The Camp at Gilgal. OR, A VIEW OF THE King's Army, and spiritual provision made for it.  
And josuah made sharp knives and circumcised the Children of Jsrael, and they abode in the Camp till they were whole. And the Lord said, this day have I rolled away the reproach of Egypt from off you, wherefore the place is called Gilgal.  Ios. 5.3,8,9. 
The Lord thy God walketh in the midst of thy Camp, therefore shall thy Camp be holy, that he see no unclean thing in thee, and turn away from thee.  Deut. 23.14. 
OXFORD, Printed by Leonard Lichfield, Printer to the University. 1643.   

For the King's Soldiers.  

WHen I look upon the Jsraelites in their Camp at Gilgal, and how they were brought thither, I cannot but think of the condition we are all in, and reflect especially upon you that belong to the Royal Camp.  
Those Jsraelites having worn out the long troubles of the Wilderness, and passed through Jordan on dry ground, do look back, first upon the way through which the Lord had wonderfully brought them, and then upon themselves and that uncircumcision that was still upon them, as if they had still belonged to Egypt which they had forsaken.  
What do they then? Being now upon the borders of their enemies, they form their Camp in Gilgal, and there they set up twelve stones taken out of the passage of Jordan, for a Memorial to the Children of Israel for ever, that they might know what way the Lord brought their forefathers into that Land, Ios. 4. and then, before they go out thence to any Battle, the reproach of Egypt is rolled away from off them, Ios. 5.9. that is they are all called to Circumcision, which was a mark that put a difference between them and Egyptians, and was a sign of new affections now to be entertained, to the putting away of that hardness of heart, that had accompanied their fathers from their coming out of Egypt.  
And now you must give me leave upon the like occasions to invite you to the like considerations; you have worn out the trouble of a long Winter, and passed through many dangers, it is now the time that Kings go forth to Battle, your Camp is form, and you ready to be drawn out against the Enemy; what then remains but that before you go out thence, you look back upon the way you have been hitherto led by, and out of the several passages of your deliverances, as out of the midst of jordan, take you several remembrances of God's power and Mercy, set them up in a well grounded Memory, and you will find the use and benefit of them ever after: then think of rolling away the reproach of Egypt from off you.  
The Reproach of Egypt is that uncircumcision, irreligion and profaneness of life and conversation, which (besides the black note set upon the Soldier's Profession by the licentiousness of many in it) is laid upon you by those of the adverse party; how justly you know best: I do not speak this to reprove you for, or dishearten you in this course of life you are now entered upon in His Majesty's service, but do praise you rather, the profession itself being honourable, and this particular service most just and commendable.  
Nor do I speak it any ways to clear your adversaries, who as they have Art enough to belie you, and malice enough to make you and us all Egyptians, that they may spoil us more fairly; so indeed they have upon them (and it will stick to them never to be rolled away) the reproach, not only of evil lives and conversations, but also of a most lewd cause.  
Yet this you must give me leave to say, and it cannot be denied, there is in too many of you too much that savours of the manners of Egypt, and is Reproachful in Israelites, in Christians; it concerns you therefore to think of Rolling away the reproach from off you, of entertaining new thoughts of life and conversation.  
The Lord did promise his people that he would send Hornets before them to drive out their enemies, Exod. 23.28. and joshua tells them the Lord had performed it. Ios. 24.12. and we may see the Hornet seizing on them in this Chap. 5. v. 1. the fear and terror of the children of Israel fell upon the Amorites, and their heart melted.  
And without doubt the Hornet of Conscience will at length seize upon the enemies of that just cause which you maintain, and will drive them out; but before that can come to pass, the sting of sin must first be felt in yours and every man's conscience that desires and expects a happy issue of these troubles; and unto this sting or prick of Conscience for sin, you must add the knife of Circumcision.  
It is for that purpose that this Monitory, these instructions were provided like the sharp knives (which joshuah is said to make, v. 3.) to pair away from you what is inordinate in itself, and hurtful and reproachful both to you and to the Cause, you have undertaken to defend.  
It was for the like purpose that the people came out to the Baptism of John, for Baptism is answerable to Circumcision; and among them, that specially stood in need of cleansing and of direction for a new life, there came the Publicans (a profession and employment that had as heavy reproach upon it as any) and said unto him what shall we do? Luk. 3.12. After them came the Soldiers likewise and demanded of him, What shall we do? v. 14.  
This was a very commendable readiness, and you cannot but think you are concerned in the example, and bound accordingly to seek instruction, at least to receive it being offered; for these were men of your profession, and what their duty was either in the enquiry, or in the performance of what was taught them, the same belongs to you.  
The Answer they received (Do violence to no man, neither accuse any falsely, and be content with your wages) doth tell you thus much in general, that a restraint is cast upon you; you may not do or speak what you list, but must make a Conscience of your words and Actions.  
What success it had we do not find expressed, so neither do we find that they returned any reproachful answer for the strict lesson he gave them; and I hope this Monitory will be as kindly entertained by you, though it should sometimes prove as sharp as the Circumcisers' knife or the Baptists language: We see the whole multitude that came to hear, struck with an awful reverence of that powerful and home-speaking Preacher, they all mused in their hearts whether he was the Christ or not, v. 15. and we read how afterward many Publicans came to our Saviour, unto whom john pointed them the way, and we meet with one good Centurion, and under him many conscionable and obedient Soldiers, Luk. 7.8.  
For your better and more particular direction you must know and consider under whose command you are, and what is your Duty: if you be asked under whom you serve, you will presently name your King, and your Captain or Colonel, and can readily give account of the duties you are usually put upon; and when you speak any thing that concerns conscience, it is commonly this, you have a good cause.  
All this is true and just; but this I must tell you, notwithstanding the goodness of your Cause, and the strictness of your obedience to your superiors, if you would have your King and yourselves to prosper, you must also and chief know him that has the highest command over you, The great General of the Armies of the Creatures, the King of Kings and Lord of Hosts that walketh in the midst of the Camp, and cannot endure to see any unclean thing amongst you, as he tells you Deut. 23.14.  
If you would have him deliver you, and give up your enemies before you, (as it is there promised) you must approve yourselves to him; for which there are two things considerable, your Cause and your Conversation. A good Conscience in regard of both these doth assure a blessing from God, and adds true confidence to a Soldier in all his erterprises.   

THE CAUSE.  
THe Lord is no Patron of an unjust cause, but will plead a just one, as David often desires him to do in his Psalms, usually alleging the righteousness of his Cause, as a prevailing argument to move him to undertake it. How comes it to pass then that we see sometimes an unrighteous Cause to prosper? We never see it finally prospering, but God in his justice suffers it a while to prevail for the punishment and correction of others, that have not hearts and conversations answerable to the uprightness of their cause: yet in the end the unjust cause will bring destruction upon the undertakers, that a man shall say, Doubtless there is a God that judgeth the Earth, Psal. 58.10.  
We may understand the Lords counsel and purpose in this particular, Esa 10. v. 5, 6, 7, 12. He there useth the Assyrian (whose meaning was nothing else but to spoil and oppress) as the rod of his anger against the people of his wrath; but when he has performed his whole work upon Mount Zion (that is throughly humbled and corrected his people) then will he punish the stout heart and high looks of the Assyrian.  
The Benjamites are very obstinate in defending a Lewd Cause, and do prosper in two Battles, Judg. 20. but in the third (when the Israelites had truly humbled themselves) Benjamin is cut off with an utter destruction. What your Cause is, and what you fight for, that you may understand and remember it the better, it is expressed upon the pieces of Silver, which you receive in pay; look upon them, whose Image what Superscription they bear.  
By that Image which you see on the one side, you are told it is for the King and his Just Rights, that Caesar may have what is his: by the Superscription on the other side, you are assured it is for the established Religion, for the Freedom of Parliaments, for the Liberty of Subjects that you bear Arms.  
Your Adversaries may fight for the bare Silver, having no better engagement to hold them in Arms; as for the Image or Superscription they have nothing to do with either; the Superscription which the Priests put upon judas his pieces of Sylver, The price of blood, they might read upon theirs, and would cast them away as he did his, were their Consciences not too far hardened.  
But you fight for the Cause, which is able to satisfy Conscience, when Gold and Sylver cannot do it; and in the performance and discharge of this your duty and allegiance, both the Law of God and of this Land will be your warrant, will secure you of the justness of your Cause.   

