is not to the swift, nor the battel to the strong, Eccles. 9.11. Let us use means, but not trust in them. Let us take up with Sauls advice, 1 Sam. 18.17. Be valiant, and fight the Lords Battels. And with that of Joab, 2 Sam. 10.12. Be of good courage and let us play the men, for our people and for the Cities of our God: and the Lord do that which seemeth him good. An Excellent Speech of a General it was; to exhort to the doing of our best, and yet trusting in God, and leaving the event with him. He is a Man of War, Exod. 15.3. He teacheth to War, Psal. 144.1. He Spirits men to it, Jer. 51.11. He helps in War, 2 Chron. 32.8. The victory is his, he gives it to whom he will; for he can save by many or by few. We should therefore use the best means we can, and have our whole dependence upon God.

[Page]I shall conclude in saying, There is another Warfare, which every one of us should be ingaged in. We should get ingrafted into CHRIST, listed under his Banner, resolving by the help of his Grace, to fight against the World, the Flesh, and the Devil: to fight the good fight of Faith, till we lay hold on Eternal Life: to be stedfast, unmoveable, always abounding in the work of the Lord, for as much as we know our labour shall not he in vain in the Lord.

FINIS.

§

§

[Page]

[Page]

Good Souldiers A Great Blessing; BEING So represented in A SERMON Preached on the day for Election of Officers, in the Honourable Artillery Company in Boston, June 3d. 1700.

By Benjamin Wadsworth, Pastor of a Church in Boston.

1 Sam. 18.17.

Be valiant and fight the Lords Battels.

Boston in New England, Printed by B. Green, and J. Allen, for Samuel Phillips, at the Brick [...] near the Old Meeting-House. 1700.

Information about this book

Title statement

Good souldiers a great blessing; being so represented in a sermon preached on the day for election of officers, in the honourable artillery company in Boston, June 3d. 1700. / By Benjamin Wadsworth, Pastor of a church in Boston. ; [One line from I Samuel]

Wadsworth, Benjamin, 1670-1737.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2006-02.

ID [DLPS]

N00796

ID [TCP]

N00796

ID [STC]

Evans 958

ID [STC]

Wing W181

ID [NOTIS]

APW6322

ID [IMAGE-SET]

958

ID [EVANS-CITATION]

99012456

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 958.

Notes

(Evans-TCP ; no. N00796)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 958)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 958)

Source

— Good souldiers a great blessing; being so represented in a sermon preached on the day for election of officers, in the honourable artillery company in Boston, June 3d. 1700. / By Benjamin Wadsworth, Pastor of a church in Boston. ; [One line from I Samuel], Wadsworth, Benjamin, 1670-1737..

Extent

[2], 28, [2] p. ; 15 cm. (8vo)

Printed by B. Green, and J. Allen, for Samuel Phillips, at the brick shop near the Old Meeting-House.,. Boston in New England, :: 1700.. (Signatures: A-B^8 (A1, B8 blank).) (First and last leaves pasted to decorated paper wrapper.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.