Oriens ab Occidente: OR, A DAWNING IN THE WEST. As it was delivered in a Sermon before the Honourable House of COMMONS, at Westminster; upon their day of THANKSGIVING, for several Victories in the West, etc. By JOHN BOND Mr of the Savoy, and one of the Assembly of Divines. Ezra 9 v. 8. And now for a little space grace bathe been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his Holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. Psal. 2. v. 11.— Rejoice with trembling. London, Printed by J.D. for Fr. Eglesfield, and are to be sold at his Shop, at the sign of the Mary gold in Paul's Churchyard. 1645. Die Sabbathi 23. Augusti. 1645. ORdered by the Commons assembled in Parliament, That Mr Gourdon and Mr Bond do from this House give thanks to Mr Case and Mr Bond, for their great pains they took in the Sermons they preached yesterday before the Commons, at St Margaret's Westminster, it being a day set a part for public Thanksgiving: And it is Ordered that they be desired to Print their Sermons, and that none shall presume to print them without Licence under their hands-writing. Henry Elsing Cler. Parl. Dom. Com. To the Honourable House of COMMONS, assembled in Parliament. Worthy Senators, AS this Sermon was too much shortened in time at its conception and birth, (in the Study and in the Pulpit) so hath it been too too long (in the cradle) coming forth to public view. One principal cause of this slow motion (besides some avocations of mine own) hath been the great throng of your late Victories, which crouded-in upon the Stationers so fast, that this Sermon (like that * 2 Kings 7.17. Courtier in the gate of Samaria) hath stuck fast in the press of good news: and even now at last 'tis no sooner gotten through the crowd, but behold another pair of Thanksgiving Sermons are ready to tread upon its heels. Surely if the Lord of hosts did ever strive to overcome a Parliament of England with giving them Victories, yourselves are that Parliament: For what Nation is there so great, that hath God so nigh unto them, as the Lord your God is in all things that we call upon him for? Oh what a Master do you serve? Deut. 4.7. Or what doth the Father of mercies mean to do with us? As for mine own part, I must confess, that the present unexpected heaps of salvations do cast me into the same trance with that of * Gen. 42.28 joseph's brethren, when opening their sacks for provender they found meat and money to boot; 'tis said that then,— Their hearts failed them, and they were afraid, saying one to another, What is this that God hath done unto us? The men would have been glad a little before with assurance of their lives, much more glad with some corn for saving the lives of their families: and now behold lives, corn, and money besides; yourselves can easily apply. Only give me leave in this Epistle, to be your remembrancer in two particulars, concerning these glorious successes, and and this Sermon, viz. That 1. Great victories are (to mere nature) great Temptations: prosperity is an heady wine, a little of it will inflame, especially if it meet with an empty or distempered body; and therefore mortified Agur prefers a corpse commons, yea, a piece of * Prov. 30.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statuit. statute-bread before such Cauëare. You know what befell * 2 Sam. 11 2, etc. David, whilst his Army was successful against Ammon, and lay besieging Rabbath the City of waters. * 2 Chron. 26.16. You know Uzziah's sacrificing, and Amaziah's overthrow by conquering. It is one principal end of this Sermon, as to prevent all such surfeits, 2 King. 14.7, etc. s; o to mortify and spiritualise our mercies, that we may freely and safely feast ourselves upon them. 2. Great victories are great engagements: 'Tis both a divine & humane rule of proportion, that * Luk. 12.48. to whom men have committed much, of him they will ask the more. The Parliament of England hath lately taken-up very great sums of mercy (to the use of the Kingdoms) upon trust and credit, may it please you now to consider of discharging these greatest public debts. May it please you as Abraham, to set up some * Gen. 22.14. Jehovah-jireh, some proverbial monument, [The Lord will provide.] Or as Moses, some * Exod. 7 15. Jehovah-nissi; some monumental altar, with [the hand upon the throne of the lord] Or as Samuel, some Eben-ezer, some pillar of praise, with a [ne plus ultra] upon it, as [the stone of help.] Some such thing I beseech you let there be, to carry the name of this our God to posterity: let the Lord of your hosts have some jewel from you for all these victories; it is another end of this Sermon, to help you in this duty also. If your weighty occasions will not permit you to read over the whole (as commonly we desire to hear good news once and again) yet may it please you to cast an eye upon * 1 Sam. 7.12. some particular pages thereof. As page 36, etc. As for myself, it must be my prayer, That this oil of gladness may equally quicken both wheels of your proceed; I mean in the affairs of Religion and Liberty. 'Tis not long since that these two, like * Gen. 50. Joseph and Pharaohs butler, were fellow-prisoners together, but the latter of them (state-libertie) blessed be the Lord, is lately delivered and advanced in great part, though not without the help of the former; and now Religion, Joseph-like, doth (in his words) supplicate to her quondam fellow-prisoner and saith, Think on me (or remember me with thee) when it shall be well with thee, Verse 14. and show kindness, I pray thee, unto me. Let the King of Saints and of Nations go on to settle by your hands Truth and Peace in all the Churches and commonwealths of these three Kingdoms, causing us more and more to fear the Lord and his goodness in the latter days. Hos. 3.5. So Prayeth continually, your servant for Jesus sake, JOHN BOND. Savoy Octob. 8. 