XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before QVEENE ELIZABETH, AT RICH∣MOND, On the XXI. of February A.D. MDXCIX. being ASH-VVEDNESDAY: At what time the Earle of ESSEX was going forth, upon the Expedition for IRELAND.

DEVT. CAP. XXIII. VER. IX.

Quando egressus fueris adversus hostes tuos in pugnam, custodies te ab omni re mala.

When thou goest out, with the Host against thine enemies, keepe thee then from all wickednesse.

TO entitle this time to this Text, or to shew it pertinent to the present occasion, will aske no long Praeface. When thou goest forth, &c: This When, is Now. There be enemies: and we have an Host: It is going forth. CHRIST's owne application (which is the best) may well be applied heere: This day,* 1.1 is this Scripture fulfilled in your eares. This our Host so going forth, our hearts desire and prayer unto GOD is, that they may happily goe, and thrise hap∣pily come againe; with ioy and triumph, to Her Sacred Majestie; honour to them∣selves; and generall contentment to the whole Land. So shall they goe, and so come, if we can procure the Lord of Hosts, to goe forth with, and to take charge of our Hosts. It is He that giveth victorie to Kings (sayth DAVID:) It is He, that is Triumphator Israël (saith Samuel.* 1.2) Victorie and triumph never faile, if He faile not.

Now then, that GOD may not faile them, but goe in and out before them, and bring them backe with victorie and triumph, and that, we all desire and pray for, may so

come to passe; Moses doth heer, out of his owne experience, bestow an advise upon us: (And Moses could skill what belonged to warr, as one that forty yeares togither was never out of campe.) Which advise is: that among our militar points we would reckon the abatement of sinne for one: That now, this time of our going forth, we would goe forth against sinne too; and keepe us, from it, as we would keepe us from our enimie. If we could be but perswaded to reforme our former custome of sinne, it would (certeinly) do the iourney good. That therfore, with other courses, some re∣membrance, some regard be had of this; that, at this time, sinne doe not so over flow among us, be not so very fruictfull as before time it hath.

And this is an use of Divinitie in warr. And, as this an use of Divinitie, in warr: So have we withall an use of warr, in Divinitie. For, MOSES telling us, that when our forces goe forth against the enimie, that we, Then, at that time, are in any wise to keepe us from wickednesse: by sorting these thus togither, doth playnly intimate, that, when the time of warr is, then is a fitt time, a very good opportunitie, to draw from sinne and to returne to GOD. These former years, this time of the fast, and this day, the first day of it (both) ministred an occasion to call for an abstinence from sinne: This day, and this time being sett out by the Churches appoyntment to that end. Now, besides that ordinarie, of other yeares, GOD, this yeare, hath sent us another the time of Warr: and that, a very seasonable time too, wherein to repent and retire from sinne. As if he should say: If you would forsake sinne, now you may doe it: For behold, now is an acceptable time, and a fitt season. This time to concurre with that time; and both to cöoperate to the amendment of our lives.

And what shall I say? O that one of them, the former or the latter, or both might prevaile so much with us, that, as the forepart, this day is fulfilled in our eares, so, the later part might be fulfilled in our lives: that it might not be singly regarded, that is thus doubly commended: That the fast at hand might keepe us; or the warr at hand might keepe us; or both might keepe us; that we might be kept from sinne. That either Ioel's trump proclaiming a fast; or Amo's trump proclaiming warr, might serve to sound this retraite, might serve to awake us from that (now) more then sleepe, even almost that Lethargie of sinne, which the securitie of our so long peace hath cast us in.

This is the Summe. These, the double use ¹ Of warr, in Divinitie: That our go∣ing forth might procure the giving over sinne. ² Of Divinitie, in warr: that our giving over sinne might procure good speed to our going forth; even an honorable and happy returne.

* 1.3The parts are two: (For, the verse parteth it selfe by when, and then.) These two: ¹ the Going forth of the Host. ² The keeping from sinne. To expresse them in the [unspec I] termes of the present businesse: ¹ The former, the Commission authorizing to goe. [unspec II] ² The latter, the Instruction directing, so to goe, that we may prosper and prevaile. In which latter will come to be considered these three points. 1. The Conjunction and Cohaerence of these two. 2. The Consequence. 3. The Contents of the later; How to keepe us from sinne.

[unspec I] * 1.4WHen thou goest forth &c. In the first is the commission, which is ever the corner-stone of all proceedings. If we take the verse entire, both parts togither, it riseth thus: If they which goe to warr must keepe themselves from sinne, then is warr no sinne, but lawfull; and, without sinne, to be undertaken. Or, if we take the first part by it selfe; in saying, when thou goest, he implieth, a time will come, when they may goe forth. For, vaine were the supposall and farre unwor∣thy the wisedome of GOD's Spirit to say, when; if never and such time would come: if there were no time for warr, of GOD's allowance. We cannot better paterne it, then by the Gospell of this day [When ye fast,* 1.5 be not like hypocrites] by all Divines resol∣ved

this. Fast ye may sometimes: and then fasting, looke you fall not into hypo∣crisie. And as in that, so in this: Goe ye may, sometimes: Only, When ye goe, see ye refraine from sinn, and then goe and spare not. Out of which match of these two, Fast, and warr, we may rise higher.

