A Spiritual SNAPSACK FOR THE PARLIAMENT SOLDIERS CONTAINING, Cordial Encouragements, Effectual Persuasions, and hopeful Directions, unto the Successful prosecution of this present CAUSE.  
BY J. P.  
LONDON, Printed for Henry Overton, in the Year, 1643.   

To His Excellence ROBERT EARL OF ESSEX; Viscount Hereford, Baron Ferrars of Chartley, Lord Bourcheir and Louvain, One of His Majesty's most Honourable Privy Council, and General of the Army raised by the Parliament, in Defence of the true Protestant Religion, his Majesty's Person, the Laws and Liberties of the Kingdom, and the Privileges of Parliament.  
Right Honourable,  
Greatness and Goodness as they are infinitely in GOD, so in what degree they concentre in Man, they have a God like Divine influence and power to create Love, and Respect Boldness and Reverence in Persons Inferior; Your goodness hath made you Great, and your Greatness (contrary to common Experience) hath made you Good; and both these hath emboldened me humbly to solicit your Excellence, that this small Snapsack, upon the strictest search of your diligent Sentinels, and approbation thereof, may freely pass among your Common Soldiers: It is not my presumption to present your Excellence, with the broken Morsels Crammed up therein, knowing that Curious Carving fit for such a personage, becomes not a Snap sack; and well Considering, both your plentiful Supply from your Spiritual Quartermasters, and mine own insufficiency, being neither a Prophet, nor a Prophet's Son: but the best of my hopes, is your EXCELLENCY'S permission of its free Portage; and could it procure the light of your countenance, and your Command of its use as a taken hereof it would be to its Author like the filling of the poor Widow's Vessels for the Oil in the Cruse, a greater reward, than ever ●●s looked for: howsoever, the Eternal God, and our succeeding Posterity shall call you blessed for your Love, Zeal, and Courage, in Gods and your Country's Cause: And that the Almighty may not only make you a Moses, to lead his Israel out of Egypt, and bring you to Mount Nebo in the sight of the good Land; But a joshuah to bring them into the Possession thereof, removing all Obstacles, supplying all wants, in your way; fill you withal the divine qualifications of the worthies of Israel; make you Strong and of good Courage, be with you, never leave you nor forsake you, is the earnest Prayer, as of many thousands the Israelites of GOD, so amongst them, of your EXCELLENCIES most humbly Devoted, Unworthy, whose Name should be Speled out,  
J. P.   

A SPIRITVALL SNAPSACK FOR THE PARLIAMENT SOLDIERS.  
MAN is borne to sorrow, because borne in sin, and his insensible security is his chiefest misery; common Soldiers and common Sailors are most commonly under the shadow of death, and seldom mindful of another life; the consideration whereof, is the ground of our present discourse; wherein as brevity must be our practice; because many morsels must be crammed up in a small Snapsack; so spirituality must be our Subject for these Reasons:  
First, because the Soldiers for whom this is chief intended, have a spiritual Palate, the bread of life is their Hony-comb, and Angel's food their fare, God's word is their delight, and all their well Springs are therein, (a rare thing in common Soldiers.)  
Secondly, because they cannot come to the common Markets where this Provision is to be had, this is their sorrow, but not their sin; God's Ordinances are rarely in the Soldier's march, and therefore a little in the Snapsack will do some good, for to the hungry stomach every bitter thing is sweet.  
Thirdly, through constant want of wholesome diet, corrupt food may do some hurt, I mean the body of sin within; and evil Company without, proves bitter to an honest mind, to dwell in Kedar is his woe, and to march in Mesech his complaint.  
Fourthly, because they are subject to many sorrows, for good Soldiers must endure hardness, cold and hunger; Wounds and Soars are commonly the Soldier's share, spiritual refection will bear them up, the waters of Life proves Cordial in fainting fits, and in outward troubles inward comfort refresheth the mind.  
But lest we should be longer in untying the strings; then your stomaches will bear (being sharp set) roll these considerations, as so many sweet morsels under your tongue, to bear up your hearts in your hardest work)  
First you HAVE A GOOD CAUSE (a singular encouragement to a pious mind) amongst all other causes that ever drew Armies into the field, yours for goodness hath the precedency; and this will appear by these particulars.  
First it is a most clear and candid cause, whose shining beauty and refined perspicuity amongst all other causes, is like the Sun in the Firmament. It is not my purpose to answer scruples about the clearness of the Cause, they for whom this is provided, are not to seek in this particular, the Swords in their hands argues the clearness of their Judgements herein, neither are they singular in this opinion; all the Godly, Learned, and conscientious Ministers, and people of the Kingdom will join issue with them herein; satisfaction herein from learned Orthodox, and godly Divines in this particular hath been like the waters of jordan in the time of harvest: witness, goodwin's Anticaval: several Answers to Dr. Fearne, a late Treatise made by many Godly Ministers, in justification of Defensive Arms, and few there are of the contrary judgement, but Papists, Atheists, Praelates, Delinquents, and profane wretches (excepting such who may exchange their eyesight with Balaams' Ass) and cannot see the drawn sword of ruin or slavery in their base submission to the adverse party.  