1645. ISAI. 25.9. And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: This is the Lord, we have waited for him; we will be glad and rejoice in his salvation. Right Honourable, and Beloved, Preface. I Have reaped some sheaves out of this field already, and have threshed them out in part, for the home-provision of mine own flock: but there is some of the finest of the wheat-flower yet remaining, which with a second bolting, may make a fit meat-offering for this solemn day of Praise and Thanksgiving. Coherence. The whole Chapter is Eucharistical, (rather a Psalm than a Chapter) full loaden with mercies and praises from the beginning to the end thereof. And herein it is well like the scene of our times; for as every verse of the one doth drop fatness, so every week, and almost day of the other, hath presented us with new matter and forms of rejoicing. The causes of joy here expressed, are partly in hand; these are set down historically, in the phrases [art] and [haste] in the first four verses: and partly in hope; these are expressed prophetically, in the futurall terms [shall] and [will] in the next four verses, which do reach-home to the text. The whole Chapter is generally most clear and perspicuous, as becomes a Thanksgiving Sermon. Only thus, some Expositors would appropriate this to spiritual salvations only; and especially to that final day of victory, when jesus Christ shall put all his enemies under his feet: and this opinion they do fetch out of verse 8. 1 Cor. 15.55, etc. where it is said, that he will swallow up death in victory, and the Lord will wipe away tears from all faces, etc. which words are by the Apostle expressly applied to Christ. Others would wholly confine this song of deliverances to temporal salvations: and these do take their hint from the verse next beyond the Text; where mention is made of the threshing of Moab, and of casting it as straw for the dunghill: and here again, some do take the word Moab literally for those children of Lot which being turned enemies to Israel and Judah, were * Calvinus ad locum. so much the farther off from them in heart and affections, by how much they were nearer to them by blood, and habitation. Others do take Moab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for all the enemies of the Church, which are of a Moabitish strain and temper. I think the controversy may be easily reconciled by taking-in both Interpretations together; that is, by understanding the Chapter as well of spiritual as of temporal deliverances. And thus also it will better suit with our present occasion and condition; for every victory which God now a-dayes gives to his great cause in England, doth bring with it double mercies, namely, a spiritual step or advance towards a pure Reformation; and a civil and temporal step or furtherance towards outward peace and tranquillity. So much for the levelling of the way to the Text. The Text itself is nothing else but an [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] or Song of victory; and it containeth that holy shout, or acclamation, with which the Church doth entertain the triumphing * Revel. 15.3. Heb. 2.10. King of Saints, and Captain of her salvation, at his return from the slaughter of their enemies. Division. In it, you may take notice of two general heads: First, here is the Church's confidence, [de promissis] of things in hope, Lo, this is our God, we have waited for him, and he will save us. Secondly, here is her thankfulness, [pro acceptis] for things in hand, We will be glad and rejoice in his salvation. Again, in the Church's confidence you may further observe, the two grounds, or pillars, on which she builds it: The first is her interest in God, This is our God; therefore we may be confident that he will save us. Secondly, her attendance upon God, we have waited for him; therefore he will not forsake us: and this latter is twice expressed, to tell you that the Bell is anend, and therefore strikes double, We have waited for him, we have waited for him: implying, either the length of their attendance, we have looked and looked again: or the largeness of their reward, though we have waited, and waited again, yet our labour is not lost; but God hath paid us at last for all our faith and patience, by the greatness of the salvation which he hath given us. This is the Church's confidence. Secondly, in her thankfulness for mercies in hand, look we upon the several acts and objects thereof. First, the acts of her thankfulness are two; the one transient, passing forth into outward expression, we will be glad. The other immanent, abiding within in an inward affection, we will rejoice. For so the words of the Text may be properly interpreted; as appeareth by comparing a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exultavit. So Isa 65.9. Pro. 23.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laetaius fuit. So Exod 4.14. Pro 13.9 Psal. 16. v. 9 with b Grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 2. v. 26. Therefore did my heart rejoice, and my glory (or tongue) was glad. Next here is the object of these acts set down; this is expressed Explic. First in general, so it is called salvation. But because there are many sorts and ways of salvation, therefore next it is set down with a qualification, or special restriction: not such a salvation, or deliverance as God sometimes bestows in wrath upon the wicked, for he may be their deliverer too in some cases; but to show that it was a special, extraordinary, immediate, divine salvation, she calls it the salvation [of God,] or [his] salvation Loe, this is our God; we have waited for him, he will save us: this is the Lord, we have waited for him; we will be glad and rejoice in his salvation. [Loe,] This Ecce, behold, may refer either to the Enemies or, Friends of the Church. As it may refer unto the enemies, so (in the mouth of the Church) it is vox objurgantis, the voice of one upbraiding: As if she had said, Come hither you malignant Atheists, ye that have so often asked me, while I was yet under hatches, where was then my God? What was become of my prayers? Come hither, gnash your teeth, and let your eyes rot in their holes when you have beheld it; Lo, this is our God. Or, this [lo,] may refer to the Friends of the Church, and so it is vox exultantis, the voice of one overjoyed; calling upon her friends as the * Cant. 5.16. Spouse in the Canticles, to come away and see her beloved, if there were any like him amongst ten thousand; to come and see the go of God, and the wondrous things that he hath done for his people. As if she had said, Ye saints and brethren, this, this is that God of ours whom we have