WHEN Joab had set his Army in Array against the Syrians , and had given his Orders to Abishai to do the like , with those under his Command , against the Ammonites , and mutually engaged the Assistance of each other , on occasion , in the 11th Verse . He prepares both himself , his Brother and the Army for the Fight , with this short Speech in the Text , Be of good Courage , &c. In which Words we have these three Things to consider : First , The Exhortation of the General , Be of good Courage , and let us play the Men . Secondly , The Occasion and Necessity there was of doing so ; the Concern they had at Stake was very great , it was , For their People , and for the Cities of their God . Thirdly . The Resignation and Submission of the Issue and Event to God's good Pleasure and Disposal ; And the Lord do that which seemeth him good . Of these I intend to speak in the first Place ; and , in the second , make what Application may be proper . And first of the Exhortation ; Be of good Courage and let us play the Men . The Safety and Success of an Army , does in great Measure depend upon the Concord and Agreement of Commanders , and the good Understanding there is betwixt them ; and Joab prudently considering this , lest the unequal Division of the Bands should offend Abishai , [ for whether the Syrians were indeed the better Soldiers , and more formidable Enemies ; or whether the Ammonites were suppos'd by Joab to be weakned by their Guilt ( as a Jew might well surmise ) being the Authors and Occasion of this War , by having villainously treated David's Embassadors , and therefore that the weakest Men of Israel would be a Match for them , or whatever was the occasion of Joab's taking all the chosen Men to serve under him , ] he makes his Agreement beforehand with him , to come and succour him , if he should find himself distress'd , and requires the like of him again . But because the People bear too great a share , either in Rout or Victory , to be over-look'd , he does , as Wise and Valiant Captains always us'd to do , address himself to the Army likewise , in the usual Words of Exhortation , Be of good Courage , and let us play the Men . Be of good Courage , said Moses , to the Men he sent out to explore the Land of Canaan , Numb . 13.20 . Be strong and of a good Courage , said the same Moses , both to Joshua and the Israelites , when he was about to leave them , to encounter with their Enemies , Deut. 31.6 , 7. Be strong and very Couragious , be not afraid , neither be thou dismayed , said God himself to Joshua , entring upon his Command , Josh . 1.6 , 7 , 9. Be strong and of good Courage , said this Joshua too , to the Israelites , 10.25 . And so said David to his Son Solomon , 1 Chron . 22.13 . Chap. 28.20 . And so said Ezra to the Jews , 10.4 . Which does not only shew , that no Attempt of any Moment or Importance , of our own Contrivance or Design , can be hopefully undertaken by us , without the exerting thus our Strength and Courage to the utmost ; but that it is also necessary so to do , even in Enterprizes begun by God's especial Order and Command , and where the Undertakers were his peculiar Favourites , as is observable in all the above-mentioned Instances . There is nothing so sure , as that where the Heart is faint , the Hands are feeble and hang down ; the one does strangely influence the other ; Men are commonly Strong or Weak , according to their Courage , not their Nerves and Sinews ; they are almost whatever they desire to be ; and Power dwells near the Will , as well as near Necessity . Some by this Heart and Courage have atchieved such great and marvellous Things , as few but they who are alike Inspired , and heated with their Fire , can easily fancy or believe , more than indeed themselves could at first propose , or in their sober , cautious , reasoning Mood , could hope for . Others , for want of this , have lost their lucky Opportunities , and blasted many a fair and hopeful Enterprize , when every thing besides themselves , conspir'd to Crown them with Success and Honour . Many , whose Hearts have rob'd their Heads of their Triumphant Wreathes , and loaden both themselves , and ( which is more to be lamented ) others , both with Chains and Infamy , that with a little of this generous Warmth , a little shaking off their Fear and Sluggishness , were fitted to be Conquerors and Happy . And therefore there is great Necessity , in all Attempts of Weight , of raising up the Heart , and calling all the vigorous active Spirits up to our Assistance : And not of this alone , but of provoking others , with our Exhortations and Incitements , to be of good Courage also . There is a noble Emulation in the Souls of most , which oft lies Dormant for a while , until it be awakened by Example , or Upbraiding , or Encouragement ; till either Praise or Shame , discover what they can , as well as what they should do . And this is most remarkable in War ; where many times a quick Oration , or a brave Example of some one or few Particulars , has given such Life and Strength to the whole Army , that from a fearful and inglorious Flight , they have returned to Victory and Spoil , and bravely have defac'd and crost the Footsteps of their Shame : And on the other Hand , some have been quite intimidated into Rout and great Disorder , by the Despondency of some great Officers , and Cowardous Example of their Fellows , whose Fear did perfectly infect their Neighbours . So that in all Attempts of Moment , it is not only necessary to quicken and animate our Selves , and raise our Hearts as high as can be , but to give Life and Soul to Others also , and to take what Care and Pains we can , that They as well as We may Be of good Courage . The other part of the Exhortation , is , Let us play the Men ; which is but the same Thing , expressed in other Words . Be strong and quit your selves like Men , and Fight , said the Philistines to each other , 1 Sam . 