ORDERS FROM THE LORD OF HOSTS, FOR Regulating the Hosts of the LORD. Set down in a SERMON Preached at the LEAGUER before NEWARK, on Friday the 27th of March, 1646. By order from, and at the desire of the Committee of Lords and Commons, Commissioners from the Parliament of England. Upon occasion of a public Fast and solemn Humiliation, appointed to be kept that day throughout the English and Scotish Armies before Newark, to seek a blessing from Heaven upon the proceed of the said Forces in the present Siege of that Garrison. By Edward Reyner Preacher of the Gospel in the City of Lincoln. LONDON, Printed by R. W. for Giles Calvert, at the black Spread Eagle at the West end of Paul's, 1646. I have perused this Sermon tending much to the advancement of Military Holiness, and Order, and (with these) the success of this present War; and do therefore conceive it very useful for the public, especial the Armies. JOSEPH CARYL. April 16th 1646. To the Right Honourable, JOHN Earl of Rutland, EDWARD Lord Montague, M. WIL PIERREPONT Esq Sir WILL. ARMYNE Baronet, Sir EDWARD AYSCOUGH Knight, and THOMAS HATCHER Esq Commissioners from the Parliament of England, residing with the Forces before Newarke. Right Honourable, THis Sermon, for the substance of it, was preached by your appointment, and is drawn forth to public view by your importunity. I have been oft assailed by friends to publish some pieces, which cost me more pains, but could never be overcome till now. I am sensible of the curiosity and criticalnesse of the Times, and of my own tenuity and insufficiency. I am able to bring nothing out of my poor Treasury which may seem new. Those small abilities God hath given me to profit others, lie another way, rather through the Pulpit than the Press; therefore durst I never yet appear in the one, though often in the other. Concerning this Copy I may say, here is not all, and yet more than was there delivered. Not all, because my time for preparation was very small, and my Notes so short, that they cannot possibly give an account of my Sermon; and my memory not so good as to recollect all that God was graciously pleased then to suggest. Yet is here more, because I have now added some things for amplification of particulars, which God brought to my hand while I was writing, as he did many things before to my mind, while I was speaking. Such were my straits of time for preparation to that exercise, as one part of this Sermon was, subitane thoughts in the morning of that day they were preached: which I did not intent should have seen more light, than came in at the chamber window, where I quartered that night. The Notes are not so warm to me now in writing, as they were then in speaking; nor will they, I fear, be to any in reading, as they were, I hope, to some in hearing. Speaking and Writing have their several graces and glosses; and take, as God is pleased to set them on by his presence and influence, which he usually sheds abroad more abundantly in the public Ordinance. The same things (experience shows) which while spoken, seemed stirring passages, afterwards when read, move little. Besides, the subject of this discourse is now become very trite, and worn I suppose almost out of request; of which so much hath been already said, as nothing can be added. But your Honour's acceptance of my poor pains then, and earnest desire since, to have a Copy thereof, have forced me to put this into your hands; do with it whatsoever God shall put into your hearts: either to bury it in silence (which would please me best) or to give breath and life to it by the birth of the Press, if your wisdom judge it worthy, and that it may be for public use. The Lord guide you with his council, that the public affairs may still prosper in your hands, and bring you to his glory when you have served your generation, according to the will of God. So prays Your Honours humble servant in the Gospel of Christ, EDW. REYNER. TO THE Honourable, Col. EDW. ROSSETER, Commander in chief of the PARLIAMENTS Forces of the City and County of LINCOLN. Noble Sir, THe next interest to that, the Committee of Lords and Commons now with us, may challenge in this Sermon, is deservedly yours, because preached in your Quarters, to you and your Soldiers, and for your sakes especially; to bring God and you near together, even God into your Camp, and your Camp unto God; to direct and excite your duty to God, to draw down and engage God's presence with you, and that the Country's Cause and Cure (in the great work you are now about) may prosper in your hands. For if you can say to our enemies as Abijah did to his: 2 Chro. 13 12. Behold God himself is with us, for our Captain, and his Priests with sounding Trumpets to cry Alarm against you, you may say on (as he did) O enemy fight not against the Lord, for you shall not prosper. If your Camp be reform, and you cannot bear them that are evil in it, surely the Lord will pitch his Tents in the midst of yours, and make you glorious by successes. When poor Lincolnshire was in a low and sad condition, making approaches daily nearer desolation, God raised you up as Gideon a mighty man of valour to save us; giving you not only Decertandi fortitudinem, but Decernendi rationem, Valour to fight, and prudence to advise. For courage without counsel, is like a Hand drawing a Bow, without an eye to set the Arrow right. Sir, the mixture of amiable clemency, and insuperable valour, of modesty and magnanimity, of piety and soldiery, of courteous condescensions and sublime resolutions, which God hath made and tempered in you, is very remarkable. Me thinks I see those virtues which the Orator prescribes in an Emperor, worn as Gold-rings on all your fingers, Scil. Haesunt vittute● Imperatoria, labour in neg●tin, forticu●o in pericul●, industria in agendo, celeritas in conficiende, consiltum in previdende. Cicero pro lege Manil. Diligence in business, courage in perils, industry in acting, celerity in effecting, counsel in foreseeing. This I speak, not to flatter you in print (for I remember Elihu's speech, Job 32.21, 22.) but to give you (as I apprehend) your due; and to provoke you to give God the glory of all you are, have, or do; and to add to all your excellencies habitual and practical, Humility and self-denial, as the grace and ornament of them all. Be often thinking that the Holy Ghost is putting these Queries to you, which Paul did to the Corinthians, 1 Cor. 4.7. Who makes thee to differ from another? what hast thou that thou didst not receive? God is the author of all discriminating gifts, Graces, States, Successes. Let the high praises of God be in your mouth, because the high acts of God have been in your hand. Go on, worthy Leader; in this your might; Scil. in having God for your wisdom, courage, and strength. Ride on prosperously because of the greatness of your trust, and the goodness of your cause. Perfect what you have begun. Your business which before lay scattered all this Country over, & over divers other Countries also, you have now brought into a small compass. (having driven your Antagonists as it were into a fold) The good Lord perfect the work for you and us, and establish peace again upon our borders. Blessed be God for the marvellous things done for this sinking (well-nigh ruined) Kingdom, and for our poor spoilt Countries by the Heads of our Worthies, the sons of Honour that have sat in counsel: and by the hands of you and others, the sonsof Valour, that have been employed in action; by whom (as choice instruments in God's hand) mighty things are brought to pass, even as it were a new Resurrection of our Kingdom (and poor country in special) out of the dust of ruin and trampling upon, and a reduction of enemies into our room. My feeble prayers are Militant for you and all yours, daily that you may triumph; and want no counsel, nor strength, nor success which Heaven can afford you. The Lord recompense into your bosom sevenfold, all your diligence and faithfulness; your indefatigable pains night and day; extreme hazards, looking death oft in the face; and your sore hardship, serving the necessities of war: He continue to bless you and all under your command, and make you still a blessing to your native Country, and give you for your reward what he hath promised, to him that overcommeth. Rev. 2 17. Even the White stone, and new name written, which no man knows save he that receiveth it, and hidden Manna to eat. So prays he who is affectionately yours to serve you in the Gospel, EDW. REYNER. Orders from the LORD of Hosts, FOR Regulating the Hosts of the LORD. Deut. 23.14. 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. GOD requires his Israel should be a holy people, as at home, so abroad: not in times of Peace only, but of War also. Because then, humane laws are silent— Silent loges inter arma; and things are carried usually by force and violence, not by reason or right. Men take liberty to commit outrages greedily and shamelessly. Wherefore God gave this command for the purity and sanctity of Israel's army or soldiery, for the decent and well-ordering of Israel's Camp, to prevent all pollution and exorbitancy therein.— Thy Camp shall be holy, etc. In the Text you may discern. 