It is no lesse usuall with the prophetts, to say Sanctificate proelium (as Ioel. 3.) then to say Santificabo jejunium. (Ioel. 2.) Sanctifie a warr, as well as a fast. And in another,* 1.6 Conse∣crate manus vestras hodie Domino, consecrate your hands, this day unto the LORD. Which sheweth, warr is not so secular a matter, but that it hath both his lawfulnesse & his holinesse: and that the very hands may be sacred or hallowed, by fighting some batteils. And therefore, in the Calendar of Saints, we have nominated, not Abel, Enoch,* 1.7 and Noë alone, men of peace and devotion, who spent their time in prayer and service of GOD: But Gedeon Iepthe, Samson, worthies & men of warr, who (saith the Apostle) through faith were valiant in batteile, and through faith put to flight the armies of Aliens.* 1.8 Warr there∣fore hath his time and commission from GOD

Secondly, I add that this kind of warr; Not only defensive warr, but offensive too hath his when. And that, out of this very text: which is (if we marke well) not when they come forth against thee, but when thou goest forth against them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (say the Seaventy) to invade, or annoy them. Both these have their time: The former to main∣teine our right: the latter, to avenge our wrong. By both these wayes, doth GOD send His people forth: Both have warrant. Before Moses: Abraham's warr,* 1.9 to rescue Lot his allie, was Defensive and Lawfull: Iacob's warr,* 1.10 to winne from the Amo∣rite by his sword and bow, Offensive and Lawfull too. Vnder Mose's: The warr against Amalek, who came out against them: and the warr against Madian,* 1.11 against whom they went forth, to wreake themselves for the sinne of Peor; both lawfull. After Moses: King David, in the batteile of Pas-dammim keeping the enimie from their gates;* 1.12 In the batteile of Gath, seeking the enimie at his owne gates, and giving him batteile in his owne territorie. And this, as good Law; so Egredere, & compelle eos intrare;* 1.13 Goe forth and compell them to come in is good Gospell too. So that, warr, and this kind of warr hath his commission.

Thirdly: And to strengthen the hands of our men of warr yet further. As warr, and To goe forth to warr; Against our enimies, any enimies, whither forreigne foes, or re∣bellious subiects: So, of all enimies, against the latter, against them to goe forth, hath ever been counted most iust & lawfull. Many Commissions are upon record in the Law, of iourneys in this kind. Against the tribe of Reuben; for erecting them an Altar, beside that of Moses: And, that have these of ours done too.* 1.14 Against the tribe of Benjamin for a barbarous, and brutish outrage committed at Gibea: And, that, have these too; And not one, but many. Against Seba, for blowing a trumpet and crying, No part have we in David, no inheritance in the sonne of Isai: And,* 1.15 so farr hath their madnesse procee∣ded. And the Gospell is not behind neither. Against them that sent word,* 1.16 Nolumus hunc regnare super nos, producite & occîdite (saith our SAVIOVR CHRIST Himselfe.) In effect, these say as much as Nolumus: and as much may be sayd and done to them. Nay, if once he say no part in David; if he were Absalom,* 1.17 or Adoniah (of the bloud royall) he hath spoken that word against his own life; Much more, if but such a one as Seba, the sonne of Bichri. And yet, even he was nothing so deep as this. For, neither had King David vouchsafed him any favour, any time before; neither offered him peace, or to receive him to grace, after he had lift up his heel against him. But heer, heer have been diverse Princely favours vouchsafed, and most unkindly rejected: meanes of Clemencie many times most graciously offered, and most ungraciously refused: yea, faith falsified, and expectation deluded; contempt upon contempt heaped up, that the measure is full. These then are the enimies against, and This the time when. When, not only we may, but must; and that, not with GOD's leave only, but with His liking and full commis∣sion, Goe forth in this cause. So that, warr is lawfull: and this kind, to goe forth: and against these enimies, most iust and most lawfull. At this time, against these enimies, it is a warr sanctified, they shall consecrate their hands, they shall praeliari praelia Domini, that fight against them. So much for the Commission.

* 1.18The Commission being had, we are not to depart, but to stay and take our Instructions also with us: Which is the later part, of keeping from wickednesse. IOSVA had his Commission from GOD, to goe up against AI: Yet, for leaving out this later and not looking to Acan better, had not so good speed. This therefore must accompanie, and keepe time with the former, as a Then to that When.

* 1.191. Wherein first, of the joyning these two, ¹ that they must goe together; ² and (of the reason) why they must goe together.