4.9 . Be strong therefore and shew thy self a Man , said David dying , to his Son , 1 King . 2.2 . And so saith St. Paul , in the Case of Spiritual Warfare , 1 Cor . 16.13 . Quit your selves like Men , and be strong . Using the very Words by which the LXX . have Translated the Exhortation in the Text , {αβγδ} . And where this History is again repeated , in 1 Chron . 19.18 . It is — Let us behave our Selves valiantly , instead of , Let us play the Men ; the one importing and supposing the other . And this the Heathens understood of old , when they began their Exhortations to the Fight , with {αβγδ} , and Fite Viri , &c. Do but remember you are Men , and act accordingly ; imagining that they who would but think upon themselves , would never do a thing unworthy of their Nature , and the noble Name by which they were called . They look'd upon the Name of Man as a Preservative , and powerful Charm against both Treachery and Cowardise ; a perfect Contradiction to whatever is esteemed Vile and Infamous , and comprehending every Thing that is Great and Brave and Honourable . But lest the Consideration of the Excellence and Dignity of Human Nature , should not , of it self , ballance the Love of Life and Fear of Death , the general and prevailing Passions of Men's Hearts , there are also added , in the second Place , the Motives and Incitements to the shewing forth this Courage , some Reasons and Inducements , why they ought to quit themselves like Men ; it was not for themselves alone they were to Fight , but For their People , and the Cities of their God . By People we are to understand , all that were left behind at home , all the Relations and Dependants that they had , their Fathers , Mothers , Wives and Children , Friends and Servants ; and all the Civil and Judicial Laws , the Ties and Bonds that make a People , and distinguish them each from the other ; for all these are implied in the Word People ; and when Men Fight for their People , they virtually Fight for all these , because that these are all in danger to be lost by being Conquered . And by the Cities of God we are to understand , not only their particular Cities , but all the Villages and Country , and all their Estates and Habitations , all their Subsistance and their Livelyhood , because whoever Masters the Cities of a Country , is presum'd to be Master of all besides ; the one does naturally take in all the other ; it must be so in Reason , and we see it is so by Experience . But because these Cities are also Cities of God , we may very well imagine their Religion also is included in those Terms : For whatever Grace and Favour God is said , in many Passages of Scripture , to shew to Israel , and Jerusalem , and Sion , to love her Buildings and her Towers , and to take Delight in her Palaces , with the like , we may be sure it is for the sake of his Laws and Worship therein being : In Jury is God known , and his Name is great in Israel ; at Salem is his Tabernacle , and his Dwelling in Sion . And this is the Foundation of his Love . He sheweth his Word unto Jacob , his Statutes and Ordinances unto Israel : He hath not dealt so with any Nation , neither have the Heathen Knowledge of his Laws , Psal . 147.19 . Here was the Habitation of his House , and the Place where his Honour dwelt : And 't was on this Account that it was called the Holy City , and the Holy Place ; and it is in this respect ( making Allowance for a greater Holiness and greater Favours ) that the Church of Christ is called , The City of the Lord , Isa . 60.14 . Mount Zion and the City of our God , in Heb . 12.22 . And the same in Revelations is said of Heaven it self , 3.12 . So that by Cities of God , we are not to understand only the Walls and Houses , but the Worship and Religion of those Places . And then To be of good Courage and play the Men , for their People , and for the Cities of their God , is neither more nor less , than to Fight and do Valiantly for their Lives , and Laws , and Fortunes , and Religion ; the same which the Ancients called Fighting , pro Aris & Focis . This Place would give me opportunity of saying something in defence of War in general , and in the Justification of each of these particular Occasions ; but the Consideration of these Matters at large , would lead me too far , and hold me too long ; it may be more convenient , to take the Matter as it is in the Text , for granted , as Joab did undoubtedly , concluding the Defence of his Country and Religion , a very justifiable Ground of War ; especially if we remember withal , that this Their behaving themselves valiantly for their People , and for the Cities of their God , was , notwithstanding , an offensive War on Israel's side , invading Ammon for their vile , unmanly Usage of the King's Embassadors ; and if such insolent injurious Dealing with Embassadors , be ( as it always was accounted by the World in general ) a just occasion for a War offensive , we may conclude safely enough , That the Defence of Lives and Laws , and Fortunes and Religion , are each of them sufficient Warrant for the drawing of the Sword . And though in private Cases , the Principles of Christianity are very peaceable and tender , and regardful of Men's Welfare in this World as well as the other , and lay greater Restraint on Peoples Inclinations to Contention and Disturbance than any other Laws whatever , and would perhaps , if heedfully attended and obeyed , prevent most Wars ; yet where Men will not hearken to good Reason , nor the Christian Doctrins , where there is no redress of Injuries to be expected from the Laws ( as in National Affronts and Wrongs there cannot be ) where the contending Parties will admit of no Arbitrator betwixt them , whose Sentence shall be Decisive , and from whom there shall be no Appeal , there certainly the Sword of War becomes necessary , there Christ hath left the Publick to consult its Welfare and Defence , and to persue its Peace and Safety by such Methods , as are Proper , Just and Honourable . He hath left no Rule in these Extremities for the Publick to govern it self by , but neither hath he barr'd it such Defence as the common Reason of Mankind suggests in all such Cases . He hath not indeed commanded War , but neither hath he so forbidden it , as that it should not be both Just and Lawful , when it is absolutely necessary . And absolutely necessary to be sure it is , when either Lives or Laws , or Fortunes or Religion , are at Stake , and cannot otherwise be well preserv'd . What End and Purpose of Religion can be serv'd , by letting fifty , sixty , or an hundred thousand People be killed , for the enlarging such a One's Dominion , or for the Enriching so many Plunderers with the Booty ? What Tendency has such a Slaughter to the promoting of either Piety or Vertue ? And therefore to think that Christianity commands such Patience , Sufferance , or such Cowardice as this , is to think it not only a very weak Religion , but a Religion countenancing and encouraging Oppression , Insolence and Violence , and Cruelty and Blood ; for this would naturally happen , through the Infidelity of such as are not Christians , and the Malice and Perversness of such as are very bad ones . What use would such a People as the Tartars are , make of such a Doctrin , as the Unlawfulness of War among the Christians ? One might justly say , that such a Doctrin would be the occasion and cause of all the Ravages and Barbarous Devestations , of all the Rapes and Murthers such a People would commit . And to say that Christianity encourages to so much Evil , is to give it an abominable Character . And yet they say as much , who say that War is absolutely forbidden to Christians ; for were it so indeed , both Infidels and wicked Christians would commit a thousand greater Evils than they daily do , and how far Christianity would be chargeable with them , by such a Natural Provocation and Encouragement , as that disarming Christians were , is not hard to determine . It is but a poor Defence to say , I did not kill Cajus , nor provoke Sempronius to his Murther , but only took away his Sword and Weapons of Defence , and left him to the Fury of his Adversary , who only watch'd for such an opportunity . The Case of private People's suffering Injuries without Retaliation , is much another thing than this of publick War ; though even in that , the redress of Law is by no means absolutely forbidden ; and the permission of redress by Law for private Injuries , is not so different from permission of redress by War , for Publick Wrongs as People commonly imagine ; the Reasons differ not in Kind but in Degree . And if Martyrdom it self , i.e. the suffering Death for the Sake of Christ and of the Gospel , be not so commanded , but that it may and is to be avoided , where the Honour of God and of the Christian Name can be secur'd without , we may be sure , the suffering Death and other Evils , where neither God's Honour , nor the Truth of the Gospel , nor any end of Christianity is serv'd , is not commanded us , and consequently that War is not forbidden by the Christian Law . But leaving these Disputes , and taking it for granted , that every one of these occasions of War is Just and Lawful ; the Text supposes that they are every one of them good Motives and Encouragements to Men , to behave themselves Valiantly in the Fight , Let us be of good Courage , and let us play the Men , for our People , and for the Cities of our God , which as I tryed to shew , implied our Lives and Laws , our Estates and our Religion .

