ΤΩΝ ΣΕΣΩΣΜΕΝΩΝ ΥΜΝΟΣ OR THE Song of the Delivered. Set forth in a SERMON Preached in the College of Bristol the 24. of October, being the Day set apart for Public Thanksgiving unto GOD, for the Memorable VICTORY Obtained over the SCOTTISH ARMY at WORCESTER. By Thomas Speed. LONDON, ●●●●●ed by R.W. for Giles Calvert, and are to be sold at the Sign of the Black-spread-Eagle at the West end of Paul's, 1651. TO THE Right Worshipful JOSEPH JACKSON Mayor, the Aldermen, and the rest of the Corporation of the City of Bristol. Right Worshipful, and much respected, THere are three noble acts of the soul towards God, by which Christians do properly begin to live the life of Glory in the Kingdom of 〈◊〉 The first is by a firm dependence on him as the fountain of all their good. The second, by a cheerful compliance with his will in the product of all his purposes. The third, by breathing out continual Hallelujahs, Songs of praise and honour to his glorious Name, as the head-spring of all their Salvations. By the first (in the day of their straits and darkness) they are lodged in the arms of safety. By the second, they do (without reluctancy) set their seal to every piece of Divine pleasure manifested as glorious. By the third, they do solace their enlarged Souls in the bosom of their Deliverer. Waiting upon God by dependence and submission (in the midst of devouring flames) hath been the business of his poor sighing people in this bleeding Nation for these ten years past; but now behold (through his rich grace) they are come forth glad with the white robe of Salvation, having their hearts tuned by the Spirit of the most High, to sing the songs of the Redeemed, by giving glory, and hon●●● and thanks to him that sitteth on the Throne, who liveth for ever and ever. In which glorious work (the first fruits of Eternity) that you also might have your hearts elevated to bear a part, is my single aim in the ensuing Discourse. You are not all ignorant whose desire brought it to the Pulpit; neither is it less known to some of you whose request led it to the Press. I would not that my dedicating it to you should be interpreted my (unworthy) courting your favour, thereby to procure its Patronage; but my real and sincere intending your profit; which if it shall effect, I shall esteem myself to have obtained my End. The serious breathe of my heart, are, that that flying shadow, that floating foundation of true rest, that empty Idol of the blinded world, called Popularity, might in none of my achievements bribe, either my judgement or affections ●o any thing irregular or unworthy; much less 〈◊〉 it should be to me in the place of the living God, whilst I intermeddle in things Divine; in which we always do come so far short of the true end, as (in our aims and intentions we fall beneath the highest glory: I have therefore studied how I might present you with this feeble Birth of the travel of my poor thoughts, rather in the plain dress of naked Truth, then in the gaudy garb of Oratory; humbly entreating you not to entertain it with the embraces of your favour because it's mine, nor rashly explode it because it's not another's: But (wisely walking betwixt those two rocks of Credulity and Prejudice) having well weighed the whole in a sound Judgement, balance your election by the standard of the Sanctuary. The Zenith of my ambition (if I know any thing of myself) is, the advancement of the Kingdom of Christ in your souls; that among those many thousands that at this day make melody in their hearts to God their Redeemer, you might not be found to stand o● for Ciphers. If you esteem yourselves to be (what indeed you are) eminent sharers in the Common Deliverance: Why should you not also stand, as figures of great significancy, in the number of those that make returns of Glory? It pleased the Lord in the day of your fears (with the hand of Grace) to write down your City in the book of his remembrance, among such as by the wing of his power and lovingkindness, he would save from the teeth of the cruel: from the bottom of my heart do I beg (and, O that I might obtain!) that you would make it the great work of your lives (as your thank-offering unto Heaven) to make your City more God's, Christ's, the Gospel's, the Commonwealths; that this may be written over all her Gates in indelible Characters, Lo this is the righteous City which was saved by ●●●●d. In the glory of this world I may (with●●●●lattery) pronounce it inferior to none: 〈…〉 un-intermitted happiness in that glory which is Divine to excel all. May that dark and dismal Winter never pass over it, in which it may not spring and flourish with those glorious fruits of Knowledge, Truth, Righteousness and Peace. And if there be any other Gemm which may add lustre to the Crown of its earthly or Spiritual glory, which my pen (unwilling to transgress its due limits) hath spared to mention: Let me beg your belief that that, and much more, is cordially wished to it by him, who is Your Faithful and most humble Servant, Thomas Speed PSALM 50.15. And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. WE are this morning met together, to speak well of the Name of the most High God, for that which (next to the Redemption of lost man through Christ) we may truly call, the greatest demonstration of grace that ever Heaven made to any of the sons or daughters of men: for that, which is the joy of all those hearts that wish well to Zion, and the equal terror of all its adversaries: for that, which is the wonder and amazement of all neighbouring Nations; and which (through the good●●●●●● God) may prove a happy preamble to the establishment of Truth and Peace in this Commonwealth. The words which I have read in your ears (my small portion of time allotted me, not permitting me to meddle with the context) do contain in them three parts. 1. First, An exhortation to a duty. Call upon me. To which is annexed, the circumstance of time when. In the day of trouble. 