First of the first Generall , the Commander : and therein of the Commission : in which Gods great Power , included in the Maiestie of his Speech . Haue not I commanded thee ?

EArthly Authority deriues it selfe from the Omnipotency , and ceases to be imperiall when it forgets the Author thereof . Non est Potestas nisi a Deo ; & quae sunt Potestates , sunt a Deo ordinatae ( saith Saint Paul , Rom. 13.1 . ) There is no Power , but of God ; and the Powers that are made , are ordained of God . Here then Ioshua stands iustified , whose Command knew no other donor then the great Commander of Heauen and Earth . And againe , here God himselfe confutes the Epicures , by his owne language , making vse of his Potencie in the words of my Text. Could any man heere question his All-sufficient Power in doing whatsoeuer he pleaseth , the maiestie of his words would controule the petulancie of such blind follie : Haue not I commanded thee ? I that sit in the high and holy place , to iudge those Miscreants , that dare question mine Authority . I , that haue created all things out of nothing , that nothing might hinder them from knowing their Creator . I , that threaten in Thunder , when vniust Mortals , following their owne wickednesse , prouoke my fury to throw vengeance vpon their disobedience . I , that controule the whole Fabricke of Nature , and can blow it away with the breath of my displeasure . Haue not I commanded thee ? The Maiestie of his Stile is a strong argument of the Sufficiencie of his Power , against all that deny it . To reade his Iudgements vpon the Israelites in their Iourney , for their stubborne Murmurings , would command the Peruser to a confident beliefe of his Iustice . To behold the Plagues he sent vpon K. Pharoah and all Egypt , would make the heathens themselues determine of his Prerogatiue-royall . Yea , and to obserue his infinite store of seuerall Punishments for peruerse Sinners , would make the stubbornest offender acknowledge it sufficient when he shall say Haue not I commanded thee ? Let Ioshua then stand vndaunted , and the glory of the Creator dispell the Clouds of Feare that might possesse his Heart , for it is the great Iehouah that commands him . It will not ( I suppose ) be impertinent here to instruct the ignorant in this Attribute of God , which is defined to bee the essentiall property of God , whereby he can and may worke whatsoeuer is agreeable to his nature ; Yet that the Power of God hath seuerall acceptions .

First it is taken for the Eternall Sonne of God , Iesus Christ our Sauiour , ( as in 1 Cor. 1.24 . ) We preach Christ the Power of God . Secondly , for the Gospell of Christ , ( so Rom. 1.16 . ) I am not ashamed of the Gospell of Christ , for it is the Power of God vnto saluation . Thirdly Catachrestically , The Samaritanes called Simon Magus the Power of GOD , ( Acts 8.10 . ) To whom they all gaue heede , from the least vnto the greatest , saying , This man is the great Power of God . Fourthly , and truely , It is taken for the essentiall Property of God , which belongs to the Trinitie .

Yet , to auoyde all erroneous mistaking herein , we must haue a care to distinguish betweene the Essentiall-Power of God , ( now spoken of ) and the Personall-Power : As the Power of Begetting , in the Father ; the Power of being Begoten , in the Sonne ; and the Power of Proceeding , in the Holy Ghost .

And againe , wee must distinguish betweene the absolute and the actuall Omnipotencie of God ; yet both remaining actiue . The former is such whereby God can perfectly doe whatsoeuer may be done , as well praeter & super naturam , besides and aboue nature , as with it : exemplified in making Elizabeth conceiue in her old age , and the like : for with God all things are possible , Luk. 1.37 . The latter is that whereby hee not onely can doe whatsoeuer hee determines ; but can doe it with a word , without any difficulty , and nothing may or can resist him . From the former of these ariseth a question , Whether God can bring to passe things against Nature , stiled Impossibilities ? To which we must distinguish betweene Impossibilia naturae , and Impossibilia naturâ , Things impossible of Nature to be done , which flye beyond the common pitch thereof , as to make the Sunne stand still ; or cause the fire not to burne , which we reade of in the Scriptures ; And things impossible in Nature , which are against the definition of a thing , as it is Ens : as to make a thing simply and really to bee , and not to bee at the same instant , which is vtterly and absolutely impossible . By this latter the Papists are conuicted , which maintaine the Transubstantiation of Bread , into the very fleshly Body of Christ , and make the very indiuiduall Body in seuerall places at once . Thus much then for the Positiue knowledge ; Giue me leaue onely to cleere 2 or 3 objections , and so I shall conclude it .