That People's Lives are worth contending for , need not be proved , for every ones Own , is almost worth a War to him ; but when the Lives of all his Civil and his Natural Relations too , are equally concern'd , then , not to venture bravely for them , is to prove his Life indeed was hardly worth the living ; a Life that well deserv'd to be cast away . And what can be said of Men who in such Extremities will tamely yield , but that they act at once the Fool and Madman , and the indeed for fear of Death ? There is little hope , that the Preservation of the Laws and Liberties of a Nation should prevail with those , whom the consideration of their own and others Lives cannot incite to Courage , and incline to behave themselves like Men ; but however , this has all along been esteemed , of all brave People , a Consideration of the last Importance , and they have freely ventur'd the one , in behalf of the other , accounting Life it self a Burthen , when they lost the other . There is something in the Frame and Constituion of each Government , so fitted and peculiar to the Genius and the Tempers of a People , that it is not to be altered by violent Conspirators at home , nor by a foreign Enemy , without the greatest Inconveniences , and the most fearful Consequences possible , and the Laws of each particular Nation , consulting most especially the Benefit and Welfare of their own Subjects , it is no wonder if they are tenacious of this kind of Government , and of these Laws , and find it worth their while to resist unto Blood in their Defence and Maintenance . It is the properness and the fitness of these Laws to the Country and the Subject , that gives each People the Happiness they have ; and since it is impossible for a Nation to be absolutely Conquered , without breaking the Laws and Constitution of its Government , and bringing others in , more beneficial to the Conqueror and his Country , and consequently prejudicial to the Conquer'd , there is nothing in this World that better deserves to be defended to the utmost of Men's Power , than the continuance of their Laws and Government . And this the rather , because the overturning of the Laws , does also overthrow Men's Fortunes and Estates , without which Men would live but hardly and uncomfortable ; and that 's the least and one of the most gently Effects of being Conquered , by a ravaging and greedy Enemy : the being reduc'd to Misery and the greatest Evils of Want and Slavery , is an inseparable Companion of being overcome ; the hope of Prey and Spoil , is the Life and Soul of an Army , and the fear of it should also prove as strong a Spur to Valour , to defend ones self against it . That Religion ( lastly ) suffers constantly in War , is very certain ; and as certain , that the preservation of it , in its Purity and Truth , is as worthy an employment of men's strength and courage , as any other Cause whatever . Cum loca capta sunt ab hostibus , omnia desinunt esse sacra , was a Maxim of Old. When once a Place is taken by the Enemy , there is no farther difference made betwixt things sacred and profane . Wars and Victories ( saith Tertullian , Apol . c . 25. ) are made up of Cities taken and overthrown , which cannot be without offending the Gods ; the Military fury at the same time indifferently assaulting the City-Walls and Temples ; Slaughters involving Priests and Citizens without distinction ; and the Souldier , greedy of his prey , no more regards things sacred than profane : So many Conquests , so many Sacrileges , so many Triumphs over Nations , so many Triumphs too over the Gods : And this was look'd upon so certain , that the Greeks esteemed it as a Law and Rule , That whoever conquered the Country , conquered the Religion of it also ; and they did accordingly surrender both together : And upon this account it was , that all the Ancient Generals in their Speeches to their Armies , constantly re-minded them of their Religion , Gods and Altars left at home , as well as Wives and Children , which were sure to be the Prey and Plunder of their Conquerors ; and thought at the same time , That if the Love and Fear , and the Regard they had to them , would not excite their utmost Courage , nothing else could do it . Whether it be lawfull to carry War into another Country for the vindication of God's honour , which we think is injur'd and affronted by the barbarous or ridiculous Worship of that Country , and for the propagation of the true Religion , is what may bear some short dispute perhaps ; but the conclusion will in all likelihood be , That it is not lawfull , since God is his own best Avenger , and can vindicate his Honour , and promote his Truth , in times , and ways , and methods , as he sees convenient , without the help of Man , which he , in such cases , requires not . But whether it be lawfull to carry War into another Country , for the defence and preservation of the true Religion , which is otherwise in danger and great likelihood of being ruin'd and destroy'd at home , will bear no manner of dispute ; because if it be lawfull to be defended at home , ( as all Men must allow , ) it will be also just to be defended abroad ; for the carrying the War into another Country , is only to avoid those Evils we must otherwise necessarily endure , if we should suffer our Enemies to bring the War home to