GOD requires his Iſrael ſhould be a holy people, as at home, ſo abroad: not in times of Peace only, but of War alſo. Becauſe then, humane laws are ſilent — Silent loges inter arma; and things are carried uſually by force and violence, not by reaſon or right. Men take liberty to commit outrages greedily and ſhameleſly. Wherefore God gave this command for the purity and ſanctity of Iſraels army or ſouldiery, for the decent and well-ordering of Iſraels Camp, to prevent all pollution and exorbitancy therein.—Thy Camp ſhall be holy, &c.

The Doctrine is this.

The Camp of Iſrael muſt be holy.

The Camp.] The originall word 〈 in non-Latin alphabet 〉 ſignifies both Caſtra and Acies, or Turba: That is Tents where the ſouldiers lay. And an Army, a Camp is an Hoaſt or Army of ſouldiers, which is as it were a walking Town, City, or Countrey: it doth further ſignifie Tents pitcht for them, or an army lodged. The people of Iſrael were the Hoſts of the Lord, Gods Armies; and this is the precept of the Lord of Hoſts, the God of Iſrael, that their Camp ſhall be holy, that is, both the place and the perſons.

Shall be holy,] 〈 in non-Latin alphabet 〉 that is, ſet apart for an holy uſe, and ſeparated or preſerved pure from all pollution of fleſh and ſpirit.

Holineſſe is either Morall or Ceremoniall.

Morall, is twofold 1. Privative, that is, Immunity, or purity from ſin. 2. Poſitive holineſſe is 1. Grace, in Habit. 2. Obedience in Act.

When God is known, feared, ſerved, obeyed truſted, and ſin is hated and eſchewed; when there is the root of grace in the heart, and the fruit of righteouſneſſe in the life, then is a perſon or people holy.

Ceremoniall holineſſe was a freedome or purification from Uncleanneſſes 1. Legall, as Nocturnall pollutions, ver. 10.11. or contracted by leproſie, or having an iſſue, or touching the dead, Numb. 5.2. Lev. 21.1. 2. Civill, as mans excrements, which was legall alſo to the Jewes. For God made a law againſt it, that uncleanneſſe by it ſhould be avoided in the Hoſt, ver. 12, 13.

My Text comes in as a Reaſon to preſſe and perſwade purity, from that (as from all all other defilements) in the Camp and Hoſt of Iſrael. Thou ſhalt have a place without the camp, &c. v. 12.

Thou ſhalt have a paddle.] that is, an iron inſtrument to dig an hole in the earth to bury their excrements in, v. 13.

Why ſo? For the Lord thy God walks in the midſt of thy camp, &c. Mans dung by the law was counted unclean, and it defiled not only the place where it was laid uncovered, but whatſoever thing it was uſed about, as to bake Cakes therewith through want of other fewell, Ezek. 4.12, 13, 14.

All theſe kindes of Ceremoniall uncleanneſſes figured ſpirituall or morall pollutions by ſin, of our natures and actions.

The camp of Iſrael was to be holy both Morally, no wickedneſſe might be committed in it. Ceremonially, all legall uncleanneſſe muſt be excluded out of it.

Hereby God taught Iſrael holineſſe both of diſpoſition and converſation, to keep both their bodies and ſoules pure from all their iniquities.

God begins his charge (or to give orders) to the army of Iſrael at the 9. verſ. When the Hoſt goeth forth againſt thine enemies, then keep thee from every wicked thing: that is, from all uncleanneſſe morall or ceremoniall. Therefore God gave command to the children of Iſrael,

That 1. The whole Camp of Iſrael ſhould be purged of all Leapers and any other way unclean perſons, both Male and female, Numb. 5.2, 3, 4. Ainſworth. There were three Camps (as one obſerves) 1. The Sanctuary call'd the Camp or Tents of the Lord, 2 Chron. 31.2. 2. The Camp of the Levites, Num. 3. 3. The Camp of Iſrael, the 12 Tribes, Num. 2. No unclean perſon might enter into the Camp of the Lords Sanctuary, that being moſt holy, 2 Chro. 23.19. Nor ſtay in (but was to be put out of both) the Camp which Pitcht about the Sanctuary. And which went to war againſt their enemies. 2. A place ſhould be deſigned without the Camp wherein to bury their excrements, verſ. 12.

Thus have I laid out the Doctrine, vid. The camp of Iſrael muſt be holy; and the ſenſe of the tearms, ſcil. what is • qant by Camp, and what by Holy.

Queſt. But, why ſhould Iſraels Camp be holy?

Anſw. Take a ſhort view, I pray you, of the reaſons laid down in my text to prove the point, and proſſe the d • ty. The reaſons are five.

Reaſon 1. Becauſe God is preſent in the camp of Iſrael; the Lord of Hoſts is with his Hoſts, even with the armies of Iſrael, where ever they go; therefore ſhall their camp be holy, becauſe He is a God of purer eyes then to behold evill, Hab. 1.13. and he cannot look on iniquity. He is not a God that hath pleaſure in wickedneſſe, wither ſhall evill dwell with him. Pſal. 5.14. Mark the phraſe—The Lord walks in the midſt of thy camp, 〈 in non-Latin alphabet 〉 it imports both the matter and manner of Gods preſence.

—The matter of it, That he is there preſent in the Camp.

—The manner thereof, How he is God there?

1. He walks, not ſtands, is not idle there. God neither ſtands ſtill in the Camp, nor ſtayes behinde, but goes along with them. The Originall word is very emphaticall 〈 in non-Latin alphabet 〉 in Hithpael. Verbs in that Conjugation (as the ſtudious in that tongue obſerve) do connocate a reciprocation or reiteration of action, and intimate a frequency thereof. Tremellius tranſlates the word, indefinenter ambulare, to walk aſſiduouſly, continually, without ceaſing (to expreſſe the emphaſis of the conjugation) ſo walks God in Iſraels Campe.

But whereabout, or in what part thereof?

2. He walks in the midſt of their camp, not in the Front only, as not knowing what is behinde; nor in the Rear only, as not knowing what is before; but 〈 in non-Latin alphabet 〉 in the midſt; the word ſignifies alſo the moſt inward parts of intrals, as belly, heart, bowels, reins. God walks in the midſt, that is, in the boſome, heart, bowels, reins, of Iſraels army. He walks in and through all theſe. Therefore the Camp of Iſrael had need be holy, even intus, & in cute, & in corde, at the heart, to the bottome, and throughout.

Object. Did not God walk all over Iſraels Camp? was not be in every part, as Van, and Rear, and midſt, or heart, which is the Head Quarters: Totus in toto all in all throughout the Camp? He fils Heaven and Earth, and not Iſraels Camp only? Why then is God ſaid to walk in the midſt thereof?

Anſw. For two reaſons as I conceive.

1. To declare his perfect knowledge of, and acquaintance with all Iſraels affairs, and behaviour: what be their councels and actions, purpoſes and projects, ends and aims, God is in the heart of them all: and privie to all, even what they either do in the dark, or ſpeak in their Tents, or think in their hearts, Pſal. 139.1. to 6.

2. Becauſe the Ark, which was the ſigne and pledge of Gods ſpeciall preſence with Iſrael was placed in the midſt of the Camp of Iſrael, Num. 2.2.17. and 10. ch. 14.21. All the Tribes were as a great army round about the Tabernacle The order of Iſraels Camp is deſcribed in Numb 2. thus, Iudah, Iſſachar, & Zabulon, encamped on the Eaſt of the Tabernacle, v. 3.10. Eph •• im, 〈…〉 , on the Weſt, v. 18 to 〈…〉 , on the North, v 23, to 32. The Levites encamped next unto the Tabernacle between it and the 〈…〉 , in 4 quarters, 〈…〉 . 3. thus. Moſes, Aaron, and the Prieſts encamped before the Tabernacle eaſtward, v. 38. The Gorr • o •• res behinde it weſtward, v. 23. The Ro ••• thites on the Southſide, v. 29. The Levites of Merari on the north ſide, verſ. 35. (which marched and incamped in the midſt) for the defence thereof.

Object. But the Ark of the Covenant is ſaid in Numb. 10.33. to go before Iſrael to ſearch out a reſting place for them, if before them, then not in the midſt.

