For the Kings Souldiers.
WHen I look upon the Jsraelites in their Camp at Gilgal, and how they were brought thither, I cannot but think of the condition we are all in, and reflect especially upon you that belong to the Royall Camp.
Those Jsraelites having worn out the long troubles of the Wildernesse, and passed through Jordan on dry ground, doe look back, first upon the way through which the Lord had wonderfully brought them, and then upon themselves and that uncircumcision that was still upon them, as if they had still belonged to Aegypt which they had forsaken.
What doe they then? Being now upon the borders of their enemies, they forme their Camp in Gilgal, and there they set up twelve stones taken out of the passage of Jordan, for a Memoriall to the Children of Israell for ever, that they might know what way the Lord brought their [Page 2] forefathers into that Land, Ios. 4. and then, before they goe out thence to any Battell, the reproach of Egypt is rolled away from off them, Ios. 5.9. that is they are all called to Circumcision, which was a mark that put a difference between them and Egyptians, and was a signe of new affections now to be entertained, to the putting away of that hardnesse of heart, that had accompanied their fathers from their coming out of Egypt.
And now you must give me leave upon the like occasions to invite you to the like considerations; you have worne out the trouble of a long Winter, and passed through many dangers, it is now the time that Kings goe forth to Battell, your Camp is formed, and you ready to be drawn out against the Enemy; what then remains but that before you goe out thence, you look back upon the way you have been hitherto led by, and out of the severall passages of your deliverances, as out of the midst of Iordan, take you severall remembrances of Gods power and Mercy, set them up in a well grounded Memory, and you will find the use and benefit of them ever after: then think of rolling away the reproach of Egypt from off you.
The Reproach of Egypt is that uncircumcision, irreligion and profanenesse of life and conversation, which (besides the black note set upon the Souldiers Profession by the licentiousnes of many [Page 3] in it) is laid upon you by those of the adverse party; how justly you know best: I doe not speak this to reprove you for, or dishearten you in this course of life you are now entred upon in His Majesties service, but doe prayse you rather, the profession it selfe being honourable, and this particular service most just and commendable.
Nor doe I speak it any wayes to clear your adversaries, who as they have Art enough to belye you, and malice enough to make you and us all Egyptians, that they may spoyle us more fairely; so indeed they have upon them (and it will stick to them never to be rolled away) the reproach, not only of evill lives and conversations, but also of a most lewde cause.
Yet this you must give me leave to say, and it cannot be denyed, there is in too many of you too much that savours of the manners of Egypt, and is Reproachfull in Israelites, in Christians; it concernes you therefore to think of Rolling away the reproach from off you, of entertaining new thoughts of life and conversation.
The Lord did promise his people that he would send Hornets before them to drive out their enimies, Exod. 23.28. and Ioshua tells them the Lord had performed it. Ios. 24.12. and we may see the Hornet seizing on them in this Chap. 5. v. 1. the fear and terror of the children of Israel fell upon the Amorites, and their heart melted.
And without doubt the Hornet of Conscience will at length seize upon the enimies of that just cause which you maintain, and will drive them out; but before that can come to passe, the sting of sin must first be felt in yours and every mans conscience that desires and expects a happy issue of these troubles; and unto this sting or prick of Conscience for sinne, you must adde the knife of Circumcision.
It is for that purpose that this Monitory, these instructions were provided like the sharpe knives (which Ioshuah is said to make, v. 3.) to pare away from you what is inordinate in it selfe, and hurtfull and reproachfull both to you and to the Cause, you have undertaken to defend.
It was for the like purpose that the people came out to the Baptisme of John, for Baptisme is answerable to Circumcision; and among them, that specially stood in need of clensing and of direction for a new life, there came the Publicans (a profession and imployment that had as heavy reproach upon it as any) and said unto him what shall we doe? Luk. 3.12. After them came the Souldiers likewise and demanded of him, What shall we doe? v. 14.
This was a very commendable readinesse, and you cannot but think you are concerned in the example, and bound accordingly to seek instruction, at least to receive it being offered; for these were [Page 5] men of your profession, and what their duty was either in the enquiry, or in the performance of what was taught them, the same belongs to you.
The Answer they received (Doe violence to no man, neither accuse any falsely, and be content with your wages) doth tell you thus much in generall, that a restraint is cast upon you; you may not doe or speak what you list, but must make a Conscience of your words and Actions.
What successe it had we doe not find expressed, so neither do we find that they returned any reproachfull answer for the strict lesson he gave them; and I hope this Monitory will be as kindly entertained by you, though it should sometimes prove as sharpe as the Circumcisers knife or the Baptists language: We see the whole multitude that came to heare, struck with an awfull reverence of that powerfull and home-speaking Preacher, they all mused in their hearts whether he was the Christ or not, v. 15. and we read how afterward many Publicans came to our Saviour, unto whom Iohn poynted them the way, and we meet with one good Centurion, and under him many conscionable and obedient Souldiers, Luk. 7.8.
For your better and more particular direction you must know and consider under whose command you are, and what is your Duty: if you be askt under whom you serve, you will presently name your King, and your Captain or Colonel, [Page 6] and can readily give account of the duties you are usually put upon; and when you speak any thing that concernes conscience, it is commonly this, you have a good cause.
All this is true and just; but this I must tell you, notwithstanding the goodnesse of your Cause, and the strictnesse of your obedience to your superiors, if you would have your King and your selves to prosper, you must also and chiefly know him that has the highest command over you, The great Generall of the Armies of the Creatures, the King of Kings and Lord of Hoasts that walketh in the midst of the Camp, and cannot endure to see any unclean thing amongst you, as he tells you Deut. 23.14.
If you would have him deliver you, and give up your enimies before you, (as it is there promised) you must approve your selves to him; for which there are two things considerable, your Cause and your Conversation. A good Conscience in regard of both these doth assure a blessing from God, and addes true confidence to a Souldier in all his enterprizes.
THE CAVSE.
THe Lord is no Patron of an unjust cause, but will plead a just one, as David often desires him to doe in his Psalmes, usually alleadging the [Page 7] righteousnesse of his Cause, as a prevailing argument to move him to undertake it. How comes it to passe then that we see sometimes an unrighteous Cause to prosper? We never see it finally prospering, but God in his justice suffers it a while to prevaile for the punishment and correction of others, that have not hearts and conversations answerable to the uprightnesse of their cause: yet in the end the unjust cause will bring destruction upon the undertakers, that a man shall say, Doubtlesse there is a God that judgeth the Earth, Psal. 58.10.
We may understand the Lords counsell and purpose in this particular, Esa 10. v. 5, 6, 7, 12. He there useth the Assyrian (whose meaning was nothing else but to spoyle and oppresse) as the rod of his anger against the people of his wrath; but when he has performed his whole work upon Mount Sion (that is throughly humbled and corrected his people) then will he punish the stout heart and high looks of the Assyrian.
The Benjamites are very obstinate in defending a Lewd Cause, and doe prosper in two Battels, Judg. 20. but in the third (when the Israelites had truly humbled themselves) Benjamin is cut off with an utter destruction. What your Cause is, and what you fight for, that you may understand and remember it the better, it is expressed upon the peices of Silver, which you receive in [Page 8] pay; looke upon them, whose Image what Superscription they beare.
By that Image which you see on the one side, you are told it is for the King and his Iust Rights, that Caesar may have what is his: by the Superscription on the other side, you are assured it is for the established Religion, for the Freedome of Parliaments, for the Liberty of Subjects that you beare Armes.
Your Adversaries may fight for the bare Silver, having no better engagement to hold them in Armes; as for the Image or Superscription they have nothing to doe with either; the Superscription which the Priests put upon Iudas his peices of Sylver, The price of blood, they might read upon theirs, and would cast them away as he did his, were their Consciences not too far hardened.