Us : And this makes no alteration of the justice of the War at all ; for the Cause of that is still the same , whether we fight abroad , or defend our selves at home ; and Men chuse the one or the other , according to their Strength , and the Situation of their Country , and for a great many other natural or accidental reasons . But whether it be lawfull to carry War into another's Country , even an invasive War , in the defence not only of the true Religion , but of the Professors of that true Religion , though another's Subjects , has born dispute a great while . The Example of Constantine the Great 's invading of Licinius for the Christian's sake , the Subjects of Licinius , might ( with the Approbation of the Christians at that time ) serve in some measure , one would think , to determine this matter in the behalf of the Lawfulness of so doing . Constantine and Licinius had shared the Empire betwixt them , and were consequently independent , each of them , upon his fellow ; Each was Augustus , and each of them had made his Son Coesar ; and the Subjects of these Princes owed no manner of Obedience , but to each their Master . The Emperors had each of them decreed at Milan , Euseb . Eccl. Hist . lib . X. cap . 5. That the Christian Religion should be tolerated through the Empire : But Licinius afterwards , suffering himself to be persuaded otherwise , betook himself , by all the arts and methods he was master of , to break this Edict ; and fearing the Zeal and Power of Constantine , was forc'd to practise secretly and cunningly , at first , the overthrow of Christianity ; not appearing in the thing himself , but acting by his Presidents and Governors , who made their Court to him by such compliance with his cruel purposes , well knowing they could recommend themselves no way so effectually as by fulfilling his Desires , without expecting his Commands : But , in a little time , this modesty or fear was overcome , ( such zealous superstition is impatient of restraint , ) and he began to open his designs with falling first upon the Bishops , ( all Persecutions ever did the same , the very Heathens knew , as well as did the Christians , that the Church of Christ could never be undone without their ruine , and therefore took the readiest way by falling upon them at first ; ) next he dismiss'd the Christians from all Employments at Court , cashier'd them from the Army , and turn'd them out of every Office ; then seiz'd on their Estates , and fell at last upon the Clergy , killing some Bishops for praying for Constantine . Thus he continued persecuting for some good time , designing nothing less than the utter subversion of Christianity , which Eusebius ( who liv'd at the same time ) says , He had undoubtedly effected , Eccl. Hist . cap . 8.9 . & de Vit . Const . lib . 2. cap . 2. &c. had not God , the Protector of his People , prevented it , by raising up his Servant Constantine , and leading him as it were by the hand to their Delivery ; who , after having exercis'd more patience , than was necessary , with this brutal Prince , and all to no purpose , made ready at last to succour these distressed Sufferers , concluding it a holy and religious thing , to remove One Man , and save thereby a multitude of People . In truth , Eusebius tells this Story in such manner , that One might reasonably think , the Christians of Licinius's Empire , sent to Constantine for some relief ; and there are some Phrases , that would incline one to guess so : But there is no occasion of going any farther than we are sure ; and that is , That Constantine did certainly make the Sufferings of the Christians one of his pretexts of War at this time ; and that the Expedition was so well liked , that many Valesius calls them Bishops . Clergymen attended him as Chaplains ; and he thought , if ever he had need of Prayers , it was now , and took them accordingly with him very gladly : And , lastly , That the whole Church , as well the Western as the Eastern One , rejoyced exceedingly at the deliverance God was pleased to work by him , and expressed it in all the demonstrations possible of Love , and Gratitude , and Honour ; and with one accord submitted to him , as the great and glorious Instrument of God's mercy and goodness towards them , and fill'd the world with his commendations : And of this mutual satisfaction in each other , the great and many endearing kindnesses and complements that past between the Emperor and the Council of Nice , are so many ample testimonies , though they were most of them Licinius's Subjects , and the Council was call'd but a year after his deseat , 325. This Approbation of the Ancient Christians of this Act of Constantine , might serve , I say , to shew that they esteemed it not only just and lawfull , but honourable and religious , to carry War into another's Country for the defence of the true Religion , and the preservation of the Lives and Liberties of its Professors , which had been otherwise in danger of being quite lost : For the Victor neither made pretence of propagating the true Religion , nor of forcing People to forsake the false one , by the Sword , but only of securing and defending them who were before Christians . And the whole Conduct of our Queen Elizabeth ( one of the best and happiest Princes that we ever had , and one who lov'd , and best consulted both the honour and the welfare of our Nation , ) her whole Conduct , I say , with respect to all the Protestants abroad , approv'd of and rewarded , both by Parliaments and Convocations , might make this Case a little more defensible , than it is commonly held to be , by a great many People . These Princes ( and a great many others ) did not only think themselves oblig'd to be of good courage , and behave themselves valiantly , for their own People and the Cities of their God at home ; but made the Cities of God extend to all places where the same God was worshipped in the like Purity , Simplicity and Truth . They went indeed farther than Joab here did , because he had no occasion to go farther ; but his Principles would have carried him , to the defence of the Cities of God , if they had been either in Ammon's or in Syria's Territories ; and we need not question , but he would have made the rescue and deliverance of their persecuted Brethren , a quickning motive and encouragement to the behaving themselves valiantly , and quitting themselves like Men . The last thing we have to consider in Joab's conduct , is , his Resignation and Submission of the Issue and Event to God's good pleasure and disposal , and the Lord do that which seemeth him good . He had made what preparations he could , or thought convenient to his purpose ; he had gathered a great Army , and selected all or most of the chosen Men , to oppose to the Syrians , and committed the rest to Abishai's management , to order , as he saw necessity , against the Ammonites ; and had agreed to do what was fit in case of each others exigence , and he had made his final Speech to all of them , and done , in a word , all that a wise and valiant General had to do , and then commits the Event to God . It is in vain to think of doing any thing well without God ; but it is as vain to think that God will do any thing without us , that lies in our power to do . God is , in all our wants , our help and succour , but not unless we will co-operate with him , and joyn our forces to those which he affords us : He is indeed the best Allie that can be , but he will never fight our battles by himself , whilst we stand idle by , and unconcern'd : He is indeed the Author and Bestower of every good and perfect Gift ; but he bestows them all upon our industry and vigilance ; he makes his blessings still the recompences of our care and labour ; he gives success , and wealth , and honour , and wisdom ; but he gives them to us , by our selves , and gives them to our diligence and industry , to labour and much study ; he gives us Virtues , but it is by pains and habits ; he gives us many Graces , but it is by frequent exercises and good uses of them ; it is in vain to ask him any thing we can bestow upon our selves , for that 's the way he has already taken to bestow it on us ; it is but mocking God to beg of him , what we think not worth our while or labour to obtain : By vigilance , activity and looking wisely after things , Salust . they all go well ; but when you give your self to sloth , and laziness , and cowardice , you shall in vain implore the assistance of the Gods , for they are angry and incens'd with such , said a Heathen of old of his fictitious Deities ; and we may say as much of ours , the true and only everlasting God : For although we are commanded to pray to God for our daily bread , yet we must work for it , if we will have it ; and St. Paul concludes we shall make our selves unworthy of it , if we will not . We must indeed cast all our care on God , and trust to his good Providence , and be over-anxious for nothing at all ; but we must not so trust him , as to tempt him , by neglecting the means which he hath put within our power ; we must do what we can for our selves in every case , and pray to God to bless and prosper our endeavours , to make those means effectual to the attaining of their end , and to supply , by his abundant goodness , what is wanting : And when we have done all we can , all that is fit for us to do , we must resign up all to God , and try to be contented with the issue he shall give to our attempts , let it be what it will ; and say with Joab , The Lord do that which seemeth him good . By this we acknowledge both his Being and his Providence ; By this we own him for the Supreme Governor and Arbiter of all affairs : That he both over-looks and over-rules them all ; That we put no trust or confidence in our strength or skill alone , without his blessing ; That all our cunning and abilities are but his instruments , and the means by which he brings to pass his glorious Purposes ; That the preparations we make , are neither made in ostentation of our Strength and Excellence , nor in doubt or distrust of his Almighty Power , nor in defiance of it , to be sure ; but that we do , therein , as reasonable Creatures ought to do , make such provision , as that Reason says we should , and such as is proportion'd out to our Abilities and our Necessities ; but know withall , that they will signifie nothing without his pleasure