MILES CHRISTIANUS, OR THE CAMP ROYAL Set forth in brief Meditations on the words of the Prophet Moses, Deut. 23, 9, 14. here under following, preached in the army at Dungen-Leager, profitable for all sorts of men to read; and published for the general good of all that will read, By SAMVEL BACHILER, Preacher to the English at Gorinchem.  Deut. 23, 9 
When the host goeth forth against thine enemies, then keep thee from every wicked thing.  vers. 14. 
For the Lord thy God walketh in the midst of the Camp, to deliver thee, and to give up thine enemies before thee: therefore shall thy Camp be holy, that he see no unclean thing in thee, and turn away from thee.  
AMSTERDAM, Printed by R. P. in the year M.DC.XXV.   

To all my dear and loving Countrymen in service to the States of the united-provinces: the honourable Officers, and all honest Soldiers of the English nation residing in the Netherlands; and specially (as service bindeth me) to those of Gorcom in Holland: S. B. wisheth all happy success, and further access of true nobleness and worth. And after an end of a wearisome warfare in this life present, eternal welfare in the life to come.  
BEloved Countrymen:  
The cause we have to maintain (Vi & armis) is the same in substance with that which the Israelites had: they, the defence and propagation of Religion in spite of the Canaanites: we, the mystical war of these Provinces for the same ends, against the Papacy. And the cause remaining, the effect continueth justly. What simple Sectary might not see (if perverse opinion had not cast a mist before his eyes) the urgent cause of wars (the world's insurrection against the truth) necessary, and so conclude the effect, in arms borne by us, to withstand hellish malice; of no less consequence, till that be wholly verified Ies. 2, 4. Mich. 4, 3. They shall beat their swords into plowshares, and their spears into pruning hooks: Nation shall not lift up a sword against nation; neither shall they learn war any more.  
I will put enmity between thee and the woman, and between thy seed, and her seed: it shall bruise thy head, and thou shalt bruise is heel. Gen. 3.15. is an old quarrel, a grudge inveterate, which will never out. The Church of God ever was maligned, ever will be. And Christ came not to send peace, but a sword; that is in a word: to rouse up the world by accident against himself, and his everlasting Gospel, which when the world will not receive, the world will persecute and prosecute to the extirping of it, if it were possible. Yet God defendeth his little flock; but by means external ordinarily, though not the most potent, strong, and likely in outward show, the which notwithstanding he is pleased to bless for the preservation of his.  
And is it not apparent (as though written with the beams of the Sun) that God shall put into the hearts of the ten Horns (the Kings of the earth) to fulfil his will in the judgement of the Whore by war against her? 
Rev. 17, 16, 17.18, 9  And so by outward force overthrow her outward usurped power, and state politic at length; as by the breath of his mouth, he hath in great measure already (and so doth daily, and will do more and more) and shall utterly abolish that Spiritual jurisdiction pretended by her Clients to be given her.  
So then, your Cause (Beloved, wherein with others you are interessed) is good and sure: only look to it, that misdemeanour in your wars do not disadvantage you. Now, what was spoken to the Warriors of God heretofore; to do no evil, and to be holy: may well be spoken to us now, and applied as needfully, peradventure more: for, as the world is older it groweth wickeder, and men of all conditions are more dissolute in this last and worst age, whereupon the ends of the world are fallen. And, if there were one Achan then lurking in the Camp, 
Num. 25, 6.  there will be ten now more notorious: and for an impudent pair of Zimri and Cozbie then, that will come in the sight of all, while Moses and the rest are weeping before the door of the Tabernacle, many scores I fear me now durst do as much: and for one Korah and his Complices of Mutineers then, what legions of rebels may we look for now? Wherefor if ever, it is needful to press divine law upon us. Object. But (will some say) to be so strict is a thing so difficult. I answer:  
Answ. First therefore it requireth your greater heedfulness, and to be so much the more circumspect.  
Secondly, were it not hard to do, it were less praiseworthy to do, but being difficult, it will argue the more spirit in thee.  
Thirdly, it sufficeth that it is possible in some measure to do evangelically, if we be careful: so that the difficulty is not so absolute to excuse us.  
Fourthly, some practice & proof of holy resolution will make it more tolerable, only get a desire from God, to approve thyself unto him. But, he that refreineth himself from evil maketh himself a prey. True, a prey to evil men, to whose disgrace and obloquy he cannot but expose and prostrate himself (for by and by, he is a Puritan or Precisian, (
* Bottondise. of true happiness.  honourable nicknames of Christianity and grace) that will not give freedom and liberty to himself, though it be to damn his own soul) but while they give themselves the raines to all evil, they make themselves a prey to the Devil.  
Having by occasion thought upon the subject of my ensuing discourse, to explain and apply those words of Moses; and then considering how behooveful it might be for these times, I have thought to give it further vent, especially upon the judgement and approbation of some godly-learned, deeming it might be useful; hoping, that as the least hair hath it shadow, so the least endeavour of good might do some good.  
Thus much would I crave of you, to whom I appropriate this, what ever it is. First to accept of an honest purpose and intent in him who wisheth he could be more serviceable to you, and profitable to God's Church. And sure I am, the good and honest will not reject it, because they will see, and I trust say, he meant well, and had a mind to further us in piety: As for the Profane, while he scoffeth me, I will pity and pray for him. Secondly, Vouchsafe to put it up in your pockets, and at your Vacancy read this little manual. This my mind doth give me, you will say doth please you: He is not prolix by extravagant digressions from the purpose of the words, or observations therein taken up; if any thing else doth savour with you, I hope it will the more profit you. The Ship that putteth out to sea hath his helm and Pilot to govern her. 
james 3.  The horse that is taken up for a journey, his bridle to rule him (for their mouths must be kept in with bit and bridle. Psal. 32, 9) And when we go out to war against our enemies, God's law must order us, turn us about, and bridle our ways. If this little unworthy thing prove better than I can presage it will, I shall be the more willing to publish another 
" Essays on joshua, wherein the propriety of the Hebrew & what the Targum, & Rabbins have useful is set down: parallel places of the Scripture conferred; and matter of observation throughout that book of the Lords wars; Whereof I may say: Venit silius usque ad matricem: sed non est virtus ad pariendum.  subject, at this time by me, for fit opportunity when it serveth. In the mean time I commend this to your practice, and you all to God's grace, and remain  
Your Servant in christ: Samuel Bachiler.   

To the Reader whosoever. An admonitory Postscript.  
READER,  
It may be, when thou seest the title in the frontispiece, and readest the text, thou wilt think, that as the profession whereunto thou art a stranger, (as suppose no Soldier) so the matter of this book concerns thee not, who perhaps art a Burger, or homedweller. But let not this hinder further inspection; and let me assure thee, that what is here spoken to them abroad, doth deeply concern thee at home, though thou shouldst never be called, or once constrained to follow that course of life. For this being a Scripture-subject is profitable for all. And howsoever we have too much cause to lament the vices, the outrages, the enormities of the Camp; yet know thou, and confess, that all sin is not there alone. And take these words of Moses to be spoken to thee also, whose calling is domestic and at home, in town or country: When the host goeth forth to war, then keep thee (even thee, who stayest at home for thy ordinary employments) from every wicked thing. Keep thou thyself I say, from the taphouse, the whorehouse, the playhouse; and the execrable evils of those accursed places. Keep thee from idleness, and be diligent in thy calling, and in the holy exercises of prayer, hearing, and meditating God's word, etc. And let us fear, lest not only their sins abroad, but our sins at home also, do help mightily to pull the wrath of God upon them, who for our sakes are employed abroad, and endure the parching heat, and the pinching cold, while we sit still under our own vines. Yea this concerneth you Magistrates, and Governors, public or private, to look to good order in your towns and families, and that profane liberty be not given to break the Sabbaoths, to frequent and wear the thresholds of riotous places, for heathenish May-games, and Whitsonales (as they call their mad sports.) And suffer not youth to disorder themselves as they do, to the shame and scandal of those places where they are. Oh, what need have we in these troublous times, when the host is gone forth to war upon our enemies, to be more careful of our selves and ours at home, if (as I hope we do) we wish prosperity to those who are gone out. We have more need to give ourselves to watch, and pray, and fast and mourn for their sins and our own, and to cover the Altar of the Lord with tears, that so he may have mercy upon us.  
You that are at home, and worthily complain of the sins of the host, look into your towns, and cities, and houses, and be ashamed of the stews and brothelhouses among you, shamefully connived at under the nose of Authority, by those whom God will charge, for having so little heart, and zeal, and courage, and conscience to suppress them. Look and behold the breaches of the Sabaoth by carriage and re-carriage, look into the beastly excess of drunkenness, chambering and wantonness among you. Is your host gone forth to war, & are you (o Citizens) free at home, to commit all uncleanness, and that with greediness? Know, that for these things unreformed, and persisted in without repentance, God will search you out with lights, and visit those that sit frozen upon their dregs. Know, you are to guard against evil at home in your streets and houses, as they that are abroad, to withhold from evil in their Camps. For is it not all one, whether their sins abroad, or yours at home, do undo and mar all lawful designs? 2 Sam. 11, 11. The ark & Israel and judah abide in tents, and the servants of my Lord joab encamp in the open fields, shall I then go into mine house, and eat and drink, and lie with my wife? etc. As their Camps therefore should be holy Camps; so should your houses also be holy, that holiness' dwelling in your streets and houses, God who walketh in the mids of their Camps, may see no uncleanness in you, and may walk in your streets and houses, and take pleasure to dwell among you, and his soul may not abhor you. Refuse not then to take up this, whosoever thou art, and make that use thereof which thou mayst do. And God bless the reading of it to thee. To God I commend thee, and the word of his grace. and bid thee farewell, and am  
Thine, if thou wilt make use of me. S. B.   

In Rev. Doctissimique viri D. SAMVELIS BACHILERI, Militem Christianum.  

Beata Castra, quae suprema Numinis  
Autoritate diriguntur unicè!  
Castra ô tremenda Copiis vel maximis  
Hostis ferocis, praepotentis, impij!  
Illis Bilhami nullius sacri doli  
Levissimum molirier malum queunt.  