Life and Conversation.  
IVstnes of the Cause is not enough to make all prosper without a considerable disposition of the Persons, and answerable Conversation of those that are employed in the defence of it; I fear there is too general a security and confidence this way, in many that follow the King in this War; who seeing that between them and the Adverfary, the right of the Cause is on their side, are not so solicitous upon the point of righteousness between God and themselves; as if their Loyalty to their Prince would excuse their Rebellion against God, or their Zeal to His service cover their neglect in God's worship.  
Consider what the Lord threatens by the mouth of Samuel. If ye shall still do wickedly ye shall be consumed both ye and your King. 1. Sam. 12.25. not only ye for your own, but even your King also for your wickedness; and Psa. 81.14. The Lord tells his People under what condition they might expect his help; If my People would have harkened and walked in my ways, I should soon have put down their Enemies, & turned mine hand against their Adversaries▪ and the Psalmist in his own Person teacheth every one of you to conclude with yourselves, If I incline unto wickedness with my heart, the Lord will not hear me. Psal. 66. you see you strip yourselves of God's protection, nay make him your Enemy, who threatens to wound the hairy scalp of such an one as goeth on still in his wickedness, Psa. 68.21. you need no other Enemies, he will wound you.  
How oft have we seen a just Cause suffer through the wickedness of Instruments used in the defence of it? the Psalmist speaks of God's people under his special protection in the wilderness, how that, because they provoked him often to anger with their own inventions, they were often brought down in their wickedness, as weread, Psa. 78. and Psa. 106.  
We may see this in several Examples. The Israelites had a just Cause against Moab, but observe how they sped in it at first; The King of Moab sends for Balaam, and shows him the Host of Israel from an high mountain, to the end he might curse them; but so long as there was not iniquity and perverseness among them, he could have no power against them: so he is forced to confess, Num. 23. vers. 21, 23. He hath not beheld iniquity in jacob, he hath not seen perverseness in Israel, the Lord his God is with him; surely there is no enchantment against Jacob nor divination against Israel. No Art or power of man or Devil can prevail against a people, an army trusting in God and serving him.  
Therefore Balaam lets the King of Moab understand that Israel must first be brought to sin against their God, before he can prevail against them; and for that purpose counsels him (which Counsel of Balaam is mentioned, Num. 31.16.) to send in the daughters of Moab and the Midianitish women among them; we have the performance and issue of that counsel, Nam. 25. They fall by Whoredom and Idolatry, and then by the Sword and the Plague.  
Israel had a just cause against the Canaanites, yetthey were slain before the Men of Ai through Achans sin; they are forewarned of it in these words, Jos. 6.18. In any wise keep yourselves from the accursed thing, lest you make yourselves accursed, and make the Camp of Israel accursed and trouble it. Achan he covets the forbidden thing, takes a Babylonish garment, a wedge of gold, & two hundred shekels of Sylver; for this Israel is smitten before their Enemies, and the Lord tells them, Jos. 7.13. There is an accursed thing in the midst of thee O Israel; thou caused not stand before thine Enemies, until ye take away the accursed thing from among you.  
Against the Philistines also their Cause was good, yet are they smitten by the uncircumcised, and the Ark is taken for the wickedness of the Priests, and for the general profaneness and neglect of God's worship among the People. Eli knew all this, what little fear of God there was in his sons, or the People that were gone out to War, and therefore expects the Issue of the Battle with a trembling heart; He sat by the way side watching, for his heart trembled, etc. 1. Sam. 4.13.  
The Israelites are twice smitten before the Beniamites (though their Cause and War was approved by God) because they went not out with that mind, that humility, that dependence on God, as they ought. For do but observe the passages of that story, Judg. 20. The Beniamites are very obstinate in the defence of a lewd cause, will not be brought to any peaceable way of giving satisfaction for the injury done; the Israelites therefore gather themselves to Battle, but first go up to the house of God to ask Counsel, vers. 18. A good Cause they have, and they begin well: why then doth it not succeed accordingly? Surely there was something amiss among them.  
They enquired only who should lead the Battle, they doubted not of the Victory, because their Cause was good, and their number great, that was their vain confidence; and besides that, they had Idolatrous worship among them, Micha's graven Image was set up in the Tribe of Dan, jud. 18.31. and the Lord by that ill success he gave them, did as it were tell them, they must not trust in their numbers but in Him, and be as solicitous for the injury done to him in his worship, as for the wrong done to the Levite, and be as careful to remove the one as the other. Therefore being twice smitten, they understand themselves, and weep before the Lord, and fast, and offer peace offerings, that they may first be reconciled unto God before they go again into Battle; and then the ill Cause falls heavy upon the Beniamites to their utter destruction.   