and permission ; that all our expectations and desires are , That these our reasonable and natural means may attain the end for which they are provided ; but still with this supposal , That it is agreeable to him ; still it must be , As it seemeth good to him . But this is not all ; We do not only by this Resignation and Submission own him for the Master and Disposer of all Events , but we prepare our selves thereby against them ; let the Issue be what it will , we are thereby fitted for it : If it be prosperous , and as we wish it , we know it is nevertheless an effect of God's kindness towards us , although we were our selves the Instruments of working it ; and we have then this satisfaction , That God co-operates with our designs , and blesses our endeavours ; they who have perfect confidence in God's goodness , and perfectly resign'd themselves to his disposal , have every blessing doubled that befalls them ; they have all the happiness that the blessing of it self can naturally afford , to be sure ; but then the thoughts of having it from God , of considering it as an effect of his peculiar favour and benignity , That it is the disposal of unerring Wisdom : these thoughts advance the blessing to a mighty height , and make it dear and valuable indeed : If it be cross , and other than we wish'd and hop'd for , yet this Resignation to the Will of God , makes it go down a great deal better ; it puts us upon thinking it was neither necessary nor convenient for us , since it was denied by him , who gives to those who trust entirely to him ; not only more , but better things than they can ask or think themselves ; or else it drives us to consider with our selves what we have done that call'd for and deserv'd such punishment , and consequently gains the end of every one of God's inflictions , namely , self-examination and amendment ; it never drives us from , but towards God ; and makes us see his Mercy in his Justice , his Goodness in our Punishments . But ( abstracting the Consideration of our Sins , being the Cause of our Miscarriages , as they are not always so , ) when we know we have done all that we should and could do ; and after that , have given up the Event to God , let it be what it will , we have this satisfaction , That neither our own hearts , nor other people , can reproach us justly , with neglect or cowardice . When we have done our utmost , and perform'd what lay in us , the disappointment leaves no sting or torment in the Mind ; 't is not vexatious to reflect on our Miscarriages , that happened through no fault of ours , but were invisible , and not to be prevented ; the trouble is , where we look back , and see our Folly , or our Wickedness , the causes of our Sufferings ; That Re-collection is uneasie , and intolerable , and fills the Soul with pain , and with confusion : But when we have discharg'd our duties , been of good courage , and behav'd our selves as Men ; then we can say before , with chearfulness , The Lord do that which seemeth him good ; and bear it handsomely after , be it what it will . We may be then Unfortunate , but still we shall be Innocent ; and neither be accused nor condemned by our own selves or others : We acted prudently and well , but were not Masters of the Event ; that was in God's hands , and he hath done that which seemed him good .

The Application I intend to make of all these Matters to our selves , will be both short and plain . We are , we know , involv'd in War alike with all the World ; and though the Occasion of it is not the same with that of David's , yet it is full as great and necessary : The Hanun that we have to deal withall , does not descend to treat Embassadours villainously , but their Masters ; deals with them all as Vassals , or as Children ; does not cut off their Garments to the middle , but divests them of the whole , with mighty scorn and insolence ; and cuts not off their Beards , but pares them to the quick ; is not at War with all his Neighbours only , but with Faith and Honour , Truth and Justice , and Religion ; who knows no distinction betwixt right or wrong , but makes his pleasure and convenience the Standard of his private and his publick Actions : That has enraged the whole World against him , and , like a ravenous Wolf , call'd all the Neighbourhood out to hunt their common Enemy : That notwithstanding all his open force and strength , and all his secret charms , hath kept no active Allie or Confederate with him , but the publick and professed Enemy of Christianity ; and that too , by such arts and methods , as both good Christians and good Turks abominate : One , that , besides these Publick Evils , hath , by the Vices and Impurities of his Private Life , sinn'd himself into a dreadfull fear and superstition ; and has been labouring , for some years , to appease and placate God , by humane Sacrifices , by Cruelty and great Barbarity , by the destruction of his own Subjects , and by exhorting and assisting other Princes to do the like . One , in a word , that has almost all the evil qualities of all the ancient and renowned Sons of Violence , without the shadow of their Virtues , or pretence to any of their Merits : This is the Enemy I