1. A doctrine delivered. 2. Reasons added to confirm and enforce it. The Doctrine is this. The Camp of Israel must be holy. The Camp.] The original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Castra and Acies, or Turba: That is Tents where the soldiers lay. And an Army, a Camp is an Host or Army of soldiers, which is as it were a walking Town, City, or Country: it doth further signify Tents pitched for them, or an army lodged. The people of Israel were the Hosts of the Lord, God's Armies; and this is the precept of the Lord of Hosts, the God of Israel, that their Camp shall be holy, that is, both the place and the persons. Shall be holy,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, set apart for an holy use, and separated or preserved pure from all pollution of flesh and spirit. Holiness is either Moral or Ceremonial. Moral, is twofold 1. Privative, that is, Immunity, or purity from sin. 2. Positive holiness is 1. Grace, in Habit. 2. Obedience in Act. When God is known, feared, served, obeyed trusted, and sin is hated and eschewed; when there is the root of grace in the heart, and the fruit of righteousness in the life, then is a person or people holy. Ceremonial holiness was a freedom or purification from Uncleannesses 1. Legal, as Nocturnal pollutions, ver. 10.11. or contracted by leprosy, or having an issue, or touching the dead, Numb. 5.2. Leu. 21.1. 2. Civil, as man's excrements, which was legal also to the Jews. For God made a law against it, that uncleanness by it should be avoided in the Host, ver. 12, 13. My Text comes in as a Reason to press and persuade purity, from that (as from all all other defilements) in the Camp and Host of Israel. Thou shalt have a place without the camp, etc. v. 12. Thou shalt have a paddle.] that is, a iron instrument to dig an hole in the earth to bury their excrements in, v. 13. Why so? For the Lord thy God walks in the midst of thy camp, etc. Man's dung by the law was counted unclean, and it defiled not only the place where it was laid uncovered, but whatsoever thing it was used about, as to bake Cakes therewith through want of other fuel, Ezek. 4.12, 13, 14. All these kinds of Ceremonial uncleannesses figured spiritual or moral pollutions by sin, of our natures and actions. The camp of Israel was to be holy both Morally, no wickedness might be committed in it. Ceremonially, all legal uncleanness must be excluded out of it. Hereby God taught Israel holiness both of disposition and conversation, to keep both their bodies and souls pure from all their iniquities. God gins his charge (or to give orders) to the army of Israel at the 9 verse. When the Host goeth forth against thine enemies, then keep thee from every wicked thing: that is, from all uncleanness moral or ceremonial. Therefore God gave command to the children of Israel, That 1. The whole Camp of Israel should be purged of all Lepers and any other way unclean persons, both Male and female, Numb. 5.2, 3, 4. Ainsworth. There were three Camps (as one observes) 1. The Sanctuary called the Camp or Tents of the Lord, 2 Chron. 31.2. 2. The Camp of the Levites, Num. 3. 3. The Camp of Israel, the 12 Tribes, Num. 2. No unclean person might enter into the Camp of the Lords Sanctuary, that being most holy, 2 Chro. 23.19. Nor stay in (but was to be put out of both) the Camp which Pitched about the Sanctuary. And which went to war against their enemies. 2. A place should be designed without the Camp wherein to bury their excrements, vers. 12. Thus have I laid out the Doctrine, vid. The camp of Israel must be holy; and the sense of the terms, scil. what is ●qant by Camp, and what by Holy. Quest. But, why should Israel's Camp be holy? Answ. Take a short view, I pray you, of the reasons laid down in my text to prove the point, and prosse the d●ty. The reasons are five. Reason 1. Because God is present in the camp of Israel; the Lord of Hosts is with his Hosts, even with the armies of Israel, where ever they go; therefore shall their camp be holy, because He is a God of purer eyes then to behold evil, Hab. 1.13. and he cannot look on iniquity. He is not a God that hath pleasure in wickedness, whither shall evil dwell with him. Psal. 5.14. Mark the phrase— The Lord walks in the midst of thy camp, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it imports both the matter and manner of God's presence. — The matter of it, That he is there present in the Camp. — The manner thereof, How he is God there? 1. He walks, not stands, is not idle there. God neither stands still in the Camp, nor stays behind, but goes along with them. The Original word is very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael. Verbs in that Conjugation (as the studious in that tongue observe) do connocate a reciprocation or reiteration of action, and intimate a frequency thereof. Tremellius translates the word, indefinenter ambulare, to walk assiduously, continually, without ceasing (to express the emphasis of the conjugation) so walks God in Israel's Campe. But whereabout, or in what part thereof? 2. He walks in the midst of their camp, not in the Front only, as not knowing what is behind; nor in the Rear only, as not knowing what is before; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst; the word signifies also the most inward parts of entrails, as belly, heart, bowels, reins. God walks in the midst, that is, in the bosom, heart, bowels, reins, of Israel's army. He walks in and through all these. Therefore the Camp of Israel had need be holy, even intus, & in cute, & in cord, at the heart, to the bottom, and throughout. Object. Did not God walk all over Israel's Camp? was not be in every part, as Van, and Rear, and midst, or heart, which is the Head Quarters: Totus in toto all in all throughout the Camp? He fills Heaven and Earth, and not Israel's Camp only? Why then is God said to walk in the midst thereof? Answ. For two reasons as I conceive. 1. To declare his perfect knowledge of, and acquaintance with all Israel's affairs, and behaviour: what be their counsels and actions, purposes and projects, ends and aims, God is in the heart of them all: and privy to all, even what they either do in the dark, or speak in their Tents, or think in their hearts, Psal. 139.1. to 6. 2. Because the Ark, which was the sign and pledge of God's special presence with Israel was placed in the midst of the Camp of Israel, Num. 2.2.17. and 10. ch. 14.21. All the Tribes were as a great army round about the Tabernacle * The order of Israel's Camp is described in Numb 2. thus, judah, Issachar, & Zabulon, encamped on the East of the Tabernacle, v. 3.10. Eph●●im, 〈…〉, on the West, v. 18 to 〈…〉, on the North, v 23, to 32. The Levites encamped next unto the Tabernacle between it and the 〈…〉, in 4 quarters, 〈…〉. 3. thus. Moses, Aaron, and the Priests encamped before the Tabernacle eastward, v. 38. The Gorr●o●●res behind it westward, v. 23. The Ro●●●thites on the Southside, v. 29. The Levites of Merari on the north side, vers. 35. (which marched and encamped in the midst) for the defence thereof. Object. But the Ark of the Covenant is said in Numb. 10.33. to go before Israel to search out a resting place for them, if before them, than not in the midst. Answ. Not as if the Ark went in the head of the army, for the Levites carried it in the midst of the Tribes, Numb. 10.14, 21. But it's said to journey before them, because Israel's journeys were guided by the Ark and the cloud that rested upon it, when to move, and when to rest. Whether to set forward, or to pitch their tents. From the Ark God gave orders for all their marches or motions, & rests in the Wilderness. So much of the first Reason, Israel's camp must be holy, because, the Lord walks in the midst of it. Reas. 2. (Which should have been the first) because God owned Israel for his Ammi or peculiar people, and acknowledged himself to be their God by Covenant or special right and relation. Hos. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah, thy Elohim, thy Almighty's. The Trinity of persons is thine, O Israel. Now the Lord is a holy God, and a holy God desires after, and delights in a holy people, therefore shall thy camp be holy. Reas. 3. Because of God's protection of Israel from their enemies, and conquest over their enemies for them. God walked not in the midst of Israel's camp, tanquam otiosus spectator, as an idle looker on, but 1. As a Saviour to deliver them from the hands of their enemies. 2. As a conqueror to deliver up their enemies before their face, or into their hands. Are not these engagements to holiness and obedience throughout the camp of Israel? Reas. 4. Because any wickedness in the camp is nakedness. Compare v. 9 with 14. When the Host goes forth, keep thee from every wicked thing— and here, that he see no unclean thing in thee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the nakedness of any thing. Nakedness is uncomely, filthy, reproachful, shameful, exposed to all danger. Every wicked thing suffered in Israel's camp did defile it, & divest it, or make it unclean and naked to its shame and ruin. Reas. 5. Because if there be any uncleanness or wicked thing in an army God will see it, though never so secret: as he did achan's plundered stuff, though hid in the earth in the midst of his tent.