2. And after, of the manner; how we may and must keepe our selves from this wic∣kednesse.

The meeting of these two within the compasse of one verse, ¹ Going forth with an ar∣mie, and ² Forbearing of sinne, is worth the staying on.

Leading an armie, pertaineth to Militar policie: Forbearing of sinne, is flat divi∣nitie.

For, what hath the leading an armie to doe with forbearing of sinne? Yet, GOD hath thus sorted them, as we see. Therefore Policie of Warre, whereto the former; and Divinitie whereto the later belongeth, are not such strangers one to the other, as that, the one must avoid while the other is in place. But that, as loving neighbours and good friends (heere) they meet together, they stand together, they keepe time, consequence, and correspondence, the one with the other. GOD himselfe, in whose imperiall style (so oft proclaimed in the Prophets) they both meet, The LORD of Hosts, The holy one of Israël: GOD (I say) himselfe in the great Chapter of Warre (the twentieth of this book) assigneth an employment to the Priests, as well as to the Officers of the Campe: even to doe that (which yer while was assayed) to animate the Companies in the LORD and the power of His might; letting them see the right of their cause, and how ready God is to receive the right, vnder the banner and power of His protection. And, from GOD himselfe (no doubt) was that happie and blessed combination, which in most Warres of happie successe, we find, of a Captaine and a Prophet sorted together: a 1.20 Iosua with Moses a Prophet; b 1.21 Baruk, with Debora a Prophetesse: c 1.22 Ezekias, with Esay: d 1.23 Iosaphat, with Iaaziël: e 1.24 Ioas with Elisha: And one of these doing the other no manner of hurt, but good. Iosua lifting up his hand, against Amalek: Moses lifting up his hand, for Iosua. The one leading against the enemie and annoying him; the other leading against sinne and annoying it; Against sinne (what some reckon of it, it skills not, but) certainely the most dangerous enemie both of private persons and of publique States.

These two then, ¹ Going forth with the Host, and ² Departing from sinne, being thus linked by GOD, our suit is, Breake not this linke: GOD hath ioyned them, that we should ioyne them. And this is a needfull suit. For, it is one of the diseases vnder the sunne; in Warre, all our thoughts run upon the Host; Looking to the Host onely, and nothing but the Host: and letting sinne runne whether it will without any keeper. I know well; I both know and acknowledge, that the Armies going forth is mainly to be regarded: It hath the first place in the Verse; and it hath it not for nought. IOSVA must choose out men first:* 1.25 Victualls must be supplied (Iudg. 20.) And nemo militat stipendijs suis, Pay must be thought of. We must goe forth with our Host; (They be the words of the Text:) Goe; not sit still: And, With an Host; not a heape of naked, or sterved men. We must helpe, and not tempt GOD. To helpe GOD, is a strange speech; yet, said it may be, seeing an Angell hath said it. Curse ye Meroz (saith the Angell of the LORD) curse the inhabitants thereof;* 1.26 Why? because they came not to helpe the LORD, to helpe the LORD against the mighty. This must first be done. But, when this is done, all is not done: (We are not at a full point; We are but in the middest of the sentence yet. As that part (of the Host) is to be regarded: so, this (of sinnes restraint) is not to be neglected. As, that hath the first place: so must this have the second, and second the former, or we shall have but a broken sentence without it. There is not, there cannot be a more preiudiciall conceipt, then to say in our hearts: If the

first be well, all is well; then, sinne on and spare not; it skills not greatly, for the la∣ter. Si putas, in robore exercitus bella consistere,* 1.27 faciet te Dominus cadere coram inimicis tuis (saith the Prophet to Amazia) If this be your conceipt, so the Host be well, all is well: GOD will teach you another lesson (saith he) which I list not english. A proofe whereof we have, before Gibea.* 1.28 Where the whole power of Israël (400000 strong) trusting, in their going out so strong, fell before a few Benjamites, a small handfull in comparison; and shewed plainely to all ages to come, that it is but a part, it is not all, to goe forth with an Host, though never so well appointed.

Let us then (as advise leadeth us) make up our period with taking a course for re∣straint of sinne. For, what sinne vn-restreigned can worke,* 1.29 the Valley of Achor may teach us; where, the inhabitants of the poore towne of AI, put to flight IOSVA with all his forces; and all, because this second point was not well looked to.

Now, this second point being within the compasse of our profession, and yet having so necessarie a vse in Warre, as the sentence is not perfect without it, may serve to an∣swer the question (more vsually then advisedly oft cast out) What good do these Church∣men? What vse is there of them (now) at such times as this? Yes, there is a vse of them; and that in Warre, we see. The Campe hath vse of this place; and they that serve there, of them that serve heere. Which GOD shewed plainely, in the first field that ever his people fought: and, when he had shewed it,* 1.30 caused it to be recorded ad perpetuam rei memoriam (they be GOD's own words) that the same course might be ever after holden in all. Where it is thus written (and, if we beleeve not we shall not be established) that IO∣SVA'S having the better, or going to the worse, depended not a little on the steddinesse of MOSE's hands: and, that MOSES, staying behind and striking never a stroke, did his part toward the attaining of the victorie, not much lesse then Iosua, that went forth and fought manfully. Prayer then is of vse:* 1.31 and though we be (saith Saint PAVL) armed at all points from hand to foot, yet must we super omnia, over all, draw this; and arme even our very armor with prayer and supplications.