2. Secondly, An engagement of grace. I will deliver thee. 3. Thirdly, An injunction laid on the delivered, to make returns of praise to the Deliverer. And thou shalt glorify me. The first, presenteth us with the souls of Christians, looking by Faith to their God, in the day of their darkness. The second, speaks the gracious readiness of their God, to satisfy the expectations, and comply with the desires of their souls. Upon which followeth the third, which is, the thankful improvement of their Deliverances, by studying the advancement of the glory of God their Saviour. Of each of these distinctly: And first, in the first of these three parts, I shall begin with the circumstance of time (in the day of trouble) forasmuch as that doth properly precede the souls acting towards God, in the offering up of its prayers and tears: 〈◊〉 is as the wound, hastening the Patient to the Ch●●●geon or as the wrong offered the childe●● 〈…〉 him to pour out his complaints into the 〈…〉 father. The burden on the shoulder, maketh the person sustaining it, to cry out for help. Clouds, and darkness, and difficulties, pressing hard on the soul, do (in like manner) prompt it, to look out for some one to rescue it. The (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew word used in the Text for trouble, is of great significancy. The (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root whence it cometh, signifieth, to besiege, or environ with an Army. Thus it's made use of in 1 Sam. 23.8. where it's said, that Saul called all the people together to war, to go down to Keilah, to (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad angustiandum. besiege David and his men. And thence the Scripture useth the word in the Text, to express the greatest straits and exigences to which it pleaseth God to reduce men in this life. There are two words especially by which its usually rendered, which bear great weight with them: And they are, tribulation, and distress. The first we meet with in Judg. 10. where from verse 7. to the end of 9 we have a narrative of the many black clouds that did then hang over poor Israel's head: In verse 10. we have them crying unto God: and in ver. 14. God returning this kill answer; Go, and cry unto the Gods which ye have chosen, let them deliver you in the time of your (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribulation. We find it rendered by the second: in Psal. 120. 1. In my (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distress I cried unto the Lord. When Joseph, both by his demeanour, and his words, spoke roughly to his indigent brethren, Gen. 42. They, reflecting upon that day, when 〈◊〉 the anguish of his soul prevailed not against their germanity: from their bloody premises, drew this 〈…〉 ●●●clusion, ver. 21. Therefore is this (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distress come But more particularly: there are two principal ingredients that go to the making up of a day of trouble. 1. The first is, God's hedging up the way of his people's comforts, as it were with thorns. When as, which way ere they cast their eyes, they meet with nothing but terrors, and discouragements. This is often effected by the power, and rage of unreasonable men. The first of which, made it a day of straits and fears to good Jehoshaphat; when as, through a sense of his own impotency to contest with the Army that came against him, he was put to this stand in his Counsels, that he knew (g) 2 Chro. 20.12. not what to do. The second, expressed in the blasphemous vomitings of railing Rabshakeh, made tender-spirited Hezekiah to signify to Isaiah the Prophet, that God had brought upon him a (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of trouble and rebuke. Thus was it a day of trouble to pursued Israel at the Red-sea. Thus also did God make it a day of distress and straits to our Army (surrounded with might and malice) at Dunbar. When as we are beset with evils, and the Conduit-pipes of second causes which should convey succour to us, seem to be quite cut off; then may the day of trouble truly be said to have overtaken us. God will sometimes spoil his of their beloved enjoyments, and they shall not be able to cast their eye upon that thing in the whole Creation, that may yield them supply. When God would make Israel sensible of the depth of his distress under the Babylonish captivity, he saith, that the enemy having laid hold of the 〈◊〉 none should be able to deliver it (i) Isa. 5.29. . And they 〈◊〉 their deliverance thence, was to themselves 〈◊〉 probable (having no means in their eye 〈…〉 effect it) that their return seemed to be of equal credit to them, with the phantasms of dreaming men. When soft Jacob with his unmartialed train was to meet his rough-spirited brother in the head of an armed company: looking on himself as a helpless prey to the teeth of the Lion; he was (as the Text saith) greatly afraid and distressed. (k) Gen. 32 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What made it a day of trouble to many, when the late vagabond Army came into this Nation? Why this, destruction seemed to be nigh at hand, and help to be afar off. 2. The second ingredient is, Gods making darkness so much the pavilion of our souls, that, under our pressures we shall not be able to reach the end of the present dispensation. No affliction is joyous to the fl●sh; but when as, with that, the cloud is so thick, that the soul cannot (so much as by a probable conjecture) reach the end, the strait is thereby much increased. Which truth doth hang on this principle; That the view of a good end, doth much sweeten and make facile, all the difficulties that lie in the way to it. So that if the representation of the goodness of the end do lighten the burden; then must the concealment thereof, needs make it much more burdensome. The soul of old Jacob was sore distressed by the tidings of his beloved- joseph's unfortunate end: but could he have been but assured of his so glorious a resurrection to power, and opportunity to save him ●●d his family from perishing, it would not have 〈…〉 one sigh from his heart, or a tear from his eye. 〈…〉 was it that the hover of the late ensnared 〈…〉 ●ver us, created so many troubles, and shake in our Spirits? but only, that the end that God had upon them was not so clear: And by how much the issue was more or less foreseen by the eye of our faith; by so much to every heart was it more or less a day of trouble. We may call the whole time of Paul's life (after his conversion) a day of trouble and straits; but yet, his looking to that weight of glory which was to come, made all his affliction to be (beyond expression) (l) 2 Cor. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light. His thorny passage was made smooth and pleasant, by having his eye fixed on that glory which lay beyond it. Object. But here steps in an objection: It is asked, Why should the emphasis of the exhortation lie on that time, the day of trouble? The heart of man is sufficiently propense to fly to God for help in that day; and even they, that will not have him for their Ruler in the time of prosperity; in the day of their distress would fain have him for their Deliverer. In their affliction they will seek me early (m) Hos. 5.15 The Answer to this, will lead me to speak of the duty contained in the first part of the Text, viz. call on me. Answ. For answer therefore I say; That the Exhortation (as to the circumstance of time) is not groundless: for that, although most men do seem to hasten to God, in the day of trouble, in word, and pretence; yet even at that time do most men's hearts catch at something besides him, which they make their stay, and their dependence. God made 〈◊〉 promises to Israel that he would not withdraw 〈◊〉 presence from them for their protection and 〈…〉 and in the day of their straits God 〈…〉 pretence, but their hearts leaned on Egypt. We must therefore here come to make enquiry, what there is wrapped up in the bowels of this expression? For that it cannot be understood simply in the Letter; as if a bare verbal calling upon the name of God, were that, which he would honour with acceptance, or answer with deliverance. There are three sorts of calling upon God, which do never find that acceptance with him, so as to obtain answer. 1. First, there is an hypocritical calling upon God: A calling on him with the lips, when as the heart strayeth from him. The Jews were a people eminent for this: None more in lip prayers, and mock-Fasts (to gain the esteem of being religious) than they. Job by an interrogation maketh it positive, that such prayers do never reach the ear of God: when as (speaking of the hypocrite) he saith. (n) Job 27.9 Will God hear his cry when (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trouble cometh on him? 2. There is a cursory, ignorant calling upon God, to which is annexed no other reward, than the labour itself. A cursory calling, is so to call, as therein to rest: when men pray merely because they think they must: with which is usually joined a deep ignorance; when as men are no way apprehensive of the nature of that God on whom they call. Such was that calling upon God used by thousands, during the sign of that silly Idol, the Common-prayer Book: 〈◊〉 as the sum of their devotion lay no higher, then 〈…〉 hearing so many prayers read in their ears: 〈…〉 minding communion with that God they in●●● 〈…〉 which is the life of prayer. What heart doth not weep to remember, how in any time of distress, that heap of confusion must be searched into, to find out words to express the condition of the distressed? And if none pertinent could be found, than some impertinency must serve: using prayer merely as a spell or a charm to drive away some eminent evil. Such calling on God might well deserve that Inscription, which Paul found on the Altar at Athens, (p) Act. 17.23 To the unknown God (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For what difference is there betwixt worshipping an unknown God, and worshipping the true God (in name only, but) under false notions? save this, that they retain the name, but are strangers to that nature with which it's clothed. The Stoics were more regular in their judgements, touching their false Gods, than such men are in their practices towards the true God. For that they held it, (r) Epict. Enchir. cap. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The chief thing in the worship of their Gods, to have true apprehensions of them. 3. There is a prayer of blood and cruelty; when as men call on the name of God, with their hands full of blood, having peace and sweetness in their words, but rapine, and a devouring spirit lodgeth within. Such cries which call God to aid, only to effect the revenge of malicious hearts, prove fruitless, for he will not hear them. God speaketh it with an emphasis, Isa. 1.15. When ye make many prayers, I will not hear: your hands are full of blood. 'Twere well if this age could not give ample testimonies to this: when as the Covenant and Uniformity must be made the cloak; 〈◊〉 Fasting and Prayers had in secret, pretended for 〈◊〉 conciling of Brethren, whilst the wound 〈…〉 and the destruction of the Commonwealth 〈…〉 bottom. These cries God hath not heard, so as to favour them with acceptance; but he hath given the bloodthirsty blood to drink. To Ages of Ages let his name be praised therefore; and let all the friends of Zion, say, Amen. These three sorts of invocation being excluded, I shall present you with three things, which speak out the very heart of that which is true calling upon God. 1. The first is, the fervent pouring out of the soul to God, mixed with (s) Vera invocatio non nisi in fide fundata est. Calvi. Faith and understanding, as to one that is able and willing to relieve. God doth not always give a particular Faith, as to the thing we beg; neither is it safe to be peremptory in determining the pleasure of God, in relation to the particulars of our requests: but the Faith of Christians, in Prayer, hath this for its object, God ready to accomplish the desire of their souls, as far as they are subservient to that high End, his own glory. Now then, when those Oratorical sighs and groans, are sent Heaven-wards in full volleys, and these after God as a tender Father, (t) Is demum verè nomen Domini invocat, qui per fidem in Christo renatus, factus filius Dei, accepto spiritu, per quem clamamus Abba pater, auxilium Dei in adversis implorat. Bullin. in Act. Apost. cap. 2. ver. 21. with a holy boldness, and childlike familiarity on the Christians part; this is after the due manner to call upon his name. Jacob can no more let God go without a blessing, than a poor child can the hand of his father, when he is ready to sink. Hezekiah in the day of his straits runneth to the bosom of God, and before him spreadeth his case: much like an injured son before his tender father. I doubt not but the name of God was lately thus called upon, by ●●●●sands of waiting souls in this Nation: among 〈…〉 many were favoured with a particular Faith, as 〈…〉 ●●●ermined issue: but all, with a sweet hope (the Anchor of the soul) joined with this confidence that the end of the Lord should be good. 2. With this is joined a naked dependence on the Lord, as one whose power alone, is able to accomplish the desires of our souls. By naked dependence, I exclude not the use of means; but do intent, a looking to God by Faith as the prime agent effecting his pleasure by, and through, creatures. When as (in the day of our straits) our hearts are most enlarged with desire; and our heads and hands most active for the working our deliverance: then to keep our eyes fixed on him as the original productive cause of our expected salvation: and to lay our highest hopes on him as giving life and vigour to all second causes. jehoshaphat (upon the approach of his potent adversaries) keepeth his sword in his hand, but had his (u) 2 Chr. 20.12. eye on his God. (w) 1 Sam. 17.4.40.45. David advancing to dispute Israel's quarrel with the champion of the Philistines, took his smooth stones in his scrip, and his sling in his hand; but his heart leaned on the