— Therefore shall thy camp be holy, that he see no unclean thing in thee. Iosh. 7.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he do not see in thee the nakeednesse or filthiness of any thing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not simply to see, but curiose inspicere, to look very diligently. So doth God for sin, even in an army. What evil is there, is committed in the very sight and presence of God, (a great aggravation thereof) for he hath an Allseeing eye. Reas. 6. Lastly, because sin in the camp will drive God out of the camp; the sight of unclean things in Israel will make him turn away from Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from after thee, i.e. from following, accompanying, watching, keeping, benefiting, magnifying thee, therefore shall thy camp be holy. So much for the Analysis and explication of the Text. From the words we may gather. 1. One general doctrine as the sum and scope of the text. 2. Some particular instructions, as inferences from the text. The general Doctrine is this: It is the duty and glory of an army to be holy, that is, to keep themselves from every wicked thing, to suffer no uncleanness, filthiness, or profaneness to come or stay among them. Therefore this was given as a law to the Camp of Israel, to be holy; which stands still in force for the morall-regulating of all armies, especially those which fight the Lords battles, or under his banner; and go forth in his Name against their enemies. God requires they should have a care of Holiness, not only in their persons, and domestical, political, or Ecclesiastical relations and societies, but in their martial combinations also: they should be holy not only as Masters and Servants, as Ministers, and People, as Magistrates and Subjects, but as Commanders and Soldiers; they should be not only a holy Family, or a holy Church or Common wealth, but a holy Army also. To this end God appointed the Priests to go along with Israel's army, Deut. 20.1, 2, 3. 2 Chra. 13, 10, 11, 12. with the holy Trumpets. Numb. 10.9. & 31.6. as well to instruct and excite them to their duty towards God, as to encourage them to fight the Lords battles against his and their enemies. john Baptist teacheth soldiers their duties, Luke 3.14. which are branches of holiness and obedience, Do violence to no man, neither accuse any falsely, be content with your wages. Quest. Why should our Armies be holy? Answ. The same Reasons conclude the necessity of Holiness for ours, that did for Israel's. I will not repeat them, only the first, and add some more. Reas. 1. Because of God's special presence in an Army that fights under his banner, the name of it may be Jehovah Shammah, The Lord is there. Look upon the Ark in the midst of the Camp of Israel. Now God will be sanctified in all that draw near him, Leu. 10.3. Be sanctified, scil. by holy, upright, reverential carriage, in all that approach his presence, as well Soldiers as Ministers, in times of war, as of peace. He is the holy, holy, holy, Lord God Almighty; therefore where ever he comes, sin must be gone or he will not stay. God delights to manifest his presence where he sees holiness promoted. God's go are glorious; as in the Sanctuary when it is purged and kept clean; Christ walks in the midst of the Churches when those Candlesticks are of pure gold, Rev. 1.12, 13. So in the Army, when it is well ordered, God walks in the midst of it: when the Camp is holy, then God doth wondrous things, and puts forth the excellency of his power, wisdom, and goodness for his people: out-witting their enemies, wherein they do craftily, and overpowering them wherein they deal proudly and cruelly. Because holiness becomes every Person, and thing, that is Gods, Reas. 2. that bears the stamp or character of God upon them, or that relate to God, as God's Church and Temple, 1 Cor. 3.17. God's House, Ps. 93.5. God's Ministers, 2 Tim. 2.21, 22. and God's Magistrate, 2 Sam. 23.5. and all God's people, 1 Pet. 2.9. Titus 2.11, 12. So God's Hosts, Camps, Armies; his Warriors, and Soldiers. Holiness is an ornament as proper and comely for Soldiers and Armies, as for any other of God's Servants or Societies. They that fight the Lords battle ought to be holy, as well as they that bear the Lords vessels. Compare Esay 52.11. with 1 Sam. 25.28. It's prophesied concerning the latter times in Zach. 14.20, 21. That there shall be upon the Horse's bridles, HOLINESS UNTO THE LORD, in great Letters; much more upon the Rider's hearts; and that every pot in Jerusalem and Judah shall be Holiness unto the Lord: much more should the drinkers be holy. Holiness is a Characteristical distinguishing Mark of those that are the Lords in all the premised Relations, from all others. Besides, God will see and own, commend and reward Holiness in an Army, in any corner of it, or person in it, as soon as he will spy any uncleanness there, to detest it and punish it. God is as ready to observe what is good in his people, as to mark what is amiss among them. Yea, he will overlook many infirmities, where he sees some sanctity and sincerity. 3 Because though men's laws be then silent, Reas. 3. yet God's Law which commands Holiness, stands in force in time of war, as full as in time of peace; and in Armies as well as any where else. God will not hold soldier's guiltesse, if they take his Name in vain, if they swear, curse, blaspheme, oppress, rob, be drunk, commit uncleanness, no more than any others that offend. Though the Laws of the Kingdom be then laid aside, and the Laws of Military Discipline be not set up; yet even then God's Law hath a strong Tie upon all the Consciences of Commanders and Soldiers, to oblige them unto holiness and obedience, under the penalty of eternal perdition. Let such as think themselves lawless, or at liberty to live as they list now, because they are Soldiers, and this is a Time of War; I say let such prove, if they can, out of God's Word (by which they shall all be judged another day) that God ever gave a Dispensation or Toleration to an Army or any in it, whether Officers or common Soldiers to be disordered, lose, base, outrageous or injurious in their Courses; or to be in any kind or degree more vile and sinful than other men; or to be less careful to fear God and keep his Commandments, to seek after and set up Jesus Christ, to eschew evil and do good in times of War, then of Peace. Because there is death in the Campe. Reas. 4. Soldiers Carry their lives in their hands, and look death in the face daily; they had need be holy, if they would be happy, For without Holiness no man (not a Soldier no more than any other man) shall see the Lord, Heb. 12.14. Soldiers stand in most need to be very Holy Men, because they may be taken away very Suddenly; and to have assurance of a better life because their present life hangs in suspense night and day. They cannot be in a Capacity of happiness or in preparation for death, until they be in a Posture of Holiness. Because a holy Army is victorious and successful. Reas. 5. I do not mean when all and every one in an army is truly Godly, for the best Armies that ever were, were never so good; but, Denominatio est à Potiori: when the Commanders (Some of them at least) and a Considerable part among the Soldiers are holy; Such as can pray as well as fight, and do take Care to maintain Peace with God, while they are in war with Men; to decline Tentations to sin, as they would do bullets or Thrusts that Come from their Enemies. That a Holy army is victorions see the Experiment hereof— in Israel, in the days of joshua 23.8, 9, 10.— They did cleave unto the Lord their God to this day, (saith Joshua) therefore God drove out from before them great and strong Nations, and as for them no man hath been able to stand before them unto this day.— See the like in judah, in the days of the Pious Kings, as David, Asa, jehosaphat, Hezekiah. What glorious successes hath God given when Commanders have been Virtuous?— in Marcus Aurelius his Army which had a Legion of Christians in it, who by their prayer to God (at the Emperor's entreaty, when the whole Army was in danger to perish through drought) obtained from Heaven both Lightning upon their Enemies, which put them to rout and ruin, and plenty of rain upon themselves. Eccles. Hist. lib. 5. cap 5. A remarkable preservation and victory. From that Time, as Eusebius reports, they had a peculiar appellation from the Emperor, and were called, Legio fulminea, The thundering Legion. Yea, is not this to be clearly seen, as truly verified in our new-model wherein are so many real godly Men, Commanders in chief, officers and soldiers: how happy hath God made them (and us by them) through many great and glorious Deliverances, Successes & Victories, given them by the good hand of our great God; such as the world can scarce parallel, and deserve to be sacred to all Posterity. Though this new-model hath been much despised by Men (chief, I suspect for their piety,) yet highly advanced by the Lord as his Host; chosen to fight his battles with prosperous and blessed success; to be Humane-saviours' unto this sinking Kingdom. God crowns Piety with victory where ever he finds it, especially in an Army. 6 Lastly, Reas. 6. because there should be a suitableness between the Cause and the Manners of the Persons which have the Managing of it. Great pity a good Cause should be transacted by bad persons. The Cause our Army hath in hand is holy, just and good; what manner of persons ought all those to be in holy Conversation and Godliness, who have undertaken it. Now have I done with the General Doctrine of the Text. It is the Duty and Glory of an Army to be holy. In the next place, let us consider what particular Instructions may be gathered from the Text. We may refer them to two Heads 1 for informing judgement. 