Secondly, as the Cause is clear, so it is A MOST FULL AND GENERAL CAUSE, soul and body in all their present concernments are deeply interessed in the same.  

First for Matters of the Soul consider:  
First, you fight for God, who will therefore fight for you, the Battle is his, the Victory therefore shall be yours, mighty in Battle is God for you, Courageous in Battle be you for Him, you fight for Him; whose glorious Attributes will be unto you a munition of Rocks. 33. Esay 16. You fight for Him whose glorious name will be unto you a strong Tower, Prov. 18.10. You fight for Him, at whose Command is Heaven and Earth for your defence; you fight for Him who hath divided the Seas for passage, Exod. 14.21. smitten Rocks for drink, Ex dus 17.6. given Angels food for meat. Exod. 16.14. Who hath made the Mountains to skip like Rams and the little Hills like Lambs, 114. Psal. 6. Who hath bound Kings in chains and Nobles in Fetters of Iron. Psal. 149.8. Who hath rebuked Kings and destroyed mighty Princes in the behalf of those that fought for him; you fight for Him in whose hands is the breath of your nostrils and all your ways, & without whose Providence not one hair of your head shall fall to the ground; Who can protect in Battles, succeed Battles, restore losses, make up breaches, and give you an inheritance and Crown with glory, who would not fight for such a God?  
Secondly, you fight for jesus Christ, who hath fought with Heaven and Earth, and Hell for you, who became sin to make you righteousness, and a Curse to make you a blessing; who gave Glory for shame, Life for death Joy for sorrow, that you may exchange shame for Glory; death for Life; and sorrow for Joy; broken for your sins was he, that your breaches may be made up, crushed was jesus Christ for you, that you might once be crowned with him; you fight for that Jesus which is the God of Glory the Lord of Hosts the Head of Angels, the Heir of Heaven, the Prince of Peace, whose everlasting thoughts eternal purposes, timely actions, most bitter passions, whose present work at the throne of Grace, whose all in all, was and is and ever shall be, for your present and eternal good; and who would not fight for such a Jesus?  
Thirdly, you fight for the Holy Ghost, his work in the World in the hearts of the Saints, is the great Controversy between you and your Adversaries. God in you is their malice against you, you fight for that spirit that fills you with joy unspeakable, and full of Glory: by which you are sealed to the day of Redemption, Ephes. 4.30. by which you are comforted in all your tribulations, john 14. which maketh you meet for the inheritance with the Saints in light, 1 Col. 12. which stayeth you with Flagons, and comforteth you with Apples, 2 Cant. 5. affording such meat which the World knows not of, which hall be as Rivers of water in a dry place, and as the shadow of a mighty Rock in a weary Land, whose inward heat of life and joy shall (like the fire in the Temple) never be extinct.  
Fourthly, you fight for the glorious Gospel of Jesus Christ, and the thoroughfare thereof in your Native Country: that Gospel that hath brought life and immortality to light, which hath discovered bowels of Grace in God to you from all eternity, the treasure of Comfort, the vision of Heaven, the support of Saints, the rule of life, the way of Peace, the path to Glory.  
Fiftly, you fight for Zion and all her privileges, for Zion and her Ordinances, for Zion and her children, for Zion, the house of God, 76. Psal. 2. the Ark of God, the Temple of God, the joy of God, 132. Psal. 13. the perfection of beauty, 50. Psal. 2. for Zion the Subject of God's love, 87. Psal. 2. of his desire, 132. Psal. 14. of his Jealousy, 8 Zachary 2. the friend, the Sister, the Spouse of Christ, for Zion which whosoever hateth shall be turned backward 129. Psal. 5. to favour whose dust is an acceptable service in the sight of God.  
Thus you see the fullness and generality of the Cause, in respect of the soul, you fight for the God of Grace, for Jesus Christ the gift of Grace, the spirit of Grace; the Gospel of Grace and the children of Grace.  
Secondly, see the fullness of the Cause in respect of the outward man, in many particulars.  
First, you fight for your King (though this be esteemed a Paradox, a Riddle, a lie, a scorn, because it is contrary to his Commands, and his Person is with those against whom you fight, and so in danger) yet first you take up Arms in, under, and for the defence of his lawful Authority settled in Parliament, and not among Cavaliers, against those whose endeavours are to destroy the Parliament, and Laws of the Land, and consequently all his Royal and lawful authority, and so either to unking and dethrone him, or make him a Tyrant, the high way to ruin him, by exposing him to the wrath of God, and the dangerous hazards of a Tyrannical Government, which are commonly stabs, poison, plers, and Treasons.  