Anſw. Not as if the Ark went in the head of the army, for the Levites carried it in the midſt of the Tribes, Numb. 10.14, 21. But its ſaid to journey before them, becauſe Iſraels journeyes were guided by the Ark and the cloud that reſted upon it, when to move, and when to reſt. Whether to ſet forward, or to pitch their tents. From the Ark God gave orders for all their marches or motions, & reſts in the Wilderneſſe. So much of the firſt Reaſon, Iſraels camp muſt be holy, becauſe, the Lord walks in the midſt of it.

Reaſ. 2. (Which ſhould have been the firſt) becauſe God owned Iſrael for his Ammi or peculiar people, and acknowledged himſelf to be their God by Covenant or ſpeciall right and relation. Hoſ. 2.1. 〈 in non-Latin alphabet 〉 Jehovah, thy Elohim, thy Almighties. The Trinity of perſons is thine, O Iſrael. Now the Lord is a holy God, and a holy God deſires after, and delights in a holy people, therefore ſhall thy camp be holy.

Reaſ. 3. Becauſe of Gods protection of Iſrael from their enemies, and conqueſt over their enemies for them. God walked not in the midſt of Iſraels camp, tanquam otioſus ſpectator, as an idle looker on, but 1. As a Saviour to deliver them from the hands of their enemies. 2. As a conquerour to deliver up their enemies before their face, or into their hands.

Are not theſe ingagements to holineſſe and obedience throughout the camp of Iſrael?

Reaſ. 4. Becauſe any wickedneſſe in the camp is nakedneſſe. Compare v. 9 with 14. When the Hoſt goes forth, keep thee frō every wicked thing—and here, that he ſee no unclean thing in thee. 〈 in non-Latin alphabet 〉 , that is, the nakedneſſe of any thing. Nakedneſſe is uncomely, filthy, reproachfull, ſhamefull, expoſed to all danger. Every wicked thing ſuffered in Iſraels camp did defile it, & deveſt it, or make it unclean and naked to its ſhame and ruine.

Reaſ. 5. Becauſe if there be any uncleannes or wicked thing in an army God will ſee it, though never ſo ſecret: as he did Achans plundered ſtuffe, though hid in the earth in the midſt of his tent.— Therefore ſhall thy camp be holy, that he ſee no unclean thing in thee. Ioſh. 7.21. 〈 in non-Latin alphabet 〉 that he do not ſee in thee the nakeedneſſe or filthineſſe of any thing: 〈 in non-Latin alphabet 〉 ſignifies not ſimply to ſee, but curioſe inſpicere, to look very diligently. So doth God for ſin, even in an army. What evill is there, is commited in the very ſight and preſence of God, (a great aggravation thereof) for he hath an All-ſeeing eye.

Reaſ. 6. Laſtly, becauſe ſin in the camp will drive God out of the camp; the ſight of unclean things in Iſrael will make him turn away from Iſrael, 〈 in non-Latin alphabet 〉 from after thee, i.e. from following, accompanying, watching, keeping, benefiting, magnifying thee, therefore ſhall thy camp be holy.

So much for the Analyſis and explication of the Text. From the words we may gather.

1. One generall doctrine as the ſum and ſcope of the text.

2. Some particular inſtructions, as inferences from the text.

The generall Doctrine is this:

It is the duty and glory of an army to be holy, that is, to keep themſelves from every wicked thing, to ſuffer no uncleanneſſe, filthineſſe, or prophaneneſſe to come or ſtay among them. Therefore this was given as a law to the Camp of Iſrael, to be holy; which ſtands ſtill in force for the morall-regulating of all armies, eſpecially thoſe which fight the Lords battels, or under his banner; and go forth in his Name againſt their enemies. God requires they ſhould have a care of Holineſſe, not only in their perſons, and domeſticall, politicall, or Eccleſiaſticall relations and ſocieties, but in their martiall combinations alſo: they ſhould be holy not only as Maſters and Servants, as Miniſters, and People, as Magiſtrates and Subjects, but as Commanders and Souldiers; they ſhould be not only a holy Family, or a holy Church or Common wealth, but a holy Army alſo.

To this end God appointed the Prieſts to go along with Iſraels army, Deut. 20.1, 2, 3. 2 Chra. 13, 10, 11, 12. with the holy Trumpets. Numb. 10.9. & 31.6. as well to inſtruct and excite them to their duty towards God, as to encourage them to fight the Lords battels againſt his and their enemies. Iohn Baptiſt teacheth ſouldiers their duties, Luke 3.14. which are branches of holineſſe and obedience, Do violence to no man, neither accuſe any falſly, be content with your wages.

Queſt. Why ſhould our Armies be holy?

Anſw. The ſame Reaſons conclude the neceſſity of Holineſſe for ours, that did for Iſraels. I will not repeat them, only the firſt, and adde ſome more.

Reaſ. 1. Becauſe of Gods ſpeciall preſence in an Army that fights under his banner, the name of it may be Jehovah Shammah, The Lord is there. Look upon the Ark in the midſt of the Camp of Iſrael. Now God will be ſanctified in all that draw near him, Lev. 10.3. Be ſanctified, ſcil. by holy, upright, reverentiall carriage, in all that approach his preſence, as well Souldiers as Miniſters, in times of war, as of peace. He is the holy, holy, holy, Lord God Almighty; therefore where ever he comes, ſin muſt be gone or he will not ſtay. God delights to manifeſt his preſence where he ſees holineſſe promoted. Gods goings are glorious; as in the Sanctuary when it is purged and kept clean; Chriſt walks in the midſt of the Churches when thoſe Candleſticks are of pure gold, Rev. 1.12, 13. So in the Army, when it is well ordered, God walks in the midſt of it: when the Camp is holy, then God doth wondrous things, and puts forth the excellency of his power, wiſdome, and goodneſſe for his people: out-witting their enemies, wherein they do craftily, and overpowring them wherein they deal proudly and cruelly.

Becauſe holines becomes every Perſon, and thing, that is Gods, Reaſ. 2. that bears the ſtamp or character of God upon them, or that relate to God, as Gods Church and Temple, 1 Cor. 3.17. Gods Houſe, Pſ. 93.5. Gods Miniſters, 2 Tim. 2.21, 22. and Gods Magiſtrate, 2 Sam. 23.5. and all Gods people, 1 Pet. 2.9. Titus 2.11, 12. So Gods Hoſts, Camps, Armies; his Warriours, and Souldiers. Holineſſe is an ornament as proper and comely for Souldiers and Armies, as for any other of Gods Servants or Societies. They that fight the Lords battle ought to be holy, as well as they that bear the Lords veſſels. Compare Eſay 52.11. with 1 Sam. 25.28. Its prophecied concerning the latter times in Zach. 14.20, 21. That there ſhall be upon the Horſes bridles, HOLINES UNTO THE LORD, in great Letters; much more upon the Riders hearts; and that every pot in Jeruſalem and Judah ſhall be Holineſſe unto the Lord: much more ſhould the drinkers be holy. Holineſſe is a Characteriſticall diſtinguiſhing Mark of thoſe that are the Lords in all the premiſed Relations, from all others. Beſides, God will ſee and own, commend and reward Holineſſe in an Army, in any corner of it, or perſon in it, as ſoon as he wil ſpy any uncleanneſſe there, to deteſt it and puniſh it. God is as ready to obſerve what is good in his people, as to mark what is amiſſe among them. Yea, hee will overlook many infirmities, where he ſees ſome ſanctity and ſyncerity.

3 Becauſe though mens lawes be then ſilent, Reaſ. 3. yet Gods Law which commands Holineſſe, ſtands in force in time of war, as full as in time of peace; and in Armies as well as any where elſe. God will not hold ſouldiers guilteſſe, if they take his Name in vain, if they ſwear, curſe, blaſpheme, oppreſſe, rob, be drunk, commit uncleanneſſe, no more then any others that offend. Though the Laws of the Kingdome be then laid aſide, and the Laws of Military Diſcipline be not ſet up; yet even then Gods Law hath a ſtrong Tye upon all the Conſciences of Commanders and Souldiers, to obliege them unto holineſſe and obedience, under the penalty of eternall perdition. Let ſuch as think themſelves lawleſſe, or at liberty to live as they liſt now, becauſe they are Souldiers, and this is a Time of War; I ſay let ſuch prove, if they can, out of Gods Word (by which they ſhall all be judged another day) that God ever gave a Diſpenſation or Toleration to an Army or any in it, whether Officers or common Souldiers to be diſordered, looſe, baſe, outragious or injurious in their Courſes; or to be in any kinde or degree more vile and ſinfull then other men; or to be leſſe carefull to feare God and keep his Commandements, to ſeek after and ſet up Jeſus Chriſt, to eſchew evill and do good in times of Warre, then of Peace.