2 for regulating Practice. 1 For information of Our Judgements, the Text furnisheth us with these Particulars. 1 That it is an Error to think, Instruct. 1. it matters not what men's manners be, or how an Army is ordered, if they be but good Soldiers, which they can scarce be in God's sense, unless they be good men. If the Camp should be holy, must not the Men in it be holy? What makes a holy Camp, but holy Commanders, Officers and Soldiers? How can a Fabric be good if the Materials be bad? You may as well say it is no Matter whether God own an Army or disclaim it; be with them or against them; deliver them or destroy them: be amongst them or departed from them; give Enemies up to them, or give them up to their Enemy; whether an Army be clean and clothed, or be naked & unclean, and the filthy Nakedness thereof appear, even in the sight of God: or whether it prosper or perish. 2 Instruct. 2. It informs us what is the one thing needful in an Army, for the defence and success thereof; or what is the principal cause of all preservations and victories in it, namely, God's presence. God is in the midst of the Camp, how? as the Sun is in the midst of the Planets, as the Heart in the midst of the body. An Army without God amongst them, is but a dark dead Company, such as the world would be, if it wanted the Sun, or a body without a heart. As 1 The shield of their help for defence against their Enemies, to save his people from them. 2 The sword of their Excellency for offence of their Enemies, to assault and overcome them, Deut. 33.29. 3 The Captain of their Host, to lead them on, and fight for them, Josh. 5.14. 2 Chron. 13.12. 3 Instruct. 3. It lets us see, on the contrary, what is the cause of ruin to an Army, of Surprisals, Blows, Foils, Defeats, Routs; Wickedness in it, is the Cause of all disasters that befall it, of bad success to it. For sin in the Camp produceth 3 bad and sad effects. It 1 Makes an Army naked to their shame and reproach, As Aaron made Israel naked to their shame amongst their Enemies, by making the molten Calf. Exod. 32.25. And as King Abaz made Judah naked, 2 Chron. 28.19. So doth Uncleanness and unholiness make an Army Naked, that is 1 Unarmed men among their Enemies, ready to be devoured by them. 2 Deformed in themselves, like a naked man, whose deformity is great, for want of clothes to cover his nakedness, Revel. 3.18. & 16, 17. 2 Makes God departed from an Army; deprives it of his counsel and strength, rescue and protection. When Israel had sinned, and taken off the accursed thing, I well not be with you any more, saith God to them, except ye destroy the accursed from amongst you. Josh. 7.11, 12. The abomination which the house of Israel committed, made God go far from his Sanctuary, Ezek. 8.6. and as fare from his Army. Ponder well the woeful effects of God's departure from an Army. When God is gone, our defence and strength is gone; then welye open to the Enemy, we become bread for them. If God cast us off, and go not forth with our Armies, than he puts us to shame, makes us to turn back from the enemy, Ps. 44.9. to 14. and they which hate us spottle for themselves, he makes us a reproach to our neighbour, a scorn and derision to them that are round about us. Look upon the sad condition of the Host of Israel, when smitten at A●, because God (provoked by achan's plundered stuff) withdrew his presence a little from them, therefore the children of Israel could not stand before their enemies, Iosh. 7.12. This made the hearts of the people to melt, and become as water, Verse 5. And Joshua with the Elders to fall to the earth upon their faces, and to put dust upon their heads until the eventyde, Verse 6. 3 Yea, sin in the Camp sets God against his own people, Esay 63.10. Lament. 2.5. and makes him become their enemies, as saith the Prophet, Israelrebelled, and vexed Gods holy Spirit, therefore he was turned to be their enemy, and fought against them. judg. 2 14. Sin moves God to sell them into their enemy's hands, as he did Israel, into the hands of their enemies round about, so that they could not any longer stand before their enemies. 4 Instruct. 4. Out of this Text we may gather and learn the lawfulness of war. It's lawful for God's people to make war upon enemies in a just cause. 1 Else God would not own Soldiers or a fight people for his people (as he did Israel when they were an Army) nor entitle lumselfe to them as theirs by special right. So he doth here, The Lord thy God. 2 Else would not God honour the Camp with his special prosence, as to walk assiduously and continually in the midst of it. 3 Else God would not do such great things for his people in a Martial way (or in and by an Army) as to deliver them, and subdue their enemies for them and to them.— God would not have walked in the midst of Israel's Camp to have done this for them. God hath done wondrous things by Armies for us of late, even miraculous deliverances, defeats, discoveries, victories, immunities, as he did for his ancient Host the Israelites in the days of old. Are not these clear evidences and pledges of God's approbation of the thing? Would God so bless the designs of War, if he did not allow the way of War. 4 Else God would have prohibited it, or dissuaded from it, and not have given Laws and Orders for it (as he doth here.— therefore shall thy Camp be holy, and verse 9 When the Hosts go forth, keep thee from every wicked thing.) but against it. God would not have said,— When the Host goeth forth against thine Enemies then keep thee from every thing,— but rather disband the Host, dissolve the knot of Soldiery, go not forth in bands and arms against your enemies. This word had been as easily spoken as the other, had it been God's mind, Do not so wicked a thing as to wage war with thine Enemy? God would not have said,— therefore shall thy Camp be holy that he see no unclean thing in thee, etc. but rather break up the Camp, let there be none, take other courses for your defence and right, do not such an unlawful act as to take up arms. Did God ever give Rules for regulating sin or any wicked thing? 5 Else, how can the Camp be holy in itself (which that of Israel is required to be) if War be unlawful? If the ground of a Fabric be bad, how can the superstructure be good? If a thing be nought in the matter of it, can the dress or manner thereof ever make it good? 6 Else. God may see uncleanness enough in the Camp, in the unlawfulness of the action (though there be no Leprosy, nor Issue, nor Excrements, etc. there) 7 Else God would not be unwilling to departed the Camp, which he seems to be, and as it were thrust out before he will go, not by the unlawfulness of the business of War, in the substance of it, but by accidental uncleanness in the Camp. God would have been glad to have gone from them, had their Militia been a bad business simply in itself. These Arguments, the Text affords us to prove War lawful. Let me add. 8 Else God would not command it, as he did to Moses, joshua, and others (his Worthies) to avenge Israel of their Enemies, Num. 31.2, 3. and to fight his battles. It is his Precept, 1 Sam. 15.3, 4. 9 Else, God would not teach it, as he did David's han●s to war, and fingers to fight: Psal. 144.1. It is his Art. Is God a Teacher of evil? how then can he excuse himself from being th● Author of sin? 10 Exod. 15.3. jer. 48 10. 2 Chron. 13.12 Deut. 20.4. Else, God would not profess and practise it. It is his Profession to be a Soldier.— The Lord is a man of war, saith Moses to be a Captain, to lead his people, and to fight for them. Would Godset up a bad Trade? Yea, God chooseth war as a way to declare his excellent power, wisdom goodness, greatness; wherein to manifest himself both to his people, and to their Enemies, to execute judgement on Enemies, to beautify his meek Ones with deliverances and victories. 11 Else, God would not praise and reward others for it, who did worthily in Military service, as David, 1 Sam. 25.28. 12 Else God would not own it nor manage the Affairs of it, if it was evil, 1 Sam. 17.47. The Battle is the Lords, saith David, 2 Chron 20.15 and he will give you (Philistims) into our hands. The Battle is not yours (said jehoshaphat to his people) but Gods. 5 From hence we all may receive Direction, Instruct. 