But what availeth prayer, without keeping from sinne? Therefore, to that armor of Saint PAVL's, we must add Saint PETER's too,* 1.32 To arme our selves with this mind of ceassing from sinne, that our prayers may be effectuall. Therfore MOSES himselfe joy∣neth not to our going forth, his exercise of keeping up our hands at prayer; but, this ra∣ther of keeping our feet from sinne.* 1.33 The King of Moab (Balak) When he observed what prayer had wrought in the battaile of Amalek, thought to take the very like course, and sent for Balaam into his Campe; to match Prophet with Prophet, and to op∣pose Prayer vnto Prayer. But, when all his altars and rammes would doe no good; Balaam knowing well, there is, in sinne, a power to defeat any prayer, he commeth to the dangerous counsell of causing Israël to sinne with the daughters of Moab: Which was found too true. For, it turned to their ruine, and all their prayers would then doe no good. Heere is then another vse. For, the chariots and horses of ELISHA,* 1.34 the weapons of our warfare (as the Apostle termeth them) though not carnall (if GOD enable them, to cast downe such sinfull thoughts and wicked desires, as exalt themselves daily, and to captivate them to the obedience of CHRIST) have (certainely) their vse to second the former: and we, in our turnes, serviceable, as by crying vnto GOD by prayer, and drawing Him to the Host, who is our chiefest and best friend; so, by crying also against sinne and chasing it away, which is our chiefest and worst enemie. Since then these two have this mutuall vse either of other, let this be our petition (and withall, the conclusion of this part) That we single them not, or leane to either alone, but suffer them, as they stand together in the verse, so, in our care and regard, joyntly to keepe time and goe together. So much for them.

And now to enquire into the reason of this coupling. Why, now? Why, * 1.35 at this time (in Warr) a giving over sinne. For that (indeed) they be not barely ioyned; but, so ioyned, as one is made the antecedent, the other the consequent. One, the time, and (as it were) the reason to infer the other. Truly MOSE's word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] will beare both,

either Quando or Quia: When thou goest, then keepe, or Because thou goest, therefore, ••e••pe thy selfe from sinne. With the same word speaketh the vertuous Ladie to King DAVID,* 1.36 Quia praeliaris praelia Domini, id••o non invenietur in te iniquitas, Because thou sightest the LORD's Battailes, therefore let there not any iniquitie be found in thee, all thy dayes.

Sinne (certainely) at all times is to be forborne. When it is Warr; and not onely when it is Warr,* 1.37 but when it is peace too. Take ye heed, lest, at any time (saith CHRIST) Your hearts be overlayed with surfetting, with drink, &c.. Not allowing us any time, to be wicked in. But, though at all times we be to refraine sinne: Yet, not at all times alike (saith MOSES) heer. For it is, as if he should say: Be it at other times, sinne may better be borne with; It is lesse perillous: But, when thou goest forth with an Host: Then, then, with an high accent, with an Emphasis (that is) then especially; then, above all other times, then, if ever, it importeth you to have least to doe with it. Good LORD, how crosse and opposite is mans conceit to GOD's, and how contrarie our thoughts vnto his! For, even ad oppositum, to this position of His, We see (for the most part) that even they, that are the Goers forth, seeme to perswade themselves, that, Then, they may doe what they list; that at that time, any sinne is lawfull: that, Warr is rather a Placard, then an Inhibition to sinne. A thing so common, that it made the Heathen man hold, that betweene Militia and Malitia, there was as little difference in sense, as in sound: And the Prophet DAVID, to call Saul's Companies in his daies,* 1.38 Torrentes Belial, the Land-flouds of wickednesse. Which being well considered, we may cease to murmure or to mervaile, if our going forth have not beene ever with such successe, as we wished. GOD, who should give the successe, commanding then a restraint; and man, that should need it, then, taking most liberty. Verily, if we will learne of GOD, if He shall teach us, Sinne is never so vntimely, as in the time of Warre: never so out of season, as then: for, that is the time of all times, we should have least to doe with it. To insist then a little upon this point, because it is the maine point, and to shew the vigor of this consequent.

1. From the very nature of Warre, first: Which is an act of Iustice, and of Iustice cor∣rective, whose office is to punish sinne. Now then, consider and iudge, even in reason; What a thing this is, how great, grosse, and foule an incongruitie it is, to powre out our selves into sinne, at the very time, when we goe forth to correct sinne: To set forth, to punish rebells, when we our selves are in rebellion against GOD, His Word, and Spirit. Which, what is it but to cast out divells by the power of Belzebub? Sure, our hearts must needs strike us in the middest of our sinne,* 1.39 and tell us, we are in a great and grievous prevarication; allowing that, in our selves, that we goe to condemne and to stone to death, in others. Therefore, since to goe to Warre, is to goe to punish sinne: Certainely, the time of punishing sinne is not a time to sinne in.