You fight for his Authority which is greater than his personal Commands, if he should personally edmmand to murder, which is forbidden by his Authority; which would be most disloyal; he that disobeyeth the one, or the other? the King saith he will rule us by Law; and make his will that Law, though it be in things contrary to known Laws, and you fight against his will, because contrary to his Authority, which is greater than his Will; the party you fight against resist his lawful Authority, you his corrupt Will, they his power, you his Command, they withstand him as a King, you as a man, who are the greater Rebels? his deliberate Will is in Parliament, signified by his Writ, and Act of continuance, his passionate will is in his Camp signified by his Commands, that you should not obey his will in Parliament, what will you do? you will say he is not present in Parliament, therefore the third Estate which is essential thereunto is gone and, so there is a diffolution of the whole. I answer his power is there though not his Person, he is not in his inforiour Courts personally, but virtually, and so he is in Parliament his Person may die, but not his power, you are proclaimed Traitors by his mouth, your Enemies by his Law, you by his Person, they by his power, you are proclaimed Traitors, but what is the Treason? you will not quietly let your throats be cut, nor suffer the Parliament to be destroyed, you will not advance Prerogative above Law, nor permit an Army of Theives to take away all you have without resistance, you will not destroy the King's lawful Authority by submitting yourselves to his unlawful Commands; you will not permit cursed men to destroy the Parliament as Doog at saul's tyrannical command, did destroy the Lords Priests, 1 Sam. 22 18 but defend them from slaughter, as David did Abiathar v. 23. in a word, you will not be made slaves, but say you are free borne, and this is Treason, how prove you that? why your Enemies call it so?  
2. You fight for the recovery of his Royal Person out of the hands of those miscreants, and reinstate Him in his Royal Throne and Dignity, that both He and his Posterity (if God will) may yet flourish in their Royalty, so that notwithstanding all contradictions you fight for your King.  
Secondly, you fight for your Country, for the peace of it against the great disturbers thereof. 2. For the plenty of it against the Plunderers, tobbers, spoilers, destroyers thereof. 3. For the Liberty of it, the Law's power and Privileges thereof in Parl our Nationall Inheritance. 4. For all your common Interests in any thing you enjoy, your Houses, Lands, Estates, Callings, what ever you have is lost if the day be lost. 5. You fight for your nearest relations, your Wives and poor children who are undone; if you give up the Cause: if the Principles of Heathens have rendered them valiant for their Country's good, and their Valour famous to succeeding posterity; shall not the Principles of piety be stronger in Christians? thus you have a good cause, it is clearly good, it is fully good, for God, your King, your Country, in all their references, never the like cause (all things considered) from the beginning of the World until this day.   

Secondly, as you have a good Cause; so consider WHAT A LIFE GUARD God hath set about you for your security.  
First, God himself is your Life guard, 52. Esay 12. the Lord shall go before you, and the God of Israel shall be your Rearward, there is God in Front and Rear, he shall be unto you a munition of Rocks, 33. Esay, 15.16. He that walketh righteously etc. he shall dwell en high, his place of Defence shall be a munition of Rocks, and the Church is said to dwell in the clefts of the Rocks, 2 Canticles 14 and the name of the Lord is a strong Tower Prov. 18.10. a little Sauctuary will God be unto you, 11. Ezekiell 16. He will be a shield, a buckler, a strong Tower, a Refuge, a Defence, against the terror of the night, the arrow or bullet that flieth in the day: Psal. 91.5. what though Ammon and Geball, Edom and Ishmaell, Moaband the Agarims, what though Amaleck and the Philistims, Ashur and the Children of Lot; though Papists and Atheists, and all their Allies though France and Spain, though Turk and Pope, though all the World should compass you about like Bees; yet if the Lord be your strength and refuge, he will become your song and your salvation, Psal. 118.12. was not God thus unto you at Keynem Battle? to the amazement of your Enemies? and the joy of your hearts? when the instruments of death went over you, and about you, and scarce touched any of you that stood to the Cause, and did not fly away: when thousands fell on each side of you and you were preserved; do not your hearts leap at the remembrance of it? did not the Lord appear at that day glorious in holiness, fearful in praises, working wonders? did not the Mountains skip like Rams, and the little Hills like young sheep at that day? did you not hue down mighty Cedars at that day? did not God throw down Mountains, and fill up Valleys for you at that day? when he brought you to Plahiroth the very mouth of straits, as he did the Israelites, Exod. 14.2. when your Enemies thought you were entangled, and when they cried, we will pursue, we will overtake, we will divide the spoil, our lusts shall be satisfied, our Sword shall devour etc. Exod. 15.9. then did the Lord blow with his wind and the waters and waves of his wrath did overwhelm them, and they lay weltering in the red Sea of their own blood: was not this a taken that your cause was good, and your Enemies bad? when those of you that fled, were slain, and those that stood to it were preserved? and those of your Enemies that stood to it perished, and those that fled escaped? how did GOD the Father protect you with his attributes? how did God the Son surround you (as it were) with his merits? and entrench you with his blood? how did God the Holy Ghost cheer you with his comforts? working your hearts to a holy ecstasy of joy, making you (like David, when he danced before the Ark) to forget yourselves, and upon the discharge of your Muskets to cry out in holy and spiritual rapture, now for jesus Christ, now for the Gospel, now let's see what prayer can dye etc. when you were in the valleys of the shadow of death, yet did you not fear: and hath not God gone all along with you ever since? hath not God always as before Ephraim Benjamin, and Manasses stirred up his strength, and came and helped you from time to time? as the Psalmist hath it, 80. Psalm. 2. alluding to these three Tribes which went immediately after the Ark, 2 Numb. 17. and 18. consider therefore God the Fountain of life, the great Preserver of men, the upholder of all things by the word of his power is your Lifeguard.  