name of the Lord of hosts. Then do we use our prayers and our arms to their proper end, when as we make them not our deliverers; but when, in the use of both, we have our reliance on the Lord. 3. To this may be added, a patiented waiting upon God by Faith, for the accomplishment of his pleasure, which way soever made out. Which is done, when as, having poured forth our souls unto God with strong cries, and the Chariot-wheels of his po●●● and goodness seem to run slowly to our succou● 〈◊〉 have our hearts stayed by patience, and kept 〈…〉 precipitant excursions: When we forbear (〈…〉 of our distress) to prefix either the end or time, but do bear about in our breasts this resolution, to comply with the product of our Father's pleasure, what ere it be. To speak all in a word; then are we to be reckoned among the number of those that do truly call upon the name of God: when as having with fervency and a holy boldness, spread our case before him (in the midst of our clouds and darkness) we retain this sweet complacency of spirit in the close of all: as to be able to say, Father, not my will, but thy will be done. I shall only add two words by way of Corollary from what hath been said of this first part, and so pass to the second part of the Text. 1. They that are dearest in the eyes of the Lord, have their days of trouble. They to whom his ear is open, and his hand ready to help, have them: from whence the Corollary doth naturally follow. I shall not spend time to bring a candle to the Sun, in making a repetition of those many examples with which the Scripture doth abound, to prove an assertion so clear. If we look back and consult with the lives of all the holy Patriarches and Prophets from Adam to Christ, and with the lives of all the Saints from him to the last Apostle, we shall find none of them that went down to their graves, who in their passage, met not with some days of darkness and distress. The consideration of which should stay our hearts under the ●●●est of our pressures: knowing, that no new thing 〈◊〉 ●●●●ened unto us, more than what was the portion 〈…〉 many thousands of precious ones which 〈…〉 heaven before us. 2. Secondly, the surest application that we can make in the day of trouble, is unto God. When our vain hearts are deceived into confidence on any thing on this side him, we do but seek the living among the dead, and waters of refreshing in empty pits. And so I have done with the first part of the Text, viz. The duty, together with the circumstance of time. The second part that followeth in order to be spoken to, is the engagement of grace. I (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Te eruam. will deliver thee. Which word is applied as well to the quitting of the mind from its straits, as to the deliverance of the outward man. (y) Psal. 6.4. David under the apprehensions of divine displeasure, cryeth unto God, that he would deliver (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul from that heavy yoke. Behold here the gracious readiness of God to comply with the requests of Faith of his distressed people! It's but cry, and be heard; beg and obtain. No distressed child, may with more boldness and confidence make application to his dear father, than Christians in the day of their straits may unto their God. There are gods many, and lords many, but there is none like to the God of Israel, whose heart and hands are always wide open for the satisfying the desires of his poor little ones. The poor Priests of Baal may cry long and loud, and (like seduced worshippers) make the drawing of their own blood an argument to persuade their spiritless Idol to appear for them; but he hath neither an ear to hear, 〈◊〉 hand to help, nor a heart to pity them. But 〈…〉 God of Israel are all these, I will deliver th●● 〈…〉 is as much as if God should have said in 〈…〉 thus much; In the day of your darkness and distress, let not your vain hearts suggest to you thoughts of diffidence, or despair; know, that he that made you, and redeemed you, hath not left you as Orphans in the midst of cruel men: know, that when the ears and hearts of men are closed against you here on earth; yet even then, you have more left you then the whole world can give you, viZ. a God in heaven who will plead your righteous cause. And as much as you expect the return of the Sun above your Horizon, after a few hours setting: so confidently may you expect the drawing forth of my power, and my love, for the revenging of all your wrongs, when ever you make your appeal unto me. Object. But here we meet with an Objection, which (at first view) does seem much to overshadow the glory of this truth; which is, that we do often see the strongest cries of Christians go unheard; and the most fervent breathe of their hearts, go unaccomplished; Were there not many prayers put up for the saving of Bristol, when it was first taken, all which proved fruitless? Answ. To which I shall give answer in these two words. 1. It speaketh as great grace from heaven, to lend us support under the trouble, as to deliver us from it. And on our parts we have properly a deliverance, when as (though God break not our bonds, yet) he doth 〈◊〉 upon our souls with such bright rays of his 〈…〉 presence and spirit, as do make our hearts 〈…〉 ●●ich truth is bottomed upon this Principle, 〈…〉 and foundation of all trouble, is the absence of God; so that to have the glory of his presence is deliverance from trouble. We have a most clear demonstration of this in Christ; of whom the Author to the Hebrews (a) Heb. 5.7. saith, That when he had offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death, he was heard in that he feared. Now how can it be said, that he was heard in that he feared, which was death, since he did not escape it? If Christ drank of the cup of death, how was he heard in being saved from it? The Evangelist (b) Luk. 22.43 Luke doth untie this knot for us, who saith, that (upon his prayers) that that cup which was provided for him to drink, might pass from him, There appeared an Angel unto him from heaven strengthening him. So that, Gods sending an Angel for the succour of Christ under his Agony, is interpreted by the Author to the Hebrews, to be as much a hearing of him in the very letter of his prayer, as if he had delivered him from it. 2. Secondly, God's wise deferring the accomplishment of the desires of his People until his own due time, cannot be interpreted his refusing to hear them. Deliverance is then sufficiently soon, when as it's in God's time. And thus we do now enjoy the things we begged for these ten years past. And our eyes do at this day behold the glorious accomplishment of those many prayers that seemed to be buried in