Becauſe there is death in the Campe. Reaſ. 4. Souldiers Carry their lives in their hands, and look death in the face daily; they had need be holy, if they would be happy, For without Holineſſe no man (not a Souldier no more then any other man) ſhall ſee the Lord, Heb. 12.14. Souldiers ſtand in moſt need to be very Holy Men, becauſe they may be taken away very Suddainly; and to have aſſurance of a better life becauſe their preſent life hangs in ſuſpence night and day. They cannot be in a Capacity of happineſſe or in preparation for death, untill they bee in a Poſture of Holineſſe.

Becauſe a holy Army is victorious and ſuccesfull. Reaſ. 5. I do not mean when all and every one in an army is truly Godly, for the beſt Armies that ever were, were never ſo good; but, Denominatio eſt à Potiori: when the Commanders (Some of them at leaſt) and a Conſiderable part among the Souldiers are holy; Such as can pray as well as fight, and doe take Care to maintain Peace with God, while they are in warre with Men; to decline Tentations to ſin, as they would doe bullets or Thruſts that Come from their Enemies. That a Holy army is victorions ſee the Experiment hereof—in Iſrael, in the dayes of Ioſhua 23.8, 9, 10.—They did cleave unto the Lord their God to this day, (ſayth Joſhua) therefore God drave out from before them great and ſtrong Nations, and as for them no man hath been able to ſtand before them unto this day.—See the like in Iudah, in the days of the Pious Kings, as David, Aſa, Iehoſaphat, Hezekiah. What glorious ſucceſſes hath God given when Commanders have been Vertuous? — in Marcus Aurelius his Army which had a Legion of Chriſtians in it, who by their prayer to God (at the Emperours intreaty, when the whole Army was in danger to periſh through drought) obtained from Heaven both Lightning upon their Enemies, which put them to rout and ruine, and plenty of rain upon themſelves. Eccleſ. Hiſt. lib. 5. cap 5. A remarkable preſervation and victory. From that Time, as Euſebius reports, they had a peculiar appellation from the Emperour, and were called, Legio fulminea, The thundring Legion.

Yea, is not this to be cleerly ſeen, as truly verified in our New-Modell wherein are ſo many reall godly Men, Commanders in chief, officers and ſouldiers: how happy hath God made them (and us by them) through many great and glorious Deliverances, Succeſſes & Victories, given them by the good hand of our great God; ſuch as the world can ſcarce parallel, and deſerve to be ſacred to all Poſterity. Though this New-Modell hath been much deſpiſed by Men (chiefly, I ſuſpect for their piety,) yet highly advanced by the Lord as his Hoſte; choſen to fight his battles with proſperous and bleſſed ſucceſſe; to be Humane-Saviours unto this ſinking Kingdome. God crowns Piety with victory where ever he finds it, eſpecially in an Army.

6 Laſtly, Reaſ. 6. becauſe there ſhould be a ſuitableneſſe betweene the Cauſe and the Manners of the Perſons which have the Managing of it. Great pitty a good Cauſe ſhould be tranſacted by bad perſons. The Cauſe our Army hath in hand is holy, juſt and good; what manner of perſons ought all thoſe to be in holy Converſation and Godlineſſe, who have undertaken it.

Now have I done with the Generall Doctrine of the Text.

It is the Duty and Glory of an Army to be holy.

In the next place, let us conſider what particular Inſtructions may be gathered from the Text. We may refer them to two Heads 1 for informing Iudgment. 2 for regulating Practice.

1 For information of Our Judgements, the Text furniſheth us with theſe Particulars.

1 That it is an Errour to thinke, Inſtruct. 1. it matters not what mens manners be, or how an Army is ordered, if they be but good Souldiers, which they can ſcarce be in Gods ſenſe, unleſſe they be good men. If the Camp ſhould be holy, muſt not the Men in it be holy? What makes a holy Camp, but holy Commanders, Officers and Souldiers? How can a Fabrick be good if the Materials be bad? You may as well ſay it is no Matter whether God own an Army or diſclaim it; be with them or againſt them; deliver them or deſtroy them: be amongſt them or depart from them; give Enemies up to them, or give them up to their Enemy; whether an Army be clean and clothed, or be naked & unclean, and the filthy Nakednes thereof appear, even in the ſight of God: or whether it proſper or periſh.

2 Inſtruct. 2. It informs us what is the one thing needfull in an Army, for the defence and ſucceſſe thereof; or what is the principall cauſe of all preſervations and victories in it, namely, Gods preſence. God is in the midſt of the Campe, how? as the Sun is in the midſt of the Planets, as the Heart in the midſt of the body. An Army without God amongſt them, is but a dark dead Company, ſuch as the world would be, if it wanted the Sun, or a body without a heart.

As 1 The ſhield of their help for defence againſt their Enemies, to ſave his people from them. 2 The ſword of their Excellency for offence of their Enemies, to aſſault and overcome them, Deut. 33.29. 3 The Captain of their Hoſt, to lead them on, and fight for them, Joſh. 5.14. 2 Chron. 13.12.

3 Inſtruct. 3. It lets us ſee, on the contrary, what is the cauſe of ruine to an Army, of Surprizals, Blows, Foils, Defeats, Routs; Wickedneſſe in it, is the Cauſe of all diſaſters that befall it, of bad ſucceſſe to it. For ſin in the Campe produceth 3 bad and ſad effects. It

1 Makes an Army naked to their ſhame and reproach, As Aaron made Iſrael naked to their ſhame amongst their Enemies, by making the molten Calf. Exod. 32.25. And as King Abaz made Judah naked, 2 Chron. 28.19. So doth Uncleannes and Unholines make an Army Naked, that is 1 Unarmed men among their Enemies, ready to be devoured by them. 2 Deformed in themſelves, like a naked man, whoſe deformity is great, for want of clothes to cover his nakedneſſe, Revel. 3.18. & 16, 17.

2 Makes God depart from an Army; deprives it of his counſel and ſtrength, reſcue and protection. When Iſrael had ſinned, and taken off the accurſed thing, I well not be with you any more, ſayth God to them, except yee deſtroy the accurſed from amongst you. Joſh. 7.11, 12. The abomination which the houſe of Iſrael committed, made God go far from his Sanctuary, Ezek. 8.6. and as farre from his Army. Ponder well the wofull effects of Gods departure from an Army. When God is gone, our defence and ſtrength is gone; then welye open to the Enemy, we become bread for them. If God caſt us off, and go not forth with our Armies, then hee puts us to ſhame, makes us to turn back from the enemy, Pſ. 44.9. to 14. and they which hate us ſpotle for themſelves, he makes us a reproch to our neighbour, a ſcorn and deriſion to them that are round about us. Look upon the ſad condition of the Hoſte of Iſrael, when ſmitten at A • , becauſe God (provoked by Achans plundered ſtuff) withdrew his preſence a little from them, therefore the children of Iſrael could not ſtand before their enemies, Ioſh. 7.12. This made the hearts of the people to melt, and become as water, Verſe 5. And Joſhua with the Elders to fall to the earth upon their faces, and to put duſt upon their heads untill the eventyde, Verſe 6.

3 Yea, ſin in the Camp ſets God againſt his own people, Eſay 63.10. Lament. 2.5. and makes him become their enemies, as ſayth the Prophet, Iſraelrebelled, and vexed Gods holy Spirit, therefore he was turned to be their enemy, and fought againſt them. Iudg. 2 14. Sin moves God to ſell them into their enemies hands, as he did Iſrael, into the hands of their enemies round about, ſo that they could not any longer ſtand before their enemies.

4 Inſtruct. 4. Out of this Text we may gather and learn the lawfulneſſe of war. It's lawfull for Gods people to make war upon enemies in a juſt cauſe.

1 Elſe God would not own Souldiers or a fighting people for his people (as he did Iſrael when they were an Armie) nor in •• tle lumſelfe to them as theirs by ſpeciall right. So he doth here, The Lord thy God.

2 Elſe would not God honour the Camp with his ſpeciall proſence, as to walke aſſiduouſly and continually in the midſt of it.

3 Elſe God would not doe ſuch great things for his people in a Martiall way (or in and by an Armie) as to deliver them, and ſubdue their enemies for them and to them.—God would not have walked in the midſt of Iſraels Camp to have done this for them.