First then in Genesis 18.17 . the Lord said , Can I hide from Abraham the thing which I doe ? ( as some Translations reade it ) which may seeme to deny his Omnipotency : This is easily answered by the word , which is in the future tense , and our last Translation iustly renders it , Shall I hide ? Or if the former were true , yet it would be per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not that God could not hide from Abraham the destruction of Sodome and Gomorrha , but in the ardencie of his affection , that he was so good that he would not .

Secondly , Gen. 19.22 . When God commanded Lot to fly to Zoar , he spake in these words , Haste thee , escape thither , for I cannot doe any thing till thou escape thither : therefore the Omnipotencie may seeme to be questioned : But to this it is answered , that God said hee could not , because his Councell was vnchangeable , and he had before determined the escape of iust Lot .

Thirdly and lastly , Because God cannot lye , nor sinne , nor be deceiued , nor dye , therefore some would question his all-sufficient Power : But to this S. Austine answers , Ita haec non potest , vt potius si posset , minoris esset potestatis . Could he admit of these things , it would instead of improuing , lessen his Power . He is called Omnipotent , because he can doe what he will , and not suffer what he will not ; for that would proue a passiue-Power in God , which we absolutely deny to be in him , and acknowledge onely that which is actiue .

Thus haue I , as briefly as I might , waded through the first particular , considered in Ioshua's Commission , viZ. the Power of God , included in the Maiestie of his Speech : Now followes .

The Prouidence of GOD , pointed out in his Care which he had ouer his People , in giuing them Ioshua , Thee : Haue not I commanded thee .

COrruptio vnius est generatio alterius , say the Philosophers . The Corruption of one thing , is the Generation of an other . The Seede in the ground quickens by death . The Ashes of the Phoenix produceth another Bird. And as in them , so likewise in Authority : Moses being dead , Ioshua succeeds . Thus will the Word of God euer haue the Truth to support it . He promised the Land of Canaan to the Israelites , whose Commander being dead , ( lest they should rowte themselues with a Mutinie , to dash their hopes , ) Ioshua , is placed ouer them by Diuine Authority . Thus was the Prouidence of God as well manifested in this , as in former passages touching the Israelites . His Prouidence ( I say ) which that I may briefly handle , I shall consider therein ,

First , What it is in the largest extent , viz. The Administration of the All-mighty , whereby he did create , and doth , and will gouerne , and preserue by his Word , all his Creatures in generall , but more especially Those that belieue in his Word , to whom he giues the Holy Ghost for their Protector . Other definitions I neede not oppresse you with , lest I should become tedious .

Secondly , wee must consider How wee may know that there is such a Prouidence .

Which is manifested 1. By the order of things visible . 2. By the consideration of God in himselfe . 3. By his Gouerning of all things , manifestly appearing . 4. By his Word , wherein in diuers places he hath made it euidently apparent .

Thirdly , The Causes are to bee weighed ; which are Three , viZ.

1. The Mercie of GOD. 2. The Promise of GOD. 3. The Goodnesse and Loue of GOD.

Fourthly . The Sorts of it , which are two , viz.

1. Generall , whereby GOD preserues all things in generall . 2. Speciall , whereby he doth more particularly tender the Faithfull .

Fiftly and lastly , The Effects of it , which are two-fold , viz.