oblivion. But to return to the business of the day. A gre●● piece of which (if I mistake not) is to take a s●●●● review of the glory of that Salvation w●●●● 〈…〉 heaven hath encompassed us. For suitable 〈…〉 we have of the greatness of our Deliverance, will be the truth and fervency of our Praises. Praise is a sacrifice offered up to God, by the affections, which supposeth them to be set on work by the judgement; which being apprehensive of large receipts of grace, prompteth the affections to make equal returns of glory. No apprehension of good received, no praise: narrow apprehensions of great Deliverances, weak Praises. Every man and woman in this place, whose judgements do not give in this verdict to their affections, That God hath declared rich grace in the salvation he hath wrought for England, but do esteem it rather a plague then a privilege, that (after so many sore conflicts) he gave the day as he did: I say all such do stand only as cyphers, among the number of those that this day make melody in their hearts to the most High. Therefore that our hearts may be the better tuned to offer up our sacrifice of spiritual praises unto God: I shall endeavour to set before you, the glory of our deliverance, by speaking to two things. 1. I shall spread before you some of the capital mischiefs whence God hath delivered us. 2. I shall speak of the way or manner how he hath delivered us. And here I shall not confine myself, to speak only of the glory of our Deliverance, in relation to the signal mercy given in at Worcester; but shall extend 〈◊〉 discourse to all that which God hath saved us 〈…〉 the whole series of our Deliverances for some 〈…〉 ●●till that last wrought there, which the 〈…〉 hath set as a crown upon all the former. Therefore if any man ask me, What God hath delivered us from? I answer first in general, He hath delivered us from the devouring rage of merciless cruelty: he hath plucked us out of the jaws of that ravenous malice, which was not to be satiated, but by the destruction of the soul, as well as the outward man. Our blood and our lives are saved from being trodden down as mire in the streets, by the feet of the cruel. We with our wives, our little ones, our friends, and dearest relations, are alive this day before the Lord, as legible demonstrations, and living monuments, of our so great Salvation. To undertake to enumerate all the particular pieces of this glorious lump of our Deliverances, would be a work, which would make me too great a trespasser, as well upon my own strength, as your patience. I shall therefore speak only to three principal comprehensive mischiefs, whence the hand of heaven hath graciously delivered us. 1. We are (through unspeakable mercy) in a great measure delivered from that yoke, which was likely to have continued upon our necks, through that inevitable ruin that was coming upon our LAWS and LIBERTIES; our BIRTHRIGHTS as we are men. It's not difficult to quote that time, when as property was almost become a stranger in the Land: especially among those that had not the guard of greatness 〈◊〉 keep it unviolated. There is none here can be so 〈◊〉 a stranger to the public concernments 〈…〉 Israel, as not to know, how through Bri●●●● 〈…〉 ●●●tortion, and Maladministration of 〈…〉 hearts of the inhabitants began to bleed and groan. It's more than sad to remember that time, when as the justice of a man's cause, was measured by the strength of his purse: and he should not miss of receiving the most favourable sentence, who was able to return the greatest reward. Object. But me thinks, I hear some ask me; Are not the relics of injustice yet remaining in the midst of us? Do the streams of righteousness run so pure, that there is no tincture of defilement mixed with them? Are the arms of the oppressor so broken, that there are no cries of the oppressed in the Land? Answ. 1. To this I answer first, Rome was never built in a day; neither is a house finished as soon as the foundation is laid. Was ever any child a monster to his father, because not a man the first day it was born? It doth sufficiently rejoice a tender mother (after her bitter travel) that her child is born perfect, as to the parts of a man; she doth not renew her sorrow, because she doth not find it born with strength, eloquence, policy, and those other endowments which are the Concomitants of riper years: she is well content to have those only in hope, and await the perfection of them as the work of time. And shall we deny that to so vast a body as a Commonwealth, which we are content to allow to those bodies of lesser magnitude? 2. Secondly, Let us bless God for what he hath 〈…〉 done in beginning, and wait his pleasure for 〈…〉 ●●●eating of this piece of our Deliverance. 〈…〉 search, that error will be found too 〈…〉, which maketh men to have their mouths filled with more complaints (looking to what they have not) than their hearts with true thankfulness for what they have. It's storied by Plutarch (c) Plutar. in vit. Lycur. concerning Lycurgus, that when he first established his new Commonwealth in Sparta, for the prevention of injustice and oppression, he made these two Decrees. 1. That no man should make use, either of silver or gold. 2. That none of his Laws should be written upon Tables. By the first he intended the extirpation of covetousness; and consequently the removal of oppression. By the second he intended, that every man should have his Laws written in his breast, which mixed with the Law of love, and good will, he thought to be of sufficient force to make men act justly. I shall only make this short application of it. That, we may not expect to have the Commonwealth free from every tincture and spot of injustice, until it shall please God to accomplish these two great works, upon all men's hearts. First, that by the power of his spirit, he do cruse them not to cease to use, but to covet silver and gold. Then shall it be a glorious Commonwealth indeed: when (as Lycurgus did banish the use of money out of men's houses, so) God shall banish covetousness out of men's hearts. Secondly, that he do write that noble Law of Spiritual love upon the tables of their hearts, whereby they 〈…〉 light to act righteously from the love 〈…〉 ousness. But though until the effecting of 〈…〉 works in the hearts of men, we may not expect to have our Commonwealth spotless, as to these defilements: yet I would add (and I hope without offence to any that are honest of the long Robe) that I doubt not but many among us shall live to see that time, when as those cunning Cooks of the Laws, which have for many years disht out so many of the people's privileges to them (with the poisonous sauce of their own interpretation) as might serve their own ends, will by the power of the Gospel or the Sword, be made more just, or be cut much lower. 