En ergò Christi qui gregem defenditis,  
Recta hîc docetur semita ad victoriam,  
Vtare Miles hoc libello; & tu, Dei  
Sincere cultor, quisquis es; benè rem geres.   
johannes Spiljardus, Ecclesiastes Gorinchemensis.   

Prosopopaeia PIETATIS, optantis interesse & praeesse Castris Christianorum, juxta Dei Oraculum egregiè illustratum à D. S. B  

IPsa ego, quâ solâ possit benedicier Armis,  
E Castris PIET AS cogor abireprocul.  
O utinam Christi qui nomine Castra sequuntur  
Me Comitem vellent atque Ducem esse sibi!  
Sic nunquam miserè caderent hostilibus armis;  
Hostibus ast ipsis damna parata forent.  
Oraculum Summi Ducis hoc testatur abundè  
Hic SAMVEL cuius Praeco fidelis adest.   
Idem.   

Of M. Samuel Bachiler his Campe-Royall or Campe-Christian.  

THE Camp's a School, where th'understanding part  
Improvement makes, in every Liberal art.  
Where practice perfects, what in books we learn;  
And Dullards from the pregnant doth discern.  
The Camp 's a Court, where all Heroic seeds  
Of Courage, freedom, Noblesse, virtue breeds,  
Where native comeliness is manlike brave,  
And inward worth may unbought honour have.  
The Camp's a Theatre, where men truly do,  
What others wonder at to see in show.  
Where some do act brave deeds, that others may  
Live afterwards, by acting them in play.  
The Camp's a City, Discipline the law,  
Which doth encourage Grace, keeps vice in awe.  
Where order rules within, and round about  
The armed-living walls keeps danger out.  
The Camp's a world, where men at once may see  
With little travel, what varieties be  
In several Countries, and with easy toil  
Fetch home the golden glories of each soil.  
The Camp's a Church, where God is truly served,  
And where the faithful are in death preserved  
From lasting danger; for his numerous host  
Of warlike Angels pitch where danger's most.  
Then idle Truant, from this School departed.  
And Sloven, get thee from this Court to Cart.  
And Coward go make faces at a play,  
There stand and fight, that here didst run away.  
Drudge to thy yoke, thou art no freeman here.  
And wand'ring Puff, seek suits and belly-cheer.  
Devil get thee from the Church, from the elect;  
" One Achan may an host of Saints infect.  
Vainglorious Pride, that over-valuestall  
Thy own hand doth, making great things of small.  
Effeminate floath, that darest not march, watch, fight;  
Whom wind, rain, cold, heat, hunger doth affright.  
Envy that dost detract from others worth,  
And smotherest due desert from shining forth.  
Lust that the body weakens, and the mind  
Makes feminine, as if it altered kind.  
Drink that dost wash wit, wealth, and worth away,  
And like a whore thy lovers dost betray.  
Foole-frantike Fury that dost, Aiax-like,  
Thy friend with fist, thy God with curses strike.  
Cursed Avarice that grind'st the poor to dust,  
And lettest the soldier starve to feed thy lust;  
Avaunt to Hell, and leave the honoured train,  
Who love religion, and count grace a gain.  
For here thou readest all cloudy vices damp,  
The glorious splendour of the Christian Camp,  
Which should resemble heaven, where Michael fought  
With the old Dragon, and his rebel rout,  
And cast them headlong down: so chase away  
Serpentine sin, which doth thy soul betray  
To Death and Hell; then look to outward foes;  
For these overcome, because we yield to those.  
This BACHELOR most clearly hath expressed.  
And who art thou, that wilt be to the rest  
A Devil to tempt, as he a Saint hath been  
To teach, to woe, to wean thy soul from sin?  
Him imitate, abhor thine own base mind,  
Which wert of Godlike, art of Divel-like kind.  
And if thou thinkest, I praise the Camp too much;  
Know but for thee, it is, or would be such.   
THO. SCOT Minister to the English in Virecht.   

MILES CHRISTIANUS, OR THE CAMP ROYAL.  Deut. 23, 9 
When the host goeth forth against thine enemies, then keep thee from every wicked thing.  vers. 14. 
For the Lord thy God walketh in the midst of the Campe. etc.  
THE Laws and ordinances for Israel were various, according to their several States and occasions: And for as much as they had many enemies to interrupt and trouble their peace, by a kind of necessity they must wage war; therefore in sundry places we find many wholesome laws & ordinances for that also. Here in particular we meet with orders from God, by the hand of Moses to them. The Order in these two verses given, is negative in the 9 ver. affirmative in the 14 verse, which (by reason of a fit coherence between them) I have joined together.  
In the words of the 9 verse two things are generally to be noted: 1, The substance of a precept, to forbear all evil. 2, The circumstance of the time, when that precept is most to be regarded; viz. when the host goeth forth, which is the time of war.  
The host] mahhaneh, so called from encamping or quartering: 
Yet tetze going before mahhaneh may be of form masculine, according also as the Spanish, Italian, French, our former English and other versions read; When thou go est forth etc.  otherwise called tsaba, importing order for battle. When the host goeth forth] Mahhaneh though of the common gender is here made feminine by the form of the verb: though such should not their minds be, that go out like an army, but masculine and manlike. Against thine enemy] or, upon thine enemy, viz. to battle, as ch. 20, 1.21, 10. to war. An usual Ellipsis of the verb infinite, easy to be understood and supplied.  
The antecedent part of the words occasion this observation in the first place, (in that Moses ordereth their going out to war, and speaks of the subject of their war, an enemy, saying; When the host goeth forth against thine enemy.) Observe. Observe. 1 There must be no wars, but against an enemy, and against a true enemy there may be wars. Which point hath two branches. 
jud. 11. Such were the Ammonites upon whom they went out.  1, The subject against whom we war must be our enemy. He speaks not of going out simply, as if it were no matter against whom they went out, but of going out upon an enemy. An enemy seeking their hurt, Enemies invading, unquiet, turbulent enemies, & such as would oppress them, 
justice is the same to an action, that a foundation is to an house.  Num. 10, 9 The reason is; 1, we must look as near as may be, that our war be a just war. That which is altogether just shalt thou follow, Deut. 16, 20. That war is no just war, where it is not against an enemy. 2. That it may appear, we are not a people that delight in war, who have a curse denounced against them Psal. 68, 30. Scatter the people that delight in war; who out of a delight to prove troublesome to neighbour-bordering nations, ever & anon put occasions of war on foot. 3, It is against the nature of war, to be moved against any but an enemy. Such hostility is a plain robbery.  
Consect. This therefore warreth against the practice of those, 1, who will go out to war upon any humour whatsoever, and not always against an enemy, but against such as wrong them not, to make a vain ostentation of their might, and what they are able to do, to enlarge their borders, and make their names grow great in the world: Then which, what more wicked, out of mere ambition to make combustions among men? Devise not evil, saith the wise man, Prov. 3, 29. against thy neighbour, seeing he dwelleth securely by thee. And the Prophet threatneth a woe Ies, 33, 1. against such as are so unreasonablie forward to spoil, when they were not spoilt. Woe to thee that spoilest and wast not spoilt, that dealest treacherously and they dealt not treacherously with thee, when thou ceasest to spoil thou shalt be spoiled, and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.  
2. This is against them also, who are ready for any employment in wars, whether against friend or foe, they care not, so they may find pay, booty, and prey, regarding only their own private ends, and particular gains. Such whether they be enemies or no, against whom they go in service of war, shall give an account to God for their going out: and may look, never to go in again, in peace.  
The second branch of the observation is, that against an enemy there may be wars, and the Scripture doth not disallow it. God's word doth not take away wars upon just occasion, only it ordereth them. It takes away the abuse of wars, but not the use, where there is just cause. 
Exo. 17, 8, 9  When (saith Moses) the host goeth forth to war, etc. It is lawful & warrantable then to go forth to war in some cases, but when needs we must: this is the rule of the Scriptures, that we look well unto ourselves, as afterward we shall see. See Deutr. 20, at large, and 1 Kings 8, 44. If my people go out to war against their enemy, etc.  
Lest any object and say, Object. this was the old time, when things were otherwise, now we have a new Law, and the case is not alike. Answ. Ans. Let us see from that new law (which yet in substance is not another law) under the N. T. most clear and evident places. Luke 3, 12, 13, 14. where many coming to know their duty, among the rest, the Souldjers they resort to john, to learn what they should do, who instructeth them to a harmless life, not to be rude, but disapproves not of their profession, only he laboureth to bring them to a lawful use of it. Moreover, 1 Cor. 9, 7. Who goeth a warfare any time at his own charges? & 2 Tim. 2, 4. No man that goeth a warfare, entangleth himself in the affairs of this life. In both which places, the Apostle maketh honourable mention of wars, duly undertaken. The reason is: just wars are grounded upon the Law of nature, which requires defence of ourselves, and rescuing of ours. So Abraham goes out to redeem his kinsman Lot, and to recover his goods, 
Which was approved vers. 20. though he took up arms not by any special commandment from God, but from the law of nature.  Gen. 14, 14. When Abraham heard, that his brother was taken captive, he armed his trained servants, etc. grounded also upon the law of God, which requires defence of religion. 1 Tim. 2, 1, 2, 3.  
2. The fruit hereof in a just quarrel (the slaughter of God's enemies) is called the work of the Lord. jer. 48, 10. Cursed be he, that doth the work of the Lord negligently, and that withholdeth his sword from blood. Now, it cannot be Gods work, but in a calling, which God alloweth. It is also a work of faith. For the Lords worthies Heb. 11, 32, 33. are said by faith to have subdued kingdoms. In which place, as the course of the Apostles dissertation showeth, under faith is comprehended a persuasion, whereby is believed, that what is done is wellpleasing unto God.  