But you fight for the Cause, which is able to satisfie Conscience, when Gold and Sylver cannot doe it; and in the performance and discharge of this your duty and allegiance, both the Law of God and of this Land will be your warrant, will secure you of the justnes of your Cause.
Life and Conversation.
IƲstnes of the Cause is not enough to make all prosper without a considerable disposition of the Persons, and answerable Conversation of those [Page 9] that are imployed in the defence of it; I feare there is too generall a security and confidence this way, in many that follow the King in this Warre; who seeing that between them and the Adverfary, the right of the Cause is on their side, are not so sollicitous upon the point of righteousnes betweene God and themselves; as if their Loyalty to their Prince would excuse their Rebellion against God, or their Zeal to His service cover their neglect in Gods worship.
Consider what the Lord threatens by the mouth of Samuell. If yee shall still doe wickedly yee shall be consumed both yee and your King. 1. Sam. 12.25. not only yee for your own, but even your King also for your wickednes; and Psa. 81.14. The Lord tells his People under what condition they might expect his helpe; If my People would have hearkened and walked in my wayes, I should soon have put down their Enemies, & turned mine hand against their Adversaries▪ and the Psalmist in his own Person teacheth every one of you to conclude with your selves, If I incline unto wickednes with my heart, the Lord will not heare me. Psal. 66. you see you strip your selves of Gods protection, nay make him your Enemy, who threatens to wound the hairy scalp of such an one as goeth on still in his wickednes, Psa. 68.21. you need no other Enemies, he will wound you.
How oft have we seene a just Cause suffer [Page 10] through the wickednes of Instruments used in the defence of it? the Psalmist speakes of Gods people under his speciall protection in the wildernes, how that, because they provoked him often to anger with their owne inventions, they were often brought down in their wickednes, as weread, Psa. 78. and Psa. 106.
We may see this in severall Examples. The Israelites had a just Cause against Moab, but observe how they sped in it at first; The King of Moab sends for Balaam, and shewes him the Hoast of Israell from an high mountaine, to the end he might curse them; but so long as there was not iniquity and perversnes among them, he could have no power against them: so he is forced to confesse, Num. 23. vers. 21, 23. He hath not beheld iniquity in Iacob, he hath not seen perversnes in Israel, the Lord his God is with him; surely there is no inchantment against Jacob nor divination against Israel. No Art or power of man or Divell can prevail against a people, an army trusting in God and serving him.
Therefore Balaam lets the King of Moab understand that Israel must first be brought to sin against their God, before he can prevail against them; and for that purpose counsells him (which Counsell of Balaam is mentioned, Num. 31.16.) to send in the daughters of Moab and the Midianitish women among them; we have the performance [Page 11] and issue of that counsell, Nam. 25. They fall by Whoredome and Idolatry, and then by the Sword and the Plague.
Israel had a just cause against the Canaanites, yetthey were slain before the Men of Ai through Achans sin; they are forewarned of it in these words, Jos. 6.18. In any wise keep your selves from the accursed thing, least you make your selves accursed, and make the Camp of Israel accursed and trouble it. Achan he covets the forbidden thing, takes a Babylonish garment, a wedge of gold, & two hundred shekels of Sylver; for this Israel is smitten before their Enemies, and the Lord tels them, Jos. 7.13. There is an accursed thing in the midst of thee O Israel; thou caust not stand before thine Enemies, untill yee take away the accursed thing from among you.
Against the Philistins also their Cause was good, yet are they smitten by the uncircumcised, and the Ark is taken for the wickednes of the Priests, and for the generall profanenes and neglect of Gods worship among the People. Eli knew all this, what little feare of God there was in his sons, or the People that were gone out to Warre, and therefore expects the Issue of the Battell with a trembling heart; He sat by the way side watching, for his heart trembled, &c. 1. Sam. 4.13.
The Israelites are twice smitten before the [Page 12] Beniamites (though their Cause and Warre was approved by God) because they went not out with that mind, that humility, that dependance on God, as they ought. For doe but observe the passages of that story, Judg. 20. The Beniamites are very obstinate in the defence of a lewd cause, will not be brought to any peaceable way of giving satisfaction for the injury done; the Israelites therefore gather themselves to Battell, but first go up to the house of God to aske Counsell, vers. 18. A good Cause they have, and they begin well: why then doth it not succeed accordingly? Surely there was something amisse among them.
They enquired only who should lead the Battell, they doubted not of the Victory, because their Cause was good, and their number great, that was their vaine confidence; and besides that, they had Idolatrous worship among them, Micha's graven Image was set up in the Tribe of Dan, Iud. 18.31. and the Lord by that ill successe he gave them, did as it were tell them, they must not trust in their numbers but in Him, and be as sollicitous for the injury done to him in his worship, as for the wrong done to the Levite, and be as carefull to remove the one as the other. Therefore being twice smitten, they understand themselves, and weep before the Lord, and fast, and offer peace offerings, that they may first be reconciled [Page 13] unto God before they go againe into Battell; and then the ill Cause falls heavy upon the Beniamites to their utter destruction.
All Prophanenes to be avoyded.
BY the former examples and places of Scripture you are taught somethings are utterly to be declined and avoyded by you, some things againe expected from you, if you would have good successe under Gods protection & preservation.
The Midianitish Woman must not be brought into the Camp, nor must the Babilonish garment, or any accursed thing, or any profanenes be found among you, as you may learn by the three first examples. But as Heart seeking the Lord in all humility and feare, and wholly depending on him is required of you, as you are taught by the Example of the Israelites going out against the Beniamites.
The reason of both is drawn from the presence of God, which if you desire to have comfortably among you, you must remove whatsoever is offensive to him, as he Commands and gives the reason, Deut. 23.19. For the Lord thy God walketh in the midst of thy Camp to deliver thee, and to give up thine Enemies before thee, therefore shall thy Camp be holy, that he see no unclean thing in thee, and turn away from thee.
He seemes to speake there of the outward uncleanenes that passeth from the body, but indeed intends the sinfull uncleanenes of Whoredome, Drunkennesse, of Cursing and Swearing, or any Profanenes, of violence, Injustice, Cruelty, as at the 9. v. when the Heast goeth forth against thine enimies, then (then especially) keep thy selfe from every wicked thing.
What is done by you in secret I know not, but if there be any Midianitish women brought in among you, though not so openly, as that Phineas the Magistrate or Officer may take notice of it and punish it, but so closely as Achan kept his Babylonish garment, Jos. 7. know ye that this God that walketh in the night through your Camp, and sees in darknesse will bring the evill of your wayes upon you, Be sure (saith he) your sinne will find you out, Num. 32.22. But let me tell you how you appear in publique, what every one that passeth by your Guards, may see in some of you, drunkennesse and excesse, may hear from many of you, Oathes and Curses by that great and holy name, (in which your help standeth) and so frequently, as if you could not speak one to another, or your Leaders and Officers give you a Command without an Oath or a Curse.
Be you or they never so well deserving of the Military art, ye doe His Majesty but disservice in pursuing his commands, and keeping his [Page 15] guards after that manner. If any of your Commanders be so farre from executing His Majesties orders against this or any other profanenesse, that they give you example rather for it, you must know it will not excuse you, but aggravate the sinne so much the more, in them for giving the example, in you for the imitation.
Nay we might find the contagion of it yet spred farther upon the inhabitants of this Town, in which whosoever shall heare, as with horror he may doe, even Boyes and Women Swearing and Cursing, he will not think but the infection was taken or increased since this Citty became a Garrison. This is the way to hasten judgement, because the ready way to fill up the measure of iniquity, when it comes to that of the Prophet, Hos. 4 9. and Esa. 24.2. Like People like Priest, like Master like Servant, like Buyer like Seller, like Captain like Souldier, like Guest like Host; how can we hope for abatement of judgements upon the encrease of sinne, or that they should cease, while this doth continue in such an height of profanenesse?
