THE Lawes and ordinances for Israel were various, according to their severall States and occasions: And for as much as they had ma­nie enimies to interrupt and trouble their peace, by a kinde of necessitie they must wage warre; therefore in sundrie places we finde many whole­some lawes & ordinances for that also. Here in particular we meete with orders from God, by the hand of Moses to them. The Order in these two verses giuen, is negatiue in the 9 ver. affirmatiue in the 14 verse, which (by reason of a fit coherence betweene them) I haue joyned together.

In the words of the 9 verse two things are generally to [Page 12]be noted: 1, The substance of a precept, to forbeare all evill. 2, The circumstance of the time, when that precept is most to be regarded; viz. when the host goeth forth, which is the time of warre.

The host] mahhaneh, so called from encamping or quar­tering: Yet tetze going before mahhaneh may be of forme mascu­line, according also as the Spa­nish, Italian, French, our former English and other ver­sions read; When thou go est forth &c. otherwise called tsaba, importing order for battail. When the host goeth forth] Mahhaneh though of the common gender is here made feminine by the forme of the verbe: though such should not their mindes be, that go out like an armie, but masculine and manlike. Against thine enimie] or, upon thine enimie, viz. to battell, as ch. 20, 1.21, 10. to warre. An usuall Ellipsis of the verbe in­finite, easie to be understood and supplied.

The antecedent part of the words occasion this observa­tion in the first place, (in that Moses ordereth their going out to warre, and speakes of the subiect of their warre, an enimie, saying; When the host goeth forth against thine enimie.) Observe. Observ. 1 There must be no warres, but against an enimie, and against a true enimie there may be warres. Which point hath two branches. Iud. 11. Such were the Am­monites upon whom they went out. 1, The subject against whom we warre must be our enimie. He speaks not of going out simply, as if it were no matter against whom they went out, but of going out upon an enimie. An enimie seeking their hurte, Eni­mies invading, unquiet, turbulent enimies, & such as would oppresse them, Iustice is the same to an ac­tion, that a foundation is to an house. Num. 10, 9. The reason is; 1, we must looke as neare as may be, that our warre be a just war. That which is altogether just shalt thou follow, Deut. 16, 20. That warre is no just warre, where it is not against an enimie. 2. That it may appeare, we are not a people that delight in war, who haue a curse denounced against them Psal. 68, 30. Scatter the people that delight in warre; who out of a delight to proue troublesome to neighbour-bordering nations, ever & anon put occasions of warre on foote. 3, It is against the na­ture [Page 13]of warre, to be moved against any but an enimie. Such hostilitie is a plaine robberie.

Consect. This therefore warreth against the practise of those, 1, who will goe out to warre upon any humour whatsoever, and not alwaies against an enimie, but against such as wrong them not, to make a vaine ostentation of their might, and what they are able to doe, to enlarge their borders, and make their names grow great in the world: Then which, what more wicked, out of meere ambition to make combustions among men? Devise not evill, sayth the wise man, Prov. 3, 29. against thy neighbour, seeing he dwelleth securely by thee. And the Prophet threatneth a woe Ies, 33, 1. against such as are so unreasonablie forward to spoile, when they were not spoyled. Woe to thee that spoylest and wast not spoyled, that dealest treacherously and they dealt not treacherously with thee, when thou ceasest to spoile thou shalt be spoiled, and when thou shalt make an ende to deale treache­rously, they shall deale treacherously with thee.

2. This is against them also, who are readie for any em­ployment in wars, whether against freind or foe, they care not, so they may finde paye, bootie, and preye, regarding onely their owne private ends, and particular gaines. Such whether they be enimies or no, against whom they goe in service of war, shall giue an account to God for their going out: and may looke, never to goe in again, in peace.

The second branch of the observation is, that against an enimie there may be wars, and the Scripture doth not disal­low it. Gods word doth not take away wars upon just oc­casion, onely it ordereth them. It takes away the abuse of wars, but not the use, where there is just cause. Exo. 17, 8, 9. When (sayth Moses) the host goeth forth to warre, &c. It is lawfull & war­rantable then to goe forth to war in some cases, but when needs we must: this is the rule of the Scriptures, that we [Page 14]looke well unto our selues, as afterward we shall see. See Deutr. 20, at large, and 1 Kings 8, 44. If my people goe out to war against their enimie, &c.

Least any object and say, Object. this was the old time, when things were otherwise, now we haue a new Law, and the case is not alike. Answ. Ans. Let us see from that new law (which yet in substance is not another law) under the N. T. most cleare and evident places. Luke 3, 12, 13, 14. where manie comming to know their duetie, among the rest, the Sould­jers they resorte to Iohn, to learne what they should doe, who instructeth them to a harmeles life, not to be rude, but disapproues not of their profession, onely he laboureth to bring them to a lawfull use of it. Moreover, 1 Cor. 9, 7. Who goeth a warfare any time at his owne charges? & 2 Tim. 2, 4. No man that goeth a warfare, entangleth himself in the affaires of this life. In both which places, the Apostle ma­keth honourable mention of wars, duely undertaken. The reason is: just warres are grounded upon the Law of na­ture, which requires defence of our selues, and rescuing of ours. So Abraham goes out to redeeme his kinsman Lot, and to recover his goods, Which was approved vers. 20. though he took up armes not by any spe­ciall comman­dement from God, but frō the law of na­ture. Gen. 14, 14. When Abraham heard, that his brother was taken captiue, he armed his trained servants, &c. grounded also upon the law of God, which requires defence of religion. 1 Tim. 2, 1, 2, 3.

2. The fruite hereof in a just quarrell (the slaughter of Gods enimies) is called the worke of the Lord. Ier. 48, 10. Cur­sed be he, that doth the worke of the Lord negligently, and that withholdeth his sword from blood. Now, it cannot be Gods worke, but in a calling, which God alloweth. It is also a worke of fayth. For the Lords worthies Heb. 11, 32, 33. are said by fayth to haue subdued kingdomes. In which place, as the course of the Apostles dissertation sheweth, under fayth is comprehended a perswasion, whereby is beleeved, [Page 15]that what is done is well-pleasing unto God.

This then may encourage, settle, and assure you in your way. Onely be strong, and verie couragious. Ios. 1. Let your hands be strengthned, and be ye valiant. 2 Sam. 2. Be of good courage, and let us play the men for our people, and for the cit­ties of our God. 2 Sam. 10, 12 But of this by the way. The consequent part of the words, and that which is of grea­test consequence, is that which he warnes them of, when they draw forth. In these words, then keepe thee from everie wicked thing. Then] at that time especially keepe thee] be­ware, take heede: The Hebr. may answer here to [...], a militarie word used for guarding, see Phil. 4, 7. the peace of God shall keepe, [...] shall guard your hearts 1 Petr. 1, 5. kept by the power of God ( [...]) guarded. So when Moses bids them keepe themselues, it is such a keeping, as is a most speciall guarding of themselues: it may answer also to that other word [...], sometime of the same signifi­cation in our Saviours Sermons. From everie wicked thing] [dhabbar] is both a word and a worke or busines. And then, here is forbidden, wickednes in word or in deed, whether morall or ceremoniall, as afterward. There be two sorts of evill things, as evill aire, yll dyet, cold, heat, in their ex­treames, & this naturall discretion sheweth a man to keepe himselfe from, and no neede was there to speake hereof, for as everie thing doth naturally seeke it good, so doth it avoide the contrarie. 2, There is the evill of sinne, & that is it, which is here forbidden: and first he bids them be­ware of evill, and secondly to beware of all evill. The ob­servatian is; when we are going to confront our enimies, Observ. 2 we must then especially take heede of sinne. Evill is to be taken heede of alwaies; we haue no libertie at one time to be more free for sinn, then at other times simplie. Gods word doth never conniue at our extravagancies and excursions [Page 16]to evill. Sinne is alwaies perillous, & full of danger to our soules and bodies; Sinne alway standeth in our light, and is a crosse barre in our wayes; there never came good of sinn at any time. But there are some times of more speciall in­terdiction, and of worse consequence if we sinn, and when there ought to be strictest watch against evill. At some times it may be more perillous, doe more scath and mis­cheife. Object. For it might be here objected; why then at other times we need not care, or be so cautious against evill. Not so, Answ. but the meaning is, though at all times we are to looke to our selues, yet at this time, when we goe to warre, espe­cially. And take heede to your selues (sayth Christ) least at any time your hearts be overcharged with surfeting, and druncken­nes, and cares of this life, and so that day come upon you una­wares. Take heede (sayth he) least at any time: He giveth no time of sinning. Watch ye therefore and pray alwaies, as our Saviour addeth.