waited on so long, (as we thought to little purpose) behold here you see him like himself, treading his enemies under his feet, and riding in triumph over ruined Cities, and heaps of Palaces: will you but come hither and look upon him; Lo, this is our God. [Our God] that is, we are not ashamed to call him our Lord, neither is he ashamed to call us his people. [We have waited for him,] that is, we do not repent of our long, long attendance upon him: and good reason; for, [he will save us.] But if you will not, or cannot see him at once pointing, Again I tell you, this is the Lord, and we have waited for him a second time: but, for double attendance we shall have double wages: for we have cause both to [be glad] and [rejoice] in his salvation. There is not a branch of this tree but doth bear some seasonable and profitable fruits for this day's banquet: and although I have not time to gather them all, yet give me leave to point out unto you where they grow. First, at the very entrance, here stands a note of admiration, Lo, behold, which is a kind of Selah in the front: Hence observe, Doct. 1 The name of the Lord is to be exalted and set up, when he doth triumph gloriously over his enemies. This in the Old Testament those very clubmen of Israel did confirm by their general acclamation, when Elijah at Mount Carmell prayed-down that fire from heaven, that did burn up his sacrifice, wood, stones, dust, water, and all, in opposition to those 850. 2 King 18.36 false Prophets; ' its said, that when the people saw it they fell on their faces, and they said, (mark the words) The Lord he is the God, the Lord he is the God. And thus in the New Testament, that great voice in heaven cries the same, where they say, Allelujah, Revel. 19.1, 2, 3. salvation, and glory, and honour, and power unto the Lord our God: and again they said, Allelujah. Let us therefore take heed how we do despise, Use. or neglect that Angelical, Celestial, God-honouring, selfe-debasing, onely-everlasting duty of Thanksgiving. Every mercy that is worth our prayers, deserves our praises. Secondly, the ground of the Church's confidence is her interest in God: [he is our God] therefore he will save us. Doct. 2 The Saints interest in God, is a ground of hope in all extremities. Labour we therefore, as to get, so to improve, this holy interest in all our straits. The mother doth love that child most tenderly, that doth suck her most: and herein also the Lord is more tender than a mother. Thirdly, the other ground of confidence and joy too, is the Church's attendance on God; we have waited for him, therefore he will save us: And again, we have waited for him, therefore we will be glad, etc. Doct. 3 Holy waiting for mercies, doth make them both sure and sweet unto those that have so waited, so attended. A word to this as I go, because it is so useful, and especially in reference to the West. First, holy waiting doth ensure mercies; because the very gift, and grace of waiting by faith, and patience, is an earnest, a first fruits of the thing waited for. No son of man that is ingenious will hold a petitioner in a waiting suspense and attendance, if he intends utterly to deny him: Prov. 22.22. and therefore it is said, wait on the Lord, he will save thee: He will, how know you that? Even by this, if he give a heart to wait upon him; he cannot in honour put thee off, if he doth suffer and support thee to attend him. Secondly, such waiting doth ensweeten mercies too; because abstinence doth quicken appetite, and draws forth the desire to a greater length after the object: To the hungry soul every bitter thing is sweet: That is, Prov. 27.7. because hunger is such a sauce as doth ensweeten any dish. Use. Then beware of distrustful, impatient haste. If the Lord loves thee, it shall either deprive thee of the thing so over-desired, or that thing of that sweetness, which thou expectest in it. First, sometimes such over-hast doth cause the loss of the thing so hasted for, so over-desired. Thus it fared with that Scripture-Tantalus, the unbelieving Courtier at Samaria: 2 King. 7.2. And behold thou shalt see it with thine eyes, but shalt not eat thereof. Thus was it also with those impenitent, unruly Israelites, which thought to continue their sin, and yet to put an end to their troubles; which would enter Canaan before the time, in despite of God and Moses, and without the Ark; Numb. 14.40 Lo, we be here, and will go up unto the place which the Lord hath promised; for we have sinned. The men were desperately sullen, and (like some now a-dayes in this Land) were resolved to have peace, whether God would or no; they are sinners, they can but die, vers. 44. and therefore will fall on, will have an end of their troubles. These Israelites presumed to go up unto the hill top, notwithstanding the Ark of the Covenant of the Lord, and Moses, departed not out of the Camp; vers. 45. and the Amalekites came down, and the Canaanites came down, and smote them even unto Hormah, or utter destruction. Nay, Rachel herself, (although a good woman) when too impatiently violent for children, she lost her life in the obtaining of that, which to want she thought would be her only certain death. Let all impatient creatures of both sexes lay but those two texts together; Gen. 30.1. Give me children or else I die: and that other, And Rachel traveled, and she had hard labour; Gen. 35.18. and it came to pass as her soul was departing, (for she died) that she called his name Benoni; that is, the son of my sorrow. Secondly, or such impatient haste doth at least rob thee of the sap and sweetness of the thing so over-desired: Thus was it with Jacob, a man whose strong affections did draw strong afflictions upon him. Good man, he was (I take it) somewhat too uxorious about his Rachel, and accordingly she cost him dearest, brought him lest fruit, and left him soon. But especially he and his mother Rebecah, were too too hasty and covetous for the blessing before it was ripe: If we consider the manner, and the means that they ●●●d for the attainment of it, it was somewhat a foul shift that they made to get it by; Gen. 27. and how much danger, hardship, and delay did that over-hast cost them both? Jacob is presently feign to flee for his life into a strange Country; by