All Profaneness to be avoided.  
BY the former examples and places of Scripture you are taught somethings are utterly to be declined and avoided by you, some things again expected from you, if you would have good success under God's protection & preservation.  
The Midianitish Woman must not be brought into the Camp, nor must the Babilonish garment, or any accursed thing, or any profaneness be found among you, as you may learn by the three first examples. But as Heart seeking the Lord in all humility and fear, and wholly depending on him is required of you, as you are taught by the Example of the Israelites going out against the Beniamites.  
The reason of both is drawn from the presence of God, which if you desire to have comfortably among you, you must remove whatsoever is offensive to him, as he Commands and gives the reason, Deut. 23.19. For the Lord thy God walketh in the midst of thy 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.  
He seems to speak there of the outward uncleanness that passeth from the body, but indeed intends the sinful uncleanness of Whoredom, Drunkenness, of Cursing and Swearing, or any Profaneness, of violence, Injustice, Cruelty, as at the 9 v. when the Heast goeth forth against thine enemies, than (than especially) keep thyself from every wicked thing.  
What is done by you in secret I know not, but if there be any Midianitish women brought in among you, though not so openly, as that Phineas the Magistrate or Officer may take notice of it and punish it, but so closely as Achan kept his Babylonish garment, Jos. 7. know ye that this God that walketh in the night through your Camp, and sees in darkness will bring the evil of your ways upon you, Be sure (saith he) your sin will find you out, Num. 32.22. But let me tell you how you appear in public, what every one that passeth by your Guards, may see in some of you, drunkenness and excess, may hear from many of you, Oaths and Curses by that great and holy name, (in which your help standeth) and so frequently, as if you could not speak one to another, or your Leaders and Officers give you a Command without an Oath or a Curse.  
Be you or they never so well deserving of the Military art, ye do His Majesty but disservice in pursuing his commands, and keeping his guards after that manner. If any of your Commanders be so fare from executing His Majesty's orders against this or any other profaneness, that they give you example rather for it, you must know it will not excuse you, but aggravate the sin so much the more, in them for giving the example, in you for the imitation.  
Nay we might find the contagion of it yet spread farther upon the inhabitants of this Town, in which whosoever shall hear, as with horror he may do, even Boys and Women Swearing and Cursing, he will not think but the infection was taken or increased since this City became a Garrison. This is the way to hasten judgement, because the ready way to fill up the measure of iniquity, when it comes to that of the Prophet, Hos. 4 9 and Esa. 24.2. Like People like Priest, like Master like Servant, like Buyer like Seller, like Captain like Soldier, like Guest like Host; how can we hope for abatement of judgements upon the increase of sin, or that they should cease, while this doth continue in such an height of profaneness?  
Do but hear what the Psalmist threatens to him that is guilty of it, His delight was in cursing and it shall happen unto him: he clothed himself with cursing, and it shall come into his bowels like water, and liek oil into his bones, Psal. 109.16,17. and then do but reflect upon yourselves, and consider how he meets with that custom of swearing and cursing which is so familiar with many of you, as if it were your delight and clothing, and how it will come home to him, that uses it, in a judgement that will not departed from him; not much unlike that of Joab for his bloodshed. 1. King. 2.5. He put the blood of War upon his girdle that was about his loins, and upon the shoes that were upon his feet; that is, the guilt of blood would cleave close unto him, like the straitest clothing which was about him.  
It were to be desired that all you which are Commanders and Officers, would consider there will always a mixed multitude follow an Army, as there did the Camp of Israel, Exod. 12.38. and that mixed multitude being of an Egyptian appetite, will be lusting after that which is unlawful, as they did, Num. 11.4,5. The more care rests upon you both to command yourselves and to check the unruliness of your People; for as it is said there, v. 10. Moses was displeased at it, so should it displease you, whensoever you hear the Blasphemies and Curses, or see the excess and drunkenness of Soldiers under you, and it should be your endeavour to restrain them.  
That you and they are concerned in it, may be shown by many instances out of holy Scripture, I will insist in four of them.  
The first is from that choice which was made of those Soldiers, by whom the Lord would save his people from the Midianites, jud. 7.6. the Lord tells Gideon their General, whom he should send away, whom he should retain; they that, when they drunk at the brook, laid down to draw it in with their lips, that is, such as would be slothful, and lie down to pleasure, drawing it in with a full draught, were to be dismissed; but those that lapped it up bringing the water with the hand to their mouth, that is, such as drank more sparingly, and with more pains, which did argue they were more patiented of labour and thirst, content with a little, and able to moderate themselves and their pleasures, were to be retained. This tells you, if you will be such, as are meet for the Lord to save his People by, you must be temperate every way, not lying down to pleasure to wallow in it, or take your fill of it.  
The second is from the example of Vriah a Commander in David's Armies, who coming from the Camp to the City, could not by any means be persuaded to go home to his wife, and gives the reason of it. The Ark, and Israel and judah abide in tents, and my Lord Joab, and the servants of my Lord are encamped in the open fields: shall I then go into mine house to eat and to drink and to lie with my wife? 2. Sam. 11.11.  
This was a commander indeed, that had learned first to command himself; not like the Officers of Armies now adays, who can make occasions to step over from the Camp wherever it is, to the next great Town, and there give themselves up to all the pleasures the place will afford. But this, you'll say, was too great austerity in a Soldier; yet doth it tell you, that Temperance will beseem you which are of the same profession; for if he would not take the liberty to do what he might, how shall ye to do what ye may not? and if he so carefully abstained even from lawful pleasures, though earnestly persuaded to the solace of them, how much more should you be careful to fly the unlawful pleasures of Excess and Riot, of chambering and wantonness, though enticed thereunto by earnest persuasions of evil companions?  
It is true that before Vriah returned to the Camp he was made drunk, but it was upon such provocations (as you may see v. 13.) that I verily believe none of you can ever meet with the like.  
The third instance is from that Captain in the Gospel, that good Centurion. As he from that obedience which his Soldiers yielded to him (who was but a mortal man) argued by a well grounded faith, that all things would obey him that was God omnipotent; after this manner: At my word one goeth, another cometh, a third doth this or that as he is commanded, how much more shall sickness departed from my servant and health return, if thou dost but say the word. Luk. 7. So you that are in authority, from that obedience you expect and receive from those which are under you, should reason accordingly, and conclude, that there is obedience and service much more due from you and your soldiers to the Lord of Hosts, the great Commander of all the Creatures.  
The last instance is from the Apostles argument, whereby he doth often from that duty and discipline (which is used in your profession, and cannot be neglected without great hazard) endeavour to persuade diligence, care and constancy in the Christian Warfair; so must you think you and your men are not taken off from the duty and careful practice of the one by your attendance on the other, but are so much the more prompted unto a strict observance of the duty of a Christian life, by how much the similitude between it, and a Soldier's profession, is more apparent.  
See then what dutics of Christianity the Apostle has clothed with the habit of your profession: Thou therefore endure hardness as a good Soldier of jesus Christ, 2. Tim. 4.3. No man that warreth entangleth himself with the affairs of this life that he may please him who hath chosen him to be a Soldier, v. 4. If any manstrive for masteries he is not crowned except he strive lawfully, v. 5. Every one that striveth for the mastery is temperate in all things, 1 Cor. 9.23. I so fight not as one beating the air, v. 26.  
When you enter upon your profession, you undertake hardship, renounce pleasure, and such engagements as may hinder you in the due performanee of your service, you must be temperate in all things; if you stand upon the guard, it is expected you should be sober and watchful; if you be summoned to march, you cast of needless burdens, and carry only necessary provisions; if you do march against an enemy, you observe Rank and Order; if you put on armour, you put off first your outward lose garments: if you enter combat with the adversary, you lay not about you vainly, beating the air, or smiting your fellows that stand by you, but making at the enemy with all your might; and to strive thus, is to strive lawfully, that is, to observe the Law of fights and combats, in order to the obtaining of the prize, and pleasing of him that has chosen you to be Soldiers.  
do but apply all this to those duties and that Law which you are to observe in the Christian warfare; and you will know what is expected from you, and what nearly concerns you.  
For in the warfair of a Christian life, you have enemies as well as in this you now serve in, and there the loss of the soul is hazarded, as the bodily life is endangered in this: there is armour to to be put on and used; there is Order and Rank to be observed that you be not found walking disorderly, which is as dangerous here as in a march against the enemy; there is a prize, a victory to be obtained; there also is one to be pleased that has chosen you, called you to be Christians. Nay the not pleasing of him in not observing the duties of a Christian life, will make you fail not only of gaining the prize of eternity, but even of all good success here in this temporal warfair.  
There are some sins, done in the body, which make the Soldier unable to go through with his service and duty that belongs to his place, which weaken the constitution of the body, and eat out the Marrow of the bones, such as drunkenness, rioting, whoredom, and the like uncleanness; but these and all other wickedness and sins of profaneness, as swearing, cursing, blasphemy, bloodshed, oppression, do not only make you loser's in the spiritual warfait, and give you up to your ghostly enemies, but also cut you off from God's protection and blessing, exposing you naked and unarmed to all the dangers of War.  
And not only so, but as it was said of Achan, that man perished not alone, but wrath fell on all the Congregation, Jos. 22.20. and as it appears by the other examples above alleged, you do through such provocations endanger, as much as in you lies, a good Cause to fall with you, which you should uphold with your best endeavours.  
Thus in general you see a restraint is cast upon you, you may not do or speak as you list; you must leave of and avoid somethings, and practise other; you must strive lawfully observing the order and rule of your warfaire, that you may please him who has chosen you to be Soldiers, that is, your God in the duties of a Christian life, which is the Spiritual warfaire, and your Prince in your orderly demeanour during this present War you serve him in.   

