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 [Page 5] 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 [Page 6] 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; [Page 7] 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? [Page 8] (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 [Page 9] 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, [Page 10] 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.
• [Page 11]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 [Page 12] 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 Angle­rod: 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 [Page 13] the beginning moued vpon the waters, will wash the Peruerse into the extremity of Iudgemēt, vn­lesse the preuētion 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 contradictiō; 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 thē 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 vtrum (que) simul. [Page 14] Or as the same Father, in his 57. Epistle: Deus est totus vbi (que), et totus in vnoquo (que), & 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 vbi (que) est, quatenus Omnia continet. He [Page 15] 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, & vter (que) est vnus Christus Iesus, vbi (que) 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 [Page 16] 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 [Page 17] 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, [Page 19] 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 thē 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 [Page 20] 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 day­light 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 [Page 21] 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 thē 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 [Page 22] 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 peraduēture 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 [Page 23] in the bowels of the Earth, shooke the foundation when it triumphed in a Victory.

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 [Page 24] 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 cōmon 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. [Page 26] 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.

S ^t. 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 eff cting 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 [Page 27] 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 preuēt 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 [Page 28] 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, whō 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, whē 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

The Negatiue part required in Ioshua, my last point, and craues your patience for a little while. Feare not, neither be dismaid.

COntraria iuxta se posita, magis elucescunt. Contraries then appeare most manifest when they are neerely ioyned each to other, as in blacke and white; heate and cold, and the like. Right so is it here: for feare and dismay­ing are but the priuation of valour and courage, (handled in the first point.) I shall not neede to dwell long vpon it. Only take the definition of it from Arist: out of the second of his Rhet. where he determines it to be A certaine Griefe and trembling of the Mind, arising from the se­rious thought of some insuing Euill, which may bring vpon vs either Trouble or Destruction. Should then a Ioshua feare, hee might suffer the censure of men, and the displeasure of God, for want of confidence in him that imployes him. Dangers he must needs vndergoe, that runs the hazard of Trauels and Warre: But where GOD commands vs not to bee afraid, the Perils are preuented by the word of authority. Should Ioshua feare the wounds hee might perhaps re­ceiue from his Enemies; yet God is that good Samaritane that can powre Oyle into them. Should the feare of a Dearth possesse him; alas, the Lions doe lacke, and suffer hunger; but they that trust in the Lord shall want no manner of thing that is good. Should he feare the pangs of a dry and scorching Thirst; He that before opened [Page 30] the Rocke, and the waters gushed out, is as power­full now as he was at that time. Nay, should he feare Death it selfe, it might be an argument to proue the badnesse of his life; or at least it might giue a suspition of their vnbeliefe con­cerning that happiest life of Glorie. To suspect a danger before it comes, is to rush into Misery before our times: and so instead of preuention to hasten the destruction. Quid prodest (saith Sen.) mala arcessere & praesens tempus futuri metu perdere? Stultum est, quasi ante futurus miser, esse iam miserum: He that striues to preuent a Mis­chiefe, and yet loses the present time in the feare of that which is to come, fals wretched before it was appointed for him. Why should Ioshua then feare, or be dismaid, whom God almighty promiseth to preserue? Ignorat gratiam liberta­tis, quem ligat seruitus timoris, (saith S. Greg.) He knowes not the blessing of Libertie, which lies imprisoned in the bondage of Feare. Let them be dismaid, whose sicke Soules, deepe in a Consumption, forget to hope for a future re­medy. Integer vitae sceleris (que) purus, non eget Mau­ri iaculis, nec arcu. A pure and vndefiled consci­ence needs no Shield to guard it from the fury of an Aduersary. Ioshua may well feare if once he disobey, but till then let him be afraid to feare, lest thereby he be dismaid. Should we attribute the euent of Warre to Fortune, the Heathen Poet would encourage the dullest spirit. Fortuna for­tes metuit, Ignauos premit, (saith Senec.) For­tune stands afraid of those that are valiant, [Page 31] but plaies vpon the Cowards. Yet we that ac­knowledge the vanity of that heathenish Idoll, must confesse with Salomon, that The Horse is prepared for Battell, but God giueth the Victorie. (Pro. 22.31.) Yet it may appeare strange, that God should command Ioshua not to feare, when as his Statutes run perpetually, Feare ye the Lord. There is indeed a twofold feare, Filiall, and Ser­uile: the former arising from a true affection we beare to our Creator, and feare to offend be­cause we loue him. The latter is onely a feare of the euill of Punishment, arising from a guilty con­science. The former is commanded, the latter forbidden in my Text. But this is a base feare of our Enemies, not to be suffered. The Heathen were as ignorant of the Punishments which came from God, as sent by him, as they were of God himselfe; and therefore one of their Poets, out of a daring resolution, cries out, Moriamur, & in media arma ruamus, vna salus victis nullam sperare salutē. Let vs die, (saies he) and rush into the midst of our Enemies; the only safety the conquered know, is to haue no safety. Shall then the Heathen out-doe vs, in that which Religion teaches vs to be perfect? No, (Beloued) let vs goe on valiantly and couragiously when wee haue occasion, for the Lord our God will be with vs whithersoeuer we goe.