This than may encourage, settle, and assure you in your way. Only be strong, and very courageous. Ios. 1. Let your hands be strengthened, and be ye valiant. 2 Sam. 2. Be of good courage, and let us play the men for our people, and for the cities of our God. 2 Sam. 10, 12 But of this by the way. The consequent part of the words, and that which is of greatest consequence, is that which he warns them of, when they draw forth. In these words, then keep thee from every wicked thing. Then] at that time especially keep thee] beware, take heed: The Hebr. may answer here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a military word used for guarding, see Phil. 4, 7. the peace of God shall keep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall guard your hearts 1 Petr. 1, 5. kept by the power of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) guarded. So when Moses bids them keep themselves, it is such a keeping, as is a most special guarding of themselves: it may answer also to that other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometime of the same signification in our Saviour's Sermons. From every wicked thing] [dhabbar] is both a word and a work or business. And then, here is forbidden, wickedness in word or in deed, whether moral or ceremonial, as afterward. There be two sorts of evil things, as evil air, ill diet, cold, heat, in their extremes, & this natural discretion showeth a man to keep himself from, and no need was there to speak hereof, for as every thing doth naturally seek it good, so doth it avoid the contrary. 2, There is the evil of sin, & that is it, which is here forbidden: and first he bids them beware of evil, and secondly to beware of all evil. The observatian is; when we are going to confront our enemies, Observe. 2 we must then especially take heed of sin. Evil is to be taken heed of always; we have no liberty at one time to be more free for sin, then at other times simply. God's word doth never connive at our extravagancies and excursions to evil. Sin is always perilous, & full of danger to our souls and bodies; Sin always standeth in our light, and is a cross bar in our ways; there never came good of sin at any time. But there are some times of more special interdiction, and of worse consequence if we sin, and when there ought to be strictest watch against evil. At some times it may be more perilous, do more scathe and mischief. Object. For it might be here objected; why then at other times we need not care, or be so cautious against evil. Not so, Answ. but the meaning is, though at all times we are to look to ourselves, yet at this time, when we go to war, especially. And take heed to yourselves (saith Christ) lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. Take heed (saith he) lest at any time: He giveth no time of sinning. Watch ye therefore and pray always, as our Saviour addeth.  
Abraham when he came home from the wars, according to his vow, kept himself from meddling with the goods of that king, which to have received, had been a wicked thing. See Iosh. 6, 18. And you in any wise keep yourselves from the accursed thing (all sin is an accursed thing) lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse and trouble it. 2 Sam. 11, 11. Vriah said unto David, The ark and Israel and judah abide in tents, and my Lord joab, and the servants of my Lord are encamped in the open field, shall I then go into mine house, to eat, and to drink, and to lie with my wife; as thou livest, and as thy soul liveth, I will not do this thing. Whosoever failed therein, he would not, though things in themselves not unlawful, only at that time unseasonable. The reasons are many and weighty, why we should then forbear sin above all.  
The first is, least evil weaken us before our Enemies, & so we become a fit prey unto them, in the just judgement of God. Sin takes away those spirits, that life, that heart from men, which ought to be in them at such times. Hos. 4, 11. Wine and strong drink, and whoredom take away the heart. In the 20 of Deut. they are bid not to fear, but sin & wickedness doth justly disanimate. Nothing in the world doth so emasculate a man (& as it were unman him) as sin doth. Sin will cut our sinews, and disjoint us, wholly enfeeble, and disarm us in the sight of our enemies. Exod. 32, 25. 2 Chr. 28, 19 the people were made naked before their enemies. [pharang] is to strip or draw off, uncover. What, did Aaron or judah take their armour from them? in no wise, but had occasioned God (for the sin they caused them to commit) to take his armour of defence from them. Stripped them they had in a manner, of God's wonderful and mighty protection, and so they were as a people stark naked. Their defence & protection was gone from them, as is said Num. 14, 9 Fear them not, they are bread for us: their defence is departed from them. the meaning is, God had left them for their wickedness, and so they became naked, and as weak as water. Deprived they were of the power and providence of Almighty God, for that time. Though we have no defence in the world, if we have God's protection, & his arm over us, we want no furniture and covering: on the otherside, if we have all outward fence, wanting God's protection, we are but bare and open to our enemies.  
Secondly, we cannot do evil then, without great presumption, inasmuch as we have least time to repent us of any evil done. Our days are never of the longest. What is your life? saith james, it is even a vapour, which appeareth for a little time, and then it vanisheth. If our lives be always so momentany, much more when we go with the host against our enemies. Soldiers are specially mortis stipendiarij. We need not prove unto you the evidence of this, which experience in the wars doth ever show: yet for our remembrance, look upon these places of Scripture, where you shall see the hazards of the wars. Deut. 20, 5, 6, 7. order is given for such and such to return, & the reason is, from very great likelihood, lest they die in battle. judg. 9, 17. My father (saith he) fought for you, and adventured his life far. So that, the life of a man in the wars is in the greatest peril, & venture that may be: 2 Sam. 11, 25. The sword devoureth one as well as another. Chap. 15, 21. Surely, in what place my Lord the King shall be, whether in death or life, there will thy servant be. 18, 3. Thou shalt not go forth (said the people to the king) for if we flee away, they will not care for us, neither if half of us die, will they care for us, etc. by all which we may see the continual hazards we are in: at that time we carry our lives in our hands, and there is but a step between us and death. What time will there be, or place for repentance, in case we do, especially if we will, sin. Then to sin must needs be a sinning, with a high hand, and presumptuously, when we know, that for that, and other reasons, we ought then to sin least.  
Thirdly, how heinously was God offended with the whole host of Israel and josua for the sin of Achan, jos 6. and Num. 25, with all the people, yea with the Heads, v. 45. Take all the heads of the people, & hang them up before the Lord against the Sun, etc. Num. 16. And they fell upon their faces & said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the Congregation?  
Fourthly, because it is the greatest honour, when the occasions are greatest, to be abstemious from sin. At other times perhaps, we have not that freedom of ourselves, we cannot always do the evil we would, we are penned and walled in perhaps, then if we do no evil, it is no marvel, but when the door is open, as it were, and we have more opportunity to sin abroad, than not to sin, is a greater glory. As it is a greater grace to abstain from drunkenness and surfeiting at feasts & meetings, when the occasions will be more, because of more freedom and plenty of the creatures, & because of the vile provocations through profane healths, which one or other commonly puts afoot. And change of place brings change of objects. Achan had not had the occasion but there where he was, to have played the thief. And for Achan to abstain at other times, was no praise to Achan, but then to have forborn, had been his glory. If thou faint in the day of adversity (or, if thou art remiss in the day of straits) thy strength is small, (or, narrow is thy virtue) Prov. 24, 10. If thou showest not thyself a man, when occasions come upon thee, thy resolution and courage is but weak.  
Fiftly, he that hath power over himself abroad, will undoubtedly keep himself at home. Let a man live soberly, 
Tit. 2.  godly, and righteously abroad, and such a one shall be safer from evil doing at home.  
Sixtly and lastly, we should so mind our calling (hoc agere) and be so employed and exercised, so intent and taken up therein, as to find no leisure to sin.  
This serves for complaint, for (alas!) when are we more sinful, we run into forbidden evil, because it is forbidden, and then especially, when it is most forbidden. So malignant is our nature, such peccant humours are we  of, unless purged with a great deal of grace. It is this doth aggravate our sin, that we then sin most, when & wherein we ought to sin least. We are sinful enough at home, but when we are gone forth with the host, to fight against the common adversary, then, than we are excessive, & fall together by the ears, & fight unmanly one with another, than we ring of profaneness, than town and country, & all places where we come, are filled with the noise and clamour of our evils, our drinking, and drabbing, & stabbing, and pillaging without respect of persons. I wish we might not speak so often of these things. 'tis no pleasure to us, to grate your ears with the unpleasant and harsh sound hereof. Yet, as he that will have his sores cured, must suffer them to be touched, yea sometime lanced: so, if you will have these evils healed, you must hear of them, and sometime with bitter reproof to them.  
Is this to keep us from evil, to run into the wilful and heady practice thereof, as the horse rusheth into the battle? And is it not usually seen, Note. that many come sober and civil at least, to the wars: but when once the host is gone forth, and they with it, they do as much forget goodness, as though they had never known, or been where it grew. And yet some of them, have had good education, grave instructions, sweet plantations, and have sprout up with the blossoms of hope: some of them have had religious careful parents, who have sown them with the feeds of morality toward men, true piety toward God, who yet, when they betake themselves to the wars, lose all civility, all frugality.  
Secondly, let this admonish you to look better to yourselves, for keeping yourselves from sin, as at all times, so in the Camp, especially. Have special care, when the host goeth forth to battle against your enemy, to do no wicked thing. Take ye therefore (saith Moses) Deut. 4, 15. good heed unto yourselves, lest you corrupt yourselves. So, be more then ordinarily careful, that no unseemly thing be done by you, or any of you, at that time above all other. Lay all those foresaid reasons before you, and consider well what arguments dissuasive they may be unto you, from sin and wickedness, when we are come out with the host to war. And first, remember how it may weaken your hands, enfeeble your hearts, so that when you shall think yourselves, in a manner, bewitched, it is nothing but sin hath done it. Ies. 33, 14. The sinners in Zion are afraid, fearfulness hath surprised the hypocrites. And that, which is your weakness, shall prove your enemy's strength, not the sins which they do, who know no better, but the sins which you do. The danger of sin is not small, the prophet Moses would dehort them from it, as from a thing most pernicious. Sin is deadly & hurtful, in as much as it takes away our strength from us, & giveth strength to the enemy against us. You know, how easily Israel was vanquished by the sin of Achan. Balaam and Balak would have wished no more, then that Israel might have been more ensnared with sin, whereby they should soon have felt alteration. Sin cutteth off our locks, as Dalilah did Sampsons'. Sin is as poison, which when a man hath taken in, his hair, his nails fall off, & teeth loosen in his head: Such a poison is sin to the body of an Army, to the heart of man, it maketh all strength to fall from him, & wholly dissolveth him in a manner. It is like the fish Torpedo, 
Plato in Menove.  which with her deadly, & Narcotick force, benumbeth the hand of him, who cometh near to catch her. In a word, it is like the Remora, which beyond admiration stays our course, as Caius the Emperor's ship, 
Plin. lib. 32, cap. 1.  when the whole fleet went forward; which while they wondered at, and search was made, they found that little creature cleaving to the Rudder. Is that it (quoth he) with indignation, that withholds me? It is storied of the jews that while they sinned not, they prospered. 
judith. 5.16, etc.  Because God (saith that Ammonitish captain) who hateth iniquity was with them. But, when they departed from the way he set them in, they were destroyed, led captive, had their temple cast down. And now one thing (saith he) shall be their ruin, if there be any fault by sin against God in this people, even this shall be their ruin, let us go up, for we shall foil them: but if there be no iniquity among them (that is, if they have kept themselves from every wicked thing) let my Lord (saith he to the General) pass by, for we can prevail nothing. They will have the honour, and we shall go by the shame. For which speech he hardly escaped with his life. To apply this, when you go out upon service, know nothing in the world can impede & prejudice you, but sin, that you may keep yourselves from evil, when the host goes out to war. As when nature striveth with a disease, we will not weaken it by more distempering our bodies, with what may wrong them, but will keep ourselves within compass, according to the wholesome rules of physic: so, when we strive with the common adversary, we ought to keep ourselves within compass, according to the wholesome rules of God's word. Some things there are, we shun, which would not do us half the harm, which yet we cannot ever avoid, as ill weather, sickness, fire, water. There be other things again, to wit, our sins, far worse, & more pernicious, which we may avoid, if we would.  