1. Generall , to Create , Gouerne , Preserue , Cherish , and Defend vs . 2. Speciall , to his owne Elect , in giuing them his holy Spirit as a Preseruer , and in caring both for their Soules and Bodies .

Thus you see here Gods especiall Prouidence ouer the Children of Israel , his chosen People , who for his Mercie-sake , his Promise-sake , and through his Loue , would not suffer them to wander vp and downe without a Guide ; but vpon the death of Moses , he puts Ioshua in his stead , and giues him his Charge , with an Encouragement , Haue not I commanded thee ?

Wheresoeuer GOD layes an Iniunction , he cannot , nay , he will not endure any Contradiction . His Authority will not bee questioned , therefore his will must be obeyed . Haue not I commanded thee ? True , yet this Command is louing too , and out of that affection which hee had both to the People and to Ioshua , whom he first instructed , and then preferred .

I could here remember the forwardnesse of our Times , wherein some , not knowing the burden of Authority , thinke themselues happy to weare the fauour of a Title , yet remaining ignorant in the dutie attending it . Honour was neuer more then a blast , which whistleth vp and downe , and rather studieth Fashions then Goodnesse : it is indeed a meere Ignis fatuus , leading men out of the right way , and yet shining as bright as if it meant no deceipt . This Age is as well read in Titles , as any euer was in former times ; but whether they haue all had their Authority from the Almighty , ( as Ioshua in my Text ) with their Commission from Heauen , running in the Style of my Theame , Haue not I commanded thee ? I question whether I may question . Great Persons in Honour , I am sure , are sometimes but like to the Line of an Angle-rod : the Corke is the Honour , floting on the top of the Water , yet giuing notice where the Bait is , which must catch that Fish , which we commonly in our language call Vice . There are seuerall kindes thereof : Somtimes Adultery nibbles at the Baite ; oftentimes Couetousnesse ; but for the most part Pride : But where Desert challenges the preferment of Honour , the Lead so peizes the Corke , that it is iust betweene floating and sinking , yet not enclining to one more then the other . He that thus considers with himselfe of the Honour hee hath gotten ; not purchased , but merited , shall not only haue his Commission with Ioshua , Haue not I commanded thee ? but shall likewise haue the Promise with Ioshua too , I will be with thee whithersoeuer thou goest . Which is

The second part of the first generall : and therin first of the Promise it selfe , I will bee with thee .

THe power of Vbiquity belongs to the Deity onely ; and determines that Person to bee most irreligiously ignorant that dares a contradiction . That Spirit which in the beginning moued vpon the waters , will wash the Peruerse into the extremity of Iudgement , vnlesse the preuention of repentant teares pleads his reconciliation . Sparrows cannot take a flight , nor a haire fall from the head , till God hath granted a consent . The Scripture takes notice of these two Instances , as things vnder-valued in our opinion ; yet the former may teach vs by his flight , to soare aloft , and shun that nakednes wherwith we are cloathed ; as well as the latter may proue the Power and Prouidence of God , who can blow away that which wee cannot so much as discolour ; Gods Immensitie is without circumscription ; his vbiquity without contradiction ; his Omni-presence without limitation : His Attributes haue all a relation each to other , and remaine indissoluble . Were he not Omni-present , we might deny his Omnipotencie , because he would not haue power then , to be euery-where : we might deny his Omni-science , because he could not know the actions of men , where he could not be . And thus should we so mangle the Diuinity , that by such Consequences we should in our opinions euen vtterly dissolue it . How miserable them we might become , being left to our selues , denying a future happines of Immortality , and expecting no more Blisse hereafter , iudge ye . I could amplifie this point far more largely , but that I hope your true beliefe would iudge it impertinent . Let our Position then be that of S. Austin , ( Lib. 22. De Ciuit. Dei ) Deus totus in Coelo est , & totus in Terrâ , non alternis temporibus , sed vtrumque simul . Or as the same Father , in his 57. Epistle : Deus est totus vbique , et totus in vnoquoque , & totus in Seipso . God is all and wholly , euery where , and the same in euery person and place , and that in himselfe . The Heauens containe him , or else we cannot begin the Lords-Prayer , Our Father which art in Heauen . And yet he is not limited and bounded within that place ; for so we should deny him to be heere vpon Earth , and how miserable Mortals would then appeare , let euery man censure . GOD is in Heauen , in respect of his more ample Glory and Maiestie , because hee doth there most excellently make manifest his Power , Wisdome , Goodnesse , and Communication of his Gifts and Graces in the presence of the blessed Angels . We must vnderstand of him , as the Philosophers doe of the Soule , who say it it Tota in toto , & tota in quâlibet parte : It is all compleatly in the whole Body , yea , and the same in euery part : In the Hands , Armes , Legs , Feete , and the like ; but the chiefe Seate of it is the Head , as the Galenists ; but according to Philosophers and Diuines , the Heart .