5. touching prayer for our Armies; what to confess, what to petition, and what to give thanks for, principally in regard of them. 1 What to confess; what we should bewail and mourn; for even the Nakedness of our Army, the wickedness that abounds there; wherein we equal the Enemy. Oh! what horrible blasphemies, execrable oaths, base drunkenness, swinish filthiness, and what not, that any soldiers are addicted to, may be found among some of ours. Let us lay these things to heart; the disorders of all ranks, Commanders, Officers, and Soldiers in our Campe. For as the Sins of the Country may prejudice the success of the Army; so the sin of the Army may hinder the Peace of the Country. And for the sins, both of Country and Army, if some do not mourn, jer. 12.11. all may sinart. God hath opened to us a door of hope, in that sweet refreshing, reviving Word of promise, 2 Chron. 7.13, 14. and 20 9 If my people humble themselves, and pray, and seek my face, etc. I will hear their prayer, forgive their sins, and heal their land. This is the work of the day, Ezra 3.4. & therefore a word in season. It was the praise of the Priests after the Captivity, that they did opus suum in die suo; they offered the daily Offerings by Number according to the Custom, as the duty of every day required. We are called together this day, to seek God by fasting and prayer, for a blessing upon the Design in hand; scil. the reducing of this strong Garrison of Newarke; a business that hath been oft attempted, but formerly without success and not without loss. The Lord seemed then to cast us off, and not to go forth with our Armies. Did we in either of our former Expeditions (for this is the third) first seek God by solemn Humiliation, to ask Counsel of him, and beg his presence, to make our peace with him, and call him in to our Help, to go along with us, guide us and bless us? or solemnly to interest him in the business? If we did then go forth without God, no wonder if we returned without victory. Blessed be God, who hath put it into the hearts of our Worthies, to put an opportunity into our hands, of humbling ourselves, and seeking the face of God this day, that he would be pleased to shine upon our Counsels and actions in this Siege-affairs, that the result of all may be an end according to expectation. If humiliation be the main work of this day, is not confession of sin a great part of the work, or duty of the day? as at the solemn Nehem. 9.2, 3. fast and repentance of the people in Nehemiahs' time— the children of Israel stood and confessed their sins and the iniquities of their Fathers— they read in the Book of the Law one fourth part of the day, and another fourth part they confessed. And whose sins should we confess in particular this day, if not theirs, especially in whose hands lies the work that is now in agitation? If we by our prayers this day, through the merits and mediation of Jesus Christ, could make atonement for them, God would make a good end of this tedious, costly, painful siege for us, if we could make peace with God for them, God would make war against our Enemies, and fight our battles for them and us. Thus the Text directs us what to confess this prayer day before the Lord, scil. the sins of our Army, what wicked thing or uncleanness we know to be there. Disorders are the cause of all disasters there. 2 What to petition God for on behalf of our Armies, namely, 1 For holiness from God for them, that the Poet Lucan's saying may be falsified in them: Nulla fides piet asque viris, qui castrasequuntur. Let us improve our interest in Heaven, for the purging and reforming of our Camp, that virtue may be brought into request and fashion, and vice into dislike and detestation, both with Commanders and common Soldiers, that th●re may be no abominations among them, which might be provocations unto God (to departed in displeasure from them) and procure desolations both to them and us. Let us petition the Lord for a good choice both of officers and soldiers, scil. such as will fight for conscience sake,— and for good Discipline, that sin may be severely punished in the Camp: and for good Ministers to go along with the Army, and sound their Trumpets. Oh! that we could pray our Army into a posture of Reformation. 2 For God's presence to be with them, both in contriving and in acting; in counselling and in effecting: in the whole work from beginning to the end. Let us all beg this of God for them (as they shall be exhorted afterwards to seek it for themselves) let us inquire of the Lord for them in this Design, as the children of Israel the when they went the third time in battle against the Benj●●ites, Judge. 20 2●. Shall we yet again go out to battle against the childr●● of Benjamin, or shall we cease? Oh! that God would give us their Answer, as the Return of our prayers.— Goup, for to morrow I will deliver them into thine hand. 3 Here we are directed what to give thanks for chief, on the behalf of an Army, namely: 1 For any Holiness, Reformation or good Orders in the Army, or in any Company, or Officers, or Soldiers in it Especially when the Chief in Command are chief in Godliness also. 2 For any deliverence granted to the Army ●●om Enemies, or victories over Enemies; Give God the prayle and glory of all, who is the giver of all. Now I have done with the Instructions, which serve for information of Judgement. Those are behind, which conducc●specially to regulating of practice; They may be directed and applied. 1 To all and every one here present, in regard of his personal Affairs. 2 To two sorts principally, in respect of their public Employments. 1 To all and every one. Here we may learn two lessons. 1 Get God to be with us, if we would prosper, The first Practical Instruction. with us in every Condition, Relation, Undertaking; in every creature we enjoy▪ or business we go about. ●e sure we beg God's presence, and take him along with us, for the presence of God is a Principal Gause, 2 Of Direction in our course. If the Lord bewith us, we shall hit ou● w●y and not go wrong: he will guide u● by his counsel. When Moses sought of God his way, he begged his presence for Guidance, Exod. 33.13, 15. If thy presence go not with us, carry us not up hence. 2 Acts 18.10. Ps. 105 13, 14. Of Protection, For God (where he manifests his prefer ●e) is, as a Sun to guide, so a Shield to defend. I am with thee said the Lord to Paul, and no man shall set on thee to hurt thee. When Israel went from one Nation to another, from one Kingdom to another people (and God walked in the midst of their Camp) He suffered no man to do them wrong yea, he reproved Kings for their sakes. 3 Of Provision. N●h. 9.20, 21. God's presence is the best security for providential Supplies, against all wants. When God was with Israel in the Wilderness, which could not afford them any thing forty years did he sustain them in it, so that they ●acked nothing. 4 Of Consolation in the absence of G●eath●e-●owforts●, Acts 16.25. as Liberty, friends, goods, etc. God's presence made Paul and S●as sing in prison at midnight. 1 Cor. 6.9, 10. It makes a man say with Paul, I have all, I abound, even at what time he is poor. What is wanting when God is present. 5 Of prosperity, how do all things prosper ●●●take in hand, so long as God is with them. 1 Chron. 11.9. The Lord was with Joseph and he was a prosperous man, Gen. 39.2. It is said of David, that the Lord of Hosts was with him, so he waxed greater and greater. This being discerned by others (s●il. that God is with a man) protu●es him Favour and Trust from others, Gen. 39.3, 4. When, Potiphar, Ninevehs Master, saw that the Lord was with him, and made all that he did to prosper in his hand, he made Joseph Over fear of his ●●●se, and all that he had, he put into his hand. It is said in Verse 21, 22, 23. The Lord was with J●seph and g●ve him favour in the sight of 〈…〉 of the Prison, who committed all the prisoners to joseph's hand, &. whatso●●●● they did there, he was the door of it: God i● with thee in all that thou dost, Gen. 21, 22, 23. Said Abimilech to Abraham, Now therefore ●et us make a Cavenant. Gen. 26.28, 29. Afterwards Abi●il●ch and Phie●● the chief Captain of his Armi● said to Isaac, we saw certainly that the Lord was with thee, and we said, let there be now an Oath 〈…〉 Why do relations and conditions prove so uncomfortable, journeys, business so unsuccesful, but because we 〈◊〉, God's presence, nor care to take God along with us. Hence it is we do not prosper. Quest. How may we obtain God's presence with us in all our affairs? Ans. Briefly thus. 1 Get into Jesus Christ, 2 Cor. 5.19. in whom God is reconciledly present with his people, God out of Christ is a consuming fire. 2 Humble yourselves for former provocations, as Israel did before God renewed to them the promise of his presence, when he had said to them. I will not go up in the midst of thee, Exod. 33.3, 4, 6, 14. for thou art astif-necked people, the people mourned, and put off their ornaments; Then saith God, Mypresence shall go with you, and I will give you rest. 3 Pray earnestly for it, as Moses did, If thy presence go not, Exod. 33 15. carry us not up hence. 4 Believe in God's promise, for he hath said, Heb. 13.5. I will never leave thee nor forsake thee. 5 Set yourselves continually as in God's sight and presence, walk as under his eye, keep him in your minds and hearts, for The Lord is with you; whise you be with him, 2 Chron. 