2. God hath delivered his poor People in this Nation from the heart-wounding taunts and reproaches of their blaspheming adversaries: Who can express (besides those that feel it) how deep it striketh into the tender hearts of ingenuous Christians, to hear the blasphemous reproaches of their triumphing enemies in the day of their distress? Doubtless that Babylonish taunt, sunk into the Israelites grieved souls, as deep as their bonds: (d) Psa. 137.3 when as they that wasted them, required mirth of them, saying (in scorn) sing us one of the songs of Zion. David professeth, that his morsels were embittered to him, and all his comforts besmeared with gall, whilst his ears were pierced by his enemies continual repetition of that cutting reproach, (e) Psal. 42.3. Where is thy God? These Irons God hath prevented from entering into our souls. He hath not given us up as a prey to the 〈…〉 of the cruel; that we should be cast into 〈…〉 ●●nd Dungeons, to be made the objects of 〈…〉 If they should call to us for one of the 〈…〉 can cheerfully sing it with melody in our hearts, unto the Saviour of Zion. If they ask us, Where is our God? we can answer them with joy and boldness, that our God is the living God, who scattered them in his displeasure at Marston-Moore; whose power broke them in pieces at Naseby field; who smote their great ones in Kent; who by a handful put thousands to flight at St. Faggons; the stroke of whose terror they felt in the North: whose strength made the weak strong, to slain the glory of their pride at Dunbar: whose hand was never drawn back, but was stretched out still, until he had put on the top-stone of our deliverance at Worcester. 3. Thirdly, God hath delivered his People in this Nation, from those yokes which are heavier than all; viz. Those that were preparing for, and in part laid upon their consciences. For although it be true, that those things which the Stoics call (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Things in our power (as the actings and negotiations of the soul) cannot be taken from us, nor suffer violence from any thing without; and consequently none can spoil us of the Liberty of our consciences: yet forasmuch as those transient acts which relate to the worship of God, may be hindered from without, we may be thence said to be spoiled of the free exercise of our consciences. Now in this consisteth a great piece of the glory of our Deliverance. They are not many years since the wills of silly men, were become Dictator's to the Faith of Christians. So that to have been in one's Faith, 〈…〉 step beyond the teachings of a Blind-guide 〈…〉 over-holy. How was the life of religion 〈…〉 ●●●sist in complying with the fond inve●●●●● 〈…〉 and even swallowed up with the inroad of created Ceremonies? How were needless burdens multiplied upon the consciences of poor Christians? So that in things Spiritual as well as Civil, it was hard to tell, which lay heavyest, the Mitre or the Crown: although its more than probable, that the Crown might have been easier borne, had not the Mitre stood so near it. To be righteous beyond a man's neighbour, how Heterodox was it? and to be holier than the will of a proud Prelate allowed, not less than grand Heresy. Nay, whether were we sinking? when as the very external duties (the carcase) of Religion became a reproach to the exerciser? Are there none here, that can give testimony of that time, when as it was an abomination to some men, to hear but a Psalm sung, or a Chapter read in the Family? So that (as much as in them lay) they studied, and attempted to banish the lowest appearances of God from among men. Are there more than twelve years passed over our heads, since Christians would have reckoned it among their greatest Privileges, to have had but liberty to have gone but one days journey out of Egypt, to worship their God, without the profane mixtures of sottish Ceremonies? Would it not have been to them as life from the dead, could they at all times have freely, and without interruption met together (though but in corners) mutually to declare among themselves ●hat God had done for their souls, and to pour out 〈…〉 ●●arts to him in Prayer? 〈…〉 ●hen (Christians) the glory of your De●●● 〈…〉 all these bonds! God hath not been 〈…〉 ●●●ording to the waitings of your souls; but he hath outdone both your hopes, and your thoughts. Those glorious Privileges which (lying under vast heaps of improbabilities, ever to be brought forth in their true lustre) ye scarce durst beg for yourselves; lo, even them hath the hand of grace cast into your bosoms. You have now all the polluted rags of Ceremonies pulled off from the face of Worship. Ye now know no Bishop of your souls, besides him who is your God, and your Redeemer. You need not now privily fly to corners to speak of God, or exercise the freedom of your consciences. You are not now constrained to leave the Land of your nativity, that you might worship God without the mixtures of men's inventions. And which is the life of your Liberty (see a wonder of Providence!) your Rulers are become your Patrons, so that you may be as holy as you can, as Religious as you can. What then remaineth, but that we wait in our souls for that time: when as he that hath given Liberty, will also give us hearts to walk more entirely with himself? And so much touching the Capital mischiefs we are delivered from. 2. The second thing that speaketh the glory of our Deliverance, is, the manner how we have been delivered; and of this, only these three words. 1. We have been delivered, not by humane power or policy, but by the alone arm of our God. His wisdom hath so ordered it, that his naked power hath been clearly seen to do all, that there might 〈…〉 sacrificing unto men. It is he that hath 〈…〉 this Nation, in the greatness of his ow● 〈…〉 love, for these ten years past; an● 〈…〉 sharp throws) hath at length brought forth that glorious Birth, which our eyes this day behold. Lest the vain heart of arrogant man should assume that glory to himself, which is due only to his Redeemer; it pleased God to draw a thick cloud over all sleshly power and wisdom, that his own arm might be seen to bring salvation to us. 2. He hath delivered us, having first often brought us even to the pit of destruction. The difficulties and straits of the wilderness, did much commend the love of their guide, and the sweetness of Canaan. In like manner, the glory of our Deliverance, and the goodness of our Deliverer are not a little commended, in that he hath carried us through the flames for some years together, and yet suffered us not to be consumed He hath often reduced us to that sad state, that salvation hath scarce been within our ken; but then, even in our lowest condition, when the jaws of ruin have been closing upon us, he hath not failed to own as. I am sure the year Forty eight is fresh in your memories, when so many fires were kindled on all sides of us, that there was no visible way open, by which we might escape burning. A terrible fire in Kent, another in Wales, a third in the North; but through his grace all soon quenched, and we are delivered. How often have we been giving up the Buckler to the enemy? and should have been content to have had from 〈◊〉 the tithe of that by Indenture, which we now 〈…〉 Freeholders', by Deed from none but God? 