Thus ( Beloued ) GOD is vpon Earth , seeing and obseruing what we doe , ordering and disposing of vs according to his pleasure ; yea , and he is in Hell , executing and viewing there the effects of his vnspeakable Iustice : But his Chaire of Estate ( if I may so speak ) is aboue in the Heauens ; Nusquam est , quatenus a nullo continetur : et vbique est , quatenus Omnia continet . He is no where as contained , and he is euery where as he containes all things . Hee is euery where entire in himselfe , and absent from none , yet he is not contained by those with whom he is present , as if he could not be without them . He is euery where by his presence , so as all things euer haue , doe , and shall stand naked to his view . And lastly , hee is euery where by his Vertue , working and effecting his good pleasure . Thus then haue we determined of the Omni-presence of God , and the same essentiall .

Here we renounce the Errors of the Vbiquitarians , who haue earnestly contended to proue the vbiquity of Christs humanity ; but how vaine their Tenent is , let S. Austin speake , who in his 57 Epistle thus concludes of it , Vna persona Deus & homo est , & vterque est vnus Christus Iesus , vbique per id quod Deus est , in Coelo autem per id quod homo . God and Man make vp but one person , both of them vnited being the one Christ Iesus , who is euery where as he is God , but in Heauen only as he is Man . I dare not spend any time in the Arguments Pro & Contra concerning this point .

Our Vse may be that of the Psalmist , ( Psal. 139.7 ) Quo irem a Spiritu tuo ? aut quo a facie tuâ fugerem ? Whither shall we goe then from thy Spirit ? or whither shall we fly from thy presence ? He that is Omni-scient , knowes what we are : Hee that is Omni-potent hath caused that we are : and he that is Omni-present , is , and will be with vs whithersoeuer we goe , ( according to the words of my Text , ) I , the great Iehouah , who haue Heauen for my Throne , and Earth for my Foot-stoole ; who know all things , gouerne & dispose of euery thing according to my pleasure ; from whom no place is hid , and without whom no place can be ; I ( I say ) will bee with thee Ioshua , in this thy progresse to the Land of Canaan ; I will be with thee directiuely , to teach thee what thou shalt doe : I will be with thee powerfully , to giue thee ability of performance , and to cheere thee vp in thy Voyage . Yea , I will bee with thee correctiuely , to punish those which disobey my Command , sent vnto them by thee . I will be with thee without intermission of time ; when thou sleepest , and when thou awakest , when thou walkest on the way , when thou goest before the People which I haue committed vnto thee , and when thou entrest with them into the Land of Promise .

Happy Israelites ! whose Protector was God , and whose indulgent Father was the Lord of Hosts . Thrice happy Ioshua too ! whose Commission and Authority was from the Lord , strong and mighty , euen from the Lord , mighty in Battell , who first gaue him ability to performe , and then the order of performance . So iust is God vnto his Creatures , that hee neuer takes aduantage of their weaknesse , where he beholds a desire of performance .