2. Secondly, from Warre, in respect of GOD. I know not, what we reckon of Warre: Peace is His blessing (we are sure) and a speciall favour it is from Him (as the Prophets account it) for a land to spend more yron in scithes, and plough-shares, then in sword-blades or speare-heads. And, if peace be a blessing, and a chiefe of His blessings, we may deduce from thence what Warre is. To make no otherwise of it then it is, the rodd of GOD's wrath (as Esay termeth it:)* 1.40 his yron staile (as Amos:) the hammer of the earth (as Ieremie) whereby He dasheth two Nations together; One of them must in peec••s; both, the verse for it. Warre is no matter of sport. Indeed, I see Abner esteeme of it as of a sport; Let the young men rise (saith he to Ioab) and shew us some spo••t. But I see the same Abner, before the end of the same Chapter, wearie of his sport, and treating with Ioab for an end of it:* 1.41 How long shall the sword devoure (saith he) shall it not be bitternesse in the end? So, it may be sport in the beginning: it will be biternesse in the end, if it hold long. Warre then being GOD's rod, His fearefull rod, and that so 〈◊〉〈◊〉 that King Davi•• (though a Warr•••••• to) when both were in his choise, preferred the Plague before it, and desired it of the ••waine: When GOD's hand, with this 〈◊〉〈◊〉, thi•• His fearefull rod, is ••ver 〈◊〉〈◊〉, to be so farre from feare, and all due regard, as, then, not to 〈…〉〈…〉 any whi•• ••he more, but to fall to i•• as fast as ever: it cannot be,

but a high contempt; yea, a kind of defiance and despite, then, to doe it: Doe we pro∣voke the LORD to anger, are we stronger then He? Then, since Warre is GOD's rod,* 1.42 choose some other time: vnder the rod, sinne not; then, forbeare it. Certainely, that time is no time to sinne.

3. The rather, for that, sinne it is, and the not keeping from sinne, but our keeping to it and with it, that hath made this rodd, and put it into His hand. For, sure it is, that for the transgression of a people, GOD suffereth these divisions of Reuben within; GOD stirreth up the spirit of Princes abroad, to take peace from the earth: thereby to chasten men, by paring the growth of their wealth, with this His hired razor; by wasting their strong men (the hand of the enemies eating them up;) by making widdowes and fatherlesse children; by other like consequents of Warre. If then our sinnes (com∣mon unto us, with other nations) and that Our Vnthankfullnesse (peculiar to us alone) have brought all this upon us; if this enemie have stirred up these enemies; if Warre be the sicknesse, and sinne the surfeit; should we not (at least-wise now, while the shivering fit of our sinnes is upon us) diet our selves a little and keepe some or∣der? but drinke iniquitie as water, and distemper our selves as though we were in per∣fect state of health? Shall we make our disease desperate, and hasten our ruine by not conteining from sinne, that hath cast us in it? Know we, what time this is? Is this a time of sinne? Certainely, we cannot devise a worse. In the time of Warre, it is high time, to keepe us from sinne.

4. But, above all (which will touch us neerest, and therefore againe and againe must be told us over,) that the safe and speedie comming againe of them that now goe forth (whose prosperitie we are to seeke with all our possible endevours) that their good speed dependeth upon GOD's going forth with them: And GOD's going, or staying dependeth very much upon this point. Most certaine it is, the event of Warre is most vncertaine. When Benhadad went forth with an armie, that the dust of Samaria was not enough to give every one in his campe a handfull, it was told him (and he found it true) Ne glorietur accinctus, &c. He that backleth on his armor must not boast,* 1.43 as he that putts it of. They that fight can hardly sett downe, what name the place shall have that they fight in: It may be the valley of Anchor (that is, sorrow) by reason of a soyle,* 1.44 as that of Iosua;* 1.45 It may be the valley of Beracha (that is, blessing) by meanes of a victorie, as that of Iosaphat. All is, as GOD is, and as He will have it. a 1.46 Once, b 1.47 twise, and c 1.48 thrise, by David, by Salomon, by Iosaphat, we are told it, that It is neither sword nor bowe; It is neither Chariot nor horse; It is neither multitude nor valour of an Host will serve: But that the battaile is GOD's, and He giveth the up∣per hand. We need not be perswaded of this; we all are perswaded (I hope;) and we say, with Moses, If thy Presence goe not with us, carrie us not hence. Then, if we shall need GOD's favour and helpe in prospering our iourney, and to make that sure which is so vncertaine; it will stand us in hand, to make sure of Him, in this, this needfull time; and to keepe Him sure, if it may be. For, if He keepe with the Host, and take their parts, Rebelles tui erunt quasi nihil (saith Esay;* 1.49) and these smoking tayles of firebrands shall quickly be quenched. But, if GOD either goe not with them, or retire from them; If there were among them but naked or wounded men; (what speake I of men? If but froggs or flies) they shall be sufficient to trouble them.