Secondly, remember how presumptuously you sin, & with an extreme high hand; when you sin now, when as you know you ought to sin least, not being ignorant what little space thou mayst have, or none at all, for grace and repentance. If thou wilt put forth thine hand to evil, thou mayst be dead, before thou shalt have a heart to consider, or time to say; 
2 Kin. 22, 34  Lord, what have I done? Ahab was slain by a bow drawn at a venture, and smitten between the joints of his harnasse, when he little thought of any such thing. One jesus the son of Ananus (as josephus makes mention) going about the walls, in the siege of jerusalem, 
joseph. lib. 7. cap. 12.  with a stone shot from out an Engine, was suddenly killed. I note it, not as wonder, but give instance of a thing, though ordinary, yet worthy to be made use of.  
Thirdly, remember that if God were so offended with others, and a people as well beloved as we, for one or two evils, that he will not be well pleased with us, except we be more careful than they were. He is angry at sin alike in al.  
Fourthly; remember what an honour this will be to you, to keep yourselves from evil, when you have the greatest occasions to run into evil. You must not think to make that an excuse; who can in a leaguer keep himself from the common evils? I confess it is hard; but so much the rather shouldst thou keep thyself from doing evil, if thou respect thine own honour, which then is seen most, when the occasions, to have been wicked, were not the least. It is a testimony, of the greater measure of grace in thee.  
Fiftly; remember to keep thyself from evil abroad, and thou wilt with less difficulty do it at home, that so both abroad and at home, it may be well with thee, and God may bless thee.  
last; remember that one thing is necessary, thy calling, thy employment, 
Luke 10.  which for the most part should so take up thy thoughts, that thou shouldst not have time to do evil. Obj. But must we have no time to recreate our selves? Object. Ans. Yes, but not with sin. He that saith there is a time for all things under the sun Eccles. 3. Answ. doth speak of no time allotted for sin, because sin must be done at no time. He devideth time between sundry sorts of things, but he devideth none between good employment, and evil practice. To show, that we should be always doing somewhat, where of some good may come, never doing any thing, which is of a nature evil in itself, or of evil consequence.  
Keep thee, (saith Moses) from evil, when the host goes forth. First, he spoke of the general body, then of the particular. The particular less careful of himself, to keep himself from evil, but giving liberty to himself, draweth on the general. Sin is of a spreading nature: and when one goeth before, (like beasts that leap over a pale into a corn field, or out of the park) all follow. The prayer, Deliver us from evil, requires your diligence & care, not to run into evil. Who will madly run into a ditch or well, and yet say, deliver us from evil? We must think sin to be to us, as the forbidden fruit to Adam, which he might not eat of, upon pain of death. We must let evil be to us, as the honey to them 1 Sam. 14. which Saul too strictly forbade his soldiers to meddle withal. Sin must be to us, as the wine to the Rechabites, abominable to sip of. Yea, we must keep ourselves, & every one his brother, as near as is possible, for that sin we may keep others from, and do not, becometh our sin. The Apostle bids us, not to partake in other men's sins: then do we partake in other men's sins, not only, when we join with them, but when we do not, (if it lie in us) hinder them from evil. And the evil which any do, by our connivance, shall trouble us, as well as them, perhaps more. And such as are in place must watch & keep others from evil, as much as in them is, (and much is in them to do, a great deal more than they do) visit their unlawful haunts, and have a vigilant eye, to them. And one another must we keep by good counsel, by forbearing to join in evil, and by discovering intended evil. But especially, let every man keep himself, lest we be exemplary to others in evil, & sith a man's own good, should chief be tendered by himself. 1 Thes. 4, 4, 5. This is the will of God, even your sanctification, that ye should abstain from fornication. etc. 1 Thes. 5, 22. Abstain from all appearance of evil. 1 Pet. 2, 9 I beseech you as pilgrims and strangers, abstain from fleshly lusts. 1 Tim. 5, 22. Keep thyself pure, and in another place, 1 Tim. 4, 16. Take heed unto thyself. jam. 1. to keep himself, unspotted of the world, is pure religion. jude 23. hating even the garment spotted with the flesh. And Rev. 18. touch no unclean thing. hold all sin for unclean, to keep thyself from it.  
And that we may do thus the better, consider briefly, what means may be used by us. The means may be reduced to this method and order: viz. they are either general or special. Of the former sort, is to gird to ones self the whole armour of God. Eph. 6, 14. And of that armour, to remember the sword, which is the word of God, and specially such places of the Scriptures, as this, and the like before. And let thy heart, be the sheath of this spiritual sword. Psal. 119, 11. I have hid thy word within my heart, that I might not sinne against thee.  
Secondly, think of prayer, which though it be no proper piece of that armour, yet necessarily belongs thereunto. With prayer join vows, from a resolved spirit. Pray, I say, to God, to keep thee, as the prophet jer. 17, 14. to God do thou pray for his grace, The Lord is faithful, who shall establish you, & keep you from evil. 2 Thes. 3, 3. And his grace is powerful 1 Pet. 1, 5. to guard thee. Forget not vows, which is the bond of the soul. Num. 30, 3. And the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is both a prayer, and a vow in sense, and we shall do well to join them together in practice.  
Of the latter sort of means, to wit, the particular, are these four, which follow. The first is, to look to the heart, and to the very first rise of evil there. The heart is the fountain. Other evils lie without you, but the evils of sin lie within you, in Ambuscado, even in our very hearts. Salomons counsel is, Pro. 4. Above all keep keep thy heart. Let not thy heart consent, nor give it leave, to think of evil, and thy hand shall never act any unworthy thing.  
Secondly; keep from outward occasions, and make a covenant with thine eyes. And if thou wilt indeed keep thee from wickedness, keep thee from wicked company. Prov. 1, 10. If thou be a child of wisdom, hear the wholesome counsel of thy mother, saying: My son, if sinners entice thee, consent thou not. If still they urge thee (as sin is impudent, and importunate, and will hardly be said nay) & say ver. 11. Come with us, let us lay wait for blood, etc. ver. 14. Cast in thy lot among us, let us all have one purse. My son, walk not thou in the way with them, refrain thy foot from their path: for their feet run to evil. etc. There is no more devilish occasion to all wickedness, then wicked & vicious company.  
Thirdly, betake thyself to the opposite good thing, or busy thyself in welldoing, about thy calling, general, as a Christian, in prayer, in reading profitable books, divine or politic when thy leisure serves thee, not in those bawdy and wicked Playbooks, or Amorous toys, the scum and scurf of scald and scabby heads, as one calleth them.  
Particular, in the place that thou art in. And sometimes unbend thyself thou mayst to the moderate exercise of some lawful recreation.  
Fourthly; labour for a greater measure of God's fear. What is the reason we are so headlong in sin, and so void of all care, but the want of this grace? There is a slavish fear, and a fear filial: if it be but from a slavish fear that thou fears to do evil, to avoid punishment, which will certainly follow thy sin (for be sure thy sin will find thee out. Num. 32, 23. And the stipend of sin is death. Rom. 6, 23. And if you live in the works of the flesh you shall dye. Rom. 8, 14.) even that is somewhat, and shall lessen thy punishment in hell. If it be from a filial fear and respect, that withholds thee, it is so much the better, that like a child, the love of thy Father, mixed with an awful fear of his displeasure, restraineth thee. Were such a fear, or any fear of God before our eyes, & in our hearts, it would keep us from a great deal of sin. It would tie our tongues from lyings, slanders and false accusations, from hideous blasphemies, which fly up & down among you, from filthie-speaking. Would bind our hands from revenge, & shackle our feet, from running to any evil whatsoever. But this fear of God being away, (as it is from the most) we make no scruple, no conscience, no matter of any wicked thing or word. If thou hadst the fear of that glorious God, whose order this is, which is here given, thou wouldst not dare to put forth thy hand to evil. Compare Mal. 3, 5. with Rom. 3, 14-18. and there may be seen that the want of God's fear, is the cause why men dare do any wickedness.  
The second thing to be noted here, is, that this prohibition is absolute, and universal, to forbear all evil. Then keep thee from every wicked thing, or, from all. Observe. 2. Observe. 2 Men must keep themselves from all and every evil, when the host goeth forth etc. There is a twofold prohibition from evil, as one showeth. The one absolute, and simple: as to blaspheme, to lie, which are directly against God's nature, which we may in no wise do, upon any terms whatsoever. The other respective; as not to kill, work on the Sabbath, plunder, burn, and fire houses, and corn, which things God himself doth sometime, and is lawful to be done against an enemy. The evil we are here forbidden, is of the former nature, in manners and behaviour, from all which we are to abstain.  