I may here then direct my speech in generall to all that are here present , who shall at any time vndertake the Commission of Ioshua : Let them be assured , that if God hath giuen them their Authority with a Haue not I commanded thee ? the same God will also giue them the Promise , I will be with thee . There is none heere but my speech must addresse it selfe vnto . Those that only walke in the Streets , vnlesse God hath giuen them his Promise , to bee with them , may feele his Iudgements by seuerall chances . Those that ride abroad without this Promise , may daily heare of the seuerall afflictions , which they , aswell as others , haue beene , or may be bitten with . But more particularly We , whose intent it is ( with Gods assistance ) to plough vp the foamie Billowes of the vast Ocean ; whose Resolutions haue commanded to visite another World , ( as Geographers haue termed it ) Wee ( I say ) must first be sure that our Commission runs in the words of my Text , Haue not I commanded thee ? and then doubt not but the Promise will ensue vpon it , I will be with thee . I will be with thee , Ioshua , not at this time onely , but for euer ; and not in this place onely , but whithersoeuer thou goest . Which is

The large Extension of the Promise : and comes next in order to be handled .

ALl the Promises of God in him are Yea , and in him Amen , ( saith S. Paul , 2 Cor. 1.20 . ) So certaine is the performance , so sure the execution of them , that it transcends all humane Capacity , to expresse the truth of them . He that can doe whatsoeuer he pleaseth , cannot promise but what hee will performe . Whether it be in his furie , as the Plagues he sent vpon Aegypt , vpon Pharoah , and all his household : Or whether it be in mercie , as the deliuering of Lot : Or meerely in his indulgent and fatherly Loue , as to Ioshua and the Israelites , in my Text. But it may seeme strange that God should first command Ioshua to goe with the Israelites into the Land of Canaan , and yet promise him to be with him whithersoeuer he went . Obserue we then that the Promises of God concerning this Life , are alwaies conditionall . If ye consent and obey , ye shall eate the good things of the Land : But if ye refuse and be rebellious , ye shall be deuoured with the Sword . And ( as it is in my Text ) Onely be strong , and of a good courage , &c. Againe , God promised to be with him whithersoeuer he went , prouided alwaies that hee went no whither , but to the Places where God should send him . For Ionas steering his Course another way , when he was sent to Nineueh , felt the Power of God working vpon the waters : yea , and his Protection also to bring him safely ashore , that he might learne a better obedience . And if Ioshua here , in passing ouer Iordan , shape not his Course for the Land of Canaan , he may likewise finde that God will be with him whithersoeuer he goes , either as a Iudge to punish , or as an Omnipotent God , to bring him backe , peraduenture to the Land of Promise .

Thus will God be with Vs too , whithersoeuer we goe . If we repaire to his Temple with honest hearts , and truly-religious intentions , he will bee with vs in our Prayers , and adde zeale and deuotion vnto them . He will be with vs at Sermons , and adde Attention and Memory vnto vs . Hee will be with vs at the Sacrament of the Bodie and Blood of our Redeemer , and fit vs for it with Faith and Repentance , yea and with all other necessarie duties : that so when wee returne home to our houses , he may be then also with vs , in our Practise of the former pious Duties ; yea all our life time , by his Protection ; at our deaths by Comfort ; and after that in Glory .