Now then, we are at the point. For, if we will have hold of GOD, make Him sure, be certeine of Him; we must breake with sinne, needs. Sinne and Satan are His enimies; and no fellowship nor communion, no concord, no agreement, no part, no portion between them: If we will draw Him into league,* 1.50 we must professe our selves enimies unto His e∣nimies, that He may do the like to ours. At one and the same time enter, as an outward warr with wicked rebells, so an inward hostilitie with our wicked rebellious lusts. For that if we keepe our selves from the one, He will keepe us from the other; and these being suppressed, those shall not be hable to stand. Thus doing,* 1.51 the sword of the LORD shalbe with the sword of 〈◊〉〈◊〉▪ GO•• shalbe with us, ••••iel; and we shall prevaile,* 1.52 〈…〉〈…〉. For where I••iel is, 〈◊〉〈◊〉 will not be away. But if we will needs hold on our

le••••••e with hell, and continue our wonted entercourse with wickednes still, and go forth ••••to it when it beckens or calls, and be so farr from keeping from it, that we keepe it as the apple of our eye, and cherish it between our breasts: if we reteine the marke of it in our very fore-heads, and the price of it in the skirts of our garment: for not keeping from it, He will keepe from us, and with-draw His helpe from us, and put us cleane out of His protection.

Therfore, without keeping from sinne, there is no keeping GOD; out of whose keeping, there is no safety.

* 1.53This advise being so full of behoofe, so agreeable to reason and religion both, so eve∣rie way for their and for our good; it remaineth, we sett our selves to thinke of it and keepe it. * 1.54 Every one returning to his owne heart, to know there (as Salomon saith) his owne plague, even the sinnes wherewith he hath grieved GOD; and to make a covenaunt with Him selfe, from henceforth more carefully to stand upon his guard; and to goe forth to sinne, or entertayne it as a friend, but to repute it as an enimie, and to keepe him from it.

First, for the terme of keeping. When thou goest forth against thy enimie, goe forth against sinne. We should indeed goe forth against sinne, and practise those militar impressions, that are done in camp against the enimie: Give it the assault, annoy it, pursue it, never leave it till we have driven it away. These we should do against it. But, the Scripture offereth more grace; and bidds us (if we list not goe forth against it, only not to goe forth it) but keepe our selves (that is) stand upon our defense, to keep good watch,* 1.55 that it surprise us not, that it get not dominion over us: doe but this against sinne, and it shall suffice.

But, this must extend to all wickednesse. Wherein yet, we do humanum dicere, prop∣ter infirmitatem nostram,* 1.56 speake after the manner of men, because of our infirmitie: retching this [All] no further, then humane infirmite, then the failty of our nature will beare; then this corruptible flesh wherewith we are compassed, and this corrupt world in the middst whereof we live, will suffer and give us leave. In the bodie, we put a difference betweene the soyle, which, by insensible evacuations goeth from our bo∣dies, keepe we our selves never so carefully; and that, which is drawne forth by chafing or sweat, or otherwise gotten by touching such things wherewith we may be defiled: That, cannot be refraind; This, falleth within restraint. And even so, there is a soyle of sinne, that of it selfe vaporeth from our nature (let the best doe his best:) I say not, we should keepe our selves from this. But, from provoking it, by suffering our minds to wander in it; by not keeping our eares from such company, and our eyes from such occasions,* 1.57 as will procure it (as the Prophet speaketh) by putting the stumbling block of iniquitie before our faces. From that, by the helpe of GOD, we may keepe our selves well enough. From sinne's lighting upon our thoughts, it is impossible; it cannot be: but, from making there a nest, or hatching ought; that, we are willed to looke to, and that (by God's grace) we may. And the word that Moses useth heer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not with∣out a Dixit (at least) incorde; not, without a saying within i••, This, or that, I will do. It must be dictum, or condictum, sayd to and sayd yea to; or els it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The heart not resolving or saying, content; but keeping it selfe, from going forth to any act: though wickednesse be not kept from us, because of the temptation; yet we are kept from it, because of the repulse: and with that, will Moses be content at our hands, as our estate now is.

But, with these proviso'es. We say generally. They that goe forth, keepe from all: from all such, both deeds, and words, as iustly may be censured to be wickedly, eyther spoken, or done. Words (I say) as well as deeds. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beares both. And indeed, if in good words (as in prayers) there be force to help. I make no question, but, in wicked words (as; blasphemies, irreligious sayings, l••cis f••lmine dignis) there is force also, to doe mischiefe. Therefore keepe from all: All those especially (as very reason will lead us) which have been the ruine of armies in former times: a view whereof we

may take, when we will, out of Liber 〈…〉〈…〉 of GOD's batt••iles.