Abraham when he came home from the warres, accord­ing to his vowe, kept himselfe from medling with the goods of that king, which to haue received, had beene a wicked thing. See Iosh. 6, 18. And you in any wise keepe your selues from the accursed thing (all sinne is an accursed thing) least ye make your selues accursed, when ye take of the accursed thing, and make the campe of Israel a curse and trouble it. 2 Sam. 11, 11. Vriah sayd unto David, The arke and Israel and Iudah abide in tents, and my Lord Ioab, and the servants of my Lord are encamped in the open field, shall I then goe into mine house, to eate, and to drinke, and to lye with my wife; as thou li­vest, and as thy soule liveth, I will not doe this thing. Whoso­ever failed therein, he would not, though things in them­selues not unlawfull, onely at that time unseasonable. The reasons are manie and weightie, why we should then for­beare sinne aboue all.

The first is, least evill weaken us before our Enimies, & so we become a fit prey unto them, in the just judgment of God. Sinne takes away those spirits, that life, that heart from men, which ought to be in them at such times. Hos. 4, 11. Wine and strong drinke, and whoredome take away the heart. In the 20 of Deut. they are bid not to feare, but sin & wic­kednes doth justly disanimate. Nothing in the world doth so emasculate a man (& as it were unman him) as sin doth. Sin will cut our sinewes, and disioint us, wholly enfeeble, and disarme us in the sight of our enemies. Exod. 32, 25. 2 Chr. 28, 19. the people were made naked before their eni­mies. [pharang] is to strip or draw off, uncover. What, did Aaron or Iudah take their armour from them? in no wise, but had occasioned God (for the sinne they caused them to commit) to take his armour of defense from them. Stript them they had in a manner, of Gods wonderfull and migh­tie protection, and so they were as a people stark naked. Their defense & protection was gone from them, as is said Num. 14, 9. Feare them not, they are bread for us: their defense is departed from them. the meaning is, God had left them for their wickednes, and so they became naked, and as weak as water. Deprived they were of the power and providence of Almightie God, for that time. Though we haue no de­fense in the world, if we haue Gods protection, & his arme over us, we want no furniture and covering: on the other­side, if we haue all outward fense, wanting Gods protection, we are but bare and open to our enimies.

Secondly, we cannot do evill then, without great pre­sumption, inasmuch as we haue least time to repent us of any evill done. Our dayes are never of the longest. What is your life? sayth Iames, it is euen a vapour, which appeareth for a litle time, and then it vanisheth. If our liues be alwaies so momentanie, much more when we goe with the host [Page 18]against our enimies. Souldiers are specially mortis stipendi­arij. We neede not proue unto you the evidence of this, which experience in the wars doth ever shew: yet for our remembrance, looke upon these places of Scripture, where you shall see the hazards of the wars. Deut. 20, 5, 6, 7. order is giuen for such and such to returne, & the reason is, from verie great likelihood, least they dye in battell. Iudg. 9, 17. My father (sayth he) fought for you, and adventured his life far. So that, the life of a man in the wars is in the greatest perill, & venture that may be: 2 Sam. 11, 25. The sword devoureth one as well as another. Chap. 15, 21. Surely, in what place my Lord the King shall be, whether in death or life, there will thy servant be. 18, 3. Thou shalt not goe forth (said the people to the king) for if we flee away, they will not care for us, neither if half of us die, will they care for us, &c. by all which we may see the continuall hazards we are in: at that time we carrie our liues in our hands, and there is but a step betweene us and death. What time will there be, or place for repentance, in case we doe, especially if we will, sinne. Then to sinne must needs be a sinning, with a high hand, and presumptu­ously, when we know, that for that, and other reasons, we ought then to sinne least.

Thirdly, how heynously was God offended with the whole host of Israel and Iosua for the sinne of Achan, Ios. 6. and Num. 25, with all the people, yea with the Heads, v. 45. Take all the heads of the people, & hang them up before the Lord against the Sunne, &c. Num. 16. And they fell upon their fa­ces & said, O God, the God of the spirits of all flesh, shall one man sinne, and wilt thou be wroth with all the Congregation?

Fourthly, because it is the greatest honour, when the oc­casions are greatest, to be abstemious from sinne. At other times perhaps, we haue not that freedome of our selues, we cannot alwaies do the evill we would, we are pent and [Page 19]walled in perhaps, then if we do no evill, it is no marvail, but when the dore is open, as it were, and we haue more oportunitie to sinne abroad, then not to sinne, is a greater glorie. As it is a greater grace to abstaine from druncken­nes and surfeting at feasts & meetings, when the occasions will be more, because of more freedome and plentie of the creatures, & because of the vile provocations through pro­phane healths, which one or other commonly puts afoote. And change of place brings change of objects. Achan had not had the occasion but there where he was, to haue play­ed the thief. And for Achan to absteine at other times, was no praise to Achan, but then to haue forborn, had been his glorie. If thou faint in the day of adversitie (or, if thou art re­misse in the day of streights) thy strength is small, (or, nar­row is thy vertue) Prov. 24, 10. If thou shewest not thy self a man, when occasions come upon thee, thy resolution and courage is but weake.

Fiftly, he that hath power over himself abroad, will un­doubtedly keep him self at home. Let a man liue soberly, Tit. 2. godly, and righteously abroad, and such a one shall be safer from evill doing at home.

Sixtly and lastly, we should so minde our calling (hoc a­gere) and be so employed and exercised, so intent and taken up therein, as to finde no leasure to sinne.

This serues for complaint, for (alas!) when are we more sinfull, we runne into forbidden evill, because it is forbid­den, and then especially, when it is most forbidden. So ma­lignant is our nature, such peccant humours are we repleat of, unlesse purged with a great deale of grace. It is this doth aggravate our sinn, that we then sin most, when & where­in we ought to sin least. We are sinfull enough at home, but when we are gone forth with the host, to fight against the common adversarie, then, then we are excessiue, & fall [Page 20]together by the eares, & fight unmanly one with another, then we ring of prophanenes, then towne and countrie, & all places where we come, are filled with the noise and cla­mour of our evils, our drinking, and drabbing, & stabbing, and pillaging without respect of persons. I wish we might not speake so often of these things. Tis no pleasure to us, to grate your eares with the unpleasant and harsh sound hereof. Yet, as he that will haue his sores cured, must suf­fer them to be touched, yea sometime launced: so, if you will haue these evils healed, you must heare of them, and sometime with bitter reproofe to them.

Is this to keep us from evill, to run into the wilfull and headie practise thereof, as the horse rusheth into the battell? And is it not usually seene, Note. that manie come sober and ci­vill at least, to the warrs: but when once the host is gone forth, and they with it, they do as much forget goodnes, as though they had never knowne, or beene where it grew. And yet some of them, haue had good education, graue in­structions, sweet plantations, and haue sproute up with the blossomes of hope: some of them haue had religious care­full parents, who haue sown them with the feeds of mora­litie toward men, true pietie toward God, who yet, when they betake themselues to the warres, loose all civilitie, all frugalitie.

Secondly, let this admonish you to looke better to your selues, for keeping your selues from sinne, as at all times, so in the Campe, especially. Haue speciall care, when the host goeth forth to battell against your enimie, to doe no wicked thing. Take ye therefore (sayth Moses) Deut. 4, 15. good heed unto your selues, least you corrupt your selues. So, be more then ordinarily carefull, that no unseemely thing be done by you, or any of you, at that time aboue all other. Lay all those foresaid reasons before you, and consider well what [Page 21]arguments disswasiue they may be unto you, from sinne and wickednes, when we are come out with the host to war. And first, remember how it may weaken your hands, enfeeble your hearts, so that when you shal think your selues, in a manner, bewitched, it is nothing but sinne hath done it. Ies. 33, 14. The sinners in Sion are afraid, fear­fulnes hath surprized the hypocrites. And that, which is your weakenes, shall proue your enimies strength, not the sins which they do, who know no better, but the sins which you do. The danger of sin is not small, the prophet Mo­ses would dehort them from it, as frō a thing most per­nicious. Sin is deadly & hurtfull, in as much as it takes a­way our strength from us, & giveth strength to the eni­mie against us. You know, how easily Israel was vanqui­shed by the sin of Achan. Balaam and Balak would haue wished no more, then that Israel might haue been more insnared with sin, whereby they should soone haue felt alteration. Sin cutteth off our locks, as Dalilah did Sam­psons. Sin is as poyson, which when a man hath taken in, his haire, his nailes fall off, & teeth loosen in his head: Such a poyson is sin to the bodie of an Armie, to the heart of man, it maketh all strength to fall from him, & whol­ly dissolveth him in a manner. It is like the fish Torpedo, Plato in Me­noue. which with her deadly, & Narcotick force, benummeth the hand of him, who commeth near to catch her. In a word, it is like the Remora, which beyond admiration stayes our course, as Caius the Emperours ship, Plin. lib. 32, cap. 1. when the whole fleete went forward; which while they won­dred at, and search was made, they found that little crea­ture cleaving to the Rudder. Is that it (quoth he) with indignation, that withholds me? It is storied of the Iewes that while they sinned not, they prospered. Iudith. 5.16, &c. Because God (saith that Ammonitish captain) who hateth iniquitie was with [Page 22]them. But, when they departed from the way he set them in, they were destroyed, led captiue, had their temple cast downe. And now one thing (sayth he) shall be their ruine, if there be any fault by sinne against God in this people, euen this shall be their ruine, let us go up, for we shall foile them: but if there be no ini­quitie among them (that is, if they haue kept themselues frō everie wicked thing) let my Lord (sayth he to the Generall) passe by, for we can prevaile nothing. They will haue the honour, and we shall goe by the shame. For which speech he hardly escaped with his life. To apply this, when you goe out up­on service, know nothing in the world can impede & pre­judice you, but sinne, that you may keep your selues from evill, when the host goes out to war. As when nature stri­veth with a disease, we wil not weaken it by more distem­pering our bodies, with what may wrong them, but will keep our selues within compasse, according to the whole­some rules of physick: so, when we striue with the com­mon adversarie, we ought to keep our selues within com­passe, according to the wholsome rules of Gods word. Some things there are, we shun, which would not do us halfe the harm, which yet we cannot ever avoid, as yll weather, sick­nes, fire, water. There be other things againe, to wit, our sinnes, far worse, & more pernicious, which we may avoid, if we would.