Secondly, you have a guard of Angels to attend you, 34. Psalm. 7. the Angels of the Lord pitch their Tents round about them that fear him, and delivereth them, yea the Charets of God are twenty thousand thousands of Angels, and God is amongst them for your security, 68 Psalm 17. God shall give his Angels charge over you to keep you in all your ways, 91. Psalm 11. little do you know what Charets and Horsemen there are in the Mount ready to fight for you, when you come to battle, 2 Kings 6.15, 16, 17. God hath legions of Angels to come to fight for you when you call upon him in the day of Battle, Matth. 26.53. tender is God over you to give his Angels for your guard, and his Ministers a flame of fire round about you, can you miscarry with such a Life guard?  
Thirdly, consider you have a guard of promises to attend you, where ever you go, first the promises of military dexterity, that God will teach your hands to war, and your fingers to fight and of protection that he will cover your heads in the day of Battle: 144. Psalm 1. you have been looked upon as an unskilful, meek, pusillanimous Dovelike spirited people, and indeed so you are, but hath not God given you the skill; courage and valour as of mighty Princes, and made old Soldiers, fly like hares and hid their heads from you? to their terror and your wonder, that ever you should have such capacity for such services so unsuitable to your genuine temper.  
Secondly, you have the promises of provision and plenty, that though the Lion's lack and suffer hunger, yet you that fear the Lord shall want nothing that is good for you, 34. Psalm 10. in your march towards Canaan to worship God, (for that is your case) rather than you shall want, if you be upright and ingenuous in the cause purely for God, he will smite Rocks for you spread Tables in the Wilderness, feed you with Angel's food, the delicates of Heaven, the upper springs, dulcius è fonte, you shall have the very well of Life for your refreshment.  
Thirdly, you have the promises of victory, that one shall chase a thousand, and two shall put ten thousand to flight, 32. Deutro. 30 that if your Enemies come one way they shall fly from you seven ways, that no Sword nor Weapon that is framed against you shall prosper, 54. Esay 17. that God will make his Church and People his battle Axe and Weapons of Warfare to break in pieces the Nations of the Earth. 51. jeremy 20, 21. etc. and that God will make his people a new sharp threshing instrument, having teeth to thrash the Mountains, and to beat them small, and to make the hills as chaff Esay 41.15. that the Stone cut out without hands shall be that Kingdom, viz. of Christ, that shall never be destroyed, but shall destroy all Kingdoms, and people that shall rise up against it, 2 Daniel 44.45. that God will bind Kings in chains, and Nobles in Fetters of Iron, Psalm 149.8.9. and to execute upon them the judgement written, this honour have all his Saints. You may expect all these promises to be fulfilled, and the face of things do look as if they were now in fulfilling; and they must be fulfilled in and about that very cause which you have in hand; and why may we not believe but that even now the day of vengeance is in God's hand, and the year of his redeemed is come?  
4. You have a guard of prayers round about you, millions of prayers like a Cloud of incense, Leu. 16.13. do always hang over you, and hover about you, the Prayers of many generations that went before you; you shall reap in joy what they have sown in Tears; little do you know the many thousands of prayers night and day in your behalf, when you happily have not opportunity, nor company, nor place of conveniency to pour out your hearts before the Lord. What are these great Victories and wonderful deliverances vouchsafed unto you, but the return of prayers in your behalf? that you so often prosper fight in the valley is, because so many Mosesses and Hurs' are praying in the Mount.  
Lastly, consider you have a guard of providences for your defence, all transactions of all passages shall still be loaded with your security; the Sun is willing to stand still in Gideon, and the Moon in the Valley of Dialon. The Sea will as gladly run backward, as forward for your deliverance. The Creatures delight to do you service: if God doth at any time bring you to straits, it is for nothing, but to show his power and love for your defence; if he brings you to such a posture as that you can do nothing but stand still, it is only to show you and the whole World, the salvation of God.  
Thus you have a good first cause, and Secondly, a sure life Guard you have, God, his Angels, his Promises; the Prayers of the Saints, and all providences for your encouragement.  
Thirdly, Consider the many infallible intimations, as so many predictions from heaven of your success; which are a thousand times more promising then Elijahs Cloud, 1 Kin. 18.44. of great Rain, or an Evening red and lowering Sky, of a succeeding fair day, Mat. 16.3.  