The thicknesse of the Hils cannot withstand the Immensitie of the God-head ; insomuch that they which shall repaire to them for shelter , shall finde the words of the Psalmist verified ; All the Mountaines are his , and the strength of the Hils is his also . If they say that the Darknesse of the night shall couer them , they shall find that The Darknesse is no Darknesse with God , but the Night is as cleere as the Day : The Darknesse and the Light to him are both alike . Hell feeles the Seueritie of his Iustice : Earth knowes the Power of his Greatnesse : and Heauen is filled with the bounteous Goodnesse of his Mercie . Thus is he with vs here , to ouersee vs : in Heauen , to Crowne vs : and in Hell , to torment the Reprobates . What manner of persons then ought we to be in all holinesse and vprightnesse of life ? He that runs on in his Sinnes ( iust like a Moath about the Candle in the night ) playes with hell-fire , till at last it consumes him . He that makes a profession of holinesse , and seemes to endeuor to be as he appeares , yet harbouring still some bosome-sinne , imitates a Fly shut vp in a Chamber at noone day , which beholding the day-light through the glasse , beates it selfe to death against that which discouers the light : But he whose heart is vpright , and conuersation iust , flies vp in his Meditations to the highest Heauens , to prepare a place for what is yet imprisoned vpon Earth . Whensoeuer hee stayes at home , hee findes God there , and for the time makes it a Bethel : when he goes abroad , ( with Iacob ) he findes God there too , and sets vp a Piller of Praiers , to make it the Gate of Heauen . When he sleepes , he is clambering vpon Iacobs Ladder vp to Heauen : And when he wakes , he finds God with him then too , ready to accept of his Sacrifice , and protect him vnder the shadow of his wings . The whole Vniuerse can as easily teach vs the Omni-presence , as the Omni-potencie of God , and confound the Assertions of heathenish Infidelity . Ioshua therfore here durst neither question the Power of God , whether hee could be with him , nor his Truth , whether hee would be with him whithersoeuer he went .

Thus must we then with Ioshua resolue to obey , that we may secure our happinesse . God will be with vs , if he promise it . GOD will promise it , if we desire it ; but without that , no Promise , nor fauourable Presence . GOD will be with vs in Peace , to preserue vs in vnity : in the Warres , to giue vs the Victorie : in our Natiue Soile , to blesse vs with Plentie ; and in forraigne-parts , to enrich vs with Prosperity ; prouided alwaies that ( with Ioshua ) wee receiue our Command from the GOD of Heauen . But if being commanded , we runne into disobedience ; our Peace shall bee corrupted with perpetuall Alarums ; our Warres shall deuoure vs ; our owne Country shall lye waste ; and when we seeke abroad , we shall perish where none shall haue compassion on vs .

Let vs then more especially , which must looke vndaunted vpon Death it selfe , by the protection of our Maker , and see his workes of wonder in the Deepes ; that must flye from hence vpon the wings of the Wind to the wast places of the Earth , to plant the knowledge of his goodnes who commands vs to goe ; Let vs ( I say ) more especially assure our selues that we are dispatched with Ioshuas Commission , that the Sea may be but a Iordan vnto vs , and the Land we goe to inhabit , a Canaan . Our examples must as much teach the Saluages what we obey , as our Precepts , whom we obey . Our Religion must be aswell clad in Sinceritie , as our Strength in Courage ; that so those ignorant Infidels obseruing our religious Conuersation , may ioyne with vs in a happy Resolution . Our equall Steps , and vpright behauior thus inflaming the hearts of the Ignorant , it may peraduenture proue in a short space , a greater taste to disswade them from beleeuing vs to be Gods , then to perswade them to beleeue that there is a God . Thus may those which are yet without , be comforted , & may perceiue that God is with vs whithersoeuer we goe . It was his Promise to Ioshua , and doubtlesse it is the same to vs ; the Conditions aswell as the Commission still running alike , Onely be strong and of a good courage : Be not afraid , neither be dismaid . Which is

The second Generall : The Person commanded , Ioshua . Wherein first of the Affirmatiue part : Be strong , and of a good courage .

MAns Integrity was the perfection of Amity ; but his Fall the ruine thereof . When GOD imposed this Taxe vpon the Creatures for Adams disobedience , all things tumultuously stole into a Mutinie . The Earth suddenly hatched an abortiue Contention , insomuch that the Thornes and Thistles witnessed their strife , by a greedy scratching of each other . The Elements not contented with Peace , fell at variance too , so that the Fire wanting ability to ouercome the Water hissed at the conquerour : and that part of Ayre which was detained in the bowels of the Earth , shooke the foundation when it triumphed in a Victory .