the way he lodges hardly; and at Padan-Aram what heats, and colds by night and day; what chopping of wages, with other extremities doth he undergo, for near the space of thrice seven years? His father in law paying him home, for deceiving his own father, by giving unto him a Leah for a Rachel, as he to Isaac kids flesh for venison? Besides in his return, what danger upon danger do meet and follow him? Esau before and Laban behind; and at last the blessing from God cost him a halting ere he could obtain it; and all this because they would gather-in the blessing before it was ripe. Surely, there is a vast difference, yea, divers differences there are betwixt green fruits forced from the tree, and those that are mature and ripe: There is a two fold difference betwixt them. First, in the very gathering of them; what climbing, and what clambering is there with ladders? What threshing with poles? What casting of stones, and sticks to fetch them down; to the endangering and mischiefing both of the fruit and gatherer: Whereas your mature and ripe fruits do drop down of their own accord. Secondly, in the using and enjoyment, there is a great difference: Green fruits are sour, and sickly, whereas the mature ones are both toothsome, and wholesome, pleasant to the eyes, and good for meat: beware therefore of clambering for sour, sickly, green, forced mercies. But tarry thou the Lords leisure; stay till the mercy is cold enough, as well as sodden enough; or else if thou get it too soon it will prove crude, and scalding: yea, stay until thy desires after it are cool enough also; it is dangerous to drink deep in a sweat. Quest. But when is a mercy cool enough for me? (may some men say) Or, when am I cool enough in my affections for it? Answ. First, when thou art brought to a holy indifferency in thy desire; as David at Ziklag, after saul's death, was somewhat indifferent whether to go up and take the Kingdom or not: And it came to pass, after this, ● Sam. 2.1. that David enquired of the Lord, shall I go up into any of the Cities of Judah? And the Lord said, Go up. And David said, Whither shall I go? And the Lord said, Unto Hebron. Mark, the man did (as it were) set up his staff for a Kingdom, he is indifferent whether to take it or leave it. And well might he be thus moderate in his desire at Ziklag above all other places; for this very Ziklag was that same town, which the * 1 Sam. 27. v. 1, 2, 3, with 6. King of Gath had formerly given him, when, in a pettish pang of distrustful impatience, he left his own Country and fled to Achish saying, I shall one day perish by the hand of Saul: In this mood he got Ziklag, which afterward he lost again with a witness; even with all the women, children, goods, and cattles that were therein; and had like to have been there * 1 Sam. 30.1, 2, 3, 4, 5, 6. stoned by his mutinous soldiers. Ziklag was hastily gotten, and remarkably lost; and therefore now he will take heed of such over-hast ever after, but especially at Ziklag. And hence it is, that he refers the whole business to the Lords pleasure, whether he shall be King, or no King: And now the Lord thinks him fit for the Kingdom, because he is indifferent, and * 2 Sam. 2. v. 1, 4. bids him go up and take it. While a patiented doth inordinately cry and roar for drink, the Physician denies it to him, and prescribes him (perhaps) julips, or some other coolers altogether; but above all things he must now have no drink, or very little: but when afterward the patiented grows somewhat indifferent whether he drink or no, and falls to liking of his julip, as well as of his drink, now the Physician bids them give him as much as he will have, as knowing that now his distemper is allayed, and cannot hurt him, his appetite is grown indifferent. Thus dealeth our soule-Phisitian with those whom he loves. Secondly, when thou art content that the Lord shall be served first; * 1 Sam. 2.13, 14. not while thou art like Elies' sons and servants, who with their unmannerly fleshhooks would serve themselves before the Lord. No, come thou but to * 1 King 7.1. Solomon's temper and method; first to build the Lord house, and to do his work, and then thou shalt have leave to build thine own to thy content: This by the way, now to the second General. We will be glad and rejoice in his salvation. Here are the Churches two acts, an outward expression of gladness; an inward affection of rejoicing. Here is the object, both in general, a salvation, and with a restriction upon it, [his] salvation. And out of all these I shall fetch that doctrine, upon which I intent to spend the whole remainder of this time. Thence observe, that We ought especially to be glad and rejoice in those victories, Prin. Doct. salvations, mercy's, which have in them most of God. Here are some five or six fingers in the Text, that do all point out the special hand of God in this mercy. First, the word [lo,] it is like a digitus Mercurialis in the high way; yea, it puts the finger upon God, that we should look to him above all, and to his special working in this mercy, Lo, God. Next, the pointing pronoun, [this] Loe, this is God; it is his extraordinary hand and finger. Thirdly, 'tis [our] God, that is, he hath herein shown himself in his relation, the God of Israel. And fourthly, he hath shown himself in his absolute sovereignty too; This is [the Lord] therefore from all these you may conclude eminently, that this work is properly and solely [his] salvation. There seems to be a kind of holy Tautology in the Original, Lo God, this God, our God, the Lord, his salvation. Lo, this is our God; we have waited for him, he will save us: This is the Lord, we have waited for him; we will be glad and rejoice in his salvation. So then, we ought especially to be glad and rejoice in this salvation, as it hath in it much of God. I have pitched upon this subject, because the generality of men do overlook it. Quest. But you may here object, Those salvations that have most of God why is not every victory, salvation, mercy, wrought of God? Can there be any author of these things besides the Lord? Answ. The Scripture telleth us, none other, salvation is only of the Lord. I am the Lord, Psal. 3.8. Isai. 43.11. and besides me there is no Saviour. But here we must admit of a distinction, both of Saviour's and of salvations. First, if you consider a Saviour efficiently, principally, independently, so there is no Saviour but God * Jonah 2.9. salvation is only of the Lord originally, and essentially; he alone is the rock of salvation: and all the former places are true this way. but if you take a Saviour instrumentally, derivatively, with dependence, so men may also be called Saviour's; Thou gavest them Saviour's who saved them. Nehem. 