Duties to be observed.  
But a little more particularly to direct you, let me commend unto you three Duties, to which if you hold, the observing of them will be your best Armour and provision. 1. the true Fear of God. 2. A due Dependence upon his providence & protection. 3. Daily Invocation and Prayer. These will preserve & keep you from falling presumptuously into those former Evils of a lewd conversation, and from sinking desperately under the Evils and Dangers of War; you will find the direction and comfort of them in all the employments you are put to; when you stand upon the Watch for the preserving of yourselves and others, when you are called to a trial of your valour against the Enemy, when you are now to Enter the Battle, when you have the issue of it, either in Ill Success, or in Victory, and taking the spoil. Of all which particulars something for your Direction.  

Fear of God.  
I. OF the Fear of God; To teach a Soldier to fear, may seem but an improper and unseasonable lesson; but indeed to teach you this fear, the Fear of God, is to give you boldness, and to tell you, you need not fear any thing else: The wiseman assures us and gives it for a proverb received of all, that the Fear of the Lord is beginning of Wisdom, Prov. 9.10. So it is to all that can learn it, but especially it is the Soldier's Wisdom, who, seeing he has of all other most to do with fearful and dreadful things, doth then acquit himself most wisely, when he has learned how to Arm himself most compendiously and readily against all otherfeares whatsoever, by the entertaining of one fear, the Fear of God.  
Take confidence whence you will, it is but vain without this Fear, be it from the multitude of an Host, in Scripture you may read of divers vast Armies put to flight, not smitten by their Enemies, but stricken with a sudden fear, sent among them from the Lord, whom they least feared; or be it from the strength of Armour, see the Soldiers at the Sepulchre so astonied, that they lie for dead; or be it from height of walls, or from the spirit of strong drink, (wherewith some Soldiers foolishly arm themselves, when they go upon service) see Belshazar carousing with his Princes and Captains in his strong Palace, without any fear of the Enemy then laying siege against him; when as one hand from Heaven, not with a sword in it to execute, but a pen only to write his doom upon the wall, affrights them all, Dan. 5.5.  
Now this Fear of God is a fear to offend him, either by doing such things as he has forbidden, for those tend to his dishonour and provoke him to wrath; or by neglecting to do such things as he has commanded, for in those doth his service and worship consist, and the performance of them makes for the advancement of his glory.  
This Fear is grounded upon that due apprehension which we ought to have of God. First, in regard of his Omniscience, in that he knows all things, and is a witness to all the Evil we do, sees us wheresoever we are, and whatsoever we are about, hears us whatsoever we speak, and considers the very thoughts and desires of our hearts, Secondly, in regard of his Omnipetency, or his Power, as it is subservient to his justice in inflicting evil, and to his mercy in preserving and rewarding; He that can inflict or bring the greatest Evil upon man, is most to be feared, according to our Saviour's argument, I will forewarn you whom ye shall fear, Fear him, who after he hath killed, hath power to cast into Hell, Luk, 12.5. man consists of body and Soul, God only has power to destroy both; the greater World is made up of many sorts of Creatures, God only has power to command their Hosts, to chastise powerful Kings by contemptible Creatures, frogs, lice, locusts, so in Egypt; but when he will show his power by a judgement of more wonder, a judgement worthy of God, as it is, Wisd. 12.26. he can make the Sea give bacl when his people enter, and retire again to overthrow the Egyptians pursuing them; can make the Stars fight in their Course against Sizera, judg. 5. can by one Angel from Heaven in one night destroy an hundred and fourscore thousand men in the Camp of the Assyrians. Conclude therefore upon all men as the Prophet doth upon the Egyptians, Esa. 31.3. The Egyptians are men and not God, their Horses are flesh and not spirit: when the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is helped shall fall down.  
But he has power not only for judgement and destruction, but also for salvation, and how great is his power, that for that purpose can command Legions of powerful Angels; and this also is a ground of the true fear of God, His Power as it is subservient to his Mercy, Mercy with thee that thou mayst be feared, Psa. 130.4.  
Do but thus apprehend the alseeing, Almighty God, and such an awful reverence and dread will possess your hearts, that it will check and restrain you from all uncleanness, because He walketh in the midst of the Camp, as he tells his People, Deut. 23 and will be a swift witness against the adulterers, and swearers, and oppressors, as he threatens, Mal. 3.5. It was this Fear that kept joseph from consenting to his Master's wife, how can I (saith he) do this great wickedness and sin against God, Gen. 39.9. It will restrain you from cruelty and all unjust violence, so it kept joseph from dealing hardly with his Brethren, this do (saith he) and live, for I fear God, Gen. 42.18. Finally, it will drive you to him for protection in the times of distress; which was the next duty commended to you.   

Dependence upon God's Providence.  
II. A Dependence upon God's providence and protection. Fear doth usually drive men from that which is feared, when they can see nothing but the evil of it, or less good than evil in it; but this Fear is attractive, draws to God, because that power of his, which is the ground of this fear is not only a power of inflicting evil, but of saving too, as when he sets himself between the hosts of the Israelites and Egyptians in the pillar of the Cloud, which gave light and comfort to the Israelites, but shown blackness and terror to their Enemies, Exod. 14.20. But see the promise of protection, how that Power shall be employed for the security of them that fear him, The Angel of the Lord encampeth round about them, Psa. 34.7. and God will appoint salvation for Walls and Bulwarks, Es. 26.1. here are Fortifications beyond your outworks, the protection of God draws the outmost lines of defence, keeps the outmost guards round about them that fear him; for which the Psalmist often calleth the Lord his shield and buckler, his rock and tower of defence.  
The Lord to clear this plainly in delivering his People from the great host of the Midianites, tells Gideon, the people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, mine own hand hath saved me, jud. 7.2. that Israel might not say, the Midianites are too many for me (so indeed they were, if success had depended on their Number rather than God's protection) the Lord said to Gideon, the people with thee are too many for me; so he reduceth them to three hundred, and sends them against so many thousand of the Midianites, that the Salvation might appear to be wrought only by his power.  
In the Camp at Gilgal, where all the men of war were circumcised, while they were sore & not well able to help themselves (in which case two men, Simeon & Levi, fell upon a whole City and slew all the males, Gen. 34.) they were far by his protection, that made the terror and fear of them fall upon the Amorites round about, so that their hearts melted, and there was no spirit in them because of the children of Israel, as we see, Jos. 5.1.  
So when they went up to jerusalem at the three great Feasts thrice every year by God's command, and thereupon their borders were left naked of men to defend them, the Lord promised and did make it good, that none should so much as desire their Land, when they went up to appear before the Lord, Exod. 34.24. Their going up to jerusalem was to worship and offer sacrifice, and if they stayed at home or neglected the service, they could not expect the defence promised, and this puts me in mind of what I commended to you in the third place, Prayer.   