First, the Spirit of Prayer and Supplication, is abundantly poured forth upon all the Saints in your behalf. An infallible sign of your success. The Cloud of Incense Leviticus the 16.13 which are the prayers of the Saints, as will appear by comparing that place, 141. Psal. 2. is the Cloud of his presence; and a little cloud of that nature, though but so big as Elijahs hand presageth a plentiful shower of heavenly blessings upon your heads. When God prepareth daniel's heart to pray, Zions captivity is at an end, Dam. 9.4. He that prepareth the heart to pray, will cause his ear to hear, Psal. 10.17 such prayers, and tears, such sighs and groans, such surrounding the Throne of grace, in public, in private, in season, out of season, was never known since Adam's days, as are now in your behalf. How many thousand lies in the gap in your behalf? every Jacob is become an Israel in your cause, can you think you shall miscarry?  
Secondly, The Spirit of Faith and confidence of your success in this cause, is poured forth upon all the Saints, and this also is a certain Omen of your prosperity: when God doth draw out the hearts of men to believe and to hope in his mercy, it is a ground of strengthening their hearts, for than will he preserve the faithful and plentifully reward the proud doer, Psal. 31.23. the Lord shall help deliver, and save his people, because they trust in him, Psal. 37.40. should God enable men to hope, and trust in him, and that upon Evangelicall and Divine grounds, and fail them how would he dishonour his son? prejudice his faithfulness? and discourage his people? nor certainly as the unbelief of the Israelites was a provoking cause of God's displeasure against them, so the confidence of his people in this cause, is most acceptable in his sight, and a certain sign of good success.  
Thirdly, Consider, God hath slirred up the heart of the State of the Kingdom, viz: the Parliament, and to lo●ke out and endeavour after a Reformation of all things that they can find displeasing unto God, another most infallible and promising token of your success: we shall most commonly find, that humiliation, repentance, and Reformation in a people, have been signs of mercy towards a people.  
It is true, we have an instance in Scripture of a most sweet and glorious Reformation in matters of Idolatry and profaneness. viz: the Reformation of josiah, 2 Chron. 35. and yet notwithstanding the Lord turned not from the fierceness of his great wrath wherewith he was angry against judah, etc. 2 Kin. 23.26. but yet there was a great deal of difference between that Reformation and ours. For, first that Reformation was begun by the King, and so he compelled the people by his Regal power hereunto; but this Reformation is from the people, taking the first lawful and best advantage from the constitution of the Kingdom to take up Arms in and under the King's power and authority, settled in Parliament and consequently by his command virtual, though not personal, so that that Reformation of josiab was by compulsion upon the people, whereunto they yielded for fear: but this Reformation is even from the people out of love, though with the hazard even of the King's displeasure. Secondly, when GOD doth afflict a people from his former displeasure; yet there is commonly some new sin which comes in as a mediation, and so provoketh God to remember the old score: thus when God's anger was stirred up against Israel, the Devil moved David to number the people, 1 Chron. 21.1. But hear we find no such thing, as any new Nationall sin▪ viz: any act of the State authorising sin, and the good Lord keep our Parliament from such a thing; we see rather that it is not because we have sinned that our enemy's quarrel with us, but because we will not sin: our enemy's quarrel against us, is not because we have been or are profane in our lives, Idolatrous in our Worship, but because we will not be so for if we would join with them in these abominations, we should quickly be at peace with them so that the very source and rise of the wars, is the glory of God, and blessed be his Name that the cause is the Lords, and that we can plead that before him, otherwise we might give ourselves for lost.  
Thirdly, the Affliction and judgement upon judah (the fruit of old displeasure against them for the blood of the Saints spilt in Manassah his days) was the taking away of good Josiah from them by Pharaoh Neco King of Egypt who slew him at Megidde, 2 King. 23.29. so that God took away the Reformer from them, and so way is made for judgement upon them. But now God increaseth the number of Reformers, and hath so graciously opened the eyes of our Worthies in matters offensive unto GOD, as that they have done that which I am persuaded they never purposed to do. viz: in the particulars, but only to fulfil the whole mind of God as he should reveal it unto them. And therefore notwithstanding this instance, we have still good hope from the Reformation begun: that God will own it, and the Temple shall be built though they build fight, and that God will bring his people into Canaan, though their enemy's hearts are hardened, and pursue them with full purposes to destroy them. Yet their ruin will be both seasonable and certain.  
Fourthly, Consider The parties against whom you sight, are a most Idolatrous, Superstitious, Delinquent, Profane, Ignorant, or Hypocritical Generation, take them where you will, from one degree to another, and you may fitly rank them under some of those unworthy denominations; for either they are Papists, and so Idolatrous; Praelaticall, and so Superstitious; Offenders of several kinds, and so Delinquents; Men of cursing deboist, lips and lives, and so Profane; Men so incrediby besotted, as to believe that the Gospel, the Kingdom, the Laws of the Land, the Liberty of the Subject, the Privileges of Parliament, the Execution of Justice, the common peace and good of all is the only Crown, that these men fight for, and that you fight against these; which argues, the very sensible thickness of Ignorance: or else lastly, God and their own Consciences can, and do, and one day will evidence to their everlasting shame; disgrace, and torment, that they are as base dissembling Hypocrites, as ever could be found among those Scribes and Pharisees, against whom their are so many woes denounced, Mat. 23.13. well, look upon your Enemies, they are the very worst of sinners, such as we thought could scarce have been consistent with English Ingenuity. God hath seemed to gather the very scum of all sorts and qualities of men together, whether they be Men of high or low degree, and although their intention is to destroy Zion, 4. Micha. 10. and though they say we will now make an end of them at once and happily swear and curse that not a Round-head (as foolishly they call God's people) shall be left in the Kingdom, yet God's purpose may be the same measure unto them, as they intended unto us, 4. Mich. 12. Namely, to thrash them, and even to break them in pieces. Your enemies are a people most ripe for judgement, they do as it were invite the Sickle of God's wrath to cut them down. The sins of the Amorites are full, some of them are as it were rotten Ripe, and so have dropped down before the time that God will shake them down together.  