〈…〉 (which addeth not the least lustre to the 〈…〉 Deliverance) he hath delivered us, af●●● 〈…〉 made to him, both by us and our adversaries. We and they are both filled with very strong presumptions of the justice of our Cause; yet neither so refractorily resolute as to decline the Umpiredge of some third person: therefore (as to the meetest Judge) they appeal to Heaven, and so do we; and both put it upon this test (making this the signal of Heaven's approbation) Victory given in to the most righteous cause. God (for ever blessed be his Name therefore) sealeth to the justice of our Cause, in giving us the day through the greatest disadvantages. But our adversaries (as if Heaven had given an unrighteous verdict for us, or as if God had mistaken himself in giving sentence on our side, they) will appeal again. But neither passion, nor pretences can bribe the Almighty to comply with the unrighteous requests of unreasonable men. And therefore, in the heat of his indignation, he doth again pronounce the same sentence against them, making it legible in the eyes of all Nations, in Characters written with their own blood: in effect telling them, that his first Determination was righteous; and that they were peremptory beyond the due bounds of Creatures, in refusing to be concluded by the unerring judgement of him: whom themselves had chosen for their Judge. And so I have done with the second part of the Text (viz) the engagement of grace, I will deliver thee. Upon which followeth the improvement o● 〈…〉 deliverance, which comes now to be spoke 〈…〉 And thou shalt glorify me. If it be asked, What it is to glor● 〈…〉 rit of God (the surest Interpreter of his own mind) will resolve us in the last verse of this Fiftyeth Psalm; Whoso offereth praise, glorifieth me. All that Creatures can (g) Deum glorificamus, non addendo, sed tantum declarando. glorify God by, is, by declaring only, not by adding; For in him dwelleth the fullness of all glory. Then do we give glory to him, when as with praise and thankfulness of heart, we live over the salvations of God. Salvation deserveth praise. It is but a due debt paid to the grace of God, to look to him as our Saviour, with all thankful acknowledgements of his goodness. But before I speak particularly to this part of the Text; peradventure there may be some here, who (being otherwise minded) cannot return praise for the late appearances of God, because they esteem them no mercies. To such (if there be any present) I would speak these three words in the spirit of meekness. 1. It's Pity that any member of Israel, should sit with a frozen spirit, under those warm Sunbeams of grace, which at this day do shine forth, from the face of Israel's keeper. It's more than to be lamented, that any should be gnashing their teeth through anguish and discontent, for that, for which others are in their hearts singing the songs of Zions' praises unto the Lord their Redeemer. I have more charity, then to pass sentence of perverseness upon such spirits; but sure I am that it cannot (when most favourably inter●●●●d) be esteemed other then deep blindness, that 〈…〉 see the hand of God, when it is so glori●●● 〈…〉 on the behalf of his People. 〈…〉 ●●●not take in the whole bulk of our deliverance under the notion of a mercy, so as to return praise therefore; yet, that in the work of this glorious Day, you may bear some part, give thanks for so much of it as you esteem a mercy. If you esteem it no mercy, because Deliverance is given in by the hands of such men; or if you can see no mercy in this that God hath by it opened a way to the flourishing of the Gospel, Truth and Righteousness; yet give thanks for the lower part of it (viz) that in the common Deliverance, you have been saved from the violence of men; that the noise of War is hushed, and is kept from coming into your borders. Plutarch (h) Plutarch in vit. Cri. Marii. reporteth of divine Plato, that when he came to die, he gave thanks to God for these three things. 1. First, That he had made him a Reasonable creature, and no brute beast. 2. Secondly, That he was a Greek, and no Barbarous man. 3. Lastly, That he was borne in the time of Socrates. I shall only apply it in a word thus. Behold, the lower part of this mercy, containeth more glory in it then all Plato's laid together. God hath not only made you men; but, he hath also put a price into your hands, to get the wisdom of Christians. To live under the Sunshine of the Gospel, is much more than to be borne a Greek. He esteemed it a great Privilege that he was born in the time o● socrates'; But (which is ten thousand times 〈…〉 you live in those days wherein 〈…〉 doth reign and rule as Lord and King 〈…〉 3. In the great things that have been of late accomplished, strive to mind God more, and Man less. Esteem not the great changes that have fallen out upon the Nation, as effected so much by the wills of men as the hand of God; and to be, not the birth of men's pleasures, but the fruits of his purposes: and such as have been brought to pass in much grace and favour. Why else should he continue to give his presence in such constant success, to those that have seriously waited on him, by whom (as Instruments) these Changes have been wrought? It's true, that naked success, is but a probable Argument at best to prove Heaven's approbation of that Cause to which it's given. But, being clothed with so many considerable Circumstances as that hath been (of which we now speak) it doth amount to little less than a Demonstration. For, why God should continue to give such an unintermitted series of successes, to a company of People waiting upon him by faith and prayer; and that, after Solemn Appeals made to him; together with the offering up of their humble requests to him, that he would manifest his pleasure, both concerning them and their cause, by the success; I say, why God should thus comply both with their Prayers and their Enterprises, and not do it in grace and favour, is to me as yet a Riddle, not