Doe but heare what the Psalmist threatens to him that is guilty of it, His delight was in cursing and it shall happen unto him: he cloathed himselfe with cursing, and it shall come into his bowels like water, and liek oyle into his bones, Psal. 109.16,17. and then doe but reflect upon your selves, [Page 16] and consider how he meets with that custome of swearing and cursing which is so familiar with many of you, as if it were your delight and cloathing, and how it will come home to him, that uses it, in a judgement that will not depart from him; not much unlike that of Joab for his bloodshed. 1. King. 2.5. He put the blood of Warre upon his girdle that was about his loynes, and upon the shooes that were upon his feet; that is, the guilt of blood would cleave close unto him, like the straitest cloathing which was about him.
It were to be desired that all you which are Commanders and Officers, would consider there will alwaies a mixed multitude follow an Army, as there did the Camp of Israel, Exod. 12.38. and that mixed multitude being of an Egyptian appetite, will be lusting after that which is unlawfull, as they did, Num. 11.4,5. The more care rests upon you both to command your selves and to check the unrulinesse of your People; for as it is said there, v. 10. Moses was displeased at it, so should it displease you, whensoever you heare the Blasphemies and Curses, or see the excesse and drunkennesse of Souldiers under you, and it should be your endeavour to restrain them.
That you and they are concerned in it, may be shewn by many instances out of holy Scripture, I will insist in fower of them.
The first is from that choice which was made of [Page 17] those Souldiers, by whom the Lord would save his people from the Midianites, Iud. 7.6. the Lord tells Gideon their Generall, whom he should send away, whom he should retain; they that, when they drunk at the brook, laid down to draw it in with their lips, that is, such as would be sloathfull, and lye down to pleasure, drawing it in with a full draught, were to be dismissed; but those that lapped it up bringing the water with the hand to their mouth, that is, such as drank more sparingly, and with more paines, which did argue they were more patient of labour and thirst, content with a little, and able to moderate themselves and their pleasures, were to be retained. This tells you, if you will be such, as are meet for the Lord to save his People by, you must be temperate every way, not lying downe to pleasure to wallow in it, or take your fill of it.
The second is from the example of Ʋriah a Commander in Davids Armies, who comming from the Camp to the Citty, could not by any means be perswaded to goe home to his wife, and gives the reason of it. The Arke, and Israel and Iudah abide in tents, and my Lord Joab, and the servants of my Lord are encamped in the open fields: shall I then goe into mine house to eat and to drink and to lye with my wife? 2. Sam. 11.11.
This was a commander indeed, that had learnt first to command himselfe; not like the Officers [Page 18] of Armies now adayes, who can make occasions to step over from the Camp wherever it is, to the next great Towne, and there give themselves up to all the pleasures the place will afford. But this, you'l say, was too great austerity in a Souldier; yet doth it tell you, that Temperance will beseem you which are of the same profession; for if he would not take the liberty to doe what he might, how shall ye to doe what ye may not? and if he so carefully abstained even from lawfull pleasures, though earnestly perswaded to the solace of them, how much more should you be carefull to fly the unlawfull pleasures of Excesse and Riot, of chambering and wantonnesse, though enticed thereunto by earnest perswasions of evill companions?
It is true that before Vriah returned to the Camp he was made drunk, but it was upon such provocations (as you may see v. 13.) that I verily believe none of you can ever meet with the like.
The third instance is from that Captain in the Gospell, that good Centurion. As he from that obedience which his Souldiers yeelded to him (who was but a mortall man) argued by a well grounded faith, that all things would obey him that was God omnipotent; after this manner: At my word one goeth, another cometh, a third doth this or that as he is commanded, how much [Page 19] more shall sicknesse depart from my servant and health return, if thou dost but say the word. Luk. 7. So you that are in authority, from that obedience you expect and receive from those which are under you, should reason accordingly, and conclude, that there is obedience and service much more due from you and your souldiers to the Lord of Hoasts, the great Commander of all the Creatures.
The last instance is from the Apostles argument, whereby he doth often from that duty and discipline (which is used in your profession, and cannot be neglected without great hazard) endeavour to perswade diligence, care and constancy in the Christian Warfair; so must you think you and your men are not taken off from the duty and carefull practice of the one by your attendance on the other, but are so much the more prompted unto a strict observance of the duty of a Christian life, by how much the similitude between it, and a Souldiers profession, is more apparent.
See then what dutics of Christianity the Apostle has cloathed with the habit of your profession: Thou therefore endure hardnesse as a good Souldier of Iesus Christ, 2. Tim. 4.3. No man that warreth entangleth himself with the affaires of this life that he may please him who hath chosen him to be a Souldier, v. 4. If any manstrive for masteries he is [Page 20] not crowned except he strive lawfully, v. 5. Every one that striveth for the mastery is temperate in all things, 1 Cor. 9.23. I so fight not as one beating the aire, v. 26.
When you enter upon your profession, you undertake hardship, renounce pleasure, and such engagements as may hinder you in the due performanee of your service, you must be temperate in all things; if you stand upon the guard, it is expected you should be sober and watchfull; if you be summoned to march, you cast of needlesse burthens, and carry only necessary provisions; if you doe march against an enimy, you observe Rank and Order; if you put on armour, you put off first your outward loose garments: if you enter combate with the adversary, you lay not about you vainly, beating the aire, or smiting your fellowes that stand by you, but making at the enimy with all your might; and to strive thus, is to strive lawfully, that is, to observe the Law of fights and combats, in order to the obtaining of the prize, and pleasing of him that has chosen you to be Souldiers.
doe but apply all this to those duties and that Law which you are to observe in the Christian warfare; and you will know what is expected from you, and what neerly concernes you.
For in the warfair of a Christian life, you have enimies as well as in this you now serve in, and there the losse of the soule is hazarded, as the bodily [Page 21] life is endangered in this: there is armour to to be put on and used; there is Order and Ranke to be observed that you be not found walking disorderly, which is as dangerous here as in a march against the enimy; there is a prize, a victory to be obtained; there also is one to be pleased that has chosen you, called you to be Christians. Nay the not pleasing of him in not observing the duties of a Christian life, will make you faile not only of gaining the prize of eternity, but even of all good successe here in this temporall warfair.
There are some sinnes, done in the body, which make the Souldier unable to goe through with his service and duty that belongs to his place, which weaken the constitution of the body, and eat out the Marrow of the bones, such as drunkennesse, rioting, whordome, and the like uncleannesse; but these and all other wickednesse and sinnes of profanenesse, as swearing, cursing, blasphemy, bloodshed, oppression, doe not only make you loosers in the spirituall warfait, and give you up to your ghostly enimies, but also cut you off from Gods protection and blessing, exposing you naked and unarmed to all the dangers of Warre.
And not only so, but as it was said of Achan, that man perished not alone, but wrath fell on all the Congregation, Jos. 22.20. and as it appears by the other examples above alleadged, you doe through [Page 22] such provocations endanger, as much as in you lyes, a good Cause to fall with you, which you should uphold with your best endeavours.
Thus in generall you see a restraint is cast upon you, you may not do or speak as you list; you must leave of and avoid somethings, and practise other; you must strive lawfully observing the order and rule of your warfaire, that you may please him who ha's chosen you to be Souldiers, that is, your God in the duties of a Christian life, which is the Spirituall warfaire, and your Prince in your orderly demeanour during this present War you serve him in.
Duties to be observed.