Secondly, remember how presumptuously you sinne, & with an extream high hand; when you sin now, when as you know you ought to sin least, not being ignorant what litle space thou mayst haue, or none at all, for grace and re­pentance. If thou wilt put forth thine hand to evill, thou mayst be dead, before thou shalt haue a heart to consider, or time to say; 2 Kin. 22, 34 Lord, what haue I done? Ahab was slaine by a bow drawn at a venture, and smitten between the joints of his harnasse, when he litle thought of any such thing. One [Page 23] Iesus the sonne of Ananus (as Iosephus makes mention) going about the walls, in the seige of Ierusalem, Ioseph. lib. 7. cap. 12. with a stone shot from out an Engine, was sodeinly killed. I note it, not as wonder, but giue instance of a thing, though ordinarie, yet worthie to be made use of.

Thirdly, remember that if God were so offended with others, and a people as well beloved as we, for one or two evils, that he will not be well pleased with us, except we be more carefull then they were. He is angrie at sin alike in al.

Fourthly; remember what an honour this will be to you, to keep your selues from evill, when you haue the greatest occasions to run into evill. You must not thinke to make that an excuse; who can in a leager keep himself from the common evils? I confesse it is hard; but so much the rather shouldst thou keep thy self from doing evill, if thou respect thine own honour, which then is seen most, when the oc­casions, to haue been wicked, were not the least. It is a te­stimonie, of the greater measure of grace in thee.

Fiftly; remember to keep thy self from evill abroad, and thou wilt with lesse difficultie do it at home, that so both abroad and at home, it may be well with thee, and God may blesse thee.

Lastly; remember that one thing is necessarie, thy calling, thy employment, Luke 10. which for the most part should so take up thy thoughts, that thou shouldst not haue time to doe evill. Obj. But must we haue no time to recreate our selus? Object. Ans. Yes, but not with sin. He that saith there is a time for all things under the sunne Eccles. 3. Answ. doth speak of no time allotted for sin, because sinne must be done at no time. He devideth time between sundrie sorts of things, but he devi­deth none between good employment, and evill practise. To shew, that we should be alwaies doing somewhat, where of some good may come, never doing any thing, which is [Page 24]of a nature evill in it self, or of evill consequence.

Keep thee, (saith Moses) from evill, when the host goes forth. First, he spake of the generall bodie, then of the particular. The particular lesse carefull of himself, to keep himself frō evill, but giving libertie to himself, draweth on the general. Sin is of a spreading nature: and when one goeth before, (like beasts that leape over a pale into a corne field, or out of the parke) all follow. The prayer, Deliver us from evill, requires your diligence & care, not to run into evill. Who will madly run into a ditch or well, and yet say, deliver us from evill? We must thinke sinne to be to us, as the forbid­den fruit to Adam, which he might not eat of, upon pain of death. We must let evill be to us, as the hony to them 1 Sam. 14. which Saul too strictly forbad his souldiers to meddle withall. Sinne must be to us, as the wine to the Rechabites, abominable to sip of. Yea, we must keep our selues, & eve­rie one his brother, as near as is possible, for that sinn we may keepe others from, and do not, becommeth our sinne. The Apostle bids us, not to partake in other mens sinns: then do we partake in other mens sinnes, not onely, when we joyne with them, but when we doe not, (if it lye in us) hinder them from evill. And the evill which any doe, by our connivence, shall trouble us, as well as them, perhaps more. And such as are in place must watch & keep others from evill, as much as in them is, (and much is in them to do, a great deale more then they do) visit their unlawfull haunts, and haue a vigilant eye, to them. And one another must we keep by good counsell, by forbearing to joine in evill, and by discovering intended evill. But especially, let everie man keepe himself, least we be exemplarie to others in evill, & sith a mans own good, should chiefly be tendred by himself. 1 Thes. 4, 4, 5. This is the will of God, euen your sanctification, that ye should abstaine from fornication. &c. [Page 25]1 Thes. 5, 22. Abstein from all appearance of evill. 1 Pet. 2, 9. I beseech you as pilgrims and strangers, absteyn from fleshly lusts. 1 Tim. 5, 22. Keepe thy self pure, and in another place, 1 Tim. 4, 16. Take heede unto thy self. Iam. 1. to keep himself, un­spotted of the world, is pure religion. Iude 23. hating euen the garment spotted with the flesh. And Rev. 18. touch no unclean thing. hold all sin for unclean, to keep thy self from it.

And that we may do thus the better, consider briefly, what meanes may be used by us. The means may be reduced to this method and order: viz. they are either generall or speciall. Of the former sort, is to gird to ones self the whole armour of God. Eph. 6, 14. And of that armour, to remem­ber the sword, which is the word of God, and specially such places of the Scriptures, as this, and the like before. And let thy heart, be the sheath of this spirituall sword. Psal. 119, 11. I haue hid thy word within my heart, that I might not sinne against thee.

Secondly, thinke of prayer, which though it be no pro­per piece of that armour, yet necessarily belongs thereunto. With prayer join vowes, from a resolved spirit. Pray, I say, to God, to keepe thee, as the prophet Ier. 17, 14. to God do thou pray for his grace, The Lord is faithfull, who shall stablish you, & keep you from evill. 2 Thes. 3, 3. And his grace is pow­erfull 1 Pet. 1, 5. to guard thee. Forget not vowes, which is the bond of the soule. Num. 30, 3. And the Greek word [...], is both a prayer, and a vow in sense, and we shall do well to joyne them together in practise.

Of the latter sort of means, to wit, the particular, are these four, which follow. The first is, to look to the heart, and to the verie first risings of evill there. The heart is the fountain. Other evils lye without you, but the evils of sin lye within you, in Ambuscado, euen in our verie hearts. Salomons counsel is, Pro. 4. Aboue all keepings keep thy heart. [Page 26]Let not thy heart consent, nor giue it leaue, to thinke of evill, and thy hand shall never act any unworthy thing.

Secondly; keep from outward occasions, and make a co­venant with thine eyes. And if thou wilt indeed keep thee from wickednes, keep thee from wicked companie. Prov. 1, 10. If thou be a child of wisdome, heare the wholesome counsel of thy mother, saying: My son, if sinners intice thee, consent thou not. If still they urge thee (as sin is impudent, and importunate, and will hardly be said nay) & say ver. 11. Come with us, let us lay wait for blood, &c. ver. 14. Cast in thy lot among us, let us all haue one purse. My sonne, walke not thou in the way with them, refraine thy foot from their path: for their feete runne to evill. &c. There is no more diuelish oc­casion to all wickednes, then wicked & vicious company.

Thirdly, betake thy self to the opposite good thing, or busie thy self in wel-doing, about thy calling, generall, as a Christian, in prayer, in reading profitable books, divine or politique when thy leasure serues thee, not in those bawdy and wicked Playbooks, or Amorous toyes, the scumme and scurf of scald and scabby heads, as one calleth them.

Particular, in the place that thou art in. And somtimes unbend thy self thou mayst to the moderate exercise of some lawfull recreation.

Fourthly; labour for a greater measure of Gods fear. What is the reason we are so headlong in sin, and so voide of all care, but the want of this grace? There is a slavish fear, and a fear filiall: if it be but from a slavish fear that thou fears to do evill, to avoid punishment, which will certainly follow thy sin ( for be sure thy sinne will finde thee out. Num. 32, 23. And the stipend of sin is death. Rom. 6, 23. And if you liue in the works of the flesh you shall dye. Rom. 8, 14.) euen that is somewhat, and shall lessen thy punishment in hell. If it be from a filiall fear and respect, that withholds thee, it is so [Page 27]much the better, that like a childe, the loue of thy Fa­ther, mixt with an awfull fear of his displeasure, restrei­neth thee. Were such a fear, or any feare of God before our eyes, & in our hearts, it would keep us from a great deale of sin. It would tye our tongues from lyings, slan­ders and false accusations, from hideous blasphemies, which flye up & down among you, from filthie-speaking. Would binde our hands from revenge, & shackle our feet, from running to any evill whatsoever. But this fear of God being away, (as it is from the most) we make no scruple, no conscience, no matter of any wicked thing or word. If thou hadst the fear of that glorious God, whose order this is, which is here giuen, thou wouldst not dare to put forth thy hand to evill. Compare Mal. 3, 5. with Rom. 3, 14-18. and there may be seene that the want of Gods fear, is the cause why mē dare do any wickednes.