God hath done wonderous things by Armies for us of late, even miraculous deliverances, defeats, diſcoveries, victories, immunities, as he did for his ancient Hoſte the Iſraelites in the dayes of old. Are not theſe cleer evidences and pledges of Gods approbation of the thing? Would God ſo bleſſe the deſignes of War, if he did not allow the way of War.

4 Elſe God would have prohibited it, or diſſwaded from it, and not have given Laws and Orders for it (as he doth here.—therefore ſhall thy Camp be holy, and verſe 9. When the Hoſts goe forth, keep thee from every wicked thing.) but againſt it. God would not have ſaid,—When the Hoſt goeth forth againſt thine Enemies then keep thee from every thing,—but rather disband the Hoſt, diſſolve the knot of Souldiery, go not forth in bands and arms againſt your enemies. This word had bin as eaſily ſpoken as the other, had it bin Gods mind, Do not ſo wicked a thing as to wage war with thine Enemy? God would not have ſaid,—therefore ſhall thy Camp be holy that he ſee no unclean thing in thee, &c. but rather break up the Camp, let there be none, take other courſes for your defence and right, do not ſuch an unlawfull act as to take up arms. Did God ever give Rules for regulating ſin or any wicked thing?

5 Elſe, how can the Camp be holy in it ſelf (which that of Iſrael is required to be) if Warre be unlawfull? If the ground of a Fabrick be bad, how can the ſuperſtructure be good? If a thing be nought in the matter of it, can the dreſſe or manner thereof ever make it good?

6 Elſe. God may ſee uncleanneſſe enough in the Camp, in the unlawfulneſſe of the action (though there be no Leproſie, nor Iſſue, nor Excrements, &c. there)

7 Elſe God would not be unwilling to depart the Camp, which he ſeems to be, and as it were thruſt out before he will go, not by the unlawfulneſſe of the buſineſſe of Warre, in the ſubſtance of it, but by accidentall uncleanneſſe in the Camp. God would have been glad to have gone from them, had their Militia been a bad buſineſſe ſimply in it ſelf.

Theſe Arguments, the Text affords us to prove Warre lawfull. Let me adde.

8 Elſe God would not command it, as he did to Moſes, Ioſhua, and others (his Worthies) to avenge Iſrael of their Enemies, Num. 31.2, 3. and to fight his battels. It is his Precept, 1 Sam. 15.3, 4.

9 Elſe, God would not teach it, as hee did Davids han • s to warre, and fingers to fight: Pſal. 144.1. It is his Art. Is God a Teacher of evill? how then can he excuſe himſelfe from being th • Author of ſin?

10 Exod. 15.3. Ier. 48 10. 2 Chron. 13.12 Deut. 20.4. Elſe, God would not profeſſe and practiſe it. It is his Profeſſion to be a Souldier.—The Lord is a man of warre, ſaith Moſes to be a Captaine, to lead his people, and to fight for them. Would Godſet up a bad Trade? Yea, God chuſeth warre as a way to declare his excellent power, wiſdome goodneſſe, greatneſſe; wherein to manifeſt himſelfe both to his people, and to their Enemies, to execute judgment on Enemies, to beautifie his meek Ones with deliverances and victories.

11 Elſe, God would not prayſe and reward others for it, who did worthily in Military ſervice, as David, 1 Sam. 25.28.

12 Elſe God would not own it nor manage the Affairs of it, if it was evill, 1 Sam. 17.47. The Battle is the Lords, ſaith David, 2 Chron 20.15 and he will give you (Philiſtims) into our hands. The Battle is not yours (ſaid Iehoſhaphat to his people) but Gods.

5 From hence we all may receive Direction, Inſtruct. 5. touching prayer for our Armies; what to confeſſe, what to petition, and what to give thanks for, principally in regard of them.

1 What to confeſſe; what we ſhould bewaile and mourn; for even the Nakedneſſe of our Army, the wickedneſſe that abounds there; wherein wee equall the Enemy. Oh! what horrible blaſphemies, execrable oaths, baſe drunkenneſſe, ſwiniſh filthines, and what not, that any ſouldiers are addicted to, may be found among ſome of ours. Let us lay theſe things to heart; the diſorders of all ranks, Commanders, Officers, and Souldiers in our Campe. For as the Sins of the Countrey may prejudice the ſucceſſe of the Army; ſo the ſin of the Army may hinder the Peace of the Country. And for the ſins, both of Country and Army, if ſome do not mourn, Ier. 12.11. all may ſinart. God hath opened to us a doore of hope, in that ſweet refreſhing, reviving Word of promiſe, 2 Chron. 7.13, 14. and 20 9. If my people humble themſelves, and pray, and ſeek my face, &c. I will heare their prayer, forgive their ſins, and heale their land. This is the work of the day, Ezra 3.4. & therfore a word in ſeaſon. It was the praiſe of the Prieſts after the Captivity, that they did opus ſuum in die ſuo; they offered the daily burnt Offerings by Number according to the Cuſtome, as the duty of every day required. We are call'd together this day, to ſeek God by faſting and prayer, for a bleſſing upon the Deſigne in hand; ſcil. the reducing of this ſtrong Gariſon of Newarke; a buſineſſe that hath bin oft attempted, but formerly without ſucceſſe and not without loſſe. The Lord ſeemed then to caſt us off, and not to goe forth with our Armies. Did we in either of our former Expeditions (for this is the third) firſt ſeek God by ſolemne Humiliation, to aske Counſell of him, and beg his preſence, to make our peace with him, and call him in to our Help, to go along with us, guide us and bleſſe us? or ſolemnly to intereſſe him in the buſineſſe? If wee did then go forth without God, no wonder if wee returned without victory. Bleſſed be God, who hath put it into the hearts of our Worthies, to put an opportunity into our hands, of humbling our ſelves, and ſeeking the face of God this day, that he would be pleaſed to ſhine upon our Councels and actions in this Siege-affairs, that the reſult of all may be an end according to expectation.

If humiliation be the main work of this day, is not confeſſion of ſin a great part of the work, or duty of the day? as at the ſolemne Nehem. 9.2, 3. faſt and repentance of the people in Nehemiahs time—the children of Iſrael ſtood and confeſſed their ſins and the iniquities of their Fathers—they read in the Booke of the Law one fourth part of the day, and another fourth part they confeſſed. And whoſe ſins ſhould we confeſſe in particular this day, if not theirs, eſpecially in whoſe hands lies the work that is now in agitation? If we by our prayers this day, through the merits and mediation of Jeſus Chriſt, could make atonement for them, God would make a good end of this tedious, coſtly, painfull ſiege for us, if we could make peace with God for them, God would make war againſt our Enemies, and fight our battails for them and us.

Thus the Text directs us what to confeſſe this prayer day before the Lord, ſcil. the ſins of our Army, what wicked thing or uncleanneſſe we know to be there. Diſorders are the cauſe of all diſaſters there.

2 What to petition God for on behalfe of our Armies, namely,

1 For holineſſe from God for them, that the Poet Lucans ſaying may be falſified in them: Nulla fides piet aſque viris, qui caſtraſequuntur. Let us improve our intereſt in Heaven, for the purging and reforming of our Camp, that vertue may be brought into requeſt and faſhion, and vice into diſlike and deteſtation, both with Commanders and common Souldiers, that th • re may be no abominations among them, which might be provocations unto God (to depart in diſpleaſure from them) and procure deſolations both to them and us. Let us petition the Lord for a good choiſe both of officers and ſouldiers, ſcil. ſuch as will fight for conſcience ſake, —and for good Diſcipline, that ſin may be ſeverely puniſhed in the Camp: and for good Miniſters to go along with the Army, and ſound their Trumpets. Oh! that we could pray our Army into a poſture of Reformation.

2 For Gods preſence to be with them, both in contriving and in acting; in counſelling and in effecting: in the whole worke from beginning to the end. Let us all beg this of God for them (as they ſhall be exhorted afterwards to ſeek it for themſelves) let us enquire of the Lord for them in this Deſigne, as the children of Iſrael the when they went the third time in battle againſt the Benj •• ites, I • dg. 20 2 • . Shall we yet again go out to battle againſt the childr •• of Benjamin, or ſhall we ceaſe? Oh! that God would give us their Anſwer, as the Return of our prayers.—Goup, for to morrow I will deliver them into thine hand.