16.2. carry him in your hearts, and he will bear you in his hands. And now I have done with the first Practical Instruction, which concerncall▪ Get Gods pref●●ce if you would prosper. The second follows, He boly if you would k●●p it, The second Practical Instruction to all. be godly if you would enjoy God, when you 〈…〉 journey, or negotiate, then keep your selusi 〈◊〉 every 〈◊〉 ●●hing, especially from those ●vi●ls to which you 〈◊〉 most inclin●●, 〈◊〉 may be most tempted, Remember David, Psal. 18.23. It 〈◊〉 upright before 〈◊〉 ●nd I kept myself from wine iniquity 〈…〉 God walk● in the midst of thy house, and 〈◊〉 and nalling, 〈…〉 (as he 〈◊〉 in the midst of Israel's camp), to 〈…〉 and prosper thee: Therefore should thy heam, ●nd house, and family, and all thou hast be holy: Then God will 〈…〉 mongst you, his 〈…〉 no●unclean thing 〈…〉 clean actions, speeche● looks 〈…〉 thoughts of mi●● 〈…〉 health reeding within thee, ●●●●cleanness either in thy flesh or spiri● especially that he see, 〈…〉 of uncleanness in thee; which loves and likes filthiness, and takes liberty, yea, delight to lie in the dung of sin and wickedness, If there be iniquity in thy hand, job 11.14. and cap. 22.23. heart, or house put it fare away, else God will turn away from thee. For God will be gone, if thou wouldst have sin to stay. Thou must either leave thy fins, or lose thy God. Let your principal study and endeavour be to please God in all things, and to be holy in all manner of conversation; then God's presence shall be with you, where ever you go, as it was with our blessed Saviour, john 8.29. who said,— He that sent ●●e is with me, the Father hath not left me alone, for I do always those things that please him. So much of the second Practical Instruction, which respects all, Be holy, keep yourselves pure, if you would keep God with you. I come in the next place to apply these two Instructions to two sorts, especially in regard of their public Employments, which hear me this day, To wit, our Senators, and Soldiers. 1 A Particular Application. To our Senators, the Heads of our Tribes and the Men of our Counsel. The Right Honourable, The Committee of Lords and Commons here present, who consult the Peace and Safety of these poor ruined Countries; and carry on our great affairs with them advice. Would you have your Counsels wholesome and saving, profitable and effectual? then 1 Interest and engage God's presence with you in all your consultations and debates. Consist with God, severally, what shall, I and I, propound or offer, that may mainly conduce to the Con●●●●● we●l●, which is committed to our Custody; as he Counsel of God jointly, what shall we conclude and resolve? Make God your wisdom; eve●●o●e set God at Board-end, as present, yea, Pres●dent in all your Counsels. For God stands in the Congregation of Privees, and he judgeth among the Gods. 2 T●●e heed God see no 〈…〉 in you or among you, lest he depart from you, than wisdom will perish from the wise, and understanding cease from the prudent. Counsels are blasted by men, when Counselors are described by God. Oh, be careful to keep both your heads and hearts pure, and God will delight to breathe sound wisdom, and the knowledge of witty inventions into you, Prov. 8 12. Eccles. 9.15, 16, 17, 18 Prov. ●0. 18. how to save your spoiled, undone Countries. Wisdom (saith the Preacher) is better than strength, than weapons of war. No Statecounsell stands more need to be good, then that which manageth the Affairs of Wars. With good advice make war, saith Solomon. If War be a building, than forces and weapons are the Walls. But Counsel is the foundation. Happy be the Designs, which are carried on the Wings of wholesome Counsel. Now I have spoken to our Counselors, let me direct the same word of Instruction. 1 To our Soldiers, to teach them these two Principal Lessons. 1 Be earnest with God for his presence with you. 2 Advance holmesse in your Camp, First Lesson. Be very earnest with God for his special presence with you in your Camp, in all your Military Motions, Postures and Designs; to have God stay with you in your Quarters, and go with you, when you ●●●ch, and when you engage. Renew Moses his request to God very often; upon every fresh occasion, If thy presence go not not with us, let us not go forth against the Enemy; either in a party, or in a body. When Israel were going to march on in the Wilderness towards Canaan, they begged God's presence for the whole Host, For when the Ark set forward, and the Host risen up to march, Num. 10.35, 36 Moses said, seil. in the Name, and on the behalf of them all, Rise up, Lord, and ●et thine Enemies be slavered— and when the Ark rested, he said, Return, o Lord, unto the Ten thousand-thousands of Israel: as if he had said, Let God go along with us, and dectare his presence among us. Whether we ma●ch or ●n●ampe. This should be the earnest desire of good Commanders for themselves and their Soldiers; as it was of Moses, Exod. 33.15. that God's presents may go forth and come in with them. of Soldiers not only for themselves, but for their 〈…〉, as 〈◊〉 was of Is●●●● for Joshua. joshua 1.17. As we have barkned unto Moses in all things (say they) so will we hearken unto thee, only the Lord thy God 〈…〉, a● he was with Moses. Let me enlarge this Lesson by two Particulars. 1 The Manner of his presence in the Camp. 2 Motives to seek it. As for the Means to obtain it, The Manner of God's presence in the Camp. As a God of Counsel. judg. 7.16. that is, the Purport of the second Lesson; 1 The Manner, How is God in an Army, or how should you desire him to be with you? Answ. 1 As a God of Counsel to advise you what to do; to teach you the Policies of War, as he did Gedeon his stratagem of Trumpets Lamps, and Pitchers; joshua his ambushment at Ai, joshua 7. And David which way to set upon the Philistines with most advantage, 2 Sam. 5.22, 23 scil, to fetch a compass behind them, and come upon them over against the Mulberry Trees. 2 As a man of War, As a Man of War. or Captain for, the Scripture sets forth the 1 Father, as General, Exod. 15.3. 2 Son, as Captain, joshua 5.14. 3 Holy Ghost, as Ensign, Es●y 59.19. 1 To exercise you, Psal. 18.4. Psal. 18.32, 39 or teach you the Art of War (as he did David) your hands to fight and fingers to war. 2 To strengthen you, for, It is God, saith David, that girdeth me with strength unto the battle. 3 To encourage you, ● Chron. 12.8. he infuseth undauntedness of spirit and heroic valour. God can make you swift as Roes; bold as Lions like the Gadites, and put mettle and courage into you, when you are exanimate. 4 To lead you forth and fight for you, as Moses told Israel. Deut. 1.29, 30. 2 Chron. 13.12 Isa. 58.8. & 52.12. Numb. 10.25. The Lord your God, which goeth before you, he shall, fight for you. 5. To gather you up, or be your Reye-ward as the Tribe of Dan was the Gathering Host, that came last, and gathered up the weak ones and hindmost, and such as were left behind. So God not only leads the Van, but brings up the ●ere the weak and feeble ones, God bears in his arms. 6. Isaiah 59.19. To lift up a Standard against your Enemies. God's Spirit is Ensigns. As a God of power. 7. As a God of power. To Protect you, that the Enemy's weapons, those Instruments of of death, may not, either hit or hurt you. For bullets fly by his Commission: and whoever draws the bew, 1 King 22.34. 2 Psal. ●●●7. he directs the arrow. God gave David the shield of his salvation, Ps. ●●. 35 and delivered him from the hurtful sword. Prosp●● you, and 〈◊〉 your enemies to you, and cast victories upon you, as he gave David tho●e●ks of his Enemies, Psal. 18 40. that he might destroy them that hated him. You see the manner of God● presence in an Army. Let me press upon you. 2 Metives to seek it, drown from the effects thereof. Motive to seek God's presence. Psal. 144.2. God's presence in an Army is a ground to the Soldiers. 1 Of Safety, That God will cover their heads in the day of battle; and if they fight, God 〈…〉 shield to them, if forced to fly, God will be their Fortress old high Tower. In greatest peri●●here is safety where God is, or ●o where. It's good for Soldiers to draw near to God, because danger (and death itself, for aught they know) are near to them. 2 Of Courage, for this was used as the great encouraging argument to the Host of Israel, some time to time, to be both and very valiant, scil. That God was with them, as by Moses, Deut. 1.29, Deut 20.2, 3, 4. Iosh●● 14.12. 30. by the Priests by Hezekiah, 2. Cl●●●. 32.7; 〈◊〉 This will mettle and edge men's spirits to difficult designs, even to grapple with Giants as Caleb 〈◊〉 bold to do●. 3 Of Victory, for●● 〈…〉 two God is. ●o marvel, For if God be with us who can be against us? or, they that 〈◊〉 with us, are more than they 〈…〉 (saith Hezekiah) is but an ●rme of flesh (〈◊〉) but 〈…〉 Lord our God, as they that have God 〈…〉 alltimes in the●●●e of the Lord, g●s David did against Goliath, 1 Sam. 17.45, 46. 1 Chron. 13.12. they are sure to prevail. God's presence was the ground of Abijahs confidence against Jeroboam and his 〈◊〉, as if that was all in all. 4 Not only of victory and success, but of access o● increase, that many other will 〈…〉 when they perceive that God is with them, 2 Chron. 