BVt a little more particularly to direct you, let me commend unto you three Duties, to which if you hold, the observing of them will be your best Armour and provision. 1. the true Feare of God. 2. A due Dependance upon his providence & protection. 3. Dayly Invocation and Prayer. These will preserve & keep you from falling presumptiously into those former Evils of a lewd conversation, and from sinking desperatly under the Evils and Dangers of War; you will find the direction and comfort of them in all the imployments you are put to; when you stand upon the Watch for the preserving of your selves and others, [Page 23] when you are called to a triall of your valour against the Enemy, when you are now to Enter the Battle, when you have the issue of it, either in Ill Successe, or in Ʋictory, and taking the spoyle. Of all which particulars something for your Direction.
Feare of God.
I. OF the Fear of God; To teach a Souldier to feare, may seem but an improper and unseasonable lesson; but indeed to teach you this feare, the Feare of God, is to give you boldnesse, and to tell you, you need not feare any thing else: The wiseman assures us and gives it for a proverb received of all, that the Fear of the Lord is beginning of Wisedome, Prov. 9.10. So it is to all that can learn it, but especially it is the Souldiers Wisedome, who, seeing he ha's of all other most to do with fearfull and dreadfull things, doth then acquit himselfe most wisely, when he ha's learn't how to Arme himselfe most compendiously and readily against all otherfeares whatsoever, by the entertaining of one fear, the Fear of God.
Take confidence whence you will, it is but vaine without this Feare, be it from the multitude of an Hoast, in Scripture you may read of divers vast Armies put to flight, not smitten by [Page 24] their Enemies, but stricken with a sudden feare, sent among them from the Lord, whom they least feared; or be it from the strength of Armor, see the Souldiers at the Sepulchre so astonyed, that they lye for dead; or be it from height of walls, or from the spirit of strong drinke, (wherewith some Souldiers foolishly arme themselves, when they go upon service) see Belshazar carousing with his Princes and Captaines in his strong Pallace, without any feare of the Enemy then laying seige against him; when as one hand from Heaven, not with a sword in it to execute, but a pen only to write his doom upon the wall, affrights them all, Dan. 5.5.
Now this Feare of God is a feare to offend him, either by doing such things as he has forbidden, for those tend to his dishonour and provoke him to wrath; or by neglecting to doe such things as he ha's commanded, for in those doth his service and worship consist, and the performance of them makes for the advancement of his glory.
This Feare is grounded upon that due apprehension which we ought to have of God. First, in regard of his Omniscience, in that he knowes all things, and is a witnes to all the Evill we do, sees us wheresoever we are, and whatsoever we are about, heares us whatsoever we speake, and considers the very thoughts and desires of our hearts, Secondly, in regard of his Omnipetency, or [Page 25] his Power, as it is subservient to his Iustice in inflicting evill, and to his mercy in preserving and rewarding; He that can inflict or bring the greatest Evill upon man, is most to be feared, according to our Saviours argument, I will forewarne you whom ye shall feare, Feare him, who after he hath killed, hath power to cast into Hell, Luk, 12.5. man consists of body and Soule, God only ha's power to destroy both; the greater World is made up of many sorts of Creatures, God only has power to command their Hoasts, to chastise powerfull Kings by contemptible Creatures, froggs, lice, locusts, so in Egypt; but when he will shew his power by a judgement of more wonder, a Iudgement worthy of God, as it is, Wisd. 12.26. he can make the Sea give backe when his people enter, and retire againe to overthrow the Egyptians pursuing them; can make the Starres fight in their Course against Sizera, Iudg. 5. can by one Angell from Heaven in one night destroy an hundred and fourescore thousand men in the Camp of the Assyrians. Conclude therefore upon all men as the Prophet doth upon the Egyptians, Esa. 31.3. The Egyptians are men and not God, their Horses are flesh and not spirit: when the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall downe.
But he ha's power not only for Iudgement and destruction, but also for salvation, and how great [Page 26] is his power, that for that purpose can command Legions of powerfull Angells; and this also is a ground of the true feare of God, His Power as it is subservient to his Mercy, Mercy with thee that thon maist be feared, Psa. 130.4.
Doe but thus apprehend the Allseeing, Almighty God, and such an awfull reverence and dread will possesse your hearts, that it will check and restrain you from all uncleanenes, because He walketh in the midst of the Camp, as he tells his People, Deut. 23 and will be a swift witnes against the adulterers, and swearers, and oppressors, as he threatens, Mal. 3.5. It was this Feare that kept Ioseph from consenting to his Masters wife, how can I (saith he) doe this great wickednes and sinne agaiust God, Gen. 39.9. It will restrain you from cruelty and all unjust violence, so it kept Ioseph from dealing hardly with his Brethren, this doe (saith he) and live, for I feare God, Gen. 42.18. Finally, it will drive you to him for protection in the times of distresse; which was the next duty commended to you.
Dependance upon Gods Providence.
II. A Dependance upon Gods providence and protection. Feare doth usually drive men from that which is feared, when they can see nothing but the evill of it, or lesse good then [Page 27] evill in it; but this Feare is attractive, drawes to God, because that power of his, which is the ground of this feare is not only a power of inflicting evill, but of saving too, as when he sets himselfe between the hoasts of the Israelites and Egyptians in the pillar of the Cloud, which gave light and comfort to the Israelites, but shewed blacknes and terrour to their Enemies, Exod. 14.20. But see the promise of protection, how that Power shall be imployed for the security of them that feare him, The Angell of the Lord encampeth round about them, Psa. 34.7. and God will appoint salvation for Walls and Bullwarks, Es. 26.1. here are Fortifications beyond your out-works, the protection of God drawes the outmost lines of defence, keepes the outmost guards round about them that feare him; for which the Psalmist often calleth the Lord his sheild and buckler, his rocke and towre of defence.
The Lord to clear this plainly in delivering his People frō the great hoast of the Midianites, tells Gideon, the people that are with thee are too many for me to give the Midianites into their hands, least Israell vaunt themselves against me, saying, mine owne hand hath saved me, Iud. 7.2. that Israell might not say, the Midianites are too many for me (so indeed they were, if successe had depended on their Number rather then Gods protection) the Lord said to Gideon, the people with thee are [Page 28] too many for me; so he reduceth them to three hundred, and sends them against so many thousand of the Midianites, that the Salvation might appeare to be wrought only by his power.
In the Camp at Gilgal, where all the men of warr were circumcised, while they were sore & not well able to help themselves (in which case two men, Simeon & Levi, fell upon a whole Citty and slew all the males, Gen. 34.) they were fare by his protection, that made the terrour and feare of them fall upon the Amorites round about, so that their hearts melted, and there was no spirit in them because of the children of Israel, as we see, Jos. 5.1.
So when they went up to Ierusalem at the three great Feasts thrice every yeare by Gods command, and thereupon their borders were left naked of men to defend them, the Lord promised and did make it good, that none should so much as desire their Land, when they went up to appeare before the Lord, Exod. 34.24. Their going up to Ierusalem was to worship and offer sacrifice, and if they stayed at home or neglected the service, they could not expect the defence promised, and this puts me in mind of what I commended to you in the third place, Prayer.
Dayly Prayer.
III. PRayer, or dayly invocation or calling upon God; whereby that protection and defence is implored and obtained; whereby you shew your dependance upon that protection, and doe returne unto him his daily worship, acknowledging him to be your God, by begging of him what you stand in need of, as forgivenes of sinnes, grace, food, and preservation, by giving him thankes for the good things you daily receive from his gratious and powerfull hand of Providence, opened to you to feed you, and stretched over you to protect and defend you.