The second thing to be noted here, is, that this pro­hibition is absolute, and universall, to forbeare all evill. Then keep thee from everie wicked thing, or, from all. Observ. 2. Observ. 2 Men must keep themselues from all and everie evill, when the host goeth forth &c. There is a twofold prohibition from evill, as one sheweth. The one absolute, and simple: as to blaspheme, to lye, which are directly against Gods na­ture, which we may in no wise doe, upon any termes whatsoever. The other respectiue; as not to kill, work on the Sabboth, plunder, burne, and fire houses, and corne, which things God himself doth sometime, and is lawfull to be done against an enimie. The evill we are here forbidden, is of the former nature, in manners and behaviour, from all which we are to absteine.

When Adam was in paradise, Gen 2, 16, 17. God gaue him the liber­tie of all trees in the garden, except the tree in the midst of the same, which he enjoyned him not to touch. Al­lowing [Page 28]him all trees, exempting him of one. But in this case, God allowes no tree of sin to be approached unto: he hath exempted us from everie one. Lev. 18, 24. Defile not your selues in any of these things. and 2 Cor. 13, 7. I pray God (sayth the Apostle) that ye do no evill, not that ye should appeare approved, but that ye should do that which is honest. &c.

The reason is; Gods hatred, & minde, doth go against evill universally; all as well as any; who therefore hath forbidden all evill in the morall Law. And in the 14 v. here following, God must not se any uncleānes in them.

Secondly; Conscience, where it is of evill, as it is evil, forbeareth one as well as another, everie one, as well as any one: for conscience is universall in good or evill.

Consect. Hence then you see, that we would not haue you more precise and scrupulous in your cariage, and conversation among men, then Gods word would haue you; wherein you see no dispensation, for any wicked thing. The Word whereby you must be judged at the last day. We dare giue you no more libertie, then that doth; and wish, that you would take no more.

But let us enquire, what evils specially of all evils, we are to forbeare. And some species and particulars contey­ned under this generall.

First; thou must keepe thee from those evils in par­ticular which Gods word doth mention to be evils, and wicked things, more specially, in his sight; as namely: Violence, to those we ought to offer no violence unto. See these places: Deut. 2, 4. a strict command. And command thou the people saying; ye are to passe through the coast of your brethren, &c. take good heed unto your selues, meddle not with them. Deut. 20.19. God would not suffer them to doe violence to the trees. Luke 3.14. Doe violence to no man, &c. Psal. 62, 10. Davids speech to his Souldiers; Trust not in oppres­sion, [Page 29]become not vaine in robberie. This is one of that all, which we are forbidden, and yet too rife among us, and too commonly practised by us.

Another is fornication or adulterie. See 1 Sam. 21.4. Da­vids young men must keep them selues from women. Which (as it seemeth (respected not so much the holy bread in that place spoken of as their iour­ney with Da­vid in the warrs, al­though their own women. and 2 Sam. 11, 11. Vriah also speaks against lying with his own wife at that time, much lesse would he haue his whoore by him, at any time.

Another wicked thing is; abuse of the creatures in drun­kennesse and ryot: which excesse in a campe, is contrarie to that, required in those that goe a warfare. See 1 Cor. 9, 25. Everie man that striveth for the masterie is temperate in all things.

Another wicked thing; is murmuring and mutining in the Campe. See this taken notice of in those rebels Num. 16, 1, 2, 3, 11. which was to be punished with death. Iosh. 1, 18.

In a word; evill speaking is wicked. And that is under this Hebrew word, forbidden in the text, which signifieth word, as well as thing; keepe thee from everie evill word, as well as keepe thee from everie wicked thing. See Lev. 24, 11, 14. he that blaspheamed (or, as the word signifieth, that pier­ced through) the Lord his name, all the Congregation stoned him.

And, these be specially the evils, when the host goeth forth we are to keep our selues from. And whatsoever els is wicked: and thinke no evill to be too little to be eyed. Consider him Num. 15, 32. that having gathered sticks up­on the Sabaoth day, he must be stoned without the Camp,

Secondly; thou must keep thy self, as from everie evill & wicked thing, so from thy particular evill; which is, the evil of sinn thou art most by nature prone unto. David calleth it, his iniquitie. Psal. 18, 24. I will keepe my selfe from mine [Page 30]iniquitie. As everie wise and carefull man will looke most to that humour, which is most naturally predominant in him, and correct it. Psal. 39, 1. I sayd, I will take heed to my wayes: and because he might soonest do amisse with his tongue, he would so take heed to his wayes, that he would not offend with his tongue, which he most feared, it semes: I will keepe my mouth with a bridle.

Consect. 2. Therefore againe, in case we haue fayled a­gainst this caveat, & haue done any evill, our hearts should smite us, for as much as we haue sinned against the ex­presse charge of Gods word. And this is a signe of true grace, and of Gods good spirit, and of a tender conscience in a man, to feele the evill he hath done. A man of a tender stomack, or, who hath this or that grief about him, if he venter to eat or drinke of a thing that is hurtfull, he shall presently hear of it, in that part yll affected: so, whosoe­ver hath a true conscience of all evill, having unhappily done any, drawn away of his own lust, and entised; will soone complaine thereof. David, when he had stretched out his hand against Saul, the Lords anointed, the fact did not a little perplex him.

And thus much of this Caveat giuen the people, to for­beare evill, and everie wicked thing, when the host especi­ally is gone forth against the enimie.

Now it followeth, that we consider the words of the 14 verse. For the Lord thy God walketh in the mids of thy Campe, to deliver thee, and to giue up thine enimies before thee: therefore shall thy Campe be holy, that he see no uncleannes in thee, and turne away from thee. Which words, follow as a reason of the former, why they must doe no wicked thing in the host. The argument hath two things in it, to be ge­nerally noted:

First, a proposition, concerning Gods presence among [Page 31]them: For the Lord thy God walketh in the mids of the Camp.

Secondly; the consequence or conclusion: Therefore shall thy Campe be holy. &c.

The first, is amplified from the finall cause of Gods pre­sence among them; which is, to deliver them, and to giue up their enimies before them.

The Lord thy God.] The Chalde applieth it to the Divine Majestie, or presence; so called, from dwelling, and fitly ap­plyed to Christ, who dwelt among us, Ioh. 1. And doubt­lesse, the auncient Hebrewes meant it of the Messias.

Walketh] mithallech, the forme of the word, noteth the frequencie of the action, walking up and down, and as it were, to and fro, here and there, continually, like a dili­gent inspectour or overseer. In the midst] that is, among or within the Campe, as the parallell phrase elsewhere be­tokens; not precisely respecting the midst, the heart, but the Campe generally. See Gen. 2.9.3, 3. and 23, 6. Gen. 24, 3. for the meaning of this phrase.

The first observation is; Observ. 2 that God hath his walke among us, where we are encamped against his and our enimies.

In the 20 chapter he is said, to be with them, and to ac­companie them in their wars.

Levit. 26, 11, 12. I will set my tabernacle among you, and my soule shall not abhorre you. And, I will walke among you. Chald. My Word shall walke among you. Compare it with Ioh. 1, 1.) and will be your God, and you shall be my people. Gods walke is everie where, He hath his paths in the sea, and strideth over the land. But, he is specially said, to be in some places. As Ioshua, lodged among his people Ios. 8, 9. so, God encamps among his, and lodgeth in the midst of them, as a King in his armie. Iob 29, 25. Iob com­pares himselfe in the dayes of old, speaking how it was wont to be with him in elder times, the years of his pro­speritie, [Page 32]when the light of God shined upon his tabernacle, sayth, he sate chiefe in the gates, as a King in the armie. God walketh in the mids of his Camps, as a King in the armie, as the mightie Lord Generall, and Lord of hosts and armies, like a man of warre. Exod. 15, 3.