9.27. Next, of salvations there are two sorts. First, spiritual, reaching to the soul: of this the Lord is the sole Author. And there are temporal, outward, civil salvations to the body, and estate: And these again are wrought either by an ordinary and common providence, or by special and extraordinary. By ordinary providence, when there is a sufficiency in the means ordinarily to bring about such an end, as when the greater number doth beat the lesser; This is a salvation in Gods common way. But they are extraordinary salvations, Extraordinary salvation in 3. cases, when there is not a common, natural power in the instrumental causes and means, to bring forth such an effect, or to attain such an end; only the Lord doth elevate and heighten them above themselves. This may be in these three cases. First, when God works a salvation above the means; 2 Chron. 13. as when Abijahs Army of 400000. being surrounded by Jeroboams Army of 800000. and taken at an advantage by them, yet did beat the surrounders, and routed them utterly, though double the number: This was an effect above the means. Or, secondly, when God brings about a salvation without means, at least without any considerable, and proportionable means: Exod. 14.16. As when the very rod of Moses did divide the sea: when gideon's lamps, pitchers, trumpets, did break the Midianites in pieces. Thirdly, when God doth work, and bring about a salvation or deliverance quite contrary to the means: As when * Joh. 9.6, 7. clay shall recover the eyes of the blind: when joseph's bondage and imprisonment shall make him lord of his brethren. In all these three cases salvations are said to be extraordinary; because the water doth run higher than the springhead; therefore you may call them the salvations of God. Yea, in the Hebrew, all extraordinary, excellent, strnage things, are commonly called things of God. As the great and stately trees, they are called the trees of God: Psal. 104.16. The trees of Jehovah are full of sap: That is, the extraordinary, excellent, tall cedars. So, Job 1.16. The fire of God is fallen from heaven, etc. That is, a strange and extraordinary fire. And so a salvation of God is a divine, extraordinary, strange deliverance. Stand still, Exod. 14.13. and see the salvation of God: That is, because it was wrought miraculously. I shall demonstrate this whole Observation by parts, in two particulars. First, showing the antecedent, [that] the Lord may be said to be much in some salvations, and victories; yea more, much more visible in some than in others. Secondly, proving the inference, that such victories and salvations, in which there is most of God, ought especially to glad and rejoice our hearts. As it is blasphemy to imagine a morenesse or lesseof any thing in God, The Antecedent in the Doctrine proved. so it is an absurdity to deny that the Lord doth sometimes put forth more, sometimes less of himself, that is, of his power, wisdom, justice, and mercy, in and upon his works. And * Nam peculiaris est quaedam sollicitudo quam pro suis gerit, etc. Calvin. ad Isai. 52.10. Matth. 10.29 30. Matth. 6.16. hence ariseth that distinction of providence, into general or common, and particular or special. As there is a providence over sparrows and lilies, and a providence over the hairs, heads, and souls of Christians, according to these gradual puttingsforth of divine providence, we do find divers parts and members ascribed to the Lord, after the manner of men; as an arm, an hand, a finger, all fight, and working against his enemies, and for the salvation and victory of his people. The arm of God, God's arm. Exod 15.16. Isa. 52.10 that, I conceive, may note especially the arm of his power: This is sometime called, his naked and bare arm: In which expression, there is an allusion to Wrestlers and Artificers, The Wrestlers of old, when they descended into the sand or stage to wrestle, did strip their arms, and having made them bare and naked, did then anoint them with oil, that the adversaries, which conflicted with them, might take no hold fast upon them. Thus the Lord is said to make bare his arm, when he entereth the lists with the enemy, as it were to try a fall for his people. And it may also be borrowed from Artificers or Handicrafts, (as Smyths, and Carvers,) who when they go about any extraordinary hard, or curious piece of work, in which they would put forth their art, or strength to the utmost, they use to turn up their sleeves to the elbows or armholes, that they may handle it strongly and exactly: Thus also God is said to make bare his arm for the deliverance, and rescuing of his people. Sometime it is called a stretched out arm, Exod. 6.6. alluding to a man that labours to his utmost to strike a full blow, or to grasp and pluck mightily at a thing. Thus the Angels that rescued Lot out of the hands of the wicked, tumultuous Sodomites, are said to put forth their hand, Gen. 19.10 and pull Lot into the house to them. See Isai. 14.26, 27. And as we read of the arm, Hand. so of the hand of the Lord. This may properly signify (I conceive) the hand of his Providence, 1 Sam 6.9. Then we shall know that the hand of God hath done this, said the Philistines; that is, if such and such things do fall out, than we shall believe that our punishment came immediately, and supernaturally, from heaven. Yea, we read of a mighty hand, and of a right hand of God, as if he had a left hand also, with which he useth to feed, or help his enemies, as they are his creatures, though in judgement; but to his own people he dareth his right hand, he is dexterous in their deliverance and salvation. And as we read of the arm and hand, Finger. so elsewhere of the very finger of God, which, I suppose, may be aptly understood of the finger of his special wisdom. And thus the very Egyptian Magicians, when the Lord had non-plused them all with a louse, did cry out, This is the finger of God. So Luk. 11.20. Exod. 8.19. compared with Matth. 