It will not be thought by many that a Souldier should have very much time to bestow on devotion, yet is it often seen that Souldiers can find too much time to spend upon Idlenes and vanity; and if we looke into Acts. 10. we may see how Cornelius a Centurion or Captaine imployed his spare time, He was a devout man and prayed to Godalway, v. 2. There are differences indeed o [...] Times, and, according to the necessities and exigencies of them, there are differences of the performance of this duty of prayer and worship; for sometimes it is more publique and solemne, as when you meet together in a body to pray; sometimes in Private by your selves, which should be your daily worship; and sometimes the [Page 30] streits of time will not suffer it to be performed either by publique meeting or private retiring, as when you are suddenly commanded upon Service; yet then may it be done in the closet of your heart, by mentall ejaculations, and inward elevations of the mind to God. So you have three wayes of performing this your duty of prayer & worship to God, the two first wayes as opportunity will give leave, (and that opportunity is not to be neglected) the last way you may use upon what imployments soever you shall be put.
When the Israelites journeyed not, but rested in a place, then they kept the charge of the Lord, Num. 9.19. that is, they attended upon the publique worship of the Lord performed in the Tabernacle, which could not be solemnly observed when the Camp removed; their frequent Journeyings also being a Cause of the neglect and forbearance of Circumcision till the Camp came to be pitched in Gilgal.
So when you rest in Garrison, as Cornelius did, of whom you heard above, or when you make any aboad in the Camp, as the Israelites did sometime in the wildernes, and after that in Gilgal, then have you all opportunities of performing your private devotion, and also of attending upon the duties of publique worship in praying to God and hearing his word. For which purpose you have Chaplaines in your Regiments to minister [Page 31] unto you, and he that shall find you lying under hedges, & sporting by the high wayes, cannot but see you have spare time, and think in all reason you should be compelled to come in as those were in the Parable, Luk. 14.23.
But in the necessary streits of time God will admit of limitations and some forbearances in his worship for the safety of the whole Army, which is concerned in the speedy performance of suddain duties, that the Souldier is called to. He doth it in a matter of lesse moment, Mat. 5.23. If thou bringest thy gift to the Altar, and there remembrest that thy Brother hath ought against thee, leave there thy gift before the Altar, &c. He suffers a breach in his own worship till the breach of charity between man and man be made up; but the offering must not be taken away, he that brought it must return to offer; so when you are broken of your accustomed time for devotion by a suddain command for service, consider these two things, first, that you carry your heart, and therefore an Altar, about with you, from whence you may offer up your thoughts and desires to God as you March towards, or encounter with an Enemy. Secondly, that you left your offering before the Altar when you were broken of your accustomed time, and so when you return to privacy you must thinke of offering.
I have often thought with my selfe, how it [Page 32] should come to passe that Mariners and Souldiers (who of all other stand most in need of the benefit of prayer, and of a continuall prepared heart, as being most often neere to death) are yet of all other most commonly farthest from the use of prayer and thought of death, and doe usually live more carelesly and loosely. It puts me in mind of that which Plutarch speakes in the life of Solon, whom he notes to have been formerly of a looser conversation and delighted in Poetry, and gives a reason of it from his former course of life when he was a Merchant, to this effect; Merchants running through many hazards and great dangers doe, when the Feare and sorrow (wherewith they were possest) is over, desire to enjoy themselves so much the more: in like manner such Souldiers (that have no better comforts and refreshments then what sense doth suggest unto them) being often in great dangers, feares, and bitternes of mind, doe seeke the sweet of a licentious relaxation and liberty, and the more they were straitned before, the more they let all loose when once they are free.
This is no true ease or solace of mind after evills and dangers that are past, nor is it any good preparation against those that are to come; it is not a Christian but Epicurean remedy against feare and care, for it saith, let us eat and drinke, for to morrow we shall dye. But the Scripture would [Page 33] teach both Mariner and Souldier the neerer they are to danger, the more carefully to number their dayes that they may apply their hearts to Wisdome, which wisdome is in the fearing of God, the depending on his protection, the serving of him dayly by prayer and thankesgiving, the duties already commended unto you.
And now if you will take a short View of the Services and imployments you are put upon, you shall find the use and benefit of those duties in them. The imployments or services you are put unto, I may reduce to two. You are called either to Watch or to Fight against the Enemy, to the Guard or to the Encounter and Battell.
The Watch or Guard.
I. When you stand upon the Watch or Guard, you are there set for the preservation of your selves and others, and ought to consider what a great charge is committed to your trust, no lesse then the lives of all that are within the compasse of your walls or trenches, who are to be secured by your care, and to take their rest in your watchfullnes; a duty this is conscionably to be discharged by you. A great Commander of the Thebans finding his Sentinell sleeping dispatched him forthwith and excused it, I found him dead and so I left him, dead, because sleeping, and because [Page 34] sleeping therefore rewarded with death indeed. It showes what you deserve if you be found so, because those you watch for, might be so dispatched by the Enemy through your neglect.
Hereupon you ought to consider how much it concernes you to take heed of excesse and drunkennesse, which makes you unfit for the faithfull performance of this service; we read in severall histories how many Cities & Armies have been surprized and lost through the negligence of the Watch being opprest with drunkennes and sleep.
You must also consider that the safety of the City or Camp is not to be ascribed only or chiefly to your care and watchfullnes, but to that Eye of providence which never slumbreth nor sleepeth, which watcheth over you and those that you watch for, which appointeth salvation for Walls and Bullwarks as you heard above, and as the Psalmist tells us, It is the Lord that maketh fast the barres of our Gates, Psa. 147.13. and the Watchmen wake in vaine, except the Lord keep the City, Psa. 127. so that this service or imployment calls for your dependance on his protection, according to the Duty before commended to you.
2 dly. When you are called to the Encounter or Battell, you will find the direction and benefit of the three former Duties; and here you are called [Page 35] to the triall of your Valour, and to a consideration of the Issue of the Battell.
VALOVR.
I. VAlour is both necessary and commendable in a Souldier, but very much mistaken now adayes; sometimes a quarrellsome disposition and heat of blood, sometimes a careles and rash daring goes for Valour; we see how drunkennes often brings forth quarrells and fightings, when it ha's heated the blood which else upon a just and sober occasion would be cool enough, a Valour that deserves not to be armed with swords but drinking pots, with which the Thracians a drunken people were wont to fight.
We see also how a false opinion of honour and reputation thrusts men into Duells; from whence come Warres and fightings among you? come they not from hence, even of your lusts that warr in your members? Iam. 4.1. No true Valour here but inordinate lusts and desires, that first fight and strive within your selves, being set on fire by excesse and riot, or stirred up and misguided by a false conceit of your reputation blemished, if you doe not answer the challenge that ha's dared you to adventure body and soule.
The first challenge for a Duell that we read of came from the mouth of an uncircumcised Philistin, [Page 36] 1. Sam. 17.8. and yet that was in open warr, tending to the saving of many by the hazard of two, and because it was therefore lawfull, David did accept it: but a challenge to a private Duell upon a private quarrell comes from an heart very unchristian, uncircumcised. Next we find Abner and Joab meeting, and putting their men to twelve Duells, for being inured to blood they made but a sport of killing, 2. Sam. 2.14. but to shew that the Lord liked neither the offer nor the accepting of the triall, the matches on both sides fell downe together and perished.
True Valour is grounded upon the assurance of a good Cause, in the maintenance whereof, and in the confidence of Gods blessing the Souldier is not affraid to meet Death, to hazard life; he that is resolute here is truly Valiant, though he will not sweare and swagger, though he will not answer a challenge from a fellow Souldier, but dare from a just & lawfull Enemy; for he dare adventure his life but not his soule, knowing that duell's upon private quarrells are both Ʋnsouldier-like, because men are not call'd together into Armes to try their swords upon each other, to pursue a private revenge but an open Enemy, and also Ʋnchristian, because in such a case to kill or be kill'd, are both unwarrantable, damnable.