Consect. 1. Doth the Lord God walke in the mids of our Camps? then should we take him in. Doth he walke a­broad, as it were, and shall we let him alone, and not seeke to enjoy him? oh, let him haue a roome in your hearts, in your tents and Cabins, he knocks, and would enter in to you, if you will open unto him. Yet I must tell you, God will not goe in to all. He will abhor to goe into Achans tent, for there lyeth the accursed thing. In the 16 of Num. 26 ver. they are bid to depart the tents of the wicked; and will God himselfe goe in to them? He will not goe into these filthie places, that are nests, and cages of uncleane birds, and where no goodnes, no holynes dwelleth, no prayer, nor praysing of him, no reading of his word, nor feare of his majestie resideth: nothing but lewdnes, wan­tonnes, oaths, and all manner of impietie. Nay, God will turne away from such, as followeth here in the words. If thy tent be a tent of wickednes and sinne, God is a consu­ming fire, and will scatter fire, and burne up the tents of wickednes, and the wicked in them. Purge out therefore the old leaven, that the Lord may delight to come into us. But as there was no roome for Christ in the Inne: so I doubt me, there is litle roome for God, in the tents and ta­bernacles of many of us. He walketh in the midst of us, to see who will giue him the best corner of his heart, the best entertainment in his tent. If some great man of worth and presence should make his walke continually among us, if we thought, he would vouchsafe to come in unto us, we would make him the best welcome we could: but there [Page 33]is not the meanest of us, if by prayer we invite God unto us, though our tents be never so poore, to whom he will not easily vouchsafe to come. But we unkindely neglect him, being naturally strangers unto him Ephes. 4. Yet as the Spouse in the Canticles tooke hold of Christ, and pulled him in: so take thou hold on God, and draw him in to thee. But, there is no man, that calleth upon thy name, and that stirreth up himselfe to take hould of thee: as the Prophet complains Ies. 64. speaking of God. Acquaint now thy self with him, and be at peace, thereby good shall come unto thee, put away iniquitie far from thy tabernacle. Iob 22.21.

Secondly; Is God walking among us? therefore, we haue, and see the more reason to keepe our selues from everie wicked thing, as before we heard. A most effectual argument must this needs be, to consider him, who is invi­sible, and hath his walke in the midst of our Campe, for everie man to binde himself to the good behaviour. As a King hath many times, his secret unknown pacings, invisi­ble walkings among his subjects, and heareth all that they say, beholds all that they doe, and sometimes, heares them speake of things farre unmeete for them to interesse them­selues in; possibly speaking treason, against his crown and dignitie, reviling his person, disgracing him, or some of his, depraving his government, his actions or doings. And all this, with a silent eare passing it by, or els takes hold of them in the manner. Euen so doth God walke in the mids of us, we see him not, a cloud covering him, a Canopy overshadowing him and his brightnesse, least we be con­sumed by him, who seeth and heareth, though we thinke not.

And, as in the third of Genesis; he was walking in the mids of the garden, when Adam and Eue had hid them­selues, and called unto them: so can he call unto us, what­soever [Page 34]we are about, whensoever we speake, or do amisse, as he called sodeinly to them three for speaking evill of Moses Num. 12, 1, 2, 4. And can he chuse but heare us blaspheaming his name, and tossing his glorious attributes up and down, in our unsanctified mouths? Shall not he, who walketh in the midst of us heare our disgracing his messengers, reviling his ordinances? Can he chuse but see our mis-carriage and misbehaviour toward him, and one toward another? Cannot he see one reeling in his filthi­nes of ryot and excesse, in his drinke and vomit; another smiting with the fist of wickednes? another idle, negligent in his service, or sinfully employed? Thou givest thy mouth to evill, and thy tongue frameth deceit. Thou sittest and speak­est against thy brother, and slandrest thine owne mothers sonne. These things hast thou done, and I kept silence, thou thoughtest that I was altogether such a one as thy self: but I will reproue thee, and set them in order before thee. Psal. 50, 19. For the wayes of man are before the eyes of the Lord, and he pondereth all his goings. Prov. 5.21. Mine eyes are upon all their wayes, they are not hid from my face, nor is their iniquitie hidde from mine eyes. Ier. 16.17. The greatest incentuie to all good comportment and carriage, is this; to remember, God is walking before us. And, he which made the eyes shall not he see? he that made the eare shall not he heare? Psal. 94. If thy Prince or Generall were walking in the midst of us wouldst thou dare to doe what thou doest, for evill, when thou dreamest, he is not neare thee? Offer this (sayth Ma­lachie) unto thy Prince. So, doe that which thou shouldst not do, before thy Prince, and see how he will take it at thy hands. And, shall the glorious God, of pure eyes walke up and down among us, and we boldly and presumptuously sinne against him, just before him? oh, set God before you. But, sayth David of the wicked, God is not in all their [Page 35]thoughts. Let his respect rule and sway, in the hearts of us all. Stand in awe therefore, and sinne not. Psalm. 4, 4. He shall not neede to come downe (as according to men is sayd of him) now, and see whether we haue done altogether af­ter the crye of our sinnes, and if not, that he may know. Wherefore, doth the Lord walk in the midst of our waies, of our walkes, of our Camps? what should we be carefull to doe then? but, to take heede to our wayes and walkes, that they be not to evill, but to walke before him, and be upright, as he spake to Abraham, Gen. 17.1. and walke humbly with our God: Mich. 7. What doeth the Lord thy God require of thee, but to shew mercie, &c. and to walke hum­bly with thy God? Let us neither doe nor speake any more, then what we durst doe or speak before the Lord, who walketh in the midst of our Camps.

Consect. 3. Then here may we performe service to him, euen in our Camps, where he is, where he treadeth. Tyed we are not to any remote place, to goe and worship the Lord, or if we would enquire at God. His arke in the mids of them 1 Sam. 4.5.6. was a Symbolicall signe of his presence among them. And that he who walketh in the midst of the seuen golden Candlesticks, walded also, Revel. 1. in the mids of their armies. Here may we, here ought we, to erect and set up his worship. For this cause we finde the Levites were dispersed among their Camps, and quarters, as we may read in Numbers and Ioshuah. And when Saul was in the field, the Lords Priest was with him, 1 Sam. 14.3. And if indeed the Lord walk in the mids of our Camps, let him haue his Sabaoths sanctified, and those dueties performed, which he expecteth from us. Let him haue his morning, and euening sacrifices among us. Oh, let his walks smell & savour with the reake of all good things done to him. And that he may delight to be among us, let us, oh let us per­fume [Page 36]his waies with the odoriferous incense of prayer and praise, and strew his walks with the sweete spices of fayth and repentance, as with roses and lillies.

This first part is illustrated, from the end of his walk­ing in the midst of our Camps: Namely, to deliver thee from thine enimies, Vnde Apollinis [...], quod ambiguis ambagibus, responsa consu­lentibus daret. and to giue up thine enimies before thee. Gods oracles are plaine, and labour with no ambiguities, like those of Pyrrhus and Craesus, whereof no certaine mea­ning could be gathered, whereupon to go boldly forth.

to giue up thine enimies before thee] to deliver before, here, and 2 Chron. 6.36. is to deliver unto. Conferre Deut, 7, 2. with 23. as if he should haue said. In thy Campe doth the Lord thy God abide, there doth he walke purposely, to deli­ver thee from thine enimies, and to deliver thine enimies unto thee.

Observat. Observ. 2 2. Gods walke, and presence amids our Camps, is with a purpose to doe us all good, to keepe us from our enimies, and to giue us power over them. Not onely, to deliver us from them, that they put us not to the worse, but to giue them into our hands. See Deut. 20.4. The Lord your God is he that goeth with you, to fight for you against your enimies to saue you.

The reason is: first, because his people haue the right & the cause. See 1 Kings 8, 45. And the Lord is bound after a sort, to mainteine their judgment, their right or cause.

Secondly, the warre is his. 2 Chron. 20, 15. the battail is not yours, but Gods. And the cause is the Lords own Psa. 74.22. And the Lord is their Capteine. 2 Chron. 13, 12. And, he hath taken them on, who are therefore his armies and troopes, 1 Sam. 17.26.45. So that his honour lyeth upon it, and is interessed in it, in regard of the enimie, who o­therwise will blaspheame, if he saue not his people, they will insult. Deut. 32, 27. Psal. 79, 4. Againe in regard of [Page 37]his people, they cannot glorifie him, as were meet they should. Psal. 50, 15.

Thirdly, God will make his people revenge the quarrell of his Covenant upon them.

This sets before us an argument of Gods loue & pro­vidence, and care for his, in being thus propitious to them in their wars, as to be among them, for so gracious an end. Here some may object; how is it then, Object. they are so often delivered, not from, but to their enimies, & in stead of having their enimies, their enimies haue them: which Israel oftentimes had experience of between E­gipt and Canaan, and afterward. See Iosh. 7. They smote Israell euen unto Shebarim, a place so called, from the mightie breach, which was made at that time. So in the 20 of Iudges the Beniamites smote the Israelites once and againe: and many times the people of God are put to the worse. To which I answer two waies.