Think you that this Generation of Men shall be your ruin? That the Stubble shall destroy the fire? Nay that hell shall ruin Heaven? and the Devil himself shall destroy the works of Christ, in revenge that Christ once came to destroy the works of the Devil? No let us cast away such surmisings, and verily believe that the wickedness of the wicked shall come to a perpetual end, and their own devises will GOD make to fall upon their own pates.  
Fiftly, Consider, God hath drawn the eyes of the while World, as it were upon his proceed in this cause, and hath invited them to wait upon, and seriously to consider the issue and upshot of all; now when he causeth men to mark and consider the upright; it is to show that the end of these men is peace, 37. Ps. 37. he hath drawn the eyes of all the pious, and godly in the World, and this he rarely doth, except it be to show them the salvation of God, 14. Exo. 13. He hath drawn the eyes of the wicked to look upon the success of the quarrel, and this he rarely doth, except it be to let them know that God the Lord, is Israel's God, and to make them confess that there is a reward for the righteous & that verily there is a God that judgeth the Earth, Psal. 58.11. When the Lord did draw the eyes of the Israelites, and the Philistims together to try a single combat, between Goliath and David, 1 Sam. 17. though Goliath was for strength, for greatness and bigness of person, for fierceness, for weapons every way incomparable with David; yet this act of God's providence in drawing men together to see the duel was to let all that Assembly know, that the Lord saveth not by Sword nor Spear, for the battle is the Lords, and that he would give that uncircumcised Philistim into David's hands, ver. the 47. and so hath God done already, he hath made little striplings, London Boys as they call them, the ruin and downfall of the sons of Anacke, and many Guliahs who hath come out against them with blaspheming tongues, and railing lips, shaking Locks. and sparkling eyes, have fallen by their hands. Can you think that ever God should call all men to look and gaze, and wait for the success of this present controversy, wherein his glory is every way so concerned, and leave his people to the worst? Did he ever do such a thing as this? Testify against God, O thou doubting Israelite, did ever God do such a thing as this? Would he not hereby discourage all men that come unto him? And scare away all men that incline towards him? A thing which his Soul abhors.  
Sixtly, Consider how God's name is every way engaged in this quarrel; a pregnant omen of blessed success. It is true, we are a people (simply considered in ourselves) fitted for judgement, having all, yea, and more provocations of God's displeasure against us, than ever any people that professed the name of Christ, or could hope for mercy, barrenness under so much means, abuse of so much grace, slighting of so much Judgement, sinning against so much experience, hath scarce been found amongst any that ever professed the Name of Christ, whose present ruins doth testify God's sore displeasure against them for these things; and the good Lord give these thoughts of our own abominations, a seasonable, suitable, and pious Evangelicall operation upon our Spirits: but yet notwihstanding though this might move God against us, yet this is not that which hath moved our Enemies against us; no, it is because we are God's people and Sheep of his pasture, that these Wolves worry us: it is because we desire to repent and reform, and will not join with them in all cursed ways of Idolatry and profaneness; it is because we would now worship God according to his will, and have no King in matters of our Consciences but Jesus Christ, that our enemies are so full of venom, fury, and madness against us; and can we think that God will decline such a cause as this? Did he ever do such a thing? Look upon all the causes in the World, was he ever more engaged, nay so fully and circumstantially engaged in any as in this? how will his Name be blasphemed amongst them, if he should do thus? Would they not either say that your God is not able to help, and so mock us and jeete us, and say▪ where are your Prayers, and your Fast? and your hope? and your faith? and Your God? or that God is the God of Papists, and Atheists; and Blasphemers, etc. and not the God of Israel? and can his sacred ears abide such language as this? No surely, so long as we have Ioshua's argument to plead, Lord what wilt thou do with thy great name? Josh. 7.9. surely the end shall be good, and Israel shall have the day.  
Seventhly, Consider, Your Enemies have begun to fall already, and this Hamans' wife took as a sad Omen of her Husband's ruin, Hest. 6.13 and God hath begun to deliver us, and this was also a good omen and blessed encouragement unto David, 1 Sam. 17.35, 36. and both these may be the like unto us. How have our enemies fall'n at Edge-hill? at Winchester? at Chichester? at Gloucester? at Dorchester, at Stafford, at Caversham near Reading, and in many other places, how hath he discovered their plots? infatuated their Counsels? and blown up all their designs, given them all barren wombs, and dry breasts, and how hath God also delivered us, and driven bacl multitudes of our enemies by little handfuls, to the glory of his name, and the gnashing of the teeth of the Enemy, and their perpetual shame and scorn; let this also give you plentiful encouragement of good success.  