Ioab was a valiant man, and shewed it, not when he slew Abner and dispatched Amasa, [Page 37] shedding the blood of War in Peace, 1. King. 2.5. but when he Encountred the Ammonites and Syrians, then he shewed a well grounded Ʋalour. Be of good courage (saith he to his brother Abishai) and let us play the men for our people, and for the Cities of our God, and the Lord do that which seemeth him good, 2. Sam. 10.12.
Now as Religion doth ground all true Ʋalour upon a just and good Cause, so doth Reason set bounds for it, and tels you it is no disparagement to your Valour, but a commendation of your discretion, to refuse to assaile an Enemy when there is no likelyhood of prevailing. The attempt that Ionathan and his Armour be arer alone made upon a Garrison of the Philistins is not to be drawn into example, we know by the Text that it proceeded from extraordinary & Divine warrant, 1. Sam. 14.6,10. But the Philosopher tels us truly in his Moralls, that Fortitude or Ʋalour, if you will make a Vertue of it must be regulated, and confined by Prudence, as well as the other Vertues, that is, it must not attempt against all reasonable possibility of successe, for that is rashnesse or fool hardinesse.
You of the Kings Army have showne remarkable Valour upon all occasions, and I have spoken all this to you of regulating your Valour by Religion and Reason, not to straiten it, but that, as you have it grounded upon a good Cause, so you [Page 38] may use it in order to the advancement of that Cause, not mispending it in Quartels and Duels, but upon the Enemy in a just Encounter, and that with a dependance upon God, the giver of all Victory; and this will not weaken your hands but increase your cofidence: which calls you to the next point, the Consideration of the Issue of the Battle, which fall's out either with Ill Successe or with Victory to you, and the taking of the Spoyle.
The issue of the Battell.
IN relation to which you must first consider, that however valour, and strength, and number of men be the ordinary and secondary means of victory, yet the Issue and successe of the Battell is indeed given by a hand from Heaven; the Arme of flesh is to be used, not trusted in. So the Prophet told Iehosaphat and his Army going out against the enimy, the Battell is not yours but the Lords. 2. Chron. 20.15. and the Psalmist, he girds with strength to the Battell, Psal. 18.32. He protects in fight whom he pleases and as he pleases, He covered my head in the day of Battell, Psal. 140.7.
When I see Ahab smitten with an arrow between the joynts of the harnesse, 1. King. 22.34. and Goliah struck dead with a stone in the forehead, [Page 39] where only he was penetrable, I must acknowledge (besides that arme which drew the bow, for it was done at a venture, and that hand which slung the stone) an Arme of power, and hand of providence, that directed both arrow and stone. And it has been seen, that the buckle of a Belt has borne of the thrust of a sword, and a peice of an Horse-shooe casually found & hung at a Souldiers girdle has broken the force of a bullet; a little armour serves the turne when Providence will save, and the compleatest armour cannot save when the same providence will expose to danger.
Secondly, consider how vain a presumption it is to make sure of Victory upon any outward advantage, as of Numbers, Strength, Ammunition, it was the Vanity of Sisera's mother, as she is made to speak concerning her sons returne, Why is his charet so long in comming? why tarry the wheeles of his charets? have they not sped? have they not not divided the prey? &c. Jud. 5.28. But as Ahab tartly admonished the boasting King of Syria, let not him that girdeth on his harnesse boast himselfe as he that putteth it off, 1. K. 20.11. So ought you to consider, what the Wise-man had observed, Jreturned and saw, that the race in not to the swift, nor the battell to the strong, nor yet favour to men of skill, but time and chance happeus to them all. Eccles. 9.11. that is, the Issue and event of things happens not alwaies according to [Page 40] the appearance of outward means, but this Chance as he calls it, is the effect of this divine Providence which disposeth all things, some things often against the probability of outward advantages and means.
Vpon these considerations you may think, First, how it concernes you to come to the Encounter, not as the Philistin did against David, Cursing him by his Gods, 1. Sam. 17.43. and as too many commanders use to doe, bring up their men against the enimy with Oathes and Curses: but to come to the fight as David did against the Philistin, in the name of the Lord of Hosts, 1. Sam. 17.45. in a dependance on his protection, as Asa did against the Ethiopians, O Lord our God we rest on thee, and in thy name doe we goe out against our Enimies, 2. Chro. 14.11. and with such words, thoughts or meditations, as are suggested to you below in the Occasionall devotion, concerning this poynt of comming to the Encounter.
Secondly, how to bear ill successe if it happen, or how to receive a victory and use it.
Ill Successe.
YOu must not feek the cause of ill Successe only in outward disadvantages and miscarriages, the Servants of the King of Syria concluded as that the Israelites were stronger then they, and [Page 41] put them to the worse because they fought in the hilly Countrey, but in the plain they were confident they should be too good for them, 1. K. 20.23. when as the God of Israel who discomfited them, was the God of the Vallies as well as of the Hilles.
But besides the outward disadvantages and miscarriages, you must look up to that hand which disposeth and overruleth all. You must conclude there is something amisse in you, though your cause be good, as there was in the Israelites defeated by the men of Ai, Ios. 7. and in the Israelites smitten before Benjamin, Iud. 20. Either that you have ascribed former victories to your own strength and the counsell of man, more then to Gods goodnesse over you; or that now when you came to the Encounter, you depended more on your numbers, strength, and valour, then on his power and providence; or that there is some accursed thing among you, some notorious profanenesse suffered among you, which provokes the eyes of his glory, Esa. 3.8. and therefore the eye of his providence is turned away from watching over you. This you ought to think with your selves upon ill successe, and to search it out, and to apply unto the Lord in the acknowledgement of sinne, and the desire of his protection, so you may see Iosua doing, Ios. 7.6. and the Israelites, Iud. 20.26.
VICTORY.
IF it shall please God to give you good successe and victory, you must not ascribe it to your own strength or wisedom, although you therein much surpassed your Enimies, but to that power and wisedom which can defeat the greatest strength, and turne the most subtile Counsells into foolishnesse. Then must you not forget to returne Praise and thanksgiving to him that gave you the Victory; and in his fear to use it with such moderation, and restraint of slaughter and Spoyle, as may represse Cruelty and Rapine, and yet not be prejudiciall to the Cause.
When Elisha spoke what Hazael would doe to the children of Israel, how he would set their strong holds on fire, and slay their young men with the sword, and dash their children, and rip their Women with child; Hazael replyed, But what is thy servant a dog that he should doe this great thing? 2. K. 8.12. In the judgement of an Heathen Commander cruelty beseems not a Souldier, not a man.
We read how Gideon dealt with the men of Succoth which held out against him, Iud. 8.16. he did not runne furiously upon them, killing all that came to hand, but took the elders of the Citty, and with the bryars of the Wildernes taught [Page 43] them, that is, made them to know by their punishment what it was to resist such Rulers as God had set up over them; So that the chief commanders of the Citty were called out to execution, the People only affrighted by their example.
SPOYLES.
THe Act of Iacobs sons, first slaying the inhabitants of Sichem without just cause, thē fall. ing upon the slain and spoyling the Citty, was detestable both for the Cruelty and Rapine in it, Gen. 34.26. this was a Cruel plunder; Plunder is a new word, but I cōceive it expresseth an old way of injustice, implies such spoyles as are unlawfully taken. In the taking of Spoyles, the persons, from whom they are taken, and the manner of taking them, are considerable.
First, they are lawfully taken from a lawfull enemy. For such an one being conquered forfeits life and goods to the Conqueror, He is servant to him of whom he is overcome, as our Saviour speaks, that is, he is altogether at his disposing; and in the Parable, when the strong man, that keepes his Palace or Fort, is vanquished by a stronger then he, he is spoiled not only of his Armour but of his goods too. Luk. 11.22.