3 Here we are directed what to give thanks for chiefly, on the behalf of an Army, namely:

1 For any Holineſſe, Reformation or good Orders in the Army, or in any Company, or Officers, or Souldiers in it Eſp •• ially when the Chief in Command are chief in Godlineſſe alſo.

2 For any deliverence granted to the Army •• om Enemies, or victories over Enemies; Give God the prayle and glory of all, who is the giver of all.

Now I have done with the Inſtructions, which ſerve for information of Judgment.

Thoſe are behind, which conducc • ſpecially to re • ulating of practice; They may be directed and applyed.

1 To all and every one here preſent, in regard of his perſonall Affairs.

2 To two ſorts principally, in reſpect of their publike Imployments.

1 To all and every one. Here we may learn two leſſons.

1 Get God to be with us, if we would proſper, The firſt Practicall Inſtruction. with us in every Condition, Relation, Undertaking; in every creature we enjoy▪ or buſineſſe we go about. • e ſure we beg Gods preſence, and take him along with us, for the preſence of God is a Principall Gauſe,

2 Of Direction in our courſe. If the Lord bewith us, we ſhall hit ou • w • y and not go wrong: he will guide u • by his counſell. When Moſes ſought of God his way, he begd his preſence for Guidance, Exod. 33.13, 15. If thy preſence goe not with us, carry us not up hence.

2 Acts 18.10. Pſ. 105 13, 14. Of Protection, For God (where he manifeſts his prefer • e) is, as a Sun to guide, ſo a Shield to defend. I am with thee ſaid the Lord to Paul, and no man ſhall ſet on thee to hurt thee. When Iſrael went from one Nation to another, from one Kingdome to another people (and God walked in the midſt of their Camp) He ſuffered no man to do them wrong yea, he reproved Kings for their ſakes.

3 Of Proviſion. N • h. 9.20, 21. Gods preſence is the beſt ſecurity for Providentiall Supplyes, againſt all wants. When God was with Iſrael in the Wilderneſſe, which could not afford them any thing forty yeers did he ſuſtain them in it, ſo that they • acked nothing.

4 Of Conſolation in the abſence of G • eath • e- • owforts • , Acts 16.25. as Liberty, friends, goods, &c. Gods preſence made Paul and S • as ſing in priſon at midnight. 1 Cor. 6.9, 10. It makes a man ſay with Paul, I have all, I abound, even at what time he is poore. What is wanting when God is preſent.

5 Of proſperity, how doe all things proſper ••• take in hand, ſo long as God is with them. 1 Chron. 11.9. The Lord was with Joſeph and he was a prosperous man, Gen. 39.2. It is ſaid of David, that the Lord of Hoſtes was with him, ſo he waxed greater and greater. This being diſcerned by others (ſ • il. that God is with a man) protu • es him Favour and Truſt from others, Gen. 39.3, 4. When, Potiphar, Joſeph • Maſter, ſaw that the Lord was with him, and made all that he did to proſper in his hand, he made Joſeph Over fear of his ••• ſe, and all that he had, he put into his hand. It is ſaid in Verſe 21, 22, 23. The Lord was with J • ſeph and g • ve him favour in the ſight of 〈…〉 of the Priſon, who committed all the priſoners to Joſephs hand, &. whatſo •••• they did there, he was the door of it: God i • with thee in all that thou doeſt, Gen. 21, 22, 23. Said Abimilech to Abraham, Now therefore • et us make a Cavenant. Gen. 26.28, 29. Afterwards Abi • il • ch and Phie •• the chiefe Captain of his Armi • ſaid to Iſaack, we ſaw certainly that the Lord was with thee, and we ſaid, let there be now an Oath 〈…〉 Why doe relations and conditions prove ſo uncomfortable, journeyes, buſineſſe ſo unſuccesfull, but becauſe we 〈◊〉 , Gods preſence, nor care to take God along with us. Hence it is wee doe not proſper.

Queſt. How may we obtain Gods preſence with us in all our affairs?

Anſ. Briefly thus.

1 Get into Jeſus Chriſt, 2 Cor. 5.19. in whom God is reconciledly preſent with his people, God out of Chriſt is a conſuming fire.

2 Humble your ſelves for former provocations, as Iſrael did before God renewed to them the promiſe of his preſence, when he had ſaid to them. I will not goe up in the midſt of thee, Exod. 33.3, 4, 6, 14. for thou art aſtif-necked people, the people mourned, and put off their ornaments; Then ſaith God, Mypreſence ſhall goe with you, and I will give you reſt.

3 Pray carneſtly for it, as Moſes did, If thy preſence goe not, Exod. 33 15. carry us not up hence.

4 Believe in Gods promiſe, for he hath ſaid, Heb. 13.5. I will never leave thee nor forſake thee.

5 Set your ſelves continually as in Gods ſight and preſence, walke as under his eye, keepe him in your mindes and hearts, for The Lord is with you; whiſe you be with him, 2 Chron. 16.2. carry him in your hearts, and he will bear you in his hands.

And now I have done with the firſt Practical Inſtruction, which concerncall▪ Get Gods pref •• ce if you would proſper.

The ſecond follows, He boly if you would k •• p it, The ſecond Practicall Inſtruction to all. be godly if you would enjoy God, when you 〈…〉 journey, or negotiate, then keep your ſelv •• 〈◊〉 every 〈◊〉 •• hing, eſpecially from thoſe • vi • ls to which you 〈◊〉 moſt inclin •• , 〈◊〉 may be moſt tempted, Remember David, Pſal. 18.23. It 〈◊〉 upright before 〈◊〉 • nd I kept my ſelfe from wine iniq •• ty • 〈…〉 God walk • in the midſt of thy houſe, and 〈◊〉 and nalling, 〈…〉 (as he 〈◊〉 in the midſt of Iſraels camp), to 〈…〉 and proſper thee: Therefore ſhould thy heam, • nd houſe, and family, and all thou haſt be holy: Then God will 〈…〉 mongſt you, his 〈…〉 no • unclean thing 〈…〉 clean actions, ſpeeche • looks 〈…〉 thoughts of mi •• 〈…〉 health reeding within thee, •••• cleanneſs either in thy fleſh or ſpiri • eſp •••• ly that he ſee, 〈…〉 of uncleanneſſe in thee; which loves and likes filthineſſe, and takes liberty, yea, delight to lye in the dung of ſin and wickedneſſe, If there be iniquity in thy hand, Iob 11.14. and cap. 22.23. heart, or houſe put it farre away, elſe God will turn away from thee. For God will be gone, if thou wouldſt have ſin to ſtay. Thou muſt either leave thy fins, or loſe thy God. Let your principall ſtudy and endevour be to pleaſe God in all things, and to be holy in all manner of converſation; then Gods preſence ſhall be with you, where ever you goe, as it was with our bleſſed Saviour, Iohn 8.29. who ſaid, — He that ſent •• e is with me, the Father hath not left me alone, for I doe always thoſe things that pleaſe him.

So much of the ſecond Practicall Inſtruction, which reſpects all, Be holy, keep your ſelves pure, if you would keep God with you.

I come in the next place to apply theſe two Inſtructions to two ſorts, eſpecially in regard of their publike Imployments, which heare me this day, To wit, our Senatours, and Souldiers.

1 A Particular Application. To our Senatours, the Heads of our Tribes and the Men of our Counſel. The Right Honourable, The Committee of Lords and Commons here preſent, who conſult the Peace and Safety of theſe poore ruined Countries; and carry on our great affaires with them advice. Would you have your Counſels wholſome and ſaving, profitable and effectuall? then

1 Intereſſe and ingage Gods preſence with you in all your conſultations and debates. Conſiſt with God, ſeverally, what ſhal, I and I, propound or offer, that may mainly conduce to the Con ••••• we • l • , which is committed to our Cuſtody; as he Counſell of God joyntly, what ſhall wee conclude and reſolve? Make God your wiſdome; eve •• o • e ſet God at Board-end, as preſent, yea, Preſ • dent in all your Counſels. For God ſtands in the Congregation of Privees, and he judg • th among the Gods.

2 T •• e heed God ſee no 〈…〉 in you or among you, leaſt he depart from you, then wiſdome will periſh from the wiſe, and underſtanding ceaſe from the prudent. Counſels are blaſted by men, when Counſellours are deſcribed by God. Oh, be carefull to keep both your heads and hearts pure, and God will delight to breath ſound wiſdom, and the knowledge of witty inventions into you, Prov. 8 12. Eccleſ. 9.15, 16, 17, 18 Prov. • 0.18. how to ſave your ſpoyled, undone Countreys. Wiſdome (ſaith the Preacher) is better then ſtrength, then weapons of warre. No Statecounſell ſtands more need to be good, then that which manageth the Affairs of Wars. With good advice make warre, ſaith Solomon. If War be a building, then forces and weapons are the Walls. But Counſell is the foundation. Happy be the Deſignes, which are carried on the Wings of wholſome Counſell.