12.28. The finger of God in casting out devils, is put for his extraordinary, special, spiritual working: If I by the finger of God, or spirit of God, cast out, etc. Because, you know that men and women do both play, and work most curiously with their fingers, rather than with their arms or hands. All these expressions do clearly evidence, that there is a morenesse (if I may so call it) of God in some salvations than in others. Hence also it is, that we do read sometimes of God's works, and then of his wonders: And amongst his works, of his great, mighty, excellent works; his act, his * Isai. 28.22. strange act, his exceeding marvellous wonders, and of the * Job 40.14. chief ways of God, etc. The Lord puts a magis and minus upon them, to show that God is extraordinary in some salvations above others. This is the first particular, demonstrating mine Observation, by showing that God is very much in some salvations. The second must prove, that the more of God there appeareth in any victory, The Inference in the Doctrine proved. or mercy, the more we ought to be glad, and rejoice therein. There is one new song or Psalm (therefore called new, saith one, because it may have especially reference to the state of things now under the Gospel) which alone, may fufficiently declare, and confirm this particular. It is hard to say, Psal. 98.1, 2, 3, 4, etc. whether the expressions of the Lords extraordinary hand in that salvation, or the exhortations to extraordinary praise and gladness for that hand of his, are more vigorously there expressed. First, O sing unto the Lord a new song: Why so loud? Why so lively? For he hath done marvellous things; his right hand, and his holy arm hath gotten the victory to him. And all this muchness of God (it seems) was most apparent and undeniable, as verse 2. The Lord hath made known his salvation: The salvation is his, it was known to be his, yea, men were forced, or made to know it; nay, the very Infidels could not choose but see, and say it: His righteousness hath he openly shown in the fight of the heathen. Verse 3. All the ends of the earth have seen the salvation of our God. And what of all this? Why, therefore we ought especially to be glad and rejoice in such a work. Verse 4. Make a joyful noise unto the Lord all the earth; make a loud noise, and rejoice, and sing praise. Verse 5. Sing unto the Lord with the harp. Verse 6. With trumpet and sound of cornet; with instruments used both in war and worship. Verse 7. Let the sea roar, and the world, and they that dwell therein. Quest. But why such mostnesse of joy for those victories, in which there appeareth most of God? Answ. Upon these two grounds, or reasons. Grounds 2. 1. Ground. First, because the more of God in a work, etc. the more of perfection, and excellency; and by consequence then, the more of loveliness: Psal. 111.3. His work is honourable and glorious. The Original readeth it in the abstract, his work (that is, every work of his) is glory and honour. And that only, because it is his work: For such as the Parent is, such will be the child; such as is the workman, such must be his work. And in another song, He is the rock, Deut. 32.4. his work is perfect. The Greek reads it plurally, his * Septuagins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. works; implying saith one, both his work of Creation, and his work of Redemption: and therefore in that Psalm, entitled a Psalm or Song for the Sabbath day, in which day, both those volumes of Creation, Psal. 92.1, 2, 3, 4, 5. and Redemption, or, of the Word and Works are to be studied: in that song we find this sequel and inference most clearly and fully laid down; namely, that we ought to rejoice most in the salvations that are most divine; because they are most glorious and perfect. Take but a taste in two verses, Verse 4. For thou Lord hast made me glad through thy works; I will triumph in the works of thine hands. And why in his works especially? O Lord how great are thy works! Verse 5. And thy thoughts are very deep. Ground. 2 Secondly, because the more of God there is in a work of deliverance and salvation to a people, the more may that people hope, and conclude ordinarily the Lords nearness to them, and engagement for them, which is the greatest national cause of rejoicing in the world. It is very much to have the Lord once to appear and show himself openly in a cause for a people, or person: for he will not, nay, (let me speak it with reverence) he cannot then easily, and slightly, retreat and go back again, but his very honour is engaged to proceed. Hence it is, that the Saints in their greatest difficulties and distresses, have taken the advantage of this argument, even the Lords appearing for them, and have pressed him with it, to spare and deliver them. Thus Moses at Horeb, when Israel, by making a calf, had so provoked the Lord, Exod. 32.20. etc. that he said, Let me alone, that my wrath may wax hot against them, and that I may consume them. At this sad pinch Moses betakes himself to this great argument of the Lords engagement: Verse 11. Why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, with great power, and with a mighty hand? Verse 13. Wherefore should the Egyptians speak, and say, etc. Remember Abraham, Isaac, and Jacob, etc. And by this argument he bringeth the Lord to a kind of repentance, saith the Text: O high expression! Verse 14. And the Lord repent of the evil, which he thought to do unto his people. The like practice we find in Joshua, Moses his Pupil and Successor: Jo●. 