Secondly, in the manner of taking the Spoyle there is a difference between the Spoyle of the [Page 44] Field, and of a Town or Country; for though the spoyling of the enimy taken or dead in the Field be permitted promiscuously to the Souldier, as every one of Gideons Souldiers had the earerings of his prey taken from the defeated Ishmaelites, Iud. 8.24. yet is the spoyling of a Town or Country to be orderly performed by command: it being more to the preservation of justice, and benefit of the Souldiers, to have the spoyle of a Towne orderly taken and divided among them, then that they should fly tumultuarily upon it, and every one be his own carver.
We read not that the Spoyles allowed in Scripture were at the pleasure of the Multitude, but orderly performed, both for the taking of them and the dividing or disposing of them; The Midianites are spoyled, and all the spoyle and the prey is brought to Moses and Eleazer, and so divided, Num. 31.12. When Rabbah was taken by David, it is said, He brought forth the spoyle of the Citty in great abundance, 2. Sam. 12.30. When Ioshuah sent home the Reubenites from the warre, he bids them, Divide the spoyle of your enimies with your brethren, Ios. 22.8. And when some that went down with David against the Amalekites grudged that any of the spoyle should be given to them that were left behind, David replyed, Who will hearken to you in this, but as his part is that goeth down to the Battell, so shall [Page 45] his part be that tarrieth by the stuffe, they shall part alike, and he made it a statute for Israel unto this day. 1. Sam. 30.22,24,25. and it were well it were better observed at this day, for who will tarry by the stuffe willingly, or keep the guard carefully, if not provided for by the orderly disposing of the Spoyle.
The Israelites having taken and slain the men of Judah, with much cruelty, are reproved for it by the Prophet, whereupon they took those of Iudah which they had as Captives or Prisoners, and with the Spoyle cloathed and fed and shod them. 2. Chro. 28.15. which as it forbids cruelty against an enimy, and makes him sometimes the object of mercy, so doth it much more condemne the injustice of some Commanders, that engrosse the spoyle to themselves, and make private benefit of that, which is or should be appoynted for the cloathing and reliefe of their own poor Souldiers. I defire you to remember what Iacob said to his sons returning with the spoyles of Sichem, Ye have troubled me, to make me stink among the inhabitants of the Land, Gen. 34.30. and accordingly to consider what disservice you doe His Majesty, if under colour of spoyling Rebellious enimies, his peaceable Subjects be plundered by you.
Finally, when I consider what fuccesse it has pleased God to give His Majestis forces, and cannot [Page 46] find any reason of it, either in the abundance of ammunition, or the number of His men, or in the holinesse of their lives, and their care of serving God; I must conclude, and so ought you, that the Lord doth thereby shew he justifieth the cause you defend, and doth invite you still to ackuowledge him in all your enterprizes, and to use the Victory he gives you, with moderation and justice, and to be more carefull of his service and worship.
When I spoke above of Prayer, I shewed how necessary it is for you, because thereby you return unto God his Worship, and obtain from him protection and any thing you need; also how much spare time you have, that might be imployed in devotion; and though the service be suddain many times upon which you are commanded, yet may the heart be lifted up in praver, according to the straites of times and occasions; I now come to give you patternes for the practice of this in such set and daily devotion, or such occasionall devotion as may and will concerne you.
The Souldiers private Devotion.
EVery day requires of you the performance of your duty to God, which that you may doe more fitly in relation to the service you are engaged in, I desire you first to consider, how justly [Page 47] your King may say in the Psalmists words.
Be mercifull to me, O God, for man goeth about to devour me, he is daily fighting and troubling me; mine enimies are daily in hand to swallow me up, for they are many, O thou most High. Psal. 56.1,2.
They daily mistake my words, and all that they imagine is to doe me evill; for they hold together, and keep themselves close and mark my steps, ibid. v. 5. 6.
They runne and prepare themselves without my fault, arise thou therefore to help me and behold. Psal. 59.4.
Destroy their tongues, O Lord, and divide them, for I have espyed unrighteousnesse and strife in the Citty: day and night they goe about within the Walles thereof, mischief also and sorrow are in the midst of it. Psal. 55.9.10.
Shall they escape for their wickednesse? thou, O God, in thy displeasure shalt cast them downe, Psal. 56.7.
Thou tellest my flittings, put my teares in thy bottle: are not these things written in thy book? v. 8.
Hide me from the gathering together of the froward, and from the insurrection of wicked doers, Psal. 64.2.
For under the shadow of thy wings shall be my [Page 48] refuge, till this Tyranny be overpast,
J will call unto the most high God, even unto the God, that shall performe the Cause, which I have in hand. v. 2.
He shall send from Heaven and save me. v. 3.
Yea his right hand shall hold me up, and his loving correction shall make me great, Ps. 18.35.
Let them rejoyce and be glad, that favour my righteous dealing, yea let them say, blessed be the name of the Lord, that hath pleasure in the prosperity of his servant. Ps. 35.27.
Then cannot you but think, you are invited to apply unto God in the behalfe of your King, your selves, and your Cause, as followeth.
The PSALME.
PLead thou our cause, O Lord, with them that strive with us, and fight thou against them that fight against us. Ps. 35.1.
Lay hand on shield and buckler, and stand up to help us. v. 2.
Help us, O God of our Salvation, for the glory of thy name, O deliver us, and be mercifull unto out sinnes for thy Names sake. Ps. 79.9.
Lead us in the right way because of our Enimies, and deliver us not over to the will of our Adversaries, for there are false witnesses risen up against us, and such as speak wrong, Ps. 27.14.
Remember, O Lord, the rebuke that thy servants have, and how thine Enemies have slandered the footsteps of thine Annoynted, Psal. 89.49.
Stand up, O Lord of Hoasts, and be not mercifull unto them that offend of malitious wickednes, Psal. 59.5.
For the sinne of their mouth, and for the words of their lips, they shall be taken in their pride; for why! their preaching is of cursing and lyes, v. 12.
Oh turne not away the face of thine Annointed, Psal. 132. Oh prepare thy loving mercy and faithfulnes, that they may preserve Him, Psal. 61.7.
Stretch forth thy hand upon the furiousnes of His Enemies, and let thy right hand save Him, Ps. 138.7.
Yea let Them be cloathed with shame, but upon Himselfe let His Crowne flourish, Psa. 132.19.
So shall the King rejoyce in God, and the mouth of them that speakes lyes shall be stopped, Ps. 63.12.
Yea their owne tongues shall make them fall, insomuch that they which see it, shall say, This hath God done; for they shall perceive, it is his worke, Psa. 64.8,9.
The Prayer for the Morning.
O Almighty Lord God, I blesse thy Name, for that thou hast kept me this night past from [Page 50] all dangers, notwithstanding all my sinnes and ill deserts, I beseech thee to pardon them all in Iesus Christ, and to guide me this day by thy Grace, that I fall not into any presumptuous sinnes, but may have thee alwayes before mine eyes to feare thee in all my wayes. And seeing nothing is safe without thy defence, or prosperous without thy blessing, keep (I beseech thee) and defend Our gratious King, protect Him in His Person, blesse Him in his Counsells, prosper Him in his Just Designes; Blesse also and protect all his Armies, Ʋs especicially that attend here to serve Him under thee, who art the Everliving God; Grant this for Jesus Christ our Lord and Saviour; AMEN.
The Prayer for the Evening.
O Almighty Lord God, which hast made the out goings of the Morning and of the Evening to praise thee, blessed be thy Name, for that thou hast kept and preserved me this day; I acknowledge my manifold sinnes and transgressions, in thought, word and deed, committed against thee; beseeching thee to pardon what I have done amisse for thy mercyes sake in Jesus Christ. Defend, O Lord, the Kings Majesty and His Army, watch thou over us, and keepe us all from the dangers of this night, through Jesus Christ our only Lord and Saviour, AMEN.