First, that so it may be for a time, Answ. but at the last God will make this good. Marke then the end, see what he hath done at the second, third or fourth bout, his peo­ple shall carrie it away at length, and haue the day. Se­condly, that at any time it falleth out otherwise then this seemes to promise them, is by accident for his peo­ples sins. And so we must understand this with limita­tion, and qualified with this condition: if that we be not in fault God is ever readie to help us and stand by us, ever prone and forward for our deliverance and victorie. When it is not according to this, the fault is in our selues. Oh that my people had hearkened unto me, and would haue walked in my wayes I should soone haue subdued their eni­mies, and turned my hand against their adversaries. The ha­ters of the Lord should soone haue submitted themselves unto him, but their time should haue endured for ever. Psal. 81, 13. [Page 38]Would we approue our waies unto God, among us he would walke to deliver us from our enimies, and them to us; but, if we will not, but breake out to everie wicked thing, against his expresse word, among us he will be, but in judgment, to deliver us to our adversaries, and to the will of those that hate us. If they sinne against thee, and thou be angrie with them (sayth Salomon 1 King. 8.46.) and deli­ver them to the Enimie, &c. Where we see, it is sinne that makes Gods presence fruitlesse, and bootelesse to us for good. It is not because the Lord, who is armipotent, could not alwaies deliver us from our enimies, and giue them to us; but because the Lord will trie us, and for that we proue him with our sinnes. Or, Either we use not the meanes God would haue us use, and then God will not deliver us, who ordinarily, will not saue his people without his people, that is, without their diligence. Though the meanes and our industrie be nothing without God, yet is it his pleasure, we should not neglect them, which when we doe, he will be nothing to us. He will haue us up, and be doing, and leaue him to be at our Elbowes, to fall on and second us. Or secondly, we trust too much to the means, our hearts being too much set upon them, and hanging after them. We are apt, to thinke of our own strength and policie, and not to regard God, whose power and providence it must be to deliver us from our enimies, & them to us. Whence many a day is lost, and faire exploit vanisht, many an in­glorious assault made upon us, to our just reproach.

Secondly; we must then expect this in fayth, and in the apprehention of God, and his divine presence among us, looke to be delivered from our enimies, and not onely that, but haue them fairly delivered unto us, be they never so many, so mightie, and warlike a nation. If God were in the midst of their Camp, for this end, in mercie to rescue [Page 39]them, and to giue up those miscreants their enimies un­to them, should not this greatly encourage them, in hope of victorie? But, this is a fruit of fayth in God, wherefore, looke unto me, and be ye saved, oh all the ends of the earth. Ies. 45, 22.

And thus much for the first branch of these words: The proposition, touching Gods presence among them, & walk­ing in their Camps to cover their heads.

The second branch of these words, is the conclusion or consequence, wherein note; first, an order: Second­ly, a reason of that order.

The order is layd downe two wayes, affirmatiuely, or po­sitiuely, touching holynes required: Therefore shall thy Campe be holy. Negatiuely or privatiuely, against unclean­nes. That he see no uncleannes in thee. The reason of the order, is from the dangerous effect of this; Gods turning away from them.

We haue heard Moses telling them of Gods presence with them, now we shall see what ought to follow thereupon.

therefore the Camp must not be unclean. Where he spea­keth of the place, and of the men likewise, and the clean­nes of the one, implies the puritie of the other. Of the place, their Campground must be holy. There was a two­fold sanctitie: Ceremoniall and Morall.

The earth they lay upon must be ceremonially cleane: Also their men, their persons must be morally holy.

Note further, that holynes may be eyther faederall, or practicall. Faederally and by league, they were a holy people. Deut. 7, 6. by dedication holy; here is requi­red, that they be practically holy.

Observ. 3. Forasmuch as God is among us, Observ. 3 we must all la­bour to be holy. God would haue our Camps and leagers holy [Page 40]Camps, and holy leagers. Oh (sayth Moses) if the Lord our God be among us, our Camps and tents should be holy. But the Lord is among us, in the mids of us. Therefore shall your Camp be holy. According to that, Lev. 20, 7. Sanc­tisie your selues, and be ye holy, for I the Lord your God am holy. Where we haue a precept to be holy, and a reason, the Lord our God is holy. A Campe of Saints is mentioned Revel. 20, 9. It becometh all the Lords people to be holy, 1 Thes. 4. as he is holy. This is the will of God, your sanctification, that everie one of you should know how to possesse his vessell in sanctification, and in honour. God would haue his people delight in holynes, as he him­selfe doeth. Holy they must be in all things, in their as­semblies and meetings, of what sort, or for what end soe­ver; and holy in their Camps and wars.

This was figuratiuely enjoyned: first, in their washings verse 11. When the euening commeth on, he shall wash himself, to wit, any man that was not cleane, by any noc­turnall pollution, he must goe out of the Campe, and not come within the Camp, till he was cleansed.

Secondly; by burying their excrements, verse 12. Thou shalt haue a place without the Campe, whither thou shalt goe forth abroad, and thou shalt haue a paddle upon thy weapon, and it shall be, when thou wilt ease thy selfe abroad, thou shalt digge therewith, and shalt turne back and cover that which cometh from thee.

Reasons for holynes in our Camps. The first reason is; because God can presently smell out any unholynes, who is of perfect sight, Psal. 44, 20, 21. least he see (sayth Moses) uncleannes in thee. As who should say, God will quickly spye it out, ha­ving pure eyes, nothing can hide it from him. And of perfect sent, if I may so speake.

Secondly; that holynes may distinguish betweene our Enimies and us, without which we differ not from them, [Page 41]they from us. For men they are as well as we, such war­like furniture they haue as we. And this shall difference more then any distance of place, or other qualities. Impu­ritie doeth in a manner, make a consimilitude betweene them and us. See Ies. 1, 10. they are called rulers of So­dome, and people of Gomorrah, because though by na­tion and profession, they were Iewes, and the people of God, yet in manners they were like Sodome and her neigh­bours. So Ezech. 16, 3.45, 46. Thy birth and thy nativi­tie is of the land of Canaan: thy father was an Ammonite, and thy mother an Hittite. So that the impuritie of those na­tions which they declared in their works, made them al­together like them. In this sense Saul was a Cushite Psal. 7. So that, nothing will distinguish us from our enimies, but holynesse onely, for want whereof, take away the title of Gods people, we are as they are. And, our Camps, if ho­lynes reigne not in them, are not the Camps of Israelites, but of Philistims, of Sodomites, of Spaniards.

Thirdly; For our Camps and armies to be holy, would make our enimies blush and be ashamed; yea, would da­zle their sight to looke at us, would throw them to the ground, and make them fall backward, as the Souldiers did, when they came to apprehend Christ, Iohn 18, 6. The verie holynes of Israels Campe, would confound the armies of the Aliens. Holynes would driue our enimies from us. All sinne and sinners sinke, and fall at the presence of holynes. The same excellencie in God, is that which scarres all from comming neare unto him, who dwelleth in that light of holynes, which none can attaine unto: 1 Tim. 6, 16. in so much that Iesay cryed out, he was undone, chap. 6, 3, 5. because of his owne uncleannesse, and that wonderfull holynes in God. Peter, in the sense of his owne impuritie, bids Christ to depart from him, Luke 5, 8. or he must runne away [Page 42]from Christ. Yea holynes in an Angell, which is but a sparcle of Gods holynes, made them so affrighted Dan. 10, 7. and Zacharie so perplexed, he knew not what to doe. Luke 1, 12. And certainly, holynes in Gods people, which they haue by communication, and participation from God, is that, which if it were in a more excellent degree, would skarre their enimies, and make them shrinke before them. This Rom. 13, 13. is called their armour of light, which in truth so flasheth in the sore eyes of the world, and dazel­eth them, that they are able to doe nothing against them who weare it. As sinne and impuritie hath a secret kinde of force, whereby we are weakened, and doth fight against us; so holynes hath a secret vertue to worke as much for us.

Fourthly; holynes is to be chosen for it self, it is a qua­litie so glorious. In regard of this, no question, Balaam cryed out, when he viewed the Camps of Israel: saying; How goodly are thy tents, O Iacob, and thy tabernacles, O Is­raell. Num. 24, 5.

Fiftly; everie place should be suitable to the Majestie and sacred nature of the person therein. Therefore, our Camps where God walketh, should be holy: which to be is suiteable to his Majestie and nature. If a King should come and walke among us, there would be such care to haue all things comely and pure: so, in that God hath his residence among us, his place must be holy. Yet cannot he contract any impuritie, be the place what it will be. As the sunne shyning with his light into the most noysome & filthy vault, yet is free from impuritie notwithstanding; no more is God defiled, by any the most noysome place: yet he delights to finde his owne cleannesse, where he is pleased to come.

What remaines then, but that we labour and striue to [Page 43]be holy, to haue holy Campes, and holy leagers. It was prophesied Zach. 14.20. that on the bells of the horses should be written, Holynes to Iehovah. Meaning, that the warres, and Camps under the Gospell should be holy warres and holy Camps. The horse is a warlike beast. See Iob 39. Prov. 21, 31. and by Synechdoche in that place of the Pro­phet, may comprehend other things belonging to the Campe. And when holynes is engrauen upon the horse, what should the Rider haue on him, but holynes also? That so our Camps and wars may be answerable to that the Lord requires here. Object. But, will some say, Object. is it possible for our leagers to be so? Ans. Is it possible? Answ. why not? were it a thing impossible, God would not haue re­quired it of them or us. Possible it is through grace, and the meanes conscionably improved. And we see holynes in some, therefore I see not, but it may be more generall: which takes away the vaine objection of many, who thinke because they are Souldiers, and follow the warrs, they haue nothing to do with holynes, supposing it ynough for Prea­chers and others to be carefull for holynes. But, God would haue the Camp holy; now what is the Campe, but those who make the Campe, which are Souldiers: wherefore Souldiers must not cast off the care of holynes. This holy­nes standeth in absteyning from all evill, whereof before. Secondly, in doing the contrarie good: and the rule of ho­lynes, is that of the Apostle, Phil. 4, 8. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are louely, whatsoever things are of good report, if there be any vertue, and if there be any praise, thinke on these things.