You that liue at home vnder your owne Vines, and eate the fruites of your owne Trees; that feele not the terror of want, nor the heate of Miseries, to you it belongs to be valiant in suf­fering [Page 32] (if occasion shall happen) any persecution or crosse which God may iustly inflict vpon you, either as a Punishment or Tryal. Besides ye must be valiant in the Conflict against the World, the Flesh, and the Deuill, lest if they ouercome, destruction sodainely come vpon you, as sorrow vp­on a Woman in trauell.

And againe, for vs that go abroad, it belongs in a speciall manner not to be afraid, neither bee dismaid. If the surging waues of a swelling Sea smoke out threats and anger, yet he that walked vpon the water and breathed a calme, can doe the like for vs too; but we must not be afraid, nei­ther be dismaid. When the tempestuous Winds buzze in our eares, and seeme to speake the lan­guage of death, he that once charm'd them with Peace; be still; can doe the like for vs too; but we must not feare then, neither be dismaid. If the blustring noise of Guns shall roare in our eares, to threaten our mangling subuersion, yet hee that taught our Enemies to war, and their fingers to fight, can aswell vnteach them againe, and strike them with astonishment for our sakes; but he still requires that we should not be afraid, nei­ther be dismaid. Lastly, if the Companie of Indi­an-Archers ranke themselues against vs, yea and promise to themselues our vtter confusion; yet must we know that the Lord, which is a Man of War, (as he hath stiled himselfe) which breaketh the Bow in pieces, and knappeth the Arrowes in sun­der, can preuent their furie; but his Charge still will remaine the same; the same Condition, [Page 33] that wee bee not afraid, neither bee dismaid.

Let me adde then S. Austins words of Conso­lation, Deus tibi totum est; si sitias, Aqua tibi est; si in Tenebris sis, Lumen tibi est; ac si nudus, Im­mortalitatis tibi Vestis est. God will be all in all vnto thee; If thou art hungry, he will be Bread vnto thee; if thirsty, Water; if thou sittest in darknesse, he will shine vpon thee; and if thou art naked, he will cloathe thee with Immortali­tie. O let vs then, who intend (by the diuine Prouidence) to sing the Lords Song, in a strange Land, here make our promise vnto the Almigh­ty, That he shall be the Lord our God, and him a­lone will we serue. And then the Lord will speake vnto vs, as he did to Ioshua, in the words of my Text, Haue not I commanded thee, &c.

But before we depart, it remaines that the Testimonie of our Faith, Repentance, Loue, Zeale, and all other diuine Graces be sealed here in the face of the Congregation. See how for our Fare­well Christ hath inuited vs all vnto a Feast; O let vs draw neere, and receiue our sweet Iesus into the bosomes of our Soules, that he may receiue vs into the Armes of his Mercie: Our louing Sauiour did eate of the Bread of Afflicti­on, that we might eate of the Bread of Life: Our Iesus drunke of the Waters of Marah, that wee might drinke of the sweet Springs of Liuing-Water. Come, let vs feast then both with him, and on him, that fasted for vs; Let vs embrace him with reuerence; hold him by faith; keepe him with charity; and preserue him in our [Page 34] soules, with repentance for our wrongs past, and Praiers and striuing against it for time to come; that his victorious Death may be to vs a trium­phant Life. Thus when we haue all eaten and dranke together the assurance of our Adoption and Saluation, let vs depart in Peace, with Ioy in the holy Ghost.

But first, to those that remaine in this flou­rishing Kingdome, We will cry, Peace be within your Walls, and Plenteousnesse within your Pala­ces; For our Brethren and Companions sakes, we will wish you Prosperity. For vs, that must arise, and seeke out a farther habitation, we will beg of the Almighty with a vnanimous consent, that he will be graciously pleased to speake vn­to vs, in the words of my Text: Haue not I com­manded you? Onely be strong, and of a good cou­rage: Be not afraid, neither be dismaid, for I will be with you whithersoeuer ye goe.

And to all of vs may the God of Grace so plen­teously giue and bestow his Blessings, that wee may not want his louing Protection in this Life, nor the fruition of Glory together in the Life to come.

Which God of his infinite Mercie grant, &c. Amen.