Daily Prayer.  
III. PRayer, or daily invocation or calling upon God; whereby that protection and defence is implored and obtained; whereby you show your dependence upon that protection, and do return unto him his daily worship, acknowledging him to be your God, by begging of him what you stand in need of, as forgiveness of sins, grace, food, and preservation, by giving him thanks for the good things you daily receive from his gracious and powerful hand of Providence, opened to you to feed you, and stretched over you to protect and defend you.  
It will not be thought by many that a Soldier should have very much time to bestow on devotion, yet is it often seen that Soldiers can find too much time to spend upon Idleness and vanity; and if we look into Acts. 10. we may see how Cornelius a Centurion or Captain employed his spare time, He was a devout man and prayed to Godalway, v. 2. There are differences indeed o● Times, and, according to the necessities and exigencies of them, there are differences of the performance of this duty of prayer and worship; for sometimes it is more public and solemn, as when you meet together in a body to pray; sometimes in Private by yourselves, which should be your daily worship; and sometimes the streits of time will not suffer it to be performed either by public meeting or private retiring, as when you are suddenly commanded upon Service; yet then may it be done in the closet of your heart, by mental ejaculations, and inward elevations of the mind to God. So you have three ways of performing this your duty of prayer & worship to God, the two first ways as opportunity will give leave, (and that opportunity is not to be neglected) the last way you may use upon what employments soever you shall be put.  
When the Israelites journeyed not, but rested in a place, than they kept the charge of the Lord, Num. 9.19. that is, they attended upon the public worship of the Lord performed in the Tabernacle, which could not be solemnly observed when the Camp removed; their frequent Journeying also being a Cause of the neglect and forbearance of Circumcision till the Camp came to be pitched in Gilgal.  
So when you rest in Garrison, as Cornelius did, of whom you heard above, or when you make any abode in the Camp, as the Israelites did sometime in the wilderness, and after that in Gilgal, then have you all opportunities of performing your private devotion, and also of attending upon the duties of public worship in praying to God and hearing his word. For which purpose you have Chaplains in your Regiments to minister unto you, and he that shall find you lying under hedges, & sporting by the high ways, cannot but see you have spare time, and think in all reason you should be compelled to come in as those were in the Parable, Luk. 14.23.  
But in the necessary streits of time God will admit of limitations and some forbearances in his worship for the safety of the whole Army, which is concerned in the speedy performance of sudden duties, that the Soldier is called to. He doth it in a matter of less moment, Mat. 5.23. If thou bringest thy gift to the Altar, and there remember'st that thy Brother hath aught against thee, leave there thy gift before the Altar, etc. He suffers a breach in his own worship till the breach of charity between man and man be made up; but the offering must not be taken away, he that brought it must return to offer; so when you are broken of your accustomed time for devotion by a sudden command for service, consider these two things, first, that you carry your heart, and therefore an Altar, about with you, from whence you may offer up your thoughts and desires to God as you March towards, or encounter with an Enemy. Secondly, that you left your offering before the Altar when you were broken of your accustomed time, and so when you return to privacy you must think of offering.  
I have often thought with myself, how it should come to pass that Mariners and Soldiers (who of all other stand most in need of the benefit of prayer, and of a continual prepared heart, as being most often near to death) are yet of all other most commonly farthest from the use of prayer and thought of death, and do usually live more carelessly and loosely. It puts me in mind of that which Plutarch speaks in the life of Solon, whom he notes to have been formerly of a loser conversation and delighted in Poetry, and gives a reason of it from his former course of life when he was a Merchant, to this effect; Merchants running through many hazards and great dangers do, when the Fear and sorrow (wherewith they were possessed) is over, desire to enjoy themselves so much the more: in like manner such Soldiers (that have no better comforts and refreshments then what sense doth suggest unto them) being often in great dangers, fears, and bitterness of mind, do seek the sweet of a licentious relaxation and liberty, and the more they were straitened before, the more they let all lose when once they are free.  
This is no true ease or solace of mind after evils and dangers that are past, nor is it any good preparation against those that are to come; it is not a Christian but Epicurean remedy against fear and care, for it saith, let us eat and drink, for to morrow we shall die. But the Scripture would teach both Mariner and Soldier the nearer they are to danger, the more carefully to number their days that they may apply their hearts to Wisdom, which wisdom is in the fearing of God, the depending on his protection, the serving of him daily by prayer and thanksgiving, the duties already commended unto you.  
And now if you will take a short View of the Services and employments you are put upon, you shall find the use and benefit of those duties in them. The employments or services you are put unto, I may reduce to two. You are called either to Watch or to Fight against the Enemy, to the Guard or to the Encounter and Battle.    

The Watch or Guard.  
I. When you stand upon the Watch or Guard, you are there set for the preservation of yourselves and others, and aught to consider what a great charge is committed to your trust, no less than the lives of all that are within the compass of your walls or trenches, who are to be secured by your care, and to take their rest in your watchfulness; a duty this is conscionably to be discharged by you. A great Commander of the Thebans finding his Sentinel sleeping dispatched him forthwith and excused it, I found him dead and so I left him, dead, because sleeping, and because sleeping therefore rewarded with death indeed. It shows what you deserve if you be found so, because those you watch for, might be so dispatched by the Enemy through your neglect.  
Hereupon you ought to consider how much it concerns you to take heed of excess and drunkenness, which makes you unfit for the faithful performance of this service; we read in several histories how many Cities & Armies have been surprised and lost through the negligence of the Watch being oppressed with drunkenness and sleep.  
You must also consider that the safety of the City or Camp is not to be ascribed only or chief to your care and watchfulness, but to that Eye of providence which never slumbreth nor sleepeth, which watcheth over you and those that you watch for, which appointeth salvation for Walls and Bulwarks as you heard above, and as the Psalmist tells us, It is the Lord that maketh fast the bars of our Gates, Psa. 147.13. and the Watchmen wake in vain, except the Lord keep the City, Psa. 127. so that this service or employment calls for your dependence on his protection, according to the Duty before commended to you.  
2dly. When you are called to the Encounter or Battle, you will find the direction and benefit of the three former Duties; and here you are called to the trial of your Valour, and to a consideration of the Issue of the Battle.   

VALOUR.  
I. VAlour is both necessary and commendable in a Soldier, but very much mistaken now adays; sometimes a quarrellsome disposition and heat of blood, sometimes a careless and rash daring goes for Valour; we see how drunkenness often brings forth quarrels and fightings, when it has heated the blood which else upon a just and sober occasion would be cool enough, a Valour that deserves not to be armed with swords but drinking pots, with which the Thracians a drunken people were wont to fight.  
We see also how a false opinion of honour and reputation thrusts men into Duels; from whence come Wars and fightings among you? come they not from hence, even of your lusts that war in your members? jam. 4.1. No true Valour here but inordinate lusts and desires, that first fight and strive within yourselves, being set on fire by excess and riot, or stirred up and misguided by a false conceit of your reputation blemished, if you do not answer the challenge that has dared you to adventure body and soul.  
The first challenge for a Duel that we read of came from the mouth of an uncircumcised Philistin, 1. Sam. 17.8. and yet that was in open war, tending to the saving of many by the hazard of two, and because it was therefore lawful, David did accept it: but a challenge to a private Duel upon a private quarrel comes from an heart very unchristian, uncircumcised. Next we find Abner and Joab meeting, and putting their men to twelve Duels, for being enured to blood they made but a sport of killing, 2. Sam. 2.14. but to show that the Lord liked neither the offer nor the accepting of the trial, the matches on both sides fell down together and perished.  
True Valour is grounded upon the assurance of a good Cause, in the maintenance whereof, and in the confidence of God's blessing the Soldier is not afraid to meet Death, to hazard life; he that is resolute here is truly Valiant, though he will not swear and swagger, though he will not answer a challenge from a fellow Soldier, but dare from a just & lawful Enemy; for he dare adventure his life but not his soul, knowing that duell's upon private quarrels are both Vnsouldier-like, because men are not called together into Arms to try their swords upon each other, to pursue a private revenge but an open Enemy, and also , because in such a case to kill or be killed, are both unwarrantable, damnable.  
joab was a valiant man, and shown it, not when he slew Abner and dispatched Amasa, shedding the blood of War in Peace, 1. King. 2.5. but when he Encountered the Ammonites and Syrians, than he shown a well grounded Valour. Be of good courage (saith he to his brother Abishai) and let us play the men for our people, and for the Cities of our God, and the Lord do that which seemeth him good, 2. Sam. 10.12.  
Now as Religion doth ground all true Valour upon a just and good Cause, so doth Reason set bounds for it, and tells you it is no disparagement to your Valour, but a commendation of your discretion, to refuse to assail an Enemy when there is no likelihood of prevailing. The attempt that jonathan and his Armour be arer alone made upon a Garrison of the Philistines is not to be drawn into example, we know by the Text that it proceeded from extraordinary & Divine warrant, 1. Sam. 14.6,10. But the Philosopher tells us truly in his Morals, that Fortitude or Valour, if you will make a Virtue of it must be regulated, and confined by Prudence, as well as the other Virtues, that is, it must not attempt against all reasonable possibility of success, for that is rashness or fool hardiness.  
You of the King's Army have shown remarkable Valour upon all occasions, and I have spoken all this to you of regulating your Valour by Religion and Reason, not to straiten it, but that, as you have it grounded upon a good Cause, so you may use it in order to the advancement of that Cause, not mispending it in Quartels and Duels, but upon the Enemy in a just Encounter, and that with a dependence upon God, the giver of all Victory; and this will not weaken your hands but increase your cofidence: which calls you to the next point, the Consideration of the Issue of the Battle, which falls out either with Ill Success or with Victory to you, and the taking of the Spoil.   