to be unfolded. I believe we may (without Presumption) challenge the most grey headed Historian, to produce a Para●●●● What doth God intent by all those signal favours 〈◊〉 which he hath of late encompassed his People, 〈…〉 ●●ere the putting of his Seal to those things 〈…〉 brought forth, in relation to the esta●●●● 〈…〉 New-born-Commonwealth? But to return to our duty; Let us all that have called upon God in the day of our trouble, and have tasted of his salvation, give all glory to him in our hearts. If you ask me how we shall do it? I answer in general, thus. We shall discharge ourselves of this duty by offering up ourselves to God entirely, in all holiness of mind and conversation. Then are we truly saved, to the glory of God, when as we are saved into nearer fellowship and communion with himself. We called upon him in the day of our distress, and he delivered us; let us remember what we are, & pay our vows to the most High. Let us call to mind, what great things we did resolve upon in the day of our straits, if God would deliver us but this once. Now that he hath heard our cries, let us not be slack in performance. Far let it be from us, now to sink lower into the world, since his goodness hath kept us from sinking into desolation. Let not the goodness of God in saving us, put us at a greater distance from him. Let us never give occasion to God (through our ingratitude) to say of us: Well, in the day of your trouble I heard from you, and I had a lodging and a place of residence in your hearts and thoughts; but now I am become as a stranger to you; ye hung close to me in the time when you needed my help; but now your souls do cleave to other lovers besides me. Let not his losing the bonds of our servitude, set us lose in our hearts from himself. For than our Deliverance will prove our Plague, rather than our Privil●●●● 〈◊〉 Ten thousand times better had it been that 〈…〉 of our enemies had lain upon our necks all 〈…〉 our lives (our hearts enjoying sweet 〈…〉 him) then, that his breaking our 〈…〉 at a greater distance from him. For who is there that will not say, that fellowship with God in bonds, is much to be preferred before the liberty of the outward man, with the loss of his presence? The presence of God (completely enjoyed) maketh up the formality of heaven; so that, if by gaining external deliverance we lose that, what do we do other than make a foolish exchange of heaven for earth? of gold for lead? of the glory of the Creator (blessed for ever) for the poor, unsatisfying sweetness of dying creatures? Thus much of the duty in general. More particularly I would offer two things to you, by which you may give glory to God. 1. First, Let every man (according to the particular relation in which he standeth) ask himself, What great thing shall I do for God, the expressions of whose goodness have been so great to me? 2. Secondly, Let us all (upon a serious review of the matter and manner of our Deliverance) thus resolve in our spirits, that we will make God our trust in all our future straits. And first (in my discourse of the first of these) I would direct my humble request unto you, Right Worshipful, which is, that you would strive to do some great thing for God, by outdoing all your Predecessors, even those that have done most worthily. Content not yourself to tread in their steps, but endeavour ●o excel them. If they have studied to advance the ●●●dom of Jesus Christ in the City, do you much 〈…〉 If they have been a terror to evil-doers, and 〈…〉 them that do well; do you be so much 〈…〉 have laboured to promote the 〈…〉 of godliness, and goodmen; let it be your crown and your glory to endeavour it much more, that the Ages to come may have cognizance of this our year of Jubilee, from the records of your actions; that when (upon the reading of them) it shall be asked, how it came to pass that so many glorious things were effected in the year of such a man's government? It may be answered, that they were done in testimony of thankfulness for a memorable Deliverance that was given to the whole Nation at Worcester. Next, I would say to all, strive to do some great thing for God. Let the consideration of his loving kindness, be a prevailing motive with you to live to him in the paths of Holiness and Righteousness, all the days of your lives. Walk as a People saved by God: let your love to the Gospel be more than ever, & that both as it is the price of much precious blood, and also the gift of Divine love. Let your joy in God be purer than ever; let your estimation of the concernments of eternity be higher than ever, that all men may run and read the Salvation of God, in your Heavenly Conversations. 2. Secondly, Resolve to trust God in all future straits. If at any time the Heavens shall grow dark over your heads, and mischief and desolation shall seem to be nigh unto you; if then your hearts begin to sink, call to mind the memorable Salvation he wrought at Worcester; and rest confident that he, who (by his mighty power and pres●●●● scattered great clouds there, is still the same; 〈…〉 and willing to become a refuge from 〈…〉 to all those that wait upon him by 〈…〉 I shall now wind up all, in 〈…〉 Exhortation. Let every man when he comes home, writ this Motto upon his Door posts, Saved by God; upon his Wife and Children, Saved by God; upon his Estate, Saved by God; upon his Liberty (both in relation to his Privileges Civil and Religious) Preserved by God. And then from all, let him thus seriously resolve in his own breast. Is it indeed so, that I have not been constrained to leave my house as an habitation unto Strangers? hath the grace and wisdom of Heaven so ordered it, that mine eyes have not seen my Wife and Little ones given up as a Prey to the teeth of the Cruel? hath the favour of my God been extended even to the keeping off the hand of the violent, from spoiling me of my Estate, so that I am not brought to a morsel of bread; but do sit under my own vine, and eat the fruits of my own figtree? Am I at once saved both from the Captivity of my outward man, and the bondage of my inward: so that (being not subjected to the wills of profane men) I may be as spiritual as I can, as heavenly as I can? I will therefore offer up as a sacrifice unto thee O God my Redeemer, my Wife, Children, Estate, Liberties, my All: and will make it the business of my life, how I may bring glory to thee through all. The Records of thy matchless lovingkindness shall always remain so legible upon the Table of my heart; that, whilst I live, nothing shall be by me esteemed too dear to part with, or too difficult 〈◊〉 be done or suffered for thy Names sake, to whose 〈…〉 I own every enjoyment which may be called 〈…〉 glorious. FINIS.