15.9. as they did ●o As● out of 〈◊〉 abundance. 5 Deut. 11.25. Of Terror to their Enemies, the fear and dread of an Army falls upon the Spirits of their Enemies, and shakes, yea, makes them, when God manifests, his presence to be with them. See it in the Canaanites and Philistines, Iosh. 2.9, 10, 11 1 Sam. 4.7.8. who said, We unto us, we unto us for God is come into Israel's Camp, Who shall deliver ut etc. 6 Of Glory and Honour, for hereby Gods puts a difference between his people, and all the world besides, As Moses said to God. If thy presence go not with us, Exo. 13.15, 16. carry us not up hence. For wherein shall it be known here, that I and thy people have found grace in thy sight? Expd. 8.22. is it not in that thou goest with us, so shall we be separated, I and thy people, from all the people that are upon the face of the Earth It's a gallant Army when God goes General. Soldiers, get and keep God amongst you, so shall you be safe, courageous, victorious, increasing, dreadful, glorious. It's dangerous to go upon any Design and not to take God along with you, Numb. 14.44 45. The Israelites were smittem, when they prefummed to go without the Ark. So much of the first Lesson. The second Lesson follows. Advance holiness in your Cam●sp. Consider what be the sins of an Army, and be careful to keep yourselves from them as 1 Covetousness, to be Greedy of Pay and Prey. 2 Injustice, to oppress, plunder, pillage, do violence to others. Unlawful Spoils are plain robbery. 3 Pride and Emulations which have bred Great Conten●ons among Commanders and Officers, Divisions, Factions, Sidings in an Army, and many private quarrels besides. Pride and vanity in apparel and fashion, too common among Soldiers, 4 profaneness, as Swearing, Cursing, Blasphemy, Scossing at goodness and good men, A theasme, to live as without God in the Camp, void of the knowledge, sense or fear of God, New-coined Oaths, Sabbath breaking. 5 Filthiness in word or deed, as corrupt Communications, Drunkenness, Adultery, 6 Cowardice, Pusillanimity, or baseness of spirit. 7 Treachery and unfaithfulness, which discovers itself in 1 Betraying Trusts. 2 Communicating Intelligence to the enemy. 3 Neglecting or not taking advantages, when put into their hands. 4 Falling off to the enemy's party. 8 Discontents, Mutinies. 9 Confidence in an arm of flesh, as multitude of men and horses, fortifications which are but the works of our hands, unworthy to be our Gods. 10 Neglect of Piety, and exercises of it, as praying, hearing, reading, conferring of the things pertaining to the Kingdom of heaven. 11 Want of Discipline, and execution of it in the Campe. Especially in punishing offenders this may be a cause of all the rest. If God see any such unclean thing among you, he will departed from you, and give you up into the hands of your enemies. God will not own you for his Host, if while you fight, pretendedly for him with your hands, you fight palpably against him by your sins. God ordinarily accepts the person, before he delights to use him, or doth bless the action. As in every Nation so in every Camp or Army, he that feareth God, and worketh righteousness is accepted with God, whether Commander or Common Soldier, very likely God will use such a one as an Instrument of special service. When the Camp is holy, than designs are happy, If the persons be pious, their proceedings are prosperous, because the Lord their God walks in the midst of them, to deliver them, and to give up their enemies before them. Quest. What be the means of purging and reforming an Arm●e? Ans. Get good Ministers to got along with the Army, as the Priests did with Israel's Hosto, D●●t. 20.2, 3. to discipline the soldier's souls, and to Surgeon their diseases in manners, Luke 3.14. John baptist to teach Soldiers their duties, as to do violence to no man ●o accuse no man falsely, to be content with their wages How can Sonldiers grow better, that have not means to 〈…〉? As for us (saith Abi●a● to Jer●●ohn, in compass of his Army, when they had on both sides set the Battle in array) The Lord is our God, 2 Chron. 13.10 11, 12. and we have not forsaken him, and the Priests which mimister unto the Lod, are the sons of Aaron, and the Levites wait upon their business, and they burn unto the Lord every morning and evening burnt Sacrifices, and sweet incense, etc. 2 Have daily exercises of piety in the Camp, prayer at least, and reading of Scriptures also (if it may be) evening and morning, as both the motions or journeyings, and rest of the Ark, and cloud, and Host of Israel were sanctified by prayer, before the people might either set forward or pitch their Tents. Numb. 10.35, 36. When the Ark set forth, Moses said, rese up Lord, and let thine enemies be scattered, for prayer will raise God, and move him to go with his people against their enemies, if he late before; and awaken him, if he was asleep before; and stir him up to scatter enemies, if he permitted them to gather before. Prayer in an Army awakens and raiseth God to the preservation of the Arm, and destruction of the Enemies. So when the A●ke rested, Moses prayed to God to return, and remain among them, for in his presence is joy and safety, rest and security. 3 Let it be the care of the Commanders in chief, to choose both good Officers and good Soldiers, for good Materians will make a good Bunding: How can an Armiebe good if the soldiery be bad? Holiness is the Head-prece both of Commandere and Souldrers: Piety is the chiefest praise of born, as of Moses the great Commander in Israel, That he was the servant of God: And the Centurion in the Gospel, Luke 7.9. that Christ found not so great saith (as in him) no, not in Israel, and the Centurion in the Act. 10.1, 2. Cornelius, who was a devout man, and one that feared God with a●● his house,— and of them that waited on him conlimally, one was adevout Soldier, ver. 7. here note. Devotion is the Commendation of a Soldier: Religion shipires the principles and Spirit of true Valour; they raise an 〈◊〉 report of it, and slander it exceedingly, they say, Religion makes men Cowards. 4. Set up strict discipline in the Carsiple, Pumsh such us Transtesse, and make some exemplary, that the rest may see or heart, and fear, and not dare to do any such wickedness: Many Soldiers are no better than Discipline makes them, Camp-discipline is (as one saith) the Soul of an Army, which organizeth the whole body, and keeps all within due limits and compass, as well for Carriage and Manners, as for Postures and Quarters. The very name of a Camp implies Discipline, as one saith a Dista 〈◊〉 eastra quasi casta eo quòd ibi castraretur libide. Discipline is a fruit of Necessity, bred up by the exorbitancy of man's Nature, and the evils incident to a Military life. It was exactly exercised in Israel's Camp, as appears in the censure of Achan and others. Give me leave to distribute what remains of these reforming directions to the Officers and Soldiers feverally 1 To the Commanders and Officers. You, our Worthy Leaders, who have showed yourselves the Sons of Valour, and been a wall unto us, both by night and day, and adventured your lives to save ours. The Lord fasten these two things upon your hearts, for promoting holiness in your Army. 1 Be Zealous for God, his Name and Glory, Numb. 25.11. as Phinchas was with the zeal of God, who thrust Zimri and Cozbi through in the Tent, for their fornication, God hath made some of you a great Name, like unto the Name of the great Men that are in the Earth, 2 Sam. 7 9 and honoured you to be Field-saviours' to Us; On show yourselves tender of his glory, that his Name may not be dishonoured, nor Mercies abused, nor Sabbaths profaned, nor his Laws violated, by any under your Command, so fat as it is in your power any way to prevent or redress the same. Commanders in the Camp should be a Terror to evil-doers, and a Praise to them that coe well there, as Rulers are in the Commonwealth, Rom. 13 3. that Soldiers may be afraid of the power of Martial Discipline, as Subjects are (or aught to be) of magistratical. Imitate Job, job 29.25. who when he sat chiefe, and dressed as a King in the Armi● (over his people for he was a great Eastern Prince) as one ●hal comforteth the Mourners, he chose out their way for them, that is, ●. 11. 〈◊〉 he not only had them at Command, but regulated their course, tempering severity with clemency, commands with comforts and 〈…〉 you do, who sit chief in the 〈…〉 way for them, as Job did for 〈…〉 would have them c●●●y well this is the way to be both beloved and feared by them. 2 Be exemplary for piety and virtue, as devotion, temperance, righteousness moderation, as well as for valour, vigilance, diligence to your Soldiers saying to them, as Gideon did to his, in another case, judges 7.17. Look on us, & do likewise, carry yourselves as we do. If Officers be bad, it is rare to find the Common Soldiers good, for very example will spoil them. 1 Sam. 25.28. Remember Abigals speech to David, The Lord will certainly make my Lord azure house, because my Lord fighteth the battles of the Lord, and evil hath not been in thee all thy days. God's Military servants shall find a good reward at God's hands, if in them God hath not found evil: This is the easiest and honourablest way of Reformation to take vice away out of the Camp, scil. rather by example then by punishment: It is a great dishonour to you that are Commanders over others, and Conquerors over enemies, to be servants to sin, yea, slaves to your lusts, and to rule yourselves by your own wills, while you order your Soldiers by Martial Laws, as it was for Alexander not to be able to conquer himself, when he had conquered a world. I have done with the Commanders and Officers, The Lord do them good by what hath been said. Let me speak a few words of advice. 