The issue of the Battle.  
IN relation to which you must first consider, that however valour, and strength, and number of men be the ordinary and secondary means of victory, yet the Issue and success of the Battle is indeed given by a hand from Heaven; the Arm of flesh is to be used, not trusted in. So the Prophet told jehosaphat and his Army going out against the enemy, the Battle is not yours but the Lords. 2. Chron. 20.15. and the Psalmist, he girds with strength to the Battle, Psal. 18.32. He protects in fight whom he pleases and as he pleases, He covered my head in the day of Battle, Psal. 140.7.  
When I see Ahab smitten with an arrow between the joints of the harness, 1. King. 22.34. and Goliath struck dead with a stone in the forehead, where only he was penetrable, I must acknowledge (besides that arm which drew the bow, for it was done at a venture, and that hand which slung the stone) an Arm of power, and hand of providence, that directed both arrow and stone. And it has been seen, that the buckle of a Belt has borne of the thrust of a sword, and a piece of an Horse-shoe casually found & hung at a Soldier's girdle has broken the force of a bullet; a little armour serves the turn when Providence will save, and the compleatest armour cannot save when the same providence will expose to danger.  
Secondly, consider how vain a presumption it is to make sure of Victory upon any outward advantage, as of Numbers, Strength, Ammunition, it was the Vanity of Sisera's mother, as she is made to speak concerning her sons return, Why is his chariot so long in coming? why tarry the wheels of his charets? have they not sped? have they not not divided the prey? etc. Jud. 5.28. But as Ahab tartly admonished the boasting King of Syria, let not him that girdeth on his harness boast himself as he that putteth it off, 1. K. 20.11. So ought you to consider, what the Wiseman had observed, Jreturned and saw, that the race in not to the swift, nor the battle to the strong, nor yet favour to men of skill, but time and chance happeus to them all. Eccles. 9.11. that is, the Issue and event of things happens not always according to the appearance of outward means, but this Chance as he calls it, is the effect of this divine Providence which disposeth all things, some things often against the probability of outward advantages and means.  
Upon these considerations you may think, First, how it concerns you to come to the Encounter, not as the Philistin did against David, Cursing him by his Gods, 1. Sam. 17.43. and as too many commanders use to do, bring up their men against the enemy with Oaths and Curses: but to come to the fight as David did against the Philistin, in the name of the Lord of Hosts, 1. Sam. 17.45. in a dependence on his protection, as Asa did against the Ethiopians, O Lord our God we rest on thee, and in thy name do we go out against our Enemies, 2. Chro. 14.11. and with such words, thoughts or meditations, as are suggested to you below in the Occasional devotion, concerning this point of coming to the Encounter.  
Secondly, how to bear ill success if it happen, or how to receive a victory and use it.   

Ill Success.  
YOu must not seek the cause of ill Success only in outward disadvantages and miscarriages, the Servants of the King of Syria concluded as that the Israelites were stronger than they, and put them to the worse because they fought in the hilly Country, but in the plain they were confident they should be too good for them, 1. K. 20.23. when as the God of Israel who discomfited them, was the God of the Valleys as well as of the Hills.  
But besides the outward disadvantages and miscarriages, you must look up to that hand which disposeth and overruleth all. You must conclude there is something amiss in you, though your cause be good, as there was in the Israelites defeated by the men of Ai, jos. 7. and in the Israelites smitten before Benjamin, jud. 20. Either that you have ascribed former victories to your own strength and the counsel of man, more than to God's goodness over you; or that now when you came to the Encounter, you depended more on your numbers, strength, and valour, then on his power and providence; or that there is some accursed thing among you, some notorious profaneness suffered among you, which provokes the eyes of his glory, Esa. 3.8. and therefore the eye of his providence is turned away from watching over you. This you ought to think with yourselves upon ill success, and to search it out, and to apply unto the Lord in the acknowledgement of sin, and the desire of his protection, so you may see josua doing, Ios. 7.6. and the Israelites, jud. 20.26.   

VICTORY.  
IF it shall please God to give you good success and victory, you must not ascribe it to your own strength or wisdom, although you therein much surpassed your Enemies, but to that power and wisdom which can defeat the greatest strength, and turn the most subtle Counsels into foolishness. Then must you not forget to return Praise and thanksgiving to him that gave you the Victory; and in his fear to use it with such moderation, and restraint of slaughter and Spoil, as may repress Cruelty and Rapine, and yet not be prejudicial to the Cause.  
When Elisha spoke what Hazael would do to the children of Israel, how he would set their strong holds on fire, and slay their young men with the sword, and dash their children, and rip their Women with child; Hazael replied, But what is thy servant a dog that he should do this great thing? 2. K. 8.12. In the judgement of an Heathen Commander cruelty beseems not a Soldier, not a man.  
We read how Gideon dealt with the men of Succoth which held out against him, jud. 8.16. he did not run furiously upon them, killing all that came to hand, but took the elders of the City, and with the briars of the Wilderness taught them, that is, made them to know by their punishment what it was to resist such Rulers as God had set up over them; So that the chief commanders of the City were called out to execution, the People only affrighted by their example.   