Ouid Metam . Frigida pugnabunt calidis , humentia siccis , Ouid Metam . Mollia cum duris , sine pondere habentia pondus .

Yea , and to shew the corruption that wee our selues fell into , the whole World seeming ( as it were ) too little to containe two Brothers , Abels blood must be the price of Caines reuenge . Hence haue our Wars drawne their succession , and the gaining of Kingdomes hath become the large rate of innocent Blood : yet all to proue the Iustice of our Maker , who seeing vs neglect his Commandements , giues vs ouer to be punished one of another . But as in other things , so in this , is his Goodnesse manifested too , in that he punishes Rebellion with extirpation ; & makes Religion inherit , where spotted Vice seekes its subuersion . It is apparant by those whom the Israelites are sent to supplant . The Canaanites , which liued in the height of sensuality , must be humbled now in the depth of Miserie . The great Law-giuer obserues such a legall course in his Iustice , that whom Plenty hath swelled vp to the disease of wickednesse , Pouerty shall bee Physicke to bring them to humility . And againe , Those that haue suffered the Slauerie of Bondage , to be free for his Seruice , shall inherit a Canaan , to encourage them in their Integritie . The Israelites which were exposed to the tyrannie of injustice vnder the Aegyptian Pharoah , must be comforted againe with Milke and Honey . But lest a sodaine Liberty should procure their forgetfulnes of him that relieued them in miserie , a tedious Iourney must vsher them to Repose . They are come neere Iordan , and their Commander ( poore wretches ) surrenders vp his Soule to the Giuer thereof . Yet no sooner is he deceased , then Ioshua is raised . And lest hee should pleade excuse through a diffident Infidelity , Moses before his death ( Deut. 31.6 . ) encourages him , saying , Bee strong , and of a good courage : Bee not afraid , neither be dismaid , for thy Lord thy God it is he that doth go with thee , he will not faile thee , nor forsake thee . The Injunction from Heauen still remaines the same , Be strong , and of a good courage . Yea , and to the intent that Ioshua should neither forget nor slight his Charge , it is oftentimes repeated ; as you may reade in the 6. and 7. verses of the 31. Chap. of Deut. and in the 6 , 7 , 9 , and 18. verses of this Chapter . Where God is vrgent in pressing Man to his dutie , his Punishments for neglect become the greater . Ioshua certainely cannot forget what he is so often charged ; he cannot deny it , because the Command is from Heauen : and he must not disobey it , for now his Credit , his Obseruance , and his Reward lye at the stake . Durst any to question what need the All-mighty had to presse Ioshua so hard to it , whom he could with a word make speedily valiant : the answer is ready , That hee is not alwaies pleased to doe what he can , because he will try ( as it were ) whether men are willing to doe what they may .

But shall he command Ioshua to bee strong , who hath said himselfe , that hee delighteth not in any mans Strength ? Alas ( Beloued ) What haue wee which wee haue not receiued from him ? If I speake of strength ; Loe hee is strong ( saith holy Iob , chap. 9.19 . ) wherefore whomsoeuer he commandeth to be strong , his very Word strengthens both the command and the commanded . But because ye should not run blindfold in an error , & be muffled with the common opinion of the World , intituling euery rash and immoderate heate with the name of valour , the sequell Discourse shall rectifie your iudgements .

If ye please to attend to Arist: ye shall heare him call it the rushing vpon things terrible , where Death stands ready to snatch vs , yet we vndergoe the ieopardy for some common-good . Peter Martyr determines it to be A habit of the minde , whereby according to a right reason , and for some iust and lawfull end , wee hold a meane betweene Feare and Audaciousnesse . Others affirme it to be the Defender of Iustice , whereby wee either banish Aduersity , or moderate our Griefe in affliction , or curbe our ioy in Prosperity , lest excesse of Ioy or Sorrow should breed the performance of that which is base and wicked . Take which definition you please , or ioine them together , & I suppose it enough in brief for a present knowledge . Should I but attempt to diuide it , the time would faile me before I should find the way out againe . The of it howsoeuer is somthing which is honest & good , otherwise it is styled madnesse and cruelty . That which is thus good and honest , is either for God , our Country , or our King . The Subject of Valour is that part of the Minde wherein ( in the absence of it ) Feare or Audacity keep their quarter . The Object that it lookes vpon is Danger . The Forme of it is a Meane betweene the two Contraries : and the true end , in briefe , is that which is well-pleasing to God . It is wrought in vs , and becomes ours in this manner .