Now I have ſpoken to our Counſellours, let mee direct the ſame word of Inſtruction.

1 To our Souldiers, to teach them theſe two Principall Leſſons. 1 Be earneſt with God for his preſence with you. 2 Advance holmeſſe in your Campe,

Firſt Leſſon.

Be very earneſt with God for his ſpeciall preſence with you in your Camp, in all your Military Motions, Poſtures and Deſignes; to have God ſtay with you in your Quarters, and goe with you, when you ••• ch, and when you engage. Renew Moſes his requeſt to God very often; upon every freſh occaſion, If thy preſence go not not with us, let us not goe forth againſt the Enemy; either in a party, or in a body. When Iſrael were going to march on in the Wilderneſſe towards Canaan, they begd Gods preſence for the whole Hoſt, For when the Arke ſet forward, and the Hoſt roſe up to march, Num. 10.35, 36 Moſes ſaid, ſeil. in the Name, and on the behalf of them all, Riſe up, Lord, and • et thine Enemies be ſ • a • ered—and when the Arke reſted, he ſaid, Return, ô Lord, unto the Ten thouſand-thouſands of Iſrael: as if he had ſaid, Let God go along with us, and dectare his preſence among us. Whether we ma • ch or • n • ampe.

This ſhould be the earneſt deſire of good Commanders for themſelves and their Souldiers; as it was of Moſes, Exod. 33.15. that Gods preſents may go forth and come in with them. of Souldiers not only for themſelves, but for their 〈…〉 , as 〈◊〉 was of Iſ •••• for Joſhua. Ioſhua 1.17. As we have barkned unto Moſes in all things (ſay they) ſo will wee harken unto thee, only the Lord thy God 〈…〉 , a • hee was with Moſes. Let me inlarge this Leſſon by two Particulars.

As for the Meanes to obtain it, The Manner of Gods preſence in the Camp. As a God of Counſell. Iudg. 7.16. that is, the Purport of the ſecond Leſſon;

1 The Manner, How is God in an Army, or how ſhould you deſire him to be with you?

Anſw. 1 As a God of Counſell to adviſe you what to do; to teach you the Policies of War, as he did Gedeon his ſtratagem of Trumpets Lamps, and Pitchers; Ioſhua his ambuſhment at Ai, Ioſhua 7. And David which way to ſet upon the Philiſtines with moſt advantage, 2 Sam. 5.22, 23 ſcil, to fetch a compaſſe behind them, and come upon them over againſt the Mulbery Trees.

2 As a man of War, As a Man of War. or Captain for, the Scripture ſets forth the 1 Father, as Generall, Exod. 15.3. 2 Son, as Captaine, Ioſhua 5.14. 3 Holy Ghost, as Enſigne, Eſ • y 59.19.

1 To exerciſe you, Pſal. 18.4. Pſal. 18.32, 39. or teach you the Art of War (as he did David) your hands to fight and fingers to war.

2 To ſtrengthen you, for, It is God, ſaith David, that girdeth me with ſtrength unto the battle.

3 To incourage you, • Chron. 12.8. hee infuſeth undauntedneſſe of ſpirit and heroick valour. God can make you ſwift as Roes; bold as Lions like the Gadites, and put mettle and courage into you, when you are exanimate.

4 To lead you forth and fight for you, as Moſes told Iſrael. Deut. 1.29, 30. 2 Chron. 13.12 Iſa. 58.8. & 52.12. Numb. 10.25. The Lord your God, which goeth before you, he ſhall, fight for you.

5. To gather you up, or be your Reye-ward as the Tribe of Dan was the Gathering Hoſte, that came laſt, and gathered up the weak ones and hindmoſt, and ſuch as were left behind. So God not only leads the Van, but brings up the • ere the weak and feeble ones, God bears in his arms.

6. Iſaiah 59.19. To lift up a Standard againſt your Enemies. Gods Spirit is Enſigns. As a God of power.

7. As a God of power.

To Protect you, that the Enemies weapons, thoſe Inſtruments of of death, may not, either hit or hurt you. For bullets fly by his Commiſſion: and whoever draws the bew, 1 King 22.34. 2 Pſ • l. ••• 7. he directs the arrow. God gave David the ſhield of his ſalvation, Pſ. •• .35 and delivered him from the hurtfull ſword. Proſp •• you, and 〈◊〉 your enemies to you, and caſt victories upon you, as hee gave David tho • e • ks of his Enemies, Pſal. 18 40. that he might deſtroy them that hated him.

You ſee the manner of God • preſence in an Armie. Let mee preſſe upon you.

2 Metives to ſeek it, drown from the effects thereof. Motive to ſeek Gods preſence. Pſal. 144.2. Gods preſence in an Army is a ground to the Souldiers.

1 Of Safety, That God will cover their heads in the day of battell; and if they fight, God 〈…〉 ſhield to them, if forced to fly, God will be their Fortreſſe old high Tower. In gretteſt peri •• here is ſafety where God is, or • o where. Its good for Souldiers to draw neer to God, becauſe danger (and death it ſelfe, for ought they know) are neer to them.

2 Of Courage, for this was • ſed as the great encouraging argument to the Hoſte of Iſrael, ſome time to time, to bee both and very valiant, ſcil. That God was with them, as by Moſes, Deut. 1.29, Deut 20.2, 3, 4. Ioſh •• 14.12. 30. by the Prieſts by Hezekiah, 2. Cl ••• . 32.7; 〈◊〉 This will mettle and edge mens ſpirits to difficult deſignes, even to grapple with Gyants as Caleb 〈◊〉 bold to do • .

3 Of Victory, for •• 〈…〉 two God is. • o marvel, For if God be with us who can be againſt us? or, they that 〈◊〉 with us, are more then they 〈…〉 (ſayth Hezekiah) is but an • rme of fleſh ( 〈◊〉 ) but 〈…〉 Lord our God, as they that have God 〈…〉 all-times in the ••• e of the Lord, g • s David did againſt Goliah, 1 Sam. 17.45, 46. 1 Chron. 13.12. they are ſure to prevail. Gods preſence was the ground of Abijahs confidence againſt Jeroboam and his 〈◊〉 , as if that was all in all.

4 Not onely of victory and ſucceſſe, but of acceſſe o • increaſe, that many other will 〈…〉 when they perceive that God is with them, 2 Chron. 15.9. as they did • o Aſ • out of 〈◊〉 abundance.

5 Deut. 11.25. Of Terrour to their Enemies, the feare and dread of an Army fals upon the Spirits of their Enemies, and ſhakes, yea, m • ks them, when God manifeſts, his preſence to be with them. See it in the Cananites and Philiſtines, Ioſh. 2.9, 10, 11 1 Sam. 4.7.8. who ſaid, We unto us, we unto us for God is come into Iſraels Campe, Who ſhall deliver ut &c.

6 Of Glory and Honour, for hereby Gods puts a difference between his people, and all the world beſides, As Moſes ſaid to God. If thy preſence go not with us, Exo. 13.15, 16. carry us not up hence. For wherein ſhall it be known heer, that I and thy people have found grace in thy ſight? Expd. 8.22. is it not in that thou goeſt with us, ſo ſhall we be ſeparated, I and thy people, from all the people that are upon the face of the Earth

Its a gallant Army when God goes Generall.

Souldiers, get and keep God amongſt you, ſo ſhall you be ſafe, couragious, victorious, increaſing, dreadfull, • lorious. Its dangerous to go upon any Deſigne and not to take God along with you, Numb. 14.44 45. The Iſraelites were ſmittem, when they prefummed to go without the Ark. So much of the firſt Leſſon.

The ſecond Leſſon follows.

Advance holineſſe in your Cam • sp. Conſider what be the ſins of an Army, and be carefull to keep your ſelves from them as

1 Covetouſneſſe, to be Greedy of Pay and Prey.

2 Injuſtice, to oppreſſe, plunder, pillage, doe violence to others. Unlawfull Spoyls are plain robbery.

3 Pride and Emulations which have bred Great Conten • ons among Commanders and Officers, Diviſions, Factions, Sidings in an Army, and many private quarrels beſides. Pride and vanity in apparell and faſhion, too common among Souldiers,

4 Prophaneſſe, as Swearing, Curſing, Blaſphemy, Scoſſing at goodneſſe and good men, A theaſme, to live as without God in the Camp, void of the knowledge, ſenſe or fea • e of God, New-coin'd Oaths, Sabbath breaking.