SPOILS.  
THe Act of jacobs' sons, first slaying the inhabitants of Sichem without just cause, then fall.ing upon the slain and spoiling the City, was detestable both for the Cruelty and Rapine in it, Gen. 34.26. this was a Cruel plunder; Plunder is a new word, but I conceive it expresseth an old way of injustice, implies such spoils as are unlawfully taken. In the taking of Spoils, the persons, from whom they are taken, and the manner of taking them, are considerable.  
First, they are lawfully taken from a lawful enemy. For such an one being conquered forfeits life and goods to the Conqueror, He is servant to him of whom he is overcome, as our Saviour speaks, that is, he is altogether at his disposing; and in the Parable, when the strong man, that keeps his Palace or Fort, is vanquished by a stronger than he, he is spoiled not only of his Armour but of his goods too. Luk. 11.22.  
Secondly, in the manner of taking the Spoil there is a difference between the Spoil of the Field, and of a Town or Country; for though the spoiling of the enemy taken or dead in the Field be permitted promiscuously to the Soldier, as every one of gideon's Soldiers had the earrings of his prey taken from the defeated Ishmaelites, jud. 8.24. yet is the spoiling of a Town or Country to be orderly performed by command: it being more to the preservation of justice, and benefit of the Soldiers, to have the spoil of a Town orderly taken and divided among them, then that they should fly tumultuarily upon it, and every one be his own carver.  
We read not that the Spoils allowed in Scripture were at the pleasure of the Multitude, but orderly performed, both for the taking of them and the dividing or disposing of them; The Midianites are spoilt, and all the spoil and the prey is brought to Moses and Eleazar, and so divided, Num. 31.12. When Rabbah was taken by David, it is said, He brought forth the spoil of the City in great abundance, 2. Sam. 12.30. When joshuah sent home the Reubenites from the war, he bids them, Divide the spoil of your enemies with your brethren, Ios. 22.8. And when some that went down with David against the Amalekites grudged that any of the spoil should be given to them that were left behind, David replied, Who will hearken to you in this, but as his part is that goeth down to the Battle, so shall his part be that tarrieth by the stuff, they shall part alike, and he made it a statute for Israel unto this day. 1. Sam. 30.22,24,25. and it were well it were better observed at this day, for who will tarry by the stuff willingly, or keep the guard carefully, if not provided for by the orderly disposing of the Spoil.  
The Israelites having taken and slain the men of Judah, with much cruelty, are reproved for it by the Prophet, whereupon they took those of judah which they had as Captives or Prisoners, and with the Spoil clothed and fed and shod them. 2. Chro. 28.15. which as it forbids cruelty against an enemy, and makes him sometimes the object of mercy, so doth it much more condemn the injustice of some Commanders, that engross the spoil to themselves, and make private benefit of that, which is or should be apppointed for the clothing and relief of their own poor Soldiers. I desire you to remember what jacob said to his sons returning with the spoils of Sichem, Ye have troubled me, to make me stink among the inhabitants of the Land, Gen. 34.30. and accordingly to consider what disservice you do His Majesty, if under colour of spoiling Rebellious enemies, his peaceable Subjects be plundered by you.  
Finally, when I consider what fuccesse it has pleased God to give His Majestis forces, and cannot find any reason of it, either in the abundance of ammunition, or the number of His men, or in the holiness of their lives, and their care of serving God; I must conclude, and so ought you, that the Lord doth thereby show he justifieth the cause you defend, and doth invite you still to ackuowledge him in all your erterprises, and to use the Victory he gives you, with moderation and justice, and to be more careful of his service and worship.  
When I spoke above of Prayer, I shown how necessary it is for you, because thereby you return unto God his Worship, and obtain from him protection and any thing you need; also how much spare time you have, that might be employed in devotion; and though the service be sudden many times upon which you are commanded, yet may the heart be lifted up in praver, according to the straits of times and occasions; I now come to give you patterns for the practice of this in such set and daily devotion, or such occasional devotion as may and will concern you.   


The Soldiers private Devotion.  
EVery day requires of you the performance of your duty to God, which that you may do more fitly in relation to the service you are engaged in, I desire you first to consider, how justly your King may say in the Psalmists words.  
Be merciful to me, O God, for man goeth about to devour me, he is daily fight and troubling me; mine enemies are daily in hand to swallow me up, for they are many, O thou most High. Psal. 56.1,2.  
They daily mistake my words, and all that they imagine is to do me evil; for they hold together, and keep themselves close and mark my steps, ibid. v. 5. 6.  
They run and prepare themselves without my fault, arise thou therefore to help me and behold. Psal. 59.4.  
Destroy their tongues, O Lord, and divide them, for I have espied unrighteousness and strife in the City: day and night they go about within the Walls thereof, mischief also and sorrow are in the midst of it. Psal. 55.9.10.  
Shall they escape for their wickedness? thou, O God, in thy displeasure shalt cast them down, Psal. 56.7.  
Thou tellest my flittings, put my tears in thy bottle: are not these things written in thy book? v. 8.  
Hid me from the gathering together of the froward, and from the insurrection of wicked doers, Psal. 64.2.  
For under the shadow of thy wings shall be my refuge, till this Tyranny be overpast, Ps. 57.1.  
I will call unto the most high God, even unto the God, that shall perform the Cause, which I have in hand. v. 2.  
He shall send from Heaven and save me. v. 3.  
Yea his right hand shall hold me up, and his loving correction shall make me great, Ps. 18.35.  
Let them rejoice and be glad, that favour my righteous dealing, yea let them say, blessed be the name of the Lord, that hath pleasure in the prosperity of his servant. Ps. 35.27.  
Then cannot you but think, you are invited to apply unto God in the behalf of your King, yourselves, and your Cause, as followeth.  
The PSALM.  
Pled thou our cause, O Lord, with them that strive with us, and fight thou against them that fight against us. Ps. 35.1.  
Lay hand on shield and buckler, and stand up to help us. v. 2.  
Help us, O God of our Salvation, for the glory of thy name, O deliver us, and be merciful unto out sins for thy Names sake. Ps. 79.9.  
Led us in the right way because of our Enemies, and deliver us not over to the will of our Adversaries, for there are false witnesses risen up against us, and such as speak wrong, Ps. 27.14.  
Remember, O Lord, the rebuke that thy servants have, and how thine Enemies have slandered the footsteps of thine Anointed, Psal. 89.49.  
Stand up, O Lord of Hosts, and be not merciful unto them that offend of malicious wickedness, Psal. 59.5.  
For the sin of their mouth, and for the words of their lips, they shall be taken in their pride; for why! their preaching is of cursing and lies, v. 12.  
Oh turn not away the face of thine Anointed, Psal. 132. Oh prepare thy loving mercy and faithfulness, that they may preserve Him, Psal. 61.7.  
Stretch forth thy hand upon the furiousness of His Enemies, and let thy right hand save Him, Ps. 138.7.  
Yea let Them be clothed with shame, but upon Himself let His Crown flourish, Psa. 132.19.  
So shall the King rejoice in God, and the mouth of them that speaks lies shall be stopped, Ps. 63.12.  
Yea their own tongues shall make them fall, insomuch that they which see it, shall say, This hath God done; for they shall perceive, it is his work, Psa. 64.8,9.  
The Prayer for the Morning.  
O Almighty Lord God, I bless thy Name, for that thou hast kept me this night passed from all dangers, notwithstanding all my sins and ill deserts, I beseech thee to pardon them all in jesus Christ, and to guide me this day by thy Grace, that I fall not into any presumptuous sins, but may have thee always before mine eyes to fear thee in all my ways. And seeing nothing is safe without thy defence, or prosperous without thy blessing, keep (I beseech thee) and defend Our gracious King, protect Him in His Person, bless Him in his Counsels, prosper Him in his Just Designs; Bless also and protect all his Armies, Us especicially that attend here to serve Him under thee, who art the Everliving God; Grant this for Jesus Christ our Lord and Saviour; AMEN.  
The Prayer for the Evening.  
O Almighty Lord God, which hast made the out go of the Morning and of the Evening to praise thee, blessed be thy Name, for that thou hast kept and preserved me this day; I acknowledge my manifold sins and transgressions, in thought, word and deed, committed against thee; beseeching thee to pardon what I have done amiss for thy mercy's sake in Jesus Christ. Defend, O Lord, the King's Majesty and His Army, watch thou over us, and keep us all from the dangers of this night, through Jesus Christ our only Lord and Saviour, AMEN.   