Now the meanes requisite toward a holy Campe, are specially these.

The first is; that everie man beginne with himself, to [Page 44]reforme himself. If everie man cleanse his owne dore, we shall haue cleane streets: so, would everie man cleanse himself, we should haue a holy Campe. Wash thy heart, Ier. 4, 14. everie one his heart. Purge your hands yee sinners, and purifie your hearts ye double minded. Iam. 4. Everie one that hath this hope purgeth himself, euen as Christ is pure. 1 Iohn 3.5. And for example to the rest, let the Leaders and Chiefteins, Heads and Commanders first be ho­ly. If the eye be single, the whole bodie is full of light: if they who are chief in place be holy: so will the rest be also. It was admirablie spoken of Ioshuah, chap. 24. that he and his house would serue the Lord: First he, and then his house, never would his house be, if he would not goe before in reformation. So should everie Worthie in the Lords Camp say: I and my Souldiers will be holy, and first be a patterne himselfe of holynes to them, and be a living and walking image of Gods holines among them. Againe Iudg. 7.17. Looke on me and do likewise, said Gideon to his men. So they would, no question, behold him, and doe as he should doe. Nothing poysons a Campe more, then when the infection begins at the head. If the fountaine be bitter, 2 Kin. 2, 21. the streames can be no better. When Officers, and such as should be presidents and pat­terns of holynes to the rest, when I say, they are un­cleane, prophane, no marvell though the private Soul­dier be no better. When they will drinke drunke, when they will sweare, and swagger, when they will take li­centious libertie to themselues, it is no wonder, though their followers doe so toe. Secondly; Gods holy ordi­nances must be in the Campe. The word especially, or trueth of God. and Discipline, divine and militarie. The Discipline of Gods word, to suspend from the Sacrament indifferently, all obstinate unholy persons, to sever the [Page 45]cleane from the uncleane, the precious from the vile. Ier. 15, 19. And discipline militarie, must not lye dead, but must be exercised impartially, upon one and other offending, and so, second the former: Els your preachers may teach holynes, till their braines fall out at their browes, and to none end. This then must be exercised in purging your Camps of open and notorious sinners and sinnes, as un­cleannes of stewes, drunckennes. And none must be borne with, nor suffred, that will not be reformed. Psal. 101. I will early destroy all the wicked of the land, and cutte off all wicked doers from the cittie of my God. Prov. 20.26. A wise king scattereth the wicked, and bringeth the wheele over them. that is, incorrigible wicked ones, whom no other meanes will do good unto. See, for the exercise of Martiall disci­pline in the Lords Campe Exod. 32, 27. Put everie man his sword by his side, and goe in and out thoroughout the Campe, and slaye, &c. Levit. 24.16. He that blaspheameth the name of the Lord shall surely be put to death. Numb. 25. The just punishment of Zimri and Cozbi for their wicked presumption. But as once the Prophet, so may we com­plaine, Habac. 1, 4. The law is slacked, &c. an elegant me­taphor from the pulse, which in a dying man beates faint­ly, and retires: so when the law of just discipline beginns to slacken, it argues a dying reipublique, and is verie omi­nous. As they had their paddle readie to rid the Campe of their excrements: so must Discipline be used to ridde the tents of all the wicked excrements of sinne. And as Christ whipt the buyers and sellers out of the Temple: so be couragious, you whom it concerneth, to reforme all e­normities. And looke especially to those tippling-places in your Camps, the verie sincks, and nurseries of all impu­ritie. It followeth in the 17 verse. There shall be no whore of the Daughters of Israell, nor a Sodomite of the sonnes of [Page 46]Israel, meaning none permitted. Num. 5, 2, 3. Command the Children of Israel, that they put out of the Campe, everie Leaper, everie one that hath an issue, whosoever is defiled by the dead, both male and female shall ye put out, without the Campe shall ye put them, that they defile not their Camps, in the mids of whom I dwell. Must Leapers be put out, and shall they be suffred in the Camp, who haue a worse Lea­prosie, of all wickednes, cleaving unto them, to infect all they come neare? So then, the word of God which is ho­ly, his holy and blessed trueth, must be diligently taught, by holy men, whose liues may cast forth holynes to others. And the ordinances of Discipline Civill and Ec­clesiasticall, subordinate to the word. The one is to plant, the other to preserue holynes in us.

Thirdly; to make choise, as neare as we can, of the best men. What hopes of a holy Camp, when the subject mat­ter is not pickt, whereof the Romans were not a little care­full, as may be seene in their wars. By making choyce of the best men, I meane not, the best timbred men, but the best conditioned: not onely he that hath not a tattred out­side, but whose minde is not ragged. Make option of the most stayed, civill, and best disposed, and not such as Iepthah and Ieroboam entertained, vaine men Iudg. 11.3. 2 Chron. 13.7. The skumme of men, fitter to fill prisons and Iayles, then places of better note; & to become dennes of theeues, then an armie of Saints. Such (as one sayth) who if the Diuell should offer a stipend unto, would not refuse him service, and be more faythfull to him, though it were to beare armes against God himself. How happie were it, if our Camps were rid of such. And I haue often thought, that if, as we find Deut. 20. Iudg. 7. they that had built houses, and had not dedicated them; planted vineyards, and had not eaten of the fruite of them, betrothed wiues, [Page 47]and had not taken them, I say, if they must be casheired and be gone from Israels Campe, what should a world of our debauched men, professed drunkards, robbers, swearers, fornicators and such like cattell, I wonder what they should haue done there? I know, we haue not all such (God forbid!) but some not more noble in blood then in vertue, stayed, sober, religious men, fearing God, and eschewing evill, in great measure: but the num­ber of such is rare, and of the other multiplying. What is the reason we haue so many of the one sort, and so few of the other? Is it because the good are fewer, and we cannot get them? which also is true; but is it not rather, because we stand not (a great number of us) up­on the grace, and goodnes of the men we take on, whether there be any blush, or appearance of any in them, chusing our men, as Samuel and the rest would haue chosen a King, 1 Sam. 16, 6, 7. Sed quotus­quis (que) est (non iniqua cuiusdā quaerela) qui non malit stre­nuū militēquā pium: imo ne locus quident amplius in ex­ercitu (horren­dum fane!) piis relinquitur looking on his coun­tenance, or the height of his stature, things I confesse to be regarded, but that is not all: there is somewhat els to be looked after, that we may possibly make an holy camp. But, if we cannot doe withall, but we must take such as we can (a miserable necessitie) as the Romans sometime were constreyned, to use sclaues for the defense of their common weale, yet when they are under us, let us cause them to be outwardly at least conformable to ho­lynes, and labour, that they may be instructed, to the end, that holynes which grew not in them before, may now come up. Plant amongst you a godly and painfull ministrie, and subject your selues, and your men un­to it.

And these be the principall meanes to make a holy Campe, we can doe no more then propound them, and pray the Lord to giue you hearts to improue them. [Page 48]And the rather to stirre you up, hearken to a motiue, two or three, for the conclusion of this point.

Motiues toward a holy Campe, and holynes in our persons.

The first is; Holynes will call more unto us, and make men more in loue with our profession, from which many are, and may be justly daunted, because, holynes is so great a stranger to us. The Complaint hath been old, but as true as ancient: ‘Rara fides, pietasque viris, qui castra sequuntur.’

Wherefore, manie are out of loue with the pro­fession, and forsweare the Campe, which with unsa­vourie sinne of all sortes, doeth stinke in the nos­thrils of the world, or the civiller sort of it. Oh how many would Sanctitie and true reformation in our Camps invite unto us, and what a glorie holynes would adde to our profession, honourable in it selfe, but would be double honourable, by the acquisition of this fur­ther grace.

Secondly; The continuall dangers we are in, and subject unto, calleth upon us to labour to be holy. For then, let what come can come, we are ready for death, if that be readie for us. Then mayest thou say with Conrades in the hystorie: Generall hyst. of the Turks pag 33. Let the Persian Archer strike me, I will dye in an assured hope, and with that arrow, as with a Chariot, come unto that rest, which shall be dearer to me, then if I should with a base ordina­rie kinde of death, in my sinnes, ende my dayes in my bedde.

Thirdly; then shall you be sure of Gods gracious presence among you for good, and against all evil; plainly intimated here. If they would labour for a holy Camp, they should haue the holy Lord among them, whose presence should be all in all to them, [Page 49]but if otherwise, let us not expect God among us, unlesse it be to confound our armies. It suites not with a King, to walke in dung-hills, or to be seene in noysome pla­ces, and will God walke among our Camps, if we haue no care to sweepe his paths?