Occasionall Devotion.
AS every day requires the performance of your Duty to God, so doth every speciall occasion, in order to the Battell and the Issue thereof, call you to some Act of Devotion, which may be performed either more solemnely or abruptly according to the straits of time.
We have King Asa's prayer when he went out against the Ethiopians 2. Chr. 14.11. and King Iehosaphats upon the like occasion, 2. Chr. 20. v. 6. Now as it belongs to Authority, and is the duty of every General, to command the publique and solemne performance of this duty before the joyning of Battell, if the time will permit; so doth it concerne every Souldier to lift up his heart to God in order to the occasion, and performe this duty in some sort answerable to the straits of time.
And therefore be your service and imployment never so suddain and urgent, yet will it admit the private ejaculations of the heart; be you in a March, or Motion towards the Enemy, the mind can move faster towards heaven; or be you in the very Encounter, the suddain thoughts and desires, darted from the Soule, are more ready then the dischargings of your Gunns, more quick then fired Powder or flying Bullet.
Moses being in a strait between the Red-Sea, and the pursuing Enemie, is said to cry unto the Lord, yet we read not that he speak any thing, Exod. 14.15. it was the cry of the heart, and that also sounds in Gods eares. Iehosaphat when oppressed in battel by the Syrians cryed unto the Lord, and God moved them to depart from him, 2. Chr. 18.31. So the men of Iudah, when the battel was before and behind them, cryed unto the Lord, 2. Chr. 13.14.
The good Emperour Theodosius in the like danger prayed, and was delivered, the darts and arrowes that came from the Enemie being by a mighty wind borne back again upon them. And we read of the Christian Legion, which serving under Antoninus an heathen Emperour, did by prayer save the whole army from the necessity of perishing either by drought or by the Enemy; for out of the same cloud at their prayer did issue Raine to refresh the Army, and Thunder and Lightning to strike and confound the Enemy.
For direction of your thoughts and desires in order to the Battell, take what followeth.
The PSALME.
THou art our King, O God, send help unto Iacob, Psal. 44. v. 5.
Through thee will we overthrow our Enemies, [Page 53] and in thy Name will we tread them under, that rise up against us,
For we will not trust in our Bow, it is not our sword that shall help us, v. 7.
There is no King can be saved by the multitude of an Hoast, neither is any man delivered by much strength, Psal. 33.15.
But it is thou that savest us from our Enemies, and puttest them to confusion that hate us, Psal. 44.8.
Through God will we doe great Acts, for it is he that shall tread downe our Enemies, Psal. 60.12.
The Prayer.
O Almighty God, King of Kings, and Lord of Hoasts, it is nothing with thee to helpe whether with many, or with them that have no power, Helpe us O Lord, and deliver us, we humbly beseech thee, from our Enemies; that we being armed with thy defence, may be preserved to glorify thee which art the giver of all Victory, through the merits of thy Sonne and our Saviour Iesus Christ. AMEN.
Ʋpon ill Successe.
WE find Iosua humbling himselfe upon the defeat before Ai, Ios. 7.6. and the Israelites [Page 54] applying to God in fasting and prayer, when they were smitten before Benjamin, Iud. 20. upon which occasion the Psalmist will tell you what thoughts and desires should possesse your hearts.
The PSALME.
O God thou hast cast us out and scattered us, thou hast also been displeased; O turn thee unto us again, Ps. 60.1.
Thou standest a farre off, and goest not forth with our Armies. Ps. 44.10.
Thou makest us to turne our backs upon our enimies, so that they which hate us, spoyle our goods. v. 11.
And though all this be come upon us yet will we not forget thee, nor behave our selves frowardly in thy Covenant. v. 18.
Turn us again, O Lord God of Hoasts, shew us the light of thy countenance, and we shall be whole. Ps. 80.19.
Oh be thou our help in trouble, for vain is the help of man. Ps. 60.11.
Salvation belongeth unto the Lord, and his blessing shall be upon his People. Ps. 3.8.
The Prayer.
O Most mercifull Lord God, we acknowledge we have not feared thee, nor served thee as we ought, and therefore thou hast smittenus that we may know thee, turne us ô Lord unto thee, and be thou mercifull unto us, deliver us from our Enimies, and save us for thy mercy sake in Iesus Christ. AMEN.
AFTER VICTORY;
The Psalme.
VVE will magnify thee, O Lord, for thou hast set us up, and not made our foes to triumph over us. Ps. 30.1.
Thou art the God of whom cometh salvation, God is the Lord by whom we escape death. Psal. 68.20.
Thou hast sent forth strength, establish the thing, O God, that thou hast wrought in us. v. 28.
Thou hast girded us with strength of Warre, Ps. 18. and covered our head in the day of Battell, Ps. 140. and compassed us about with songs of deliverance, Ps. 32.
God is our refuge and strength, a very present help in time of trouble; therefore will we not fear though the Earth be moved, and Waters rage and swell. Ps. 46.1.2.
For the Lord is King, be the people never so unpatient; he sitteth between the Cherubins, be the Earth never so unquiet, Psal. 99.1.
He stilleth the raging of the Sea, and the noyse of his waves, and the Madnesse of the People, Ps. 65.7.
He hath broken the arrowes of the bow, the shield, the sword, and the speare, Ps. 76 3.
At thy rebuke, O God of Iacob, both the Char [...] and Horse are falne, v. 6.
The fiercenes of man shall turne to thy praise, and the fiercenesse of them shalt thou refraine, v. 10.
Praise the Lord with a new song, for he hath done marvailous things, with his own right hand and his holy arme hath he got himselfe the Ʋictory. Psal. 98.1,2.
The Vote of the People for Peace.
O God wherefore art thou absent from us so long? Why is thy wrath so hot against the sheep of thy Pasture, Ps. 74.1.
Thou hast moved the Land and divided it, heal the sores thereof, for it shaketh. Ps. 6.2.
Thou hast shewed thy People heavy things, thou hast given us a drink of deadly wine. v. 3.
Thou hast proved us, thou hast brought us into the suare, and laid trouble upon our Loynes; thou sufferest men to ride over our heads, ps. 66.10,11.
The high Wayes are unoccupied, the Travellors walk through bywayes, and the Inhabitants of the Villages cease, Iudg. 5.6.
For all the Earth is full of darknesse and cruell habitations, ps. 74.21.
Vp Lord, why sleepest thou? awake and be not absent from us for ever, ps. 44.23.
O remember not our old sinnes, but have mercy upon us, and that soon, for we are come to great misery, ps. 79.8.
Turn thee again at last, and be gratious unto thy servants, ps. 90.13.
Comfort us now after the time that thou hast plagued us, and for the years wherein we have suffered adversity. v. 15.
Oh that salvation were given unto Israel out of Sion, oh that the Lord would deliver his people out of Captivity, then should Iacob rejoyce and Israel should be right glad, ps. 53.7,8.
He is the God that maketh men to be of one mind in an house, and bringeth the prisoners out of Captivity, ps. 68.6.
He maketh VVarres to cease, he breaketh the bow, and knappeth the speare in sunder, ps. 46.9.
The Lord shall give strength to his People, the Lord shall give his People the blessing of Peace, ps. 29.10.
That our Garners may be full, and our sheep bring forth thousands in our streets, ps. 144.13.
That our Oxen may be strong to Labour, tha [...] there be no decay, no leading into Captivity, and n [...] complaining in our streets, v. 14.
Happy are the People that be in such a case, yea [...] blessed are the People, which have the Lord fo [...] their God, v. 15.