First , God opens our vnderstandings , and teacheth vs that he is most happie , who suffers most for his sake .

Secondly , He is with vs by his Strength and Power .

Thirdly and lastly , He sends his holy Spirit to cheere vs vp , that we may boldly suffer whatsoeuer befals vs .

St. Bernard would haue euery valiant mans Action be thus tempered ; Sit Iustitia ( saith he ) in affectu , Prudentia in intellectu , Fortitudo in effectu , & Temperantia in vsu . There must bee Iustice in our affection ; Wisdome in our vnderstanding ; Courage in the effecting of it ; and Temperance or Moderation in the vse of it . See then how boldly he may fall-on , whom GOD commands to be strong , and of a good courage .

But let me not forget the rashnesse of our Age , which writes him Valiant , that dares thrust himselfe into a Challenge for a slight offence , and hazard his Soule for the steame of a word . Reason cannot pleade excuse for him who mortgages that Iewell for the vanity of a word , which cost our Sauiour the price of Blood . He came to lose his Life for our sakes , and shall we quit our selues of our selues for a blast shorter then our Breath ? In the reuengefull person , if common sense may speake , verba verbis expianda , words should expiate words : But in the regenerate man , neither words nor actions can preuaile for Reuenge , because Vengeance is mine , and I will repay it , ( saith the Lord. ) Yet mistake me not ( Beloued ) For as we ought to be cowardly in the performance of things prohibited , so should we striue for valour in the execution of that which is iust . When I condemne euery common Duell , I approue of our lawfull Wars ; and where the Souldier fights vpon iust authoritie , that man is either ignorantly fillie , or miserably detestable that honours not the Calling . The slight reward which the noble Souldier receiues from the mouths of many in this age , may strike vs into a feare lest we shall hereafter cry for those whom wee now despise , and bewaile the want of whom our Griefe cannot recal . But God of his mercy preuent it by his Power , and preserue vs safe from the furie of our Enemies . O it is ( me thinks ) a poore , and shamefull requitall for the ineffable miseries and hazards which a Souldier suffers abroad , when at home hee shall bee bitten with the aspine Tongues of some venemous Cowards whose property it is to vnder-value what they dare not vnder-goe . These are strong indeede , but onely in their poysonous Breath , and their good courage proues Pedancie expressing it selfe in a speedy flight , not standing the shocke of opposition . I could be farre more copious in the iust prosecution hereof , but that the time would preuent me : Howsoeuer , giue me leaue to admonish the Souldier too , that he may know that swelling Oathes , prophane and execrable Curses , and surfeiting vpon all vncleane and ignominious filthinesse , disgraces the Person , and reflects in part vpon the Profession , not without a staine of Reproach . They surely cannot be strong , and of a good courage , whom vice , not order instructs in vndigested rashnes . It is Ioshua only that is strong , & of a good courage , because his Cause is iust , his conscience vpright , his Religion Zealous , and God his Protector ; for vice and valour neuer yet agreed in one . O let vs then , who ( as I hope ) are all Ioshuas , holy and religious , be strong and of a good courage , that we may neither feare the Arrow that flyeth by day , nor the Instruments of War that speake in fury : for Dauid may kill Goliah ; Saul may slay his thousand , & Dauid his ten thousand , when God giues the word , to be strong , &c. He that enioines vs to it , can and will expect our performance ; and requires that whom he cherishes , should not be afraid , neither bee dismaid . Which is