Occasional Devotion.  
AS every day requires the performance of your Duty to God, so doth every special occasion, in order to the Battle and the Issue thereof, call you to some Act of Devotion, which may be performed either more solemnly or abruptly according to the straits of time.  
We have King Asa's prayer when he went out against the Ethiopians 2. Chr. 14.11. and King jehosaphats upon the like occasion, 2. Chr. 20. v. 6. Now as it belongs to Authority, and is the duty of every General, to command the public and solemn performance of this duty before the joining of Battle, if the time will permit; so doth it concern every Soldier to lift up his heart to God in order to the occasion, and perform this duty in some sort answerable to the straits of time.  
And therefore be your service and employment never so sudden and urgent, yet will it admit the private ejaculations of the heart; be you in a March, or Motion towards the Enemy, the mind can move faster towards heaven; or be you in the very Encounter, the sudden thoughts and desires, darted from the Soul, are more ready than the dischargings of your Guns, more quick then fired Powder or flying Bullet.  
Moses being in a straight between the Red-Sea, and the pursuing Enemy, is said to cry unto the Lord, yet we read not that he speak any thing, Exod. 14.15. it was the cry of the heart, and that also sounds in God's ears. jehosaphat when oppressed in battle by the Syrians cried unto the Lord, and God moved them to departed from him, 2. Chr. 18.31. So the men of judah, when the battle was before and behind them, cried unto the Lord, 2. Chr. 13.14.  
The good Emperor Theodosius in the like danger prayed, and was delivered, the darts and arrows that came from the Enemy being by a mighty wind borne back again upon them. And we read of the Christian Legion, which serving under Antoninus an heathen Emperor, did by prayer save the whole army from the necessity of perishing either by drought or by the Enemy; for out of the same cloud at their prayer did issue Rain to refresh the Army, and Thunder and Lightning to strike and confound the Enemy.  
For direction of your thoughts and desires in order to the Battle, take what followeth.  
The PSALM.  
THou art our King, O God, send help unto jacob, Psal. 44. v. 5.  
Through thee will we overthrow our Enemies, and in thy Name will we tread them under, that rise up against us, v. 6.  
For we will not trust in our Bow, it is not our sword that shall help us, v. 7.  
There is no King can be saved by the multitude of an Host, neither is any man delivered by much strength, Psal. 33.15.  
But it is thou that savest us from our Enemies, and puttest them to confusion that hate us, Psal. 44.8.  
Through God will we do great Acts, for it is he that shall tread down our Enemies, Psal. 60.12.  
The Prayer.  
O Almighty God, King of Kings, and Lord of Hosts, it is nothing with thee to help whether with many, or with them that have no power, Help us O Lord, and deliver us, we humbly beseech thee, from our Enemies; that we being armed with thy defence, may be preserved to glorify thee which art the giver of all Victory, through the merits of thy Son and our Saviour jesus Christ. AMEN.   

Upon ill Success.  
WE find josua humbling himself upon the defeat before Ai, jos. 7.6. and the Israelites applying to God in fasting and prayer, when they were smitten before Benjamin, jud. 20. upon which occasion the Psalmist will tell you what thoughts and desires should possess your hearts.  
The PSALM.  
O God thou hast cast us out and scattered us, thou hast also been displeased; O turn thee unto us again, Ps. 60.1.  
Thou standest a fare off, and goest not forth with our Armies. Ps. 44.10.  
Thou makest us to turn our backs upon our enemies, so that they which hate us, spoil our goods. v. 11.  
And though all this be come upon us yet will we not forget thee, nor behave ourselves frowardly in thy Covenant. v. 18.  
Turn us again, O Lord God of Hosts, show us the light of thy countenance, and we shall be whole. Ps. 80.19.  
Oh be thou our help in trouble, for vain is the help of man. Ps. 60.11.  
Salvation belongeth unto the Lord, and his blessing shall be upon his People. Ps. 3.8.  
The Prayer.  
O Most merciful Lord God, we acknowledge we have not feared thee, nor served thee as we ought, and therefore thou hast smittenus that we may know thee, turn us o Lord unto thee, and be thou merciful unto us, deliver us from our Enemies, and save us for thy mercy sake in jesus Christ. AMEN.   

AFTER VICTORY;  
The Psalm.  
WE will magnify thee, O Lord, for thou hast set us up, and not made our foes to triumph over us. Ps. 30.1.  
Thou art the God of whom cometh salvation, God is the Lord by whom we escape death. Psal. 68.20.  
Thou hast sent forth strength, establish the thing, O God, that thou hast wrought in us. v. 28.  
Thou hast girded us with strength of War, Ps. 18. and covered our head in the day of Battle, Ps. 140. and compassed us about with songs of deliverance, Ps. 32.  
God is our refuge and strength, a very present help in time of trouble; therefore will we not fear though the Earth be moved, and Water's rage and swell. Ps. 46.1.2.  
For the Lord is King, be the people never so unpatient; he sitteth between the Cherubins, be the Earth never so unquiet, Psal. 99.1.  
He stilleth the raging of the Sea, and the noise of his waves, and the Madness of the People, Ps. 65.7.  
He hath broken the arrows of the bow, the shield, the sword, and the spear, Ps. 76 3.  
At thy rebuke, O God of jacob, both the Char●… and Horse are fall'n, v. 6.  
The fierceness of man shall turn to thy praise, and the fierceness of them shalt thou refrain, v. 10.  
Praise the Lord with a new song, for he hath done marvelous things, with his own right hand and his holy arm hath he got himself the Victory. Psal. 98.1,2.  
The Vote of the People for Peace.  
O God wherefore art thou absent from us so long? Why is thy wrath so hot against the sheep of thy Pasture, Ps. 74.1.  
Thou hast moved the Land and divided it, heal the sores thereof, for it shaketh. Ps. 6.2.  
Thou hast showed thy People heavy things, thou hast given us a drink of deadly wine. v. 3.  
Thou hast proved us, thou hast brought us into the suare, and laid trouble upon our Loins; thou sufferest men to ride over our heads, ps. 66.10,11.  
The high Ways are unoccupied, the Travelers walk through byways, and the Inhabitants of the Villages cease, judg. 5.6.  
For all the Earth is full of darkness and cruel habitations, ps. 74.21.  
Up Lord, why sleepest thou? awake and be not absent from us for ever, ps. 44.23.  
O remember not our old sins, but have mercy upon us, and that soon, for we are come to great misery, ps. 79.8.  
Turn thee again at last, and be gracious unto thy servants, ps. 90.13.  
Comfort us now after the time that thou hast plagued us, and for the years wherein we have suffered adversity. v. 15.  
Oh that salvation were given unto Israel out of Zion, oh that the Lord would deliver his people out of Captivity, then should jacob rejoice and Israel should be right glad, ps. 53.7,8.  
He is the God that maketh men to be of one mind in an house, and bringeth the prisoners out of Captivity, ps. 68.6.  
He maketh Wars to cease, he breaketh the bow, and knappeth the spear in sunder, ps. 46.9.  
The Lord shall give strength to his People, the Lord shall give his People the blessing of Peace, ps. 29.10.  
That our Garners may be full, and our sheep bring forth thousands in our streets, ps. 144.13.  
That our Oxen may be strong to Labour, tha● there be no decay, no leading into Captivity, and n● complaining in our streets, v. 14.  
Happy are the People that be in such a case, yea● blessed are the People, which have the Lord fo● their God, v. 15.    
FINIS.