7.9. (it seems he learned it of his Tutor) And what wilt thou do to thy great name? Yea, a whole cloud of other witnesses might be brought to the same purpose. But that which hath been said, doth suffice to evince both [that] and [why] we ought especially to be glad and rejoice in those salvations, which have in them most of God. Next let us draw down to Application. Use. 1 First, here in the entrance let me speak Reproof to all such brutish Carnalists, Reprehension. as both in their prayers for victories and salvations, and in their rejoicings in them, do look altogether (at least principally) at that which is carnal, temporal, and outward; but observe not how much or how little of God is to be seen there. That you may understand this Use aright, you are to know that there are two sides, (as I may call them) or two parts, or (to speak plainly) two sorts of benefits observable in every victory. First, there is an outside of mercy; that is, there are benefits external: and there is an inside; that is, all such internal benefits and commodities as are gotten thereby. The outside, or externals are all the temporal, civil benefits and gains by, with, and in a victory: as the great number of prisoners, with horse, and arms that are taken; the great quantity of ammunition, provisions, treasures, etc. All these and the like are but the outside of a victory; that is, the carnal, temporal benefits that do come thereby. Secondly, in a victory there is an inside, or there are benefits internal; that is, of an inward and divine nature: such are all soule-mercies, and Church-mercies, and all other spiritual profits and advantages, that may be laid up in the heart, that may be laid out in the life for God, or that may be laid up in heaven for ourselves: These treasures are the inside of a victory; the former are but as the husks, the shells, the bones; these are the kernels, the fruits, the marrow within: and there is as much difference between them, as betwixt the blessings of Jacob and Esau. Gen. 27.37. Yet, alas, alas, how do the greater part of the world terminate both their desires and joys in those carnal and husky parts of deliverance? How do they prefer them both in their prayers and praises? In their prayers they do deprecate evils of punishment, Exod. 8.8. saying, as Pharaoh, Take away, or keep away the frogs: and in their petitions, they howl upon their beds for the corn, Hos. 7.14. the wine, the oil, that may come by such a success. These men do measure victories altogether by the greatness of external, temporal, Two differences betwixt the spiritual and temporal benefits by victory. 1. In peculiarity. carnal emoluments and commodities. But that I may discover their error before I enter upon my great Use, let me tell them there is a vast difference between the spirituals and the temporals of a victory, between the inside and the outside, in these two things: First, in their peculiarity and choiceness: The temporal profits by a victory are common to good and bad; whereas spiritual ones are peculiar to the Saints: the dogs as well as the children may partake of these scraps; but these are only the portion of sons and daughters. When the Israelites were preserved in Egypt, and went out of that land thorough the red sea by a mighty hand, Exod. 12.28. there was a mixed multitude that went with them, which were not Israelites, and that multitude shared as much in the temporal part of Israel's salvation, as Gods own peculiar people; for they passed thorough the sea as on dry land as well as the others: they had their portion, and their commons in the quails, and Manna, as well as they; as we read all along that story to Numb. 11.4. Nay, in Egypt when God preserved his people amidst these plagues, the cattles, the bullocks of the Israelites did share in the outward part of that deliverance, as well as the Israelites themselves; for in the murrain they were all preserved alive; Exod. 9.4, 5, 6, 7. of the cattles of the children of Israel died not one. But now there was a peculiar number of Israelites indeed, that did get higher benefits by those deliverances; for they sucked inward sweetness, and spiritual good out of all that chain of mercy and salvation, which the common multitude did neither perceive, nor regard. For instance, Moses got extraordinary familiarity with God, by his long march in the wilderness: Ezod. 33.14, 17, 18, 19 he prevailed for Israel's pardon; got the Lord himself to go with them; and obtained a sight of his glory: He got so fare into the bosom of God, that he might have asked even what he would. This was the spiritual good and benefit that Moses did get and laid up by those deliverances. So Caleb and Joshua, they got other spirits, Nom. 14.24. and a kind of fullness in following after the Lord. These spiritual gains are the very exstractions and quintessence of a victory. This is the first difference. Secondly, they differ in their durableness, 2. In duration. or continuance. All the temporal gains of a victory, they are but temporary; that which is gotten by the sword, may by the sword be lost again: as we see this balance of war and victory hath turned often in this land already; and the Saw of war hath been drawn from side to side many times, whilst the poor Kingdom is cut asunder under it: But the spiritual, divine, inward gains of a Christian are everlasting; they are implunderable, like Mary's part that could never be taken from her. Luke 10.42. See it exemplified in David, the man after Gods own heart: This David, in his wars with Saul, and other enemies, got (by too too hard a shift) Ziklag, which he made his head quarter and place of retreat; there he laid up all his purchase, bag and baggage, and all the wealth that he had gotten in all his wars: But now behold on a sudden, this Ziklag is taken, 1 Sam. 30. and sacked by the Amalekites, and in it, poor David looseth at once what he had been so long time a gathering. Farewell now to all his temporal, temporary, carnal, military gains, and estate: and now if he had not gotten by his wars some more * Si arbitrium dandi pones nos est, praecipue mansura quaeremus, ut quam minimè mortale fit munus. Sen. de Benefic. lib. 1. enduring substance, something of a more spiritual, lasting nature, he had been a man utterly undone; for he had lost both his wives, and the City was burnt with fire, and the people spoke of stoning him. But David had gotten somewhat else, and laid it up there where the Amalekites could not come at it: he had gotten a vigorous faith by long experience; and this did stand by him in this extremity, and by it he encouraged himself in the Lord his God. He remembered that the Lord had been [his God] in former deliverances; as from the * 1 Sam. 17.37. lion and the bear, and Saul at * 1 Sam. 24. Keilah, Kiph, and Maon, and thence concluded that he would yet