2 To the Common Soldiers, to further holiness among you, I commend unto you two things. 1 Mutual watchfulness and admonitions, that you would observe and consider one another, to provoke one another to fear God, and departed from iniquity, to mourn for sin, and close with a Saviour, to tell one another of what you see amiss, saying, as Lot did to the Sodomites, when any of your fellow-soldiers swear or drink immoderately, or do violence or mutiny, and the like.— I pray you brethren do not so wickedly. Why was all Israel involved in the guilt of one man's sin scil. Achans) but because they did not warch over one another, and over him in special. He was a Cain that said, Am I my brother's keeper? Gen. 19.7. 2 Fellowship in soule-edifying duties: Your heart will cleave closer to Jesus Christ in faith, and each to other in love, and be more dear and intimate mutually, if you be Comrades in exercises as well of piety, as of military postures, and of Arms, in praying, reading, conferring together, as in quartering, watching, marching, or in going upon any design together. Holy duties, and communion in them, are the means to make you holy men, a godly Soldier, a praying, fight Army, a thundering Legion so that the camp be holy. When other Soldiers that are rude, and have no savour of the things of God nor care of their own souls, will go drink till drenke, or sing foolish songs, talk ribaldry, or play at Cards, and so game away their time and money: Oh go you and pray together, seek God together, edify one another in faith patience, courage, godliness, help one another heaven-wards, strengthen yourselves mutually against corruptions, tentations, and discouragements, to which you are subject as men as Christians, and as Soldiers. The fruit and comfort hereof will rem●in with you, when all vain delights and sports are vanished, and leave a sting behind them in the conscience. I think Soldiers of all other men should be good Husbands, both with their Money and Time to spend it well. 1 With their Money, not to shuffle and cut it away at Cards, nor cast it away at Dice, seeing they get it with the hazard of their lives, it is the price of blood. 2 Sam. 23.15, 16, 17. David would not drink of the water of the well of Bethlehem (though he longed for it) because his men got it with so much hazard, Is not this, said be, the blood of the men that went in jeopardy of their lives? therefore he would not drink thereof, but poured it out unto the Lord, as an offering of Thanksgiving unto God, for delivering them out of that danger: If David would not drink the water that was drawn with the hazard of his men's lives, will you game away the money you earn with the hazard of your ●●vn lives every day. 2 With your Time, because yours is most uncertain and may be very short. That which is past, cannot be recalled, and that which is future cannot be assured; only the present Time is yours improve it, I beseech you, to better purpose then drinking or playing, you may be cut off before to morrow. Oh! Remember you carry your lives in your hands continually. Should not a Soldier be a Saint, because he is in danger of death and damnation every hour, if he continue in sin un-repented and un-reformed. Such as spend their Time in play or idly, can be in no good posture for death and judgement; 〈◊〉 they make a course to lie down in sorrow, and to be buried in a field of shame. Soldiers, consider, is there not as good fellowship in praying as in playing together; in singing Psalms as base Ballads, in talking of spiritual matters for the benefit of your souls; as in opening your mouth, and in multiplying words without knowledge, say to one another, Come fellow-soldiers, let us go pray or seek God, or instruct, encourage, admonish, warm the heats of one another by sweet-breathing of holy Counfail and bosom-experience. What? shall we march and watch and fight and lie and die together (for so we may, for aught we know) and shall we not pray together, nor serve God together, that if we go out of the world together, we may go to Heaven together. Should we not be holy together in our militant state here, that we may be happy together triumphantly to eternity hereafter? Shall we do duties together for man in the field, and not for God, and for our own souls in our Quarters? Accustom yourselves to such spiritual exercises Now, as will be your delight when you go hence and shall be no more. There is neither drinking nor gaming, much less swearing and revelling in the grave whither your bodies are going, or in Heaven whither you desire your souls may go. What will it profit you to win the Field and get spoils, and lose your precious souls. I will conclude this Application of my Text to our Commanders, Officers and Soldiers, in a few brief Cautions and Mementoe's to them all, as an abridgement of all. — Cautions three. 1 Take heed of sin, for God will not go among a Company of base, debauched, disordered fellows: such are most obnoxious to a fatal stroke. jer. 25.31. Amos 9.10. God will give them that are wicked to the sword. And the sinners of the people shall die by the sword, though they be such as use the sword. One such person sometimes brings God's judgements on a whole Army, as Achan did on the Host of Israel, by plundering the goodly Habylonish garment & 200 shekels of silver & wedge of gold, Iosh. 6.18. & 7.12. Eccles. 9.18. Non prosper pugnant adversus malos, qui ●psi sunt mali. which made the Camp of Israel a Curse, 〈…〉. One sinner destroys much good. You that fight for God against Enemies, should keep yourselves free from the sine of Enemies; else the success will be doubtful. They that go against Babylon should first go out of Babylon. 2 Take heed of selfconfidence, trusting in your own strength skill, valour, or weapons of War. This will blast all your designs and hopes. See the effect of it in thee Champion Goliath. 3 Take heed of by ends or self-respects in the service, as paper praise, booty, plunder, preferment. It's true, a soldier deserves his pay, as the labourer doth his wages; but to make this your sole or chief End, of Engaging in so good a Cause as you have in hand; is to be very mercenary; even to make a Trade of kill men for money; when you have gotten your salary, I fear it will be said, Verily you have your Reward. Brave Gallant-spirits should scorn poor low ends. Let the ends and aims you set up in your hearts, of all the service you perform in this Cause, be pure and high, as God's glory, public good, and discharge of your duties for conscience sake in what you have undertaken. — The Mementoe's are three also. 1 Remember (I beseech you all) to make your peace with God by faith & repentance for your sins, before ye go forth to fight with the Enemy. It's not sufficient to die in a good Cause, except you be in a good estate for your souls, if you would avoid the second death. 2 Remember to commit your life, soul, and whole self and all you have into God's hands, when you go to charge the Enemy. Psal. 31.13. Trust God with all, & look at God as grasping you and yours in his hands, that you may wholly attend the business in hand, and cast the care of all other things wholly upon God. What quiet and comfort is this to a Soldier, to be able to say when he goes to look his enemy (and for any thing he knows, even death that King of terror also) in the fate, as Paul did, I know in whom I have believed, 2 Tim. 1.12. and I am persuaded he is able to keep that which I have committed to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my pledge, or what I have deposited with him until the day of Christ. If you will confidingly carry your lives in your own hands, & not put them seriously by faith into God's hands and custody, as Paul did earnestly his soul in times of suffering, you may soon lose and scatter them, or have them taken from you. 3 Remember, when you got to fight in this present war, you carry four precious Jewels in your hands committed to you. 1 The Cause of God or his Truth, 2 The Peace of the Kingdom, 3 Your present lives, 4 Your future hopes even for eternity. What manner of persons ought you to be, in point of godliness and boldness, diligence and faithfulness, to discharge so great a Trust, and be able to give a good account of them all. Oh be vigilant and valiant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quit yourselves like man, be strong. The Lord of Hosts be with you, and the God of Jacob be your refuge and your recompense. FINIS.