would exhort to be of good courage against ; and say with Joab , Let us play the Men . For though these words were spoken to an Army , ready to engage in fight , yet they are full as fit and proper for a peacefull Auditory ; for we , as well as Souldiers , are concern'd in all the Events of War : We are the Body , of which they are the Hands to defend us ; and if we do not quit our selves like Men , 't will be to little purpose what they do : If we by our Despondency or Fear , by our Divisions and undue Heats , by our Remissness or Neglect of publick Concerns , by our Rapaciousness , or Parsimony , where there is no need , or any other methods , starve or discourage them abroad , we shall in vain think to be safe our selves at home ; for whatever be the Event , We shall be sure to feel the worst effects of it ; Here are the People and the Cities of our God ; Here are the Lives we have to lose our selves , and those we value equally with our own ; Here are the Laws and Government so famous over all the World , for Liberty without Licentiousness , for Monarchy without Tyranny , and for Subjection without Slavery ; Here are the Fortunes and Estates the best secur'd that can be , not subject to the Assessment or Taxation of an Arbitrary , Lawless Prince alone , whose Vanity or Folly , bad Designs or Wantonness , might drain the labouring and industrious Subjects ; nor yet so much the Private Masters own , as that he should deny the use of what the Publick finds is necessary to discharge its duty : Here , lastly , are the Cities of our God , the best Religion in the World , founded and built upon the Laws of God , and established by those of the Land : And if all these Considerations are not strong enough to persuade us to be of good courage and play the Men , in their behalf , there is nothing left to do it , we shall deserve to lose them all . The very apprehension of the loss of any one of these , though sometimes in imagination only , and oftentimes at great distance , has frequently alarm'd us to great care and watchfulness , and rais'd our hearts and resolutions ; and if all of them together , in most apparent hazard , by a strong and subtile Enemy , will not encourage us , nay force us to a brave defence , and quitting of our selves like Men , we shall be miserable to extremity ; but shall be miserable without excuse or pity . When Men's misfortunes come apparently from God's hand , from some unlucky Accidents , that neither all their Wisdom could foresee , nor all their Power and Care prevent ; then , as I said , they become the Objects of Compassion : But when their Folly or their Carelesness , their Cowardice or Falsehood , are the occasions of their Sufferings , the World a-round must laugh at and despise them , and their own hearts reproach them and condemn them : If after we have gone thus far , and made such fair and towardly advances to a through deliverance of our selves from many certain , and more threatned Evils ; and of the rest of Europe , from the Chains provided for them , we should not now go on , behave our selves like Men , and second with our Hearts , and Hands , and all the assistance that we can , the great and generous Purposes of our King abroad , if we should either by Dissensions , or ill-timd Frugality , weaken his Hands and Heart , or those of his Allies , we should deservedly become the hissing and the scorn of all the Earth ; Our Chains would then become our Necks , and Slavery sit gracefully upon us , because we took such pains for , and because we did so well deserve it : And where should we look for pity and compassion then , when our own Hearts would load us with reproach , and infamy , and great confusion ? But far be such suspicion from Us ; far be the Omen of these Miseries ; we have a much more lightsome comfortable prospect of affairs ; the Cause is just and honourable , so is the End , and so are the Means ; it is not Joab now , but David , that exhorts to be of good courage , to play the Men ; not thoughtless Fools , or trifling Children , but the Men , for our People , and for the Cities of our God . And let us therefore hearken to him ; let us both animate our selves and others , with the consideration , That all we have that is near and dear to Us , is at stake , and that we owe our best endeavours to them ; and when we have done all that lies within our power , let us with Joab say , The Lord do that which seemeth him good ; for then it will be time , and not before : Then let the Event be what it will , we shall be satisfied ; then we can answer it to our selves and all posterity , although we are in Chains and Bondage ; We did what we could and should ; we took the Courses that we judg'd most reasonable and fit ; we were not wanting to our selves ; but God is above us all , and knows what we deserve , and what is most convenient for us ; he is the Arbiter and wise Disposer of our Persons and Affairs ; he is the Master of Events , and gives us out the Lotts that best befit our Circumstances ; and we must be contented with them , be they what they will ; and say with Joab here , and good Old Eli in another place , 1 Sam . 3.18 . It is the Lord , let him do what seemeth him good .