5 Filthin • ſſe in word or deed, as corrupt Communications, Drunkenneſſe, Adultery,

6 Cowardiſe, Puſillanimity, or baſeneſſe of ſpirit.

7 Treachery and Unfaithfulneſſe, which diſcovers it ſelfe in 1 Betraying Truſts. 2 Communicating Intelligence to the enemy. 3 Neglecting or not taking advantages, when put into their hands. 4 Falling off to the enemies party.

8 Diſcontents, Mutinies.

9 Confidence in an arme of fleſh, as multitude of men and horſes, fortifications which are but the works of our hands, unworthy to be our Gods.

10 Neglect of Piety, and exerciſes of it, as praying, hearing, reading, conferring of the things pertaining to the Kingdom of heaven.

11 Want of Diſcipline, and execution of it in the Campe. Eſpecially in puniſhing offenders this may be a cauſe of all the reſt.

If God ſee any ſuch unclean thing among you, hee will depart from you, and give you up into the hands of your enemies.

God will not owne you for his Hoſte, if while you fight, pretendedly for him with your hands, you fight palpably againſt him by your ſins. God ordinarily accepts the perſon, before he delights to uſe him, or doth bleſſe the action. As in every Nation ſo in every Campe or Armie, he that feareth God, and worketh righteouſneſſe is accepted with God, whether Commander or Common Souldier, very likely God will uſe ſuch a one as an Inſtrument of ſpeciall ſervice. When the Campe is holy, then deſignes are happy, If the perſons be pious, their procedings are proſpe • ous, becauſe the Lord their God walkes in the midſt of them, to deliver them, and to give up their enemies before them.

Queſt. What be the meanes of purging and reforming an Arm • e?

Anſ. Get good Miniſters to got along with the Armie, as the Prieſts did with Iſraels Hoſto, D •• t. 20.2, 3. to diſcipline the ſouldiers ſouls, and to Surgeon their diſeaſes in manners, Luke 3.14. John • aptiſt to teach Souldiers their duties, as to doe violence to no man • o accuſe no man falſely, to be content with their wages How can Sonldiers grow better, that have not means to 〈…〉 ? As for us (ſaith Abi • a • to Jer •• ohn, in compaſſe of his Army, when they had on both ſides ſet the Battle in aray) The Lord is our God, 2 Chron. 13.10 11, 12. and we have not forſaken him, and the Prieſts which mimiſter unto the Lod, are the ſonnes of Aaron, and the Levites wait upon their buſineſſe, and they burne unto the Lord every morning and evening burnt Sacrifices, and ſweet incenſe, &c.

2 Have daily exerciſes of piety in the Camp, prayer at leaſt, and reading of Scriptures alſo (if it may be) evening and morning, as both the motions or journeyings, and reſt of the Arke, and cloud, and Hoſte of Iſrael were ſanctified by prayer, before the people might either ſet forward or pitch their Tents. Numb. 10.35, 36. When the Arke ſet forth, Moſes ſaid, reſe up Lord, and let thine enemies be ſcattered, for prayer will raiſe God, and move him to goe with his people againſt their enemies, if he late before; and awaken him, if he was aſleepe before; and ſtir him up to ſcatter enemies, if hee permitted them to gather before. Prayer in an Armie awakens and raiſeth God to the preſeruation of the Arme, and deſtruction of the Enemies.

So when the A • ke reſted, Moſes prayed to God to returne, and remain among them, for in his preſence is joy and ſafety, reſt and ſecurity.

3 Let it be the care of the Commanders in chiefe, to chuſe both good Officers and good Souldiers, for good Materians will make a good Bunding: How can an Armiebe good if the Soulderie be bad? Holineſſe is the Head-prece both of Commandere and Souldrers: Piety is the chiefeſt praiſe of born, as of Moſes the great Commander in Iſrael, That he was the ſervant of God: And the Centurion in the Goſpel, Luke 7.9. that Chriſt found not ſo great ſaith (as in him) no, not in Iſrael, and the Centurion in the Act. 10.1, 2. Cornelius, who was a devout man, and one that feared God with a •• his houſe, — and of them that w • yted on him conlimally, one was adevout Souldier, ver. 7. here note. Devotion is the Commendation of a Souldier: Religion ſhipires the principles and Spirit of true Valour; they raiſe an 〈◊〉 report of it, and ſlander it excedingly, they ſay, Religion makes men Cowards.

4. Set up ſtrict diſcipline in the Carſiple, Pumſh ſuch us Tranſteſſe, and make ſome exemplary, that the reſt may ſee or heart, and feare, and not dare to doe any ſuch wickedneſſe: Many Souldiers are no better then Diſcipline makes them, Camp-diſcipline is (as one ſaith) the Soule of an Armie, which organizeth the whole body, and keeps all within due limits and compaſſe, as well for Carriage and Manners, as for Poſtures and Quarters. The very name of a Campe implies Diſcipline, as one ſaith a Diſta 〈◊〉 eaſtra quaſi caſta eo quòd ibi caſtraretur libide. Diſcipline is a fruit of Neceſſity, bred up by the exorbitancie of mans Nature, and the evils incident to a Military life. It was exactly exerciſed in Iſraels Campe, as appears in the cenſure of Achan and others.

Give me leave to diſtribute what remains of theſe reforming directions to the Officers and Souldiers feverally

1 To the Commanders and Officers. You, our Worthy Leaders, who have ſhewed your ſelves the Sonnes of Valour, and beene a wall unto us, both by night and day, and adventured your lives to ſave ours. The Lord faſten theſe two things upon your hearts, for promoting holineſſe in your Armie.

1 Be Zealous for God, his Name and Glory, Numb. 25.11. as Phinchas was with the zeale of God, who thruſt Zimri and Cozbi through in the Tent, for their fornication, God hath made ſome of you a great Name, like unto the Name of the great Men that are in the Earth, 2 Sam. 7 9. and honoured you to bee Field-Saviours to Us; On ſhew your ſelves tender of his glory, that his Name may not be diſhonoured, nor Mercies abuſed, nor Sabbaths prophaned, nor his Laws violated, by any under your Command, ſo fat as it is in your power any way to prevent or redreſſe the ſame. Commanders in the Campe ſhould be a Terror to evill-doers, and a Praiſe to them that coe well there, as Rulers are in the Common-wealth, Rom. 13 3. that Souldiers may be afraid of the power of Martiall Diſcipline, as Subjects are (or ought to be) of Magiſtraticall. Imitate Job, Iob 29.25. who when he ſate chieſe, and dreſt as a King in the Armi • (over his people for he was a great Eaſtern Prince) as one • hal comforteth the Mourners, he choſe out their way for them, that is, • . 11. 〈◊〉 hee not onely had them at Command, but regulated their courſe, tempering ſeverity with elemencie, comands with comforts and 〈…〉 you doe, who ſit chiefe in the 〈…〉 way for them, as Job did for 〈…〉 would have them c ••• y well this is the way to be both beloved and feared by them.

2 Be exemplary for piety and vertue, as devotion, temperance, righteouſneſſe moderation, as well as for valour, vigilance, diligence to your Souldiers ſaying to them, as Gideon did to his, in another caſe, Iudges 7.17. Look on us, & do likewiſe, carry your ſelves as we do. If Officers be bad, it is rare to finde the Common Souldiers good, for very example will ſpoil them. 1 Sam. 25.28. Remember Abigals ſpeech to David, The Lord will certainly make my Lord aſure houſe, becauſe my Lord fighteth the battels of the Lord, and evill hath not been in thee all thy dayes. Gods Military ſervants ſhall finde a good reward at Gods hands, if in them God hath not found evill: This is the eaſieſt and honourableſt way of Reformation to take vice away out of the Campe, ſcil. rather by example then by puniſhment: It is a great diſhonour to you that are Commanders over others, and Conquerors over enemies, to be ſervants to ſin, yea, ſlaves to your luſts, and to rule your ſelves by your own wills, while you order your Souldiers by Martiall Laws, as it was for Alexander not to be able to conquer himſelfe, when hee had conquered a world. I have done with the Commanders and Officers, The Lord do them good by what hath been ſaid.

Let me ſpeake a few words of advice.

2 To the Common Souldiers, to further holineſſe among you, I commend unto you two things.

1 Mutuall watchfulneſſe and admonitions, that you would obſerve and conſider one another, to provoke one another to feare God, and depart from iniquity, to mourne for ſin, and cloſe with a Saviour, to tell one another of what you ſee amiſſe, ſaying, as Lot did to the Sodomites, when any of your fellow-ſouldiers ſweare or drink immoderately, or doe violence or mutiny, and the like.—I pray you brethren doe not ſo wickedly. Why was all Iſrael involved in the guilt of one mans ſin ſcil. Achans) but becauſe they did not warch over one another, and over him in ſpeciall. He was a Cain that ſaid, Am I my brothers keeper? Gen. 19.7.

2 Fellowſhip in ſoule-edifying duties: Your heart will cleave cloſer to Jeſus Chriſt in faith, and each to other in love, and bee more deare and intimate mutually, if you be Comrades in exerciſes as well of piety, as of military poſtures, and of Armes, in praying, reading, conferring together, as in quartering, watching, marching, or in going upon any deſigne together. Holy duties, and communion in them, are the meanes to make you holy men, a godly Souldier, a praying, fighting Armie, a thundering Legion ſo that the campe be holy. When other Souldiers that are rude, and have no ſavour of the things of God nor care of their own ſouls, will goe drinke till drenke, or ſing fooliſh ſongs, talke ribaldry, or play at Cards, and ſo game away their time and money: Oh goe you and pray together, ſeeke God together, edifie one another in faith patience, courage, godlineſſe, helpe one another heaven-wards, ſtrengthen your ſelves mutually againſt corruptions, tentations, and diſcouragements, to which you are ſubject as men as Chriſtians, and as Souldiers. The fruit and comfort hereof will rem • in with you, when all vain delights and ſports are vaniſhed, and leave a ſting behinde them in the conſcience. I thinke Souldiers of all other men ſhould be good Husbands, both with their Money and Time to ſpend it well.

1 With their Money, not to ſhufle and cut it away at Cards, nor caſt it away at Dice, ſeeing they get it with the hazard of their lives, it is the price of bloud. 2 Sam. 23.15, 16, 17. David would not drinke of the water of the well of Bethlehem (though he longed for it) becauſe his men got it with ſo much hazard, Is not this, ſaid be, the bloud of the men that went in jeopardie of their lives? therefore he would not drinke thereof, but poured it out unto the Lord, as an offering of Thankſgiving unto God, for delivering them out of that danger: If David would not drinke the water that was drawn with the hazard of his mens lives, vvill you game away the money you carn vvith the hazard of your •• vn lives every day.

2 With your Time, becauſe yours is moſt uncertain and may be very ſhort. That which is paſt, cannot be recal'd, and that which is future cannot be aſſured; only the preſent Time is yours improve it, I beſeech you, to better purpoſe then drinking or playing, you may be cut off before to morrow.

Oh! Remember you carry your lives in your hands continually. Should not a Souldier be a Saint, becauſe he is in danger of death and damnation every houre, if he continue in ſin un-repented and un-reformed. Such as ſpend their Time in play or idlely, can be in no good poſture for death and judgement; 〈◊〉 they make a courſe to lye down in ſorrow, and to be buried in a field of ſhame.

Souldiers, conſider, is there not as good fellowſhip in praying as in playing together; in ſinging Pſalms as baſe Ballads, in talking of ſpirituall matters for the benefit of your ſouls; as in opening your mouth, and in multiplying words without knowledge, ſay to one another, Come fellow-ſouldiers, let us go pray or ſeeke God, or inſtruct, incourage, admoniſh, warme the heats of one another by ſweet-breathing of holy Counfail and boſom-experience. What? ſhall we march and watch and fight and lye and dye together (for ſo we may, for ought we know) and ſhall wee not pray together, nor ſerve God together, that if we go out of the world together, we may go to Heaven together. Should we not be holy together in our militant ſtate here, that we may be happy together triumphantly to eternity hereafter? Shall we do duties together for man in the field, and not for God, and for our own ſouls in our Quarters? Accuſtome your ſelves to ſuch ſpirituall exerciſes Now, as will be your delight when you go hence and ſhall be no more. There is neither drinking nor gaming, much leſſe ſwearing and revelling in the grave whither your bodies are going, or in Heaven whither you deſire your ſouls may go. What will it profit you to win the Field and get ſpoyls, and loſe your precious ſouls.

I will conclude this Application of my Text to our Commanders, Officers and Souldiers, in a few brief Cautions and Mementoe's to them all, as an abridgment of all.

—Cautions three.

1 Take heed of ſin, for God will not go among a Company of baſe, debauched, diſordered fellows: ſuch are moſt obnoxious to a fatall ſtroak. Ier. 25.31. Amos 9.10. God will give them that are wicked to the ſword. And the ſinners of the people ſhall dye by the ſword, though they be ſuch as uſe the ſword.

One ſuch perſon ſometimes brings Gods judgements on a whole Army, as Achan did on the Hoſte of Iſrael, by plundering the goodly Habyloniſh garment & 200 ſhekels of ſilver & wedge of gold, Ioſh. 6.18. & 7.12. Eccleſ. 9.18. Non proſpere pugnant adverſus malos, qui • pſi ſunt mali. which made the Camp of Iſrael a Curſe, 〈…〉 . One ſinner deſtroys much good.

You that fight for God againſt Enemies, ſhould keep your ſelves free from the ſine of Enemies; elſe the ſucceſſe will be doubtfull. They that go againſt Babylon ſhould firſt go out of Babylon.

2 Take heed of ſelf-confidence, truſting in your own ſtrength skill, valour, or weapons of War. This will blaſt all your deſignes and hopes. See the effect of it in thee Champion Goliah.

3 Take heed of by ends or ſelf-reſpects in the ſervice, as paper praiſe, booty, plunder, preferment. Its true, a ſouldier deſerves his pay, as the labourer doth his wages; but to make this your ſole or chiefe End, of Ingaging in ſo good a Cauſe as you have in hand; is to be very mercinary; even to make a Trade of killing men for money; when you have gotten your ſalary, I feare it will be ſaid, Verely you have your Reward. Brave Gallant-ſpirits ſhould ſcorn poore low ends. Let the ends and aymes you ſet up in your hearts, of all the ſervice you performe in this Cauſe, be pure and high, as Gods glory, publike good, and diſcharge of your duties for conſcience ſake in what you have undertaken.

—The Mementoe's are three alſo.

1 Remember (I beſeech you all) to make your peace vvith God by faith & repentance for your ſins, before ye go forth to fight vvith the Enemy. Its not ſufficient to die in a good Cauſe, except you be in a good eſtate for your ſouls, if you vvould avoid the ſecond death.

2 Remember to commit your life, ſoule, and whole ſelfe and all you have into Gods hands, when you goe to charge the Enemy. Pſal. 31.13. Truſt God with all, & look at God as graſping you and yours in his hands, that you may wholy attend the buſineſſe in hand, and caſt the care of all other things wholy upon God. What quiet and comfort is this to a Souldier, to be able to ſay when he goes to looke his enemie (and for any thing he knows, even death that King of terrour alſo) in the fate, as Paul did, I know in whom I have believed, 2 Tim. 1.12. and I am perſwaded he is able to keepe that which I have committed to him, 〈 in non-Latin alphabet 〉 , my pledge, or what I have depoſited with him untill the day of Chriſt. If you will confidingly carry your lives in your own hands, & not put them ſeriouſly by faith into Gods hands and cuſtody, as Paul did earneſtly his ſoul in times of ſuffering, you may ſoone loſe and ſcatter them, or have them taken from you.

3 Remember, when you got to fight in this preſent war, you carry foure precious Jewels in your hands committed to you.

1 The Cauſe of God or his Truth, 2 The Peace of the Kingdom,

3 Your preſent lives, 4 Your future hopes even for eternity. What manner of perſons ought you to be, in point of godlineſſe and boldneſſe, diligence and faithfulneſſe, to diſcharge ſo great a Truſt, and be able to give a good account of them all.

Oh be vigilant and valiant, 〈 in non-Latin alphabet 〉 , quit your ſelves like man, be ſtrong. The Lord of Hoſts be with you, and the God of Jacob be your refuge and your recompence.