deliver him. This faith and experience, which he had gotten in the time of his former wars, travels, and trials, neither the Amalekites, nor all the powers of hell, were able to plunder away from him, but it fetched back his temporals to him again. Therefore you see there is a double difference between the spirituals and the temporals, between the inside and the outside of victories. This also was preparatory. Now we go to the principal branch of Application. Use. 2 If [we ought especially to rejoice and be glad in those salvations that have in them most of God,] Direction. then be we effectually directed not to look so much with the eye of sense upon victories and mercies, so do beasts; nor with the eye of reason altogether, so do mere men, who are the children of this world only; but let us look upon them with spiritual eyes, and taste them with a spiritual ; let us see, and resent how much of God there is in them, what divine profits we do get by them, and accordingly more or less, let us rejoice and be glad in [his] salvation. Every man (we say) yea, a bird, or beast can pick out the fish of the oyster; but he is an Artist, and a wise man indeed, that can find and gather out the pearls that are therein. These spiritual pearls are the things which I do now press you to seek after. Quest. I, but you will say, Hic labour, hoc opus est; here is the task indeed, how shall I come to know when there is more or less of God in a victory, or salvation? For, I grant that I should rejoice most in such mercies, but how may I know them? Answ. It is the main work that I have designed my self unto at this time, The marks of God's special presence in a victory. viz. when Ju●g 14.8, 9 1. There is much of his attributes: As, to help you as with a prospective glass, to see and discern when there is most of God in a salvation, or deliverance: to teach you (Samson-like) to find out the honey comb in the slaughtered lion, that so I may bottom your joy upon a sweet and solid foundation. The first note or mark of the muchness of God in a mercy, and victory, may be this, when there is much of God's attributes appearing in such a mercy. The Lords attributes are himself. The Lord passed before him, (that is, Moses) and proclaimed, The Lord, the Lord God, Exod. 33.6, 7. merciful and gracious, long suffering, and abundant in goodness and truth, etc. There his mercy, justice, faithfulness, etc. are called himself. Now the more of God's attributes do shine eminently in any deliverance, the more of God (we may conclude) there is in it: As, the more ingredients or simples there are in any composition, or distillation, the more rare and excellent men do account it, and the more of the Artist there is therein. To give instance in some of the heaps of victories which you are to consider of this day. What think we of God's justice, His justice. hath not that shown itself eminently, in hardening the hearts of the enemies in their two strongest holds of Bridgwater and Sherborne, to over-stand honourable proffers, that so they might bring themselves to the worst and lowest conditions of all others? Whereas other men that defended slighter places, went off with better terms. Well knew the Lord that you could not so safely let go the enemies that were in Bridgwater and Sherborne (being beasts of longer teeth, and more deeply died in blood) as those in Bath, which were less hurtful adversaries; therefore the Lord, in a special manner, did so work it, that those fiercer wild beasts must bring themselves to be muzzled, fettered, and caged up, that they might not do further mischief abroad: and if any must march away, to let go those whom we need not much to fear. Thus the Lord did sometimes harden the heart of Pharaoh, that he should not be content to come off from Israel upon honourable and safe terms, as he might have done at any time on this side the red sea; but he shall follow the Lords people into the sea, Exod. 15.5. that so he may at last sink like a stone in the migtie waters. And what think you of the power of God in these late deliverances? His power. Was there not much of that attribute seen, in helping our Armies to takein such extraordinarily fortified, and resolved strong holds, by mere strength, force, and utmost extremities; by assault, battery, fire, and sword? Surely to take a strong place by strength and storm, doth argue that there is extrordinary much of God in it, especially when such a storm is effected with so little loss. I might add much more concerning the Lords wisdom, mercy, and other attributes, that appeared even in the victories of this day; but I shall open these cabinets anon. Thus where you see much of God's attributes laid out, engaged, When victories do come in the channel of the promises. and as it were concentred in a victory, you may conclude that there is much of God in that deliverance. Secondly, when deliverances do flow in upon us in the channel of the promises, than you may be sure they are merciful mercies, and that they have in them much of God: For the promises they are the buckets belonging to these wells and fountains of salvation. Isai. 12.3. Therefore with joy shall they draw water out of the wells of salvation. These wells do seem to be opposed to those cisterns, which are mentioned by another Prophet; They have forsaken me the fountain of living waters, Jerem. 2.18. and hewn them out cisterns, broken cisterns, that can hold no water. The creatures are cisterns, the Lord alone he is the fountain, and out of this fountain, or wel-head, we must draw all our salvations spiritual, temporal, public, personal, by the buckets of the promises, and then they will prove blessed blessings unto us. Quest. But you will say, what promises can we find in all the word, that are made to the Parliament, or Armies of England? Or, what are those Scripture-buckets to our nation, or condition? Can there any victories come to us in these channels? Answ. 1 Yes, there are Scripture-promises to England's Parliaments, and Armies in this present cause. Consider the great promise to Joshua, Iosh. 1.5. there you shall see a title to the promises given even to us: I will never leave thee nor forsake thee, saith the Lord to Joshua: And this may be drawn down to all Joshuas, or saviours