Wicked Words first, Presumptuous termes of trust in our owne strength: I will goe: I will pursue and overtake: I will divide the spoyle: Phara••'s words, the cause of his peri∣shing and all his host (Exo. 15.) To keepe them from that.* 1.58 Rabsakeh's black mouthed blasphemie: Let not Hezekiah cause you to trust in GOD over much: the eminent cause of the overthrow of the host of Asshur (Esai. 36.) To keepe them from that.* 1.59

And, if from words; from wicked works much rather. Achan's sinne, that is, Sacri∣lege: Anathem•• in medio tui, non poteris stare coram hostibus tuis, (GOD's owne words to Iosua:) The cause of the armies miscarrying, before Ai. To keepe them,* 1.60 from that wickednesse. Such shamefull abuses as was that at Gibea: the expressed cause of the destruction of a whole Tribe. To keepe them from that.* 1.61 Prophaning holy vessells or holy places, with unholy usage: the ruine of Balthasar,* 1.62 and with him of the whole Chal∣dean Monarchie. To keepe themselves from that. Corrupting our compassion,* 1.63 and casting of pitie quite, and spilling bloud like water: the sinne of Edom, and the cause he tooke such a foile, as he was never a people since. To keepe them from that wickednesse. From these and from the rest; you shall have a time to read them, I have not, to speake them. Arming themselves with a mind to cease from sinne; keeping their vessells holy: having pay wherewith they may be content; and being content with their pay:* 1.64 Et neminem concutientes (saith Saint Iohn Baptist:) nor being Torrentes Belial, land-flouds of wicked∣nesse. Or, if this will not be, that private conformity will not keepe them; at least, that Publique authoritie do it: that kept they may be, one way or other from it. If Achan will so farr forget himselfe, as to sinne in the execrable thing: Or Zamri, to play the wretch, and abuse himselfe in the camp: Let Iosua find out Achan, and see him have his due; and Phinees follow Zamri and reward him for his desert. That the ravine of the one, and the villanie of the other be removed, as it is committed; and so kept from polluting and pulling downe GOD's wrath upon the whole host. For, sure it is,* 1.65 Phinee's stan∣ding up and executing iudgement, hath the force of a praier, no lesse then Mose's standing in the gapp, to make intercession: and both alike forcible, to turne away GOD's anger, and to remove evill from the midst of Israël.

This advise is to take place, as in them that goe (as before hath been touched) so, in us likewise that stay at home: that what the one build, the other destroy not. Not, by Mose's excercise of prayer, and uncessant praier; or Iosaphat's excercise of fasting and absti∣nence, 2. Chro. 20. (both, are out of the compasse of the text:)* 1.66 but (that which is in it) by turning from sinne to GOD, and that, with a serious, not shallow, and an in∣ward, not hollow repentance. Not confessing our sinnes to day, and committing them to morrow: But every one saying, Dixi Custodiam I have sayd, I will henceforth more narrowly looke to my wayes; at least, while the sound of warr is in our eares.* 1.67 Thin∣king with our selves, it is now warr, it is now no time to offend GOD, and separate be∣tween Him and us, in this needfull time of His helpe and protection: By entring into that good and vertuous consideration of VRIA's:* 1.68 The Arke of the Lord and all Is∣raël and Iuda dwell in Tents, Ioah and the servants of our Sovereigne abide in the open fields, and shall we permit our selves as much as we would, in the time of peace, and not conforme our selves, in abridging some part of our wonted libertie, and forbearing to enjoy the pleasures of sinne for a season? To conclude, if we shall, or when we shall be tempted to any of our former sinnes, to thinke upod GOD's owne counsaile, even GOD's owne counsaile from GOD's owne mouth, Memento belli & ne feceris.* 1.69 To remember the Campe, and not to doe it: To think upon them in the fields, and their danger; and for their sakes, and for their safeties to forbeare it.

Thus, if we shall endevour our selves, and eschew our owne wickednesse, our hosts shall goe forth in the strength of the Lord, and the LORD shall goe with them and or∣der their attempts to an happie issue.

He that made our forreine enemies like a wheele, to goe round about us,* 1.70 and not to come neere us; shall make these as stubble before the wind:* 1.71 causing feare and faintnesse of heart to fall upon them as upon Madian: sending an evill spirit of dissension among them as upon Abimelech, and the men of Sichem:* 1.72 causing their owne woods to de∣voute

〈◊〉〈◊〉 them, as 〈…〉〈…〉 owne waters to sweepe them away, as it 〈◊〉〈◊〉 Sofera:* 1.73 〈…〉〈…〉 courses, is fight against them, as under DEBORA'•• conduct, He did. Many such things are with Him; many such He hath done, and can doe againe, if, to our going forth, we ioyne a going from sinne.