The second branch of this Conclusion followeth: That he see no uncleannes in thee. Which is the negatiue part of the order touching their Camp. Holynes there must be, uncleannes there should not be.

uncleannes] Ervah signifieth nakednes, and denoteth that uncomely part, whereon man bestoweth more a­bundant honour. Genes. 9. Cham discovered the naked­nes of his Father. So called in Hebrew, because it should alwaies be covered. Sinne being denominated nakednes in the sacred tongue, argues the manner of sinns attaching us by propagation: Psal. 51. In sinne did my Mother warme me.

Observation 4. Sinne is a nakednes: the Greeke saith, Observat. 4 a shame. Genes. 3. Our first parents were naked; sinne had made them so.

Consect. 1. Oh then labour to be ashamed of it. Rom. 6. What fruit had ye in those things, whereof you are now ashamed? Blush for shame, and be confoun­ded in thy selfe, O Sinner. We can be ashamed of bodily nakednes, of spirituall nakednes we are not. A worse nakednes is this then any other, for it is a naked­nes joyned with filthie deformitie, and misshapenes: men are not ashamed alwaies to be seene naked, but when they are deformed, mismade, and ugly: this na­kednes of sinne, is the greatest deformitie, that can be imagined: The ugly, Ephes. 4. monstrous Old man is without al forme or beautie. But, as with some people the purest black is the purest bewtie: so is it with some men, the [Page 50]fowlest black and soote of sinne, is bewtie in their eyes.

Secondly; labour, oh labour to haue sinne, which is thy nakednes covered, not by excusing and hiding it, but rather by uncovering it to God. Blessed is the man whose iniquitie is forgiuen, and whose sinne is covered. Men will not suffer their filthie nakednes to be seene, and therefore, they will clap, and keepe their garments about them, and rather weare ragged, then none at all. Yet all covering externall will never hide this spi­rituall nakednes. Bodily nakednes requires bodily co­vering, and that is enough: Spirituall nakednes requires spirituall covering: Put ye on therefore the Lord Iesus Christ. Rom. 13.

That he see no uncleannes in thee.] The Hebrew phrase may be read two wayes, first, the nakednes of a thing, an uncleane busines, or matter; that he see not an unseemely thing in thee. Or secondly, any nakednes, or unclean­nes, any at all, so dhabhar is taken, to signifie any.

Observation 5. Observ. 5 God must see no uncleannes, or impuritie of sinne among us.

The reason is, because he cannot abide it. Ies. 1, 13. his rejecting their oblations, and hating their sacrifices, was the rejecting and hating their sinns. Bring no more vaine oblations, incense is abhomination, the new Moones and Sabaoths, and calling of assemblies I cannot away with. (a speech of extream indignation) and what is the rea­son, what cannot he away with his owne ordinances? it is iniquitie, sayth he. Iniquitie God cannot endure: verse 14. Your new Moones and your appointed feasts my soule hateth, they are a trouble to me. I am wearie. Sinne is a trouble to the Lord. Wash you, wash you, sayth he, what doe you with this uncleannes upon you, which I [Page 51]cannot away with. Consect. 1.

Why then, happie are Gods Children; for he, seeth no iniquitie in Iacob, nor transgression in Israell. Num. 23. Not because he cannot, but because he will not, and he casts a covering of his sonne upon them. Should God see uncleannes in us, he should breake out upon us. Lord if thou beholdest iniquitie, who can stand. Psal. 130, 3.

Secondly; we must therefore, beware of defiling our selues with sinne, the rather. When Children are uncleane by rude behaviour, all bemired and dirtie, they are afraid of their Fathers sight: so should we be afraid, that God should see the uncleannes of any sinne in us, from whom we cannot hide it. In the 24 chapt. of Deut. verse 1. it was permitted, that if a man had perceived Ervath dabhar, anie uncleannes in her whom he had taken to wife unto him, he might put her away: and will God joyne him­selfe to us, if we cherish the uncleannes of sinne in us?

The second generall thing is, the reason of the order for holynes, and against uncleannes in them; follow­eth in these last words saying; And turne away from thee, or, from after thee. Hebr. The Chalde sayth here, least his WORD turne away from doing good unto thee. See this of turning away from them, to doe them good. Ier. 32, 40.

Observation 6. Sinne forceth God to leaue, Observ. 6 and turne a­way from a people, and that in great displeasure. Is. 59.2. Your iniquities haue separated betweene you and your God. Sinne, (sayth one) is a Schismatique. And this is the Schisme and rent which it makes betweene God and us. Hosea 5, 15. I will goe and returne unto my place, till they acknowledge their offence. Meaning (as here he speakes) he would turne away from them. So the Lord turned [Page 52]away from Sampson. Iudg. the 16. and 20 verse.

The reason is first; that which was partly giuen in the former point, he cannot endure sinne, Hab. 1.13. He is a God of pure eyes, and cannot looke upon sinn, a most impure object.

Secondly; Sinne is that which turnes away from his law [ [...]] and the righteousnes of his nature, and is most contrarie to him.

Thirdly; Sinne turnes us away from God, there­fore the Lord turnes away from sinne, and us be­cause of sinne.

Consect. 1. Why then, it is no small matter for God to turne away from his people. And this appears al­so by the bitter complaint hereof, in the church of God, among his people, when God had turned from them, and the woefull effects thereof, threatned Deutr. 31, 17. I will forsake them, and hide my face from them, and many evils and troubles shall befall them. Lord it is no marvell, though many evils doe befall us, when thou the fountaine of all good doest leaue us! Hosea 9, 12. Yea, woe unto them, when I departe from them.

As when the Sunne goeth away from our Hori­zon, he turnes away all his light and comfort from us, and leaues us to grope in darkenes: so when God turnes away from us, we are bereaved of all good. He turnes not away alone; The Sunne when he comes to us, comes with a great deale of com­fort, with much refreshing through his bright shy­ning rayes, and sweete influence of his beames. (And truly the light is sweete, and a pleasant thing is it to behould the Sunne, Eccles. 11.7.) God is a Sunne of blessed influence where he commeth, (I will be a [Page 53]Sunne, and a shielde Psalm. 84.) and Christ is sayd to arise like the Sunne, The Sunne of righteousnes shall arise with healing in his wings, and ye shall grow up as Calues, and goe forth. Mal. 4.2. So, when God comes to a people, he comes with a great deale of peace, and happines; and when he leaues any, and turnes himselfe away, he turnes and takes a­way all his mercies. Your iniquities haue turned away these things, that is, all those good things before spoken of) and your sinnes haue withholden good things from you. Ierem. 5.25. I haue taken away my peace from this people, euen loving kindnes and mercies. Ier. 16, 5. First, God takes himselfe away, or we by our sinnes and foule transgressions turne God away, and loose all blessing with him. As when the King goes a­way, his court followes him, his attendants, and all goe away with him, and nothing remaines but a naked place: so when God turneth away, his Court of attendance, and all those good things, as Con­comitants, doe wheele about with him. Which, aboue all things in the world, should make us care­full, as we tender the residence of God among us, yea as we tender our liues, the life of our liues, that by Sinne, we turne not God away from us. For the Ioye of the Lord is our strength. Nehem. 8, 10.

Secondly; this should teach us, that we should no sooner see uncleannes and sinne, but like God, away we should turne our selues from it, with loa­thing indignation. As when we behould an object lesse savorie, and pleasing to our sent and sight, we turne away and goe aside, hide our eyes, and stop our noses: so there should no evill boldly present [Page 54]it selfe to us, but we should divert our selues. And so it should appeare, that there is somewhat of that true hatred of sinne in us, which is most infinitely in God, which if we did, God would the lesse, nay not at all turne away from us.

Thirdly, and lastly; Behold here, the loath­somenes of sinne, the vilenesse and the filthinesse thereof, most intollerable, in that it makes the Lord turne away from us, yea from his beloved people.

Nothing (my Brethren,) can be so odious to us, to make us turne away in disdaine, to make us forsake and withdraw our selues from it, as sinne and uncleannesse is to GOD. It is that which forceth him to abandon his people with a tempo­rarie dereliction, untill they returne: and the wic­ked with an eternall desertion.

It must be a great matter must make us turne a­way from those who are deare unto us. Gods people are his children, it must be a strange thing must make a Father turne away from his children. They are his Spowse, and therefore Sinne is some greate abhomination, that constreineth the Lord to leaue them.

When we turne away from any thing, we turne away from a Serpent, from a Basiliske, from a Toade, from a stincking Carkasse, which is most noysome, or, wee turne away from our enimies, whom we hate, and of whom we are hated. Some displeasing obiect or other it alwaies is, which we turne away from. We never turne away from that which is amiable, louely and faire: but what [Page 55]is accursed, and miserable, and worthilie of it selfe to be detested, oh what an abhominable and beast­ly thing is sinne, a most uncleane uncleannesse, and impure impuritie, which makes God to turne away from us, because of that?