And therefore in the vl place, Consider the consequences of any loss you shalt sustain in this Service; it is true, all experience witnesseth that all things in external providences falls out alike unto all men, and that no man can know either love or hatred: viz. of God, by any occurrences that are before them, Eccl. 9.1, 2. even a jonathan, a josiah, may fall in the day of Battle as well as others; but yet there are very many cordial encouragements in respect of any consequences whatsoever. Consider, suppose you should lose a leg, an Arm, and Eye, etc. have you not carried your lives in your hands, willing to surrender all up unto God, and are you afraid lest God should take you at your word? You offer your life, and he takes but a Limb, and is this your complaint? or do you think that being dismembered in Christ cause, he will not know you; is the badge of Honour (the marks of Christ your fear. Do you think that that eye, or arm, or limb which you lose for Christ shall be forgotten, and not found at the day of your Resurrection, but that it shall be a flaw in God's Jewels even to all eternity? shall a Cup of cold water in Christ cause, given, be remembered, and the blood of your veins, an arm an eye, a leg be forgotten? is doing for Christ so esteemed, and suffering for Christ so slighted, suppose you lose your lives in the cause, have you not offered them, and are you afraid lest God should accept of your offering? are you troubled lest you should go to God too soon, do you fear your Crown of glory should be too heavy, and make your head ache at that day? are you fearful of being chief in the Kingdom of God? and of having part in the first Resurrection? are you afraid you shall sit too near unto Jesus Christ in Heaven? is his right hand in his glory your jealousy? be not discouraged, your losses shall be gain, and the degrees of the one shall answer the degrees of the other, God will be unto you our Wives, and Children like himself in a way of recompense, for your afflictions you shall have glory; for your light afflictions weight of glory, for your short afflictions eternity of glory, for your very light afflictions a fare exceeding eternal weight of glory 1 Cor. 4.17. let all these encouragements fill your hearts with a holy boldness, and Confidence, Valour and Resolution, to go on, and to follow God fully in the managing of this Cause; and because Dignity doth always imply Duty: and Knowledge practice, take these few Directions for your more hopeful Success and comfortable proceeding in this Warfare.  
First in the managing of this outward Warfare, do not forget your more considerable, inward and spiritual Warfare; it is a sad and bitter thing to see how few Soldier's mind this thing, nay to see men (who before they entered into this Condition were seemingly, Religious Modest, Sober, Temperate men) so exceedingly changed unto worse, that few would believe they were the same men: what a sad thing is it, to see mad men dance about the brink and pit of ruin, without care or fear, alas! you are in danger of Death every moment, you know you walk in the Val●ey of the shadow thereof, if you have not Interest in Christ, your case is sad, if you have, and yet a guilty Conscience of a lose and careless and negligent life and Conversation; alas! how can you expire, and breath out your souls into the hands of God with a cheerful and comfortable Spirit? suppose you prove Victorious, and prosper in all your designs (which the Lord grant) yet what advantage will you have by gaining without, and losing within? what will the spoils of your Enemy's advantage you, when Satan shall spoil your inward Treasures? what is it to lead your Enemies into Captivity; when your own souls are lead into Spiritual bondage by the Devil himself? what is it that you let out the blood of your Enemies, when your vital blood of inward strength and Communion with God seems to waste? that you surround your Enemies, when yourselves are surrounded with your spiritual Adversaries, and therefore put on the whole Armour that you may be able to stand in the evil day, and having done all to stand still, wrestling with Principalities and power, the Rulers of the darkness of this World, and spiritual wickedness in high places, Ephes. 6.11.12:  
Secondly, remember the advice of our Lord Jesus in the 3. of Luke 14. do vi lence to no man, accuse no man falsely, and be content with your wages.  
1. Do violence to no man, nay, put no man in fear: Courage, and meekness, stoutness and tenderness of Spirit, Resolution and love, mingled and well tempered together makes a man meet to fight under Christ's banner; if a man wants Courage his Enemies will not fear him; if meekness, his own Soldiers will not love him; had there been more Courage, stoutness, and Resolution both in Commanders and Soldiers, there had not been such flying away at Edge Hill; had there been more meekness, tenderness of Spirit and love, especially in Commanders, happily there had not then so many of their own Soldiers deserted them, and got away from them; look upon Jesus Christ, who for his meekness and love, to those that fight under Him, is called a Lamb, a Dove etc. and for Courage, stoutness, and Resolution is called the Lion of the Tribe of judah: a cowardice milksop in the day of Battle, and a passionate hotspur in his own Quarter's, doth ill become a Soldier of Christ.  
The s●cond Rule of Christ is, accuse no man falsely, a thing as common as sinful among Soldiers, to accuse men of malignity, that they may the more colourably plunder them; and so take away both men's Estates, and good name at once; Justice and Righteousness doth as well beseem a Soldier as a Citizen; and the account of both before God shall be a like.  