Even so Lord, so let it be. Those whom thou now carriest forth, by thy mercie bring them bac••e: by thy might, in this place, the place of thy holy Habitation. That Deb••r a 〈…〉〈…〉 thee for the avenging of Israel,* 1.74 and for the people that offer themselves so willingly: For letting her eare heare, and her eye see the fall of the wicked that rise up a∣gainst her:* 1.75. That she may praise thee and say, The Lord liveth, and blessed be my strong helpe and praised be the GOD of my Salvation.

* 1.76Even the God that seeth. I be avenged, and subdueth the people unto me. It is He that de∣livereth me from my cruell enemies, and setteth me up above all my adversaries.

* 1.77Great prosperity giveth He unto His Hand-maid, and sheweth still, and continually His loving kindnesse to his Annointed: Praysed be the LORD for evermore.

To this GOD glorious in Holinesse, fearefull in Power, doing Wonders, The FATHER, SONNE, and HOLY GHOST, &c.

Notes

• * 1.1

  Luc 4.••••.
• * 1.2

  Psal. 144 10. 1. Sam. 15.29.
• * 1.3

  The Divisi∣on.
• * 1.4

  The Commission.
• * 1.5

  Matt. 6.16.
• * 1.6

  Ioel. 3.9. Ioel. 2.15. Exo. 32.29.
• * 1.7

  Heb. 11. Verse 4.5.7.
• * 1.8

  Verse 32.34.
• * 1.9

  Gen 14.1••.
• * 1.10

  Gen 48.2••.
• * 1.11

  Exo. 17.8. Num. 31.2.
• * 1.12

  1. Chro. 11.15. 2. Chro. 20.6.
• * 1.13

  Luc. 14.23.
• * 1.14

  Ios 22 12. Iud. 20.1.
• * 1.15

  2. Sam. 20.1.
• * 1.16

  Luc. 19 14.27.
• * 1.17

  1 Kin. 2.23.
• * 1.18

  II. The Instruction.
• * 1.19

  1. The Coniuncti∣on; that it is needfull.
• a 1.20

  Exod. 17.
• b 1.21

  Iud. 4.9.
• c 1.22

  Esay 37.
• d 1.23

  1. Chr. 20.14.
• e 1.24

  2 Kin. 13.14.
• * 1.25

  Exod. 17.9. Iud 20.10. 1. Cor. 9.7.
• * 1.26

  Iud. 5.23.
• * 1.27

  2. Chro. 25.7.8
• * 1.28

  Iud. 20.17.
• * 1.29

  Iud 7.••.
• * 1.30

  Exod. 17.14.
• * 1.31

  Ephes. 6 18.
• * 1.32

  1 Pet. 4.1.
• * 1.33

  Num. 22 5.
• * 1.34

  2 King. 13.14. 2. Cor. 10 4.
• * 1.35

  III. 2. The Reason of the coniun∣ction.
• * 1.36

  2. Sa••. 1••.28.
• * 1.37

  Luk. 21.34.
• * 1.38

  2. Sam. 22.5.
• * 1.39

  Matt. 12.24.
• * 1.40

  Esay 10.5. Am ••.3. Ier. 50.23. 2. Sam. 2.14.
• * 1.41

  Verse 26.
• * 1.42

  2. Cor. 10.22.
• * 1.43

  1. King. 2••.11.
• * 1.44

  Ios 7.26.
• * 1.45

  2 Chr. 20.26.
• a 1.46

  Psal. 44.6.20.7.
• b 1.47

  Pro. 21 31.
• c 1.48

  2. Chr. 20.15.
• * 1.49

  Esay 1.11. Esay 7.4.
• * 1.50

  2. Cor. 6.15.
• * 1.51

  Iud. 7.20.
• * 1.52

  Pro••. ••0.1.
• * 1.53

  3. The Contents of the Instruction, to keepe from sinne.
• * 1.54

  1. King. 8.38.
• * 1.55

  Rom. 6.12.
• * 1.56

  Rom. 6.19.
• * 1.57

  Ezek. 14.3.
• * 1.58

  Exo. 15.9.
• * 1.59

  Esa. 36.15.
• * 1.60

  Iosu. 7.11 12.
• * 1.61

  Iud. 1••.
• * 1.62

  Dan. 5.2.
• * 1.63

  Amo. 1.11.
• * 1.64

  Luk. 3.14.
• * 1.65

  Psal. 106.30.106.23.
• * 1.66

  2. Chro. 20.3.
• * 1.67

  Psal. 39.1.
• * 1.68

  2. Sam. 11.11.
• * 1.69

  Iob 40.27.
• * 1.70

  Psal. 83.23.
• * 1.71

  Ibid.
• * 1.72

  Num. 22.3. Iud. 9.23.
• * 1.73

  Iudg. 5.20
• * 1.74

  Iudg. 5.2.9.
• * 1.75

  Psal. 18.46.
• * 1.76

  47.48.
• * 1.77

  50.