When Adam was in paradise, 
Gen 2, 16, 17.  God gave him the liberty of all trees in the garden, except the tree in the midst of the same, which he enjoined him not to touch. Allowing him all trees, exempting him of one. But in this case, God allows no tree of sin to be approached unto: he hath exempted us from every one. Leu. 18, 24. Defile not yourselves in any of these things. and 2 Cor. 13, 7. I pray God (saith the Apostle) that ye do no evil, not that ye should appear approved, but that ye should do that which is honest. etc.  
The reason is; God's hatred, & mind, doth go against evil universally; all as well as any; who therefore hath forbidden all evil in the moral Law. And in the 14 v. here following, God must not see any uncleamnes in them.  
Secondly; Conscience, where it is of evil, as it is evil, forbeareth one as well as another, every one, as well as any one: for conscience is universal in good or evil.  
Consect. Hence than you see, that we would not have you more precise and scrupulous in your carriage, and conversation among men, than God's word would have you; wherein you see no dispensation, for any wicked thing. The Word whereby you must be judged at the last day. We dare give you no more liberty, then that doth; and wish, that you would take no more.  
But let us inquire, what evils specially of all evils, we are to forbear. And some species and particulars contained under this general.  
First; thou must keep thee from those evils in particular which God's word doth mention to be evils, and wicked things, more specially, in his sight; as namely: Violence, to those we ought to offer no violence unto. See these places: Deut. 2, 4. a strict command. And command thou the people saying; ye are to pass through the coast of your brethren, etc. take good heed unto yourselves, meddle not with them. Deut. 20.19. God would not suffer them to do violence to the trees. Luke 3.14. Do violence to no man, etc. Psal. 62, 10. David's speech to his Soldiers; Trust not in oppression, become not vain in robbery. This is one of that all, which we are forbidden, and yet too rife among us, and too commonly practised by us.  
Another is fornication or adultery. See 1 Sam. 21.4. David's young men must keep themselves from women. 
Which (as it seemeth (respected not so much the holy bread in that place spoken of as their journey with David in the wars, although their own women.  and 2 Sam. 11, 11. Vriah also speaks against lying with his own wife at that time, much less would he have his whore by him, at any time.  
Another wicked thing is; abuse of the creatures in drunkenness and riot: which excess in a camp, is contrary to that, required in those that go a warfare. See 1 Cor. 9, 25. Every man that striveth for the mastery is temperate in all things.  
Another wicked thing; is murmuring and mutining in the Campe. See this taken notice of in those rebels Num. 16, 1, 2, 3, 11. which was to be punished with death. Iosh. 1, 18.  
In a word; evil speaking is wicked. And that is under this Hebrew word, forbidden in the text, which signifieth word, as well as thing; keep thee from every evil word, as well as keep thee from every wicked thing. See Leu. 24, 11, 14. he that blasphemed (or, as the word signifieth, that pierced through) the Lord his name, all the Congregation stoned him.  
And, these be specially the evils, when the host goeth forth we are to keep ourselves from. And whatsoever else is wicked: and think no evil to be too little to be eyed. Consider him Num. 15, 32. that having gathered sticks upon the Sabaoth day, he must be stoned without the Camp,  
Secondly; thou must keep thyself, as from every evil & wicked thing, so from thy particular evil; which is, the evil of sin thou art most by nature prone unto. David calleth it, his iniquity. Psal. 18, 24. I will keep myself from mine iniquity. As every wise and careful man will look most to that humour, which is most naturally predominant in him, and correct it. Psal. 39, 1. I said, I will take heed to my ways: and because he might soon do amiss with his tongue, he would so take heed to his ways, that he would not offend with his tongue, which he most feared, it seems: I will keep my mouth with a bridle.  
Consect. 2. Therefore again, in case we have failed against this caveat, & have done any evil, our hearts should smite us, for as much as we have sinned against the express charge of God's word. And this is a sign of true grace, and of God's good spirit, and of a tender conscience in a man, to feel the evil he hath done. A man of a tender stomach, or, who hath this or that grief about him, if he venture to eat or drink of a thing that is hurtful, he shall presently hear of it, in that part ill affected: so, whosoever hath a true conscience of all evil, having unhappily done any, drawn away of his own lust, and enticed; will soon complain thereof. David, when he had stretched out his hand against Saul, the Lords anointed, the fact did not a little perplex him.  
And thus much of this Caveat given the people, to forbear evil, and every wicked thing, when the host especially is gone forth against the enemy.  
Now it followeth, that we consider the words of the 14 verse. For the Lord thy God walketh in the mids of thy Camp, to deliver thee, and to give up thine enemies before thee: therefore shall thy Camp be holy, that he see no uncleanness in thee, and turn away from thee. Which words, follow as a reason of the former, why they must do no wicked thing in the host. The argument hath two things in it, to be generally noted:  
First, a proposition, concerning God's presence among them: For the Lord thy God walketh in the mids of the Camp.  
Secondly; the consequence or conclusion: Therefore shall thy Camp be holy. etc.  
The first, is amplified from the final cause of God's presence among them; which is, to deliver them, and to give up their enemies before them.  
The Lord thy God.] The Chalde applieth it to the Divine Majesty, or presence; so called, from dwelling, and fitly applied to Christ, who dwelled among us, joh. 1. And doubtless, the ancient Hebrews meant it of the Messiah.  
Walketh] mithallech, the form of the word, noteth the frequency of the action, walking up and down, and as it were, to and fro, here and there, continually, like a diligent inspectour or overseer. In the midst] that is, among or within the Camp, as the parallel phrase elsewhere betokens; not precisely respecting the midst, the heart, but the Camp generally. See Gen. 2.9.3, 3. and 23, 6. Gen. 24, 3. for the meaning of this phrase.  
The first observation is; Observe. 2 that God hath his walk among us, where we are encamped against his and our enemies.  
In the 20 chapter he is said, to be with them, and to accompany them in their wars.  
Levit. 26, 11, 12. I will set my tabernacle among you, and my soul shall not abhor you. And, I will walk among you. Chald. My Word shall walk among you. Compare it with joh. 1, 1.) and will be your God, and you shall be my people. God's walk is every where, He hath his paths in the sea, and strideth over the land. But, he is specially said, to be in some places. As joshua, lodged among his people Ios. 8, 9 so, God encamps among his, and lodgeth in the midst of them, as a King in his army. job 29, 25. job compares himself in the days of old, speaking how it was wont to be with him in elder times, the years of his prosperity, when the light of God shined upon his tabernacle, saith, he sat chief in the gates, as a King in the army. God walketh in the mids of his Camps, as a King in the army, as the mighty Lord General, and Lord of hosts and armies, like a man of war. Exod. 15, 3.  
Consect. 1. Doth the Lord God walk in the mids of our Camps? then should we take him in. Doth he walk abroad, as it were, and shall we let him alone, and not seek to enjoy him? oh, let him have a room in your hearts, in your tents and Cabins, he knocks, and would enter in to you, if you will open unto him. Yet I must tell you, God will not go in to all. He will abhor to go into achan's tent, for there lieth the accursed thing. In the 16 of Num. 26 ver. they are bid to departed the tents of the wicked; and will God himself go in to them? He will not go into these filthy places, that are nests, and cages of unclean birds, and where no goodness, no holiness dwelleth, no prayer, nor praising of him, no reading of his word, nor fear of his majesty resideth: nothing but lewdness, wantonness, oaths, and all manner of impiety. Nay, God will turn away from such, as followeth here in the words. If thy tent be a tent of wickedness and sin, God is a consuming fire, and will scatter fire, and burn up the tents of wickedness, and the wicked in them. Purge out therefore the old leaven, that the Lord may delight to come into us. But as there was no room for Christ in the Inn: so I doubt me, there is little room for God, in the tents and tabernacles of many of us. He walketh in the midst of us, to see who will give him the best corner of his heart, the best entertainment in his tent. If some great man of worth and presence should make his walk continually among us, if we thought, he would vouchsafe to come in unto us, we would make him the best welcome we could: but there is not the meanest of us, if by prayer we invite God unto us, though our tents be never so poor, to whom he will not easily vouchsafe to come. But we unkindly neglect him, being naturally strangers unto him Ephes. 4. Yet as the Spouse in the Canticles took hold of Christ, and pulled him in: so take thou hold on God, and draw him in to thee. But, there is no man, that calleth upon thy name, and that stirreth up himself to take hold of thee: as the Prophet complains Ies. 64. speaking of God. Acquaint now thyself with him, and be at peace, thereby good shall come unto thee, put away iniquity far from thy tabernacle. job 22.21.  
Secondly; Is God walking among us? therefore, we have, and see the more reason to keep ourselves from every wicked thing, as before we heard. A most effectual argument must this needs be, to consider him, who is invisible, and hath his walk in the midst of our Camp, for every man to bind himself to the good behaviour. As a King hath many times, his secret unknown pacing, invisible walkings among his subjects, and heareth all that they say, beholds all that they do, and sometimes, hears them speak of things fare unmeete for them to interest themselves in; possibly speaking treason, against his crown and dignity, reviling his person, disgracing him, or some of his, depraving his government, his actions or doings. And all this, with a silent ear passing it by, or else takes hold of them in the manner. Even so doth God walk in the mids of us, we see him not, a cloud covering him, a Canopy overshadowing him and his brightness, lest we be consumed by him, who seethe and heareth, though we think not.  