The third Rule of Christ is, be content with your wages. As Covetousness doth always ill become a Soldier: so especially in this particular Cause and quarrel: for consider, first this Cause is for the exaltation of jesus Christ, and therefore those who look for comfort from the Cause, and Success therein, must aim at Him, and not to themselves; if your aims be pure for Him, He will see your pay good in due time.  
Secondly, you pretend the righteousness of the Cause, and not the benefit of the War that sets you on work, but is it so indeed? Come see my zeal for God saith jehu: for the Throne saith God, and his own Conscience judas did seemingly forsake all and follow Christ, but the benefit of the bag was his hand and hopes. When precious ointment was spent upon Christ, he pleaded for the purse under the notion of the poor, for his own base ends under the colour of Charity, are you for the Cause indeed? what, and not content with your Wages? yes, with all our hearts if we could get it, saith the common Soldiers. How have you wanted it, by the deceit of Officers, saith the common Voat; who like the unjust Steward in the Gospel, which cozened his Master by his accounts; writ upon the mustering days a hundred for fourscore, and fourscore for fifty, who makes as little Conscience of lying for money, as of telling the money they lied for. I give not the lie to Noble Soldiers; but to base dissemblers; and to be offended at these words is, (as the dipping of judas his finger in his Master's dish) a certain sign that that man will betray the Cause, if he can make a bargain on it, though a Halter in the conclusion may determine there is nothing gotten by it. Well let those (whose Consciences speaks plainly with Achan, joshua 6. the 21. I took the Goodly Babilonish Garment, the two hundred shekels of Silver, and the wedge of Gold etc.) let these I say who have troubled the Campe. the whole Kingdom, by deceiving them, both see the aggravations of this Delinquency under these considerations.  
First it is the most sacrilegious Robbery that ever was committed, for it is most particularly against the very person of Christ, whose Cause chief it is, and how can you answer this at the great day?  
He that will rob Christ in a thing so deeply concerning his glory, would sell Christ as judas did for the like profit. I could wish you would seriously remember the sad example of Annanias and Saphirah, smitten by God to death; for keeping back the account of his own Estate; and his sin is aggravated from this consideration, that he had lied against the holy Ghost Act. 5.4.  
And if so? what will become of you, who keep back not your own but the Lords own moneys, being the  offering of the Kingdom unto him. What do you when you say I must have moneys for one hundred under me and return it? when happily you have not about 60. or 70 to pay, and keep up the rest? but even lie against the Holy Ghost, and rob Jesus Christ, and to as great shame you shall one day acknowledge it, as ever did Thief make his Confession at Tyburn; when Jesus Christ shall bring to light your hidden baseness, lies, and dissimulation; again you rob the whole Kingdom, and are thereby as great oppressors, as ever Monopolists, or Patente●s have been, nay more in a great measure, you retard the work of Christ, and are (horresco referens) guilty of a great deal of blood shed in the Kingdom; I would you would seriously consider of it. I have heard that some of you that have made a great profession of zeal to the Cause, and of love unto Jesus Christ, and that you applied yourselves unto the working the Wars out of these Principles; but now who more covetous than you? who more forward to comply with a sinful custom of others in abusing the State by base and selfeish deal than you? which, (if you have true Principles of Piety) you could never do without great pains sinfully taken in stopping and in muzzeling the mouths of your own Consciences; which doth secretly vex you within, if spiritual life be in you but as a grain of mustard seed. Consider, consider, do you know how soon your breath may be wrung out of your Nostrils, and will this comfort you in your dying agony? doth the wages of unrighteousness please you better than the love of Christ? let me be plain, take heed of base dissimulation; and hypocrisy. You would be thought to fight for the Cause, and for love unto Jesus Christ, and this you say is your comfort, if you perish you perish in a good cause; and you are in God's way, and you expect comfort; I would not trouble peace of conscience; but why do you trouble your own peace. What, fight for Jesus Christ; and rob Christ? do you fight for Christ and steal away the  offering of his people from Him? do you fight for the Kingdom and deceive the Kingdom? what, and cannot endure to hear of any ways of reforming abuses; whereby the State hath been deceived? well, know this, your greatest gains will be your loss, and your greatest deceit will be in your own souls. Remember the Counsel of Jesus Christ, do violence to no man, accuse no man falsely, and be content with your wages. In the last place take heed of the common sins of common Soldiers, of swearing, drunkenness, looseness lightness, vanity of spirit, labour for assurance of the love of God, and visible Interest in Jesus Christ; mind your mortality, and let the thoughts of eternity poise your spirits, keep Faith and a good conscience, get your hearts into a dying temper, and keep them therein, for you walk in the shadow of death, let God, and Heaven, and the deep things of the other World fill your thoughts, and in all your conditions study to be found in Christ, that having fought your good fight, finished your course, and kept the Faith, your Warefare being accomplished, you may receive that Crown of righteousness, which God the righteous Judge shall give unto you, and unto all those that love his appearing.   
FINIS.