And, as in the third of Genesis; he was walking in the mids of the garden, when Adam and Eve had hid themselves, and called unto them: so can he call unto us, whatsoever we are about, whensoever we speak, or do amiss, as he called suddenly to them three for speaking evil of Moses Num. 12, 1, 2, 4. And can he choose but hear us blaspheming his name, and tossing his glorious attributes up and down, in our unsanctified mouths? Shall not he, who walketh in the midst of us hear our disgrace his messengers, reviling his ordinances? Can he choose but see our miscarriage and misbehaviour toward him, and one toward another? Cannot he see one reeling in his filthiness of riot and excess, in his drink and vomit; another smiting with the fist of wickedness? another idle, negligent in his service, or sinfully employed? Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother, and slandrest thine own mother's son. These things hast thou done, and I kept silence, thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thee. Psal. 50, 19 For the ways of man are before the eyes of the Lord, and he pondereth all his doings. Prov. 5.21. Mine eyes are upon all their ways, they are not hid from my face, nor is their iniquity hid from mine eyes. jer. 16.17. The greatest incentuie to all good comportment and carriage, is this; to remember, God is walking before us. And, he which made the eyes shall not he see? he that made the ear shall not he hear? Psal. 94. If thy Prince or General were walking in the midst of us wouldst thou dare to do what thou dost, for evil, when thou dreamest, he is not near thee? Offer this (saith Malachi) unto thy Prince. So, do that which thou shouldst not do, before thy Prince, and see how he will take it at thy hands. And, shall the glorious God, of pure eyes walk up and down among us, and we boldly and presumptuously sin against him, just before him? oh, set God before you. But, saith David of the wicked, God is not in all their thoughts. Let his respect rule and sway, in the hearts of us all. Stand in awe therefore, and sinne not. Psalm. 4, 4. He shall not need to come down (as according to men is said of him) now, and see whether we have done altogether after the cry of our sins, and if not, that he may know. Wherefore, doth the Lord walk in the midst of our ways, of our walks, of our Camps? what should we be careful to do then? but, to take heed to our ways and walks, that they be not to evil, but to walk before him, and be upright, as he spoke to Abraham, Gen. 17.1. and walk humbly with our God: Mich. 7. What doth the Lord thy God require of thee, but to show mercy, etc. and to walk humbly with thy God? Let us neither do nor speak any more, than what we durst do or speak before the Lord, who walketh in the midst of our Camps.  
Consect. 3. Then here may we perform service to him, even in our Camps, where he is, where he treadeth. Tied we are not to any remote place, to go and worship the Lord, or if we would inquire at God. His ark in the mids of them 1 Sam. 4.5.6. was a Symbolical sign of his presence among them. And that he who walketh in the midst of the seven golden Candlesticks, walded also, 
Revel. 1.  in the mids of their armies. Here may we, here ought we, to erect and set up his worship. For this cause we find the Levites were dispersed among their Camps, and quarters, as we may read in Numbers and joshuah. And when Saul was in the field, the Lords Priest was with him, 1 Sam. 14.3. And if indeed the Lord walk in the mids of our Camps, let him have his Sabbaths sanctified, and those duties performed, which he expecteth from us. Let him have his morning, and evening sacrifices among us. Oh, let his walks smell & savour with the reak of all good things done to him. And that he may delight to be among us, let us, oh let us perfume his ways with the odoriferous incense of prayer and praise, and strew his walks with the sweet spices of faith and repentance, as with roses and lilies.  
This first part is illustrated, from the end of his walking in the midst of our Camps: Namely, to deliver thee from thine enemies, 
Vnde Apollinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod ambiguis ambagibus, responsa consulentibus daret.  and to give up thine enemies before thee. God's oracles are plain, and labour with no ambiguities, like those of Pyrrhus and Croesus, whereof no certain meaning could be gathered, whereupon to go boldly forth.  
to give up thine enemies before thee] to deliver before, here, and 2 Chron. 6.36. is to deliver unto. Confer Deut, 7, 2. with 23. as if he should have said. In thy Camp doth the Lord thy God abide, there doth he walk purposely, to deliver thee from thine enemies, and to deliver thine enemies unto thee.  
Observat. Observe. 2 2. God's walk, and presence amids our Camps, is with a purpose to do us all good, to keep us from our enemies, and to give us power over them. Not only, to deliver us from them, that they put us not to the worse, but to give them into our hands. See Deut. 20.4. The Lord your God is he that goeth with you, to fight for you against your enemies to save you.  
The reason is: first, because his people have the right & the cause. See 1 Kings 8, 45. And the Lord is bound after a sort, to maintain their judgement, their right or cause.  
Secondly, the war is his. 2 Chron. 20, 15. the battle is not yours, but Gods. And the cause is the Lords own Psa. 74.22. And the Lord is their captain. 2 Chron. 13, 12. And, he hath taken them on, who are therefore his armies and troops, 1 Sam. 17.26.45. So that his honour lieth upon it, and is interessed in it, in regard of the enemy, who otherwise will blaspheme, if he save not his people, they will insult. Deut. 32, 27. Psal. 79, 4. Again in regard of his people, they cannot glorify him, as were meet they should. Psal. 50, 15.  
Thirdly, God will make his people revenge the quarrel of his Covenant upon them.  
This sets before us an argument of God's love & providence, and care for his, in being thus propitious to them in their wars, as to be among them, for so gracious an end. Here some may object; how is it then, Object. they are so often delivered, not from, but to their enemies, & in stead of having their enemies, their enemies have them: which Israel oftentimes had experience of between Egypt and Canaan, and afterward. See Iosh. 7. They smote Israel even unto Shebarim, a place so called, from the mighty breach, which was made at that time. So in the 20 of judges the Beniamites smote the Israelites once and again: and many times the people of God are put to the worse. To which I answer two ways.  
First, that so it may be for a time, Answ. but at the last God will make this good. Mark then the end, see what he hath done at the second, third or fourth bout, his people shall carry it away at length, and have the day. Secondly, that at any time it falleth out otherwise then this seems to promise them, is by accident for his people's sins. And so we must understand this with limitation, and qualified with this condition: if that we be not in fault God is ever ready to help us and stand by us, ever prone and forward for our deliverance and victory. When it is not according to this, the fault is in ourselves. Oh that my people had harkened unto me, and would have walked in my ways I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord should soon have submitted themselves unto him, but their time should have endured for ever. Psal. 81, 13. Would we approve our ways unto God, among us he would walk to deliver us from our enemies, and them to us; but, if we will not, but break out to every wicked thing, against his express word, among us he will be, but in judgement, to deliver us to our adversaries, and to the will of those that hate us. If they sinne against thee, and thou be angry with them (saith Solomon 1 King. 8.46.) and deliver them to the Enemy, etc. Where we see, it is sin that makes God's presence fruitless, and bootless to us for good. It is not because the Lord, who is armipotent, could not always deliver us from our enemies, and give them to us; but because the Lord will try us, and for that we prove him with our sins. Or, Either we use not the means God would have us use, and then God will not deliver us, who ordinarily, will not save his people without his people, that is, without their diligence. Though the means and our industry be nothing without God, yet is it his pleasure, we should not neglect them, which when we do, he will be nothing to us. He will have us up, and be doing, and leave him to be at our Elbows, to fall on and second us. Or secondly, we trust too much to the means, our hearts being too much set upon them, and hanging after them. We are apt, to think of our own strength and policy, and not to regard God, whose power and providence it must be to deliver us from our enemies, & them to us. Whence many a day is lost, and fair exploit vanished, many an inglorious assault made upon us, to our just reproach.  
Secondly; we must then expect this in faith, and in the apprehension of God, and his divine presence among us, look to be delivered from our enemies, and not only that, but have them fairly delivered unto us, be they never so many, so mighty, and warlike a nation. If God were in the midst of their Camp, for this end, in mercy to rescue them, and to give up those miscreants their enemies unto them, should not this greatly encourage them, in hope of victory? But, this is a fruit of faith in God, wherefore, look unto me, and be ye saved, oh all the ends of the earth. Ies. 45, 22.  
And thus much for the first branch of these words: The proposition, touching God's presence among them, & walking in their Camps to cover their heads.  
The second branch of these words, is the conclusion or consequence, wherein note; first, an order: Secondly, a reason of that order.  
The order is laid down two ways, affirmatively, or positively, touching holiness required: Therefore shall thy Camp be holy. Negatively or privatively, against uncleanness. That he see no uncleanness in thee. The reason of the order, is from the dangerous effect of this; Gods turning away from them.  
We have heard Moses telling them of God's presence with them, now we shall see what ought to follow thereupon.  
therefore the Camp must not be unclean. Where he speaketh of the place, and of the men likewise, and the cleanness of the one, implies the purity of the other. Of the place, their Campground must be holy. There was a twofold sanctity: Ceremonial and Moral.  
The earth they lay upon must be ceremonially clean: Also their men, their persons must be morally holy.  
Note further, that holiness may be either faederall, or practical. Faederally and by league, they were a holy people. Deut. 7, 6. by dedication holy; here is required, that they be practically holy.  
Observe. 3. Forasmuch as God is among us, Observe. 3 we must all labour to be holy. God would have our Camps and leaguers holy Camps, and holy leaguers. Oh (saith Moses) if the Lord our God be among us, our Camps and tents should be holy. But the Lord is among us, in the mids of us. Therefore shall your Camp be holy. According to that, Leu. 20, 7. Sanctisie yourselves, and be ye holy, for I the Lord your God am holy. Where we have a precept to be holy, and a reason, the Lord our God is holy. A Camp of Saints is mentioned Revel. 20, 9 It becometh all the Lords people to be holy, 
1 Thes. 4.  as he is holy. This is the will of God, your sanctification, that every one of you should know how to possess his vessel in sanctification, and in honour. God would have his people delight in holiness, as he himself doth. Holy they must be in all things, in their assemblies and meetings, of what sort, or for what end soever; and holy in their Camps and wars.  
This was figuratively enjoined: first, in their washings verse 11. When the evening cometh on, he shall wash himself, to wit, any man that was not clean, by any nocturnal pollution, he must go out of the Camp, and not come within the Camp, till he was cleansed.  
Secondly; by burying their excrements, verse 12. Thou shalt have a place without the Camp, whither thou shalt go forth abroad, and thou shalt have a paddle upon thy weapon, and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee.  
Reasons for holiness in our Camps. The first reason is; because God can presently smell out any unholynes, who is of perfect sight, 
Psal. 44, 20, 21.  lest he see (saith Moses) uncleanness in thee. As who should say, God will quickly spy it out, having pure eyes, nothing can hide it from him. And of perfect sent, if I may so speak.  
Secondly; that holiness may distinguish between our Enemies and us, without which we differ not from them, they from us. For men they are as well as we, such warlike furniture they have as we. And this shall difference more than any distance of place, or other qualities. Impurity doth in a manner, make a consimilitude between them and us. See Ies. 1, 10. they are called rulers of Sodom, and people of Gomorrah, because though by nation and profession, they were jews, and the people of God, yet in manners they were like Sodom and her neighbours. So Ezech. 16, 3.45, 46. Thy birth and thy nativity is of the land of Canaan: thy father was an Ammonite, and thy mother an Hittite. So that the impurity of those nations which they declared in their works, made them altogether like them. In this sense Saul was a Cushite Psal. 7. So that, nothing will distinguish us from our enemies, but holiness only, for want whereof, take away the title of God's people, we are as they are. And, our Camps, if holiness' reign not in them, are not the Camps of Israelites, but of Philistims, of Sodomites, of Spaniards.  
Thirdly; For our Camps and armies to be holy, would make our enemy's blush and be ashamed; yea, would dazzle their sight to look at us, would throw them to the ground, and make them fall backward, as the Soldiers did, when they came to apprehend Christ, john 18, 6. The very holiness of Israel's Camp, would confound the armies of the Aliens. Holiness would drive our enemies from us. All sin and sinners sink, and fall at the presence of holiness. The same excellency in God, is that which scars all from coming near unto him, who dwelleth in that light of holiness, which none can attain unto: 
1 Tim. 6, 16.  in so much that jesay cried out, he was undone, chap. 6, 3, 5. because of his own uncleanness, and that wonderful holiness in God. Peter, in the sense of his own impurity, bids Christ to departed from him, Luke 5, 8. or he must run away from Christ. Yea holiness in an Angel, which is but a sparkle of God's holiness, made them so affrighted Dan. 10, 7. and Zacharie so perplexed, he knew not what to do. Luke 1, 12. And certainly, holiness in God's people, which they have by communication, and participation from God, is that, which if it were in a more excellent degree, would scar their enemies, and make them shrink before them. This Rom. 13, 13. is called their armour of light, which in truth so flasheth in the sore eyes of the world, and dazzleth them, that they are able to do nothing against them who wear it. As sin and impurity hath a secret kind of force, whereby we are weakened, and doth fight against us; so holiness hath a secret virtue to work as much for us.  
Fourthly; holiness is to be chosen for itself, it is a quality so glorious. In regard of this, no question, Balaam cried out, when he viewed the Camps of Israel: saying; How goodly are thy tents, O jacob, and thy tabernacles, O Israel. Num. 24, 5.  
Fiftly; every place should be suitable to the Majesty and sacred nature of the person therein. Therefore, our Camps where God walketh, should be holy: which to be is suitable to his Majesty and nature. If a King should come and walk among us, there would be such care to have all things comely and pure: so, in that God hath his residence among us, his place must be holy. Yet cannot he contract any impurity, be the place what it will be. As the sun shining with his light into the most noisome & filthy vault, yet is free from impurity notwithstanding; no more is God defiled, by any the most noisome place: yet he delights to find his own cleanness, where he is pleased to come.  
What remains then, but that we labour and strive to be holy, to have holy Camps, and holy leaguers. It was prophesied Zach. 14.20. that on the bells of the horses should be written, Holiness to jehovah. Meaning, that the wars, and Camps under the Gospel should be holy wars and holy Camps. The horse is a warlike beast. See job 39 Prov. 21, 31. and by Synecdoche in that place of the Prophet, may comprehend other things belonging to the Campe. And when holiness is engraven upon the horse, what should the Rider have on him, but holiness also? That so our Camps and wars may be answerable to that the Lord requires here. Object. But, will some say, Object. is it possible for our leaguers to be so? Ans. Is it possible? Answ. why not? were it a thing impossible, God would not have required it of them or us. Possible it is through grace, and the means conscionably improved. And we see holiness in some, therefore I see not, but it may be more general: which takes away the vain objection of many, who think because they are Soldiers, and follow the wars, they have nothing to do with holiness, supposing it enough for Preachers and others to be careful for holiness. But, God would have the Camp holy; now what is the Camp, but those who make the Camp, which are Soldiers: wherefore Soldiers must not cast off the care of holiness. This holiness standeth in abstaining from all evil, whereof before. Secondly, in doing the contrary good: and the rule of holiness, is that of the Apostle, Phil. 4, 8. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things.  
Now the means requisite toward a holy Camp, are specially these.  
The first is; that every man begin with himself, to reform himself. If every man cleanse his own door, we shall have clean streets: so, would every man cleanse himself, we should have a holy Campe. Wash thy heart, jer. 4, 14. every one his heart. Purge your hands ye sinners, and purify your hearts ye double minded. jam. 4. Every one that hath this hope purgeth himself, even as Christ is pure. 1 john 3.5. And for example to the rest, let the Leaders and Chiefteins, Heads and Commanders first be holy. If the eye be single, the whole body is full of light: if they who are chief in place be holy: so will the rest be also. It was admirably spoken of joshuah, chap. 24. that he and his house would serve the Lord: First he, and then his house, never would his house be, if he would not go before in reformation. So should every Worthy in the Lord's Camp say: I and my Soldiers will be holy, and first be a pattern himself of holiness to them, and be a living and walking image of God's holiness among them. Again judg. 7.17. Look on me and do likewise, said Gideon to his men. So they would, no question, behold him, and do as he should do. Nothing poisons a Camp more, than when the infection gins at the head. If the fountain be bitter, 
2 Kin. 2, 21.  the streams can be no better. When Officers, and such as should be precedents and patterns of holiness to the rest, when I say, they are unclean, profane, no marvel though the private Soldier be no better. When they will drink drunk, when they will swear, and swagger, when they will take licentious liberty to themselves, it is no wonder, though their followers do so toe. Secondly; Gods holy ordinances must be in the Campe. The word especially, or truth of God. and Discipline, divine and military. The Discipline of God's word, to suspend from the Sacrament indifferently, all obstinate unholy persons, to sever the clean from the unclean, the precious from the vile. jer. 15, 19 And discipline military, must not lie dead, but must be exercised impartially, upon one and other offending, and so, second the former: Else your preachers may teach holiness, till their brains fall out at their brows, and to none end. This than must be exercised in purging your Camps of open and notorious sinners and sins, as uncleanness of stews, drunkenness. And none must be borne with, nor suffered, that will not be reform. Psal. 101. I will early destroy all the wicked of the land, and cut off all wicked doers from the city of my God. Prov. 20.26. A wise king scattereth the wicked, and bringeth the wheel over them. that is, incorrigible wicked ones, whom no other means will do good unto. See, for the exercise of Martial discipline in the Lord's Camp Exod. 32, 27. Put every man his sword by his side, and go in and out throughout the Camp, and slay, etc. Levit. 24.16. He that blaspheameth the name of the Lord shall surely be put to death. Numb. 25. The just punishment of Zimri and Cozbi for their wicked presumption. But as once the Prophet, so may we complain, Habac. 1, 4. The law is slacked, etc. an elegant metaphor from the pulse, which in a dying man beats faintly, and retires: so when the law of just discipline begins to slacken, it argues a dying reipublique, and is very ominous. As they had their paddle ready to rid the Camp of their excrements: so must Discipline be used to rid the tents of all the wicked excrements of sin. And as Christ whipped the buyers and sellers out of the Temple: so be courageous, you whom it concerneth, to reform all enormities. And look especially to those tippling-places in your Camps, the very sinks, and nurseries of all impurity. It followeth in the 17 verse. There shall be no whore of the Daughters of Israel, nor a Sodomite of the sons of Israel, meaning none permitted. Num. 5, 2, 3. Command the Children of Israel, that they put out of the Camp, every Leper, every one that hath an issue, whosoever is defiled by the dead, both male and female shall ye put out, without the Camp shall ye put them, that they defile not their Camps, in the mids of whom I dwell. Must Lepers be put out, and shall they be suffered in the Camp, who have a worse Leprosy, of all wickedness, cleaving unto them, to infect all they come near? So then, the word of God which is holy, his holy and blessed truth, must be diligently taught, by holy men, whose lives may cast forth holiness to others. And the ordinances of Discipline Civil and Ecclesiastical, subordinate to the word. The one is to plant, the other to preserve holiness in us.  
Thirdly; to make choice, as near as we can, of the best men. What hopes of a holy Camp, when the subject matter is not picked, whereof the Romans were not a little careful, as may be seen in their wars. By making choice of the best men, I mean not, the best timbered men, but the best conditioned: not only he that hath not a tattered outside, but whose mind is not ragged. Make option of the most stayed, civil, and best disposed, and not such as jepthah and jeroboam entertained, vain men judg. 11.3. 2 Chron. 13.7. The scum of men, fit to fill prisons and jails, than places of better note; & to become dens of thiefs, than an army of Saints. Such (as one saith) who if the Devil should offer a stipend unto, would not refuse him service, and be more faithful to him, though it were to bear arms against God himself. How happy were it, if our Camps were rid of such. And I have often thought, that if, as we find Deut. 20. judg. 7. they that had built houses, and had not dedicated them; planted vineyards, and had not eaten of the fruit of them, betrothed wives, and had not taken them, I say, if they must be cashiered and be gone from Israel's Camp, what should a world of our debauched men, professed drunkards, robbers, swearers, fornicators and such like cattles, I wonder what they should have done there? I know, we have not all such (God forbidden!) but some not more noble in blood then in virtue, stayed, sober, religious men, fearing God, and eschewing evil, in great measure: but the number of such is rare, and of the other multiplying. What is the reason we have so many of the one sort, and so few of the other? Is it because the good are fewer, and we cannot get them? which also is true; but is it not rather, because we stand not (a great number of us) upon the grace, and goodness of the men we take on, whether there be any blush, or appearance of any in them, choosing our men, as Samuel and the rest would have chosen a King, 1 Sam. 16, 6, 7. 
Sed quotusquisque est (non iniqua cuiusdam quaerela) qui non malit strenuum militenquam pium: imo ne locus quident amplius in exercitu (horrendum fane!) piis relinquitur  looking on his countenance, or the height of his stature, things I confess to be regarded, but that is not all: there is somewhat else to be looked after, that we may possibly make an holy camp. But, if we cannot do withal, but we must take such as we can (a miserable necessity) as the Romans sometime were constrained, to use sclaves for the defence of their common weal, yet when they are under us, let us cause them to be outwardly at least conformable to holiness, and labour, that they may be instructed, to the end, that holiness which grew not in them before, may now come up. Plant amongst you a godly and painful ministry, and subject yourselves, and your men unto it.  
And these be the principal means to make a holy Camp, we can do no more than propound them, and pray the Lord to give you hearts to improve them. And the rather to stir you up, harken to a motive, two or three, for the conclusion of this point.  
Motives toward a holy Camp, and holiness in our persons.  
The first is; Holiness will call more unto us, and make men more in love with our profession, from which many are, and may be justly daunted, because, holiness is so great a stranger to us. The Complaint hath been old, but as true as ancient: Rara fides, pietasque viris, qui castra sequuntur.  
Wherefore, many are out of love with the profession, and forswear the Camp, which with unsavoury sin of all sorts, doth stink in the nostrils of the world, or the civiller sort of it. Oh how many would Sanctity and true reformation in our Camps invite unto us, and what a glory holiness would add to our profession, honourable in itself, but would be double honourable, by the acquisition of this further grace.  
Secondly; The continual dangers we are in, and subject unto, calleth upon us to labour to be holy. For then, let what come can come, we are ready for death, if that be ready for us. Then mayest thou say with Conrades in the history: 
General hyst. of the Turks pag 33.  Let the Persian Archer strike me, I will dye in an assured hope, and with that arrow, as with a Chariot, come unto that rest, which shall be dearer to me, then if I should with a base ordinary kind of death, in my sins, end my days in my bed.  
Thirdly; then shall you be sure of God's gracious presence among you for good, and against all evil; plainly intimated here. If they would labour for a holy Camp, they should have the holy Lord among them, whose presence should be all in all to them, but if otherwise, let us not expect God among us, unless it be to confound our armies. It suits not with a King, to walk in dunghills, or to be seen in noisome places, and will God walk among our Camps, if we have no care to sweep his paths?  
The second branch of this Conclusion followeth: That he see no uncleanness in thee. Which is the negative part of the order touching their Camp. Holiness there must be, uncleanness there should not be.  
uncleanness] Ervah signifieth nakedness, and denoteth that uncomely part, whereon man bestoweth more abundant honour. Genes. 9 I'm discovered the nakedness of his Father. So called in Hebrew, because it should always be covered. Sin being denominated nakedness in the sacred tongue, argues the manner of sins attaching us by propagation: Psal. 51. In sin did my Mother warm me.  
Observation 4. Sin is a nakedness: the Greek saith, Observat. 4 a shame. Genes. 3. Our first parents were naked; sin had made them so.  
Consect. 1. Oh than labour to be ashamed of it. Rom. 6. What fruit had ye in those things, whereof you are now ashamed? Blush for shame, and be confounded in thyself, O Sinner. We can be ashamed of bodily nakedness, of spiritual nakedness we are not. A worse nakedness is this then any other, for it is a nakedness joined with filthy deformity, and misshapenes: men are not ashamed always to be seen naked, but when they are deformed, mismade, and ugly: this nakedness of sin, is the greatest deformity, that can be imagined: The ugly, 
Ephes. 4.  monstrous Old man is without all form or beauty. But, as with some people the purest black is the purest beauty: so is it with some men, the foulest black and soot of sin, is beauty in their eyes.  
Secondly; labour, oh labour to have sin, which is thy nakedness covered, not by excusing and hiding it, but rather by uncovering it to God. Blessed is the man whose iniquity is forgiven, and whose sin is covered. Men will not suffer their filthy nakedness to be seen, and therefore, they will clap, and keep their garments about them, and rather wear ragged, than none at all. Yet all covering external will never hide this spiritual nakedness. Bodily nakedness requires bodily covering, and that is enough: Spiritual nakedness requires spiritual covering: Put ye on therefore the Lord jesus Christ. Rom. 13.  
That he see no uncleanness in thee.] The Hebrew phrase may be read two ways, first, the nakedness of a thing, an unclean business, or matter; that he see not an unseemly thing in thee. Or secondly, any nakedness, or uncleanness, any at all, so dhabhar is taken, to signify any.  
Observation 5. Observe. 5 God must see no uncleanness, or impurity of sin among us.  
The reason is, because he cannot abide it. Ies. 1, 13. his rejecting their oblations, and hating their sacrifices, was the rejecting and hating their sins. Bring no more vain oblations, incense is abomination, the new Moons and Sabbaths, and calling of assemblies I cannot away with. (a speech of extreme indignation) and what is the reason, what cannot he away with his own ordinances? it is iniquity, saith he. Iniquity God cannot endure: verse 14. Your new Moons and your appointed feasts my soul hateth, they are a trouble to me. I am weary. Sin is a trouble to the Lord. Wash you, wash you, saith he, what do you with this uncleanness upon you, which I cannot away with. Consect. 1.  
Why then, happy are God's Children; for he, seethe no iniquity in jacob, nor transgression in Israel. Num. 23. Not because he cannot, but because he will not, and he casts a covering of his son upon them. Should God see uncleanness in us, he should break out upon us. Lord if thou beholdest iniquity, who can stand. Psal. 130, 3.  
Secondly; we must therefore, beware of defiling ourselves with sin, the rather. When Children are unclean by rude behaviour, all bemired and dirty, they are afraid of their Father's sight: so should we be afraid, that God should see the uncleanness of any sin in us, from whom we cannot hide it. In the 24 chapped. of Deut. verse 1. it was permitted, that if a man had perceived Ervath dabhar, any uncleanness in her whom he had taken to wife unto him, he might put her away: and will God join himself to us, if we cherish the uncleanness of sin in us?  
The second general thing is, the reason of the order for holiness, and against uncleanness in them; followeth in these last words saying; And turn away from thee, or, from after thee. Hebr. The Chalde saith here, lest his WORD turn away from doing good unto thee. See this of turning away from them, to do them good. jer. 32, 40.  
Observation 6. Sin forceth God to leave, Observe. 6 and turn away from a people, and that in great displeasure. Is. 59.2. Your iniquities have separated between you and your God. Sin, (saith one) is a Schismatique. And this is the Schism and rent which it makes between God and us. Hosea 5, 15. I will go and return unto my place, till they acknowledge their offence. Meaning (as here he speaks) he would turn away from them. So the Lord turned away from Samson. judg. the 16. and 20 verse.  
The reason is first; that which was partly given in the former point, he cannot endure sin, Hab. 1.13. He is a God of pure eyes, and cannot look upon sin, a most impure object.  
Secondly; Sin is that which turns away from his law [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and the righteousness of his nature, and is most contrary to him.  
Thirdly; Sin turns us away from God, therefore the Lord turns away from sin, and us because of sin.  
Consect. 1. Why then, it is no small matter for God to turn away from his people. And this appears also by the bitter complaint hereof, in the church of God, among his people, when God had turned from them, and the woeful effects thereof, threatened Deutr. 31, 17. I will forsake them, and hide my face from them, and many evils and troubles shall befall them. Lord it is no marvel, though many evils do befall us, when thou the fountain of all good dost leave us! Hosea 9, 12. Yea, woe unto them, when I depart from them.  
As when the Sun goeth away from our Horizon, he turns away all his light and comfort from us, and leaves us to grope in darkness: so when God turns away from us, we are bereft of all good. He turns not away alone; The Sun when he comes to us, comes with a great deal of comfort, with much refreshing through his bright shining rays, and sweet influence of his beams. (And truly the light is sweet, and a pleasant thing is it to behold the Sun, Eccles. 11.7.) God is a Sun of blessed influence where he cometh, (I will be a Sun, and a shield Psalm. 84.) and Christ is said to arise like the Sun, The Sun of righteousness shall arise with healing in his wings, and ye shall grow up as Calves, and go forth. Mal. 4.2. So, when God comes to a people, he comes with a great deal of peace, and happiness; and when he leaves any, and turns himself away, he turns and takes away all his mercies. Your iniquities have turned away these things, that is, all those good things before spoken of) and your sins have withholden good things from you. jerem. 5.25. I have taken away my peace from this people, even loving kindness and mercies. jer. 16, 5. First, God takes himself away, or we by our sins and foul transgressions turn God away, and lose all blessing with him. As when the King goes away, his court follows him, his attendants, and all go away with him, and nothing remains but a naked place: so when God turneth away, his Court of attendance, and all those good things, as Concomitants, do wheel about with him. Which, above all things in the world, should make us careful, as we tender the residence of God among us, yea as we tender our lives, the life of our lives, that by Sin, we turn not God away from us. For the joy of the Lord is our strength. Nehem. 8, 10.  
Secondly; this should teach us, that we should no sooner see uncleanness and sin, but like God, away we should turn ourselves from it, with loathing indignation. As when we behold an object less savoury, and pleasing to our scent and sight, we turn away and go aside, hide our eyes, and stop our noses: so there should no evil boldly present itself to us, but we should divert ourselves. And so it should appear, that there is somewhat of that true hatred of sin in us, which is most infinitely in God, which if we did, God would the less, nay not at all turn away from us.  
Thirdly, and lastly; Behold here, the loathsomeness of sin, the vileness and the filthiness thereof, most intolerable, in that it makes the Lord turn away from us, yea from his beloved people.  
Nothing (my Brethren,) can be so odious to us, to make us turn away in disdain, to make us forsake and withdraw ourselves from it, as sin and uncleanness is to GOD. It is that which forceth him to abandon his people with a temporary dereliction, until they return: and the wicked with an eternal desertion.  
It must be a great matter must make us turn away from those who are dear unto us. God's people are his children, it must be a strange thing must make a Father turn away from his children. They are his Spouse, and therefore Sin is some great abomination, that constraineth the Lord to leave them.  
When we turn away from any thing, we turn away from a Serpent, from a Basilisk, from a Toad, from a stinking Carcase, which is most noisome, or, we turn away from our enemies, whom we hate, and of whom we are hated. Some displeasing object or other it always is, which we turn away from. We never turn away from that which is amiable, lovely and fair: but what is accursed, and miserable, and worthily of itself to be detested, oh what an abominable and beastly thing is sin, a most unclean uncleanness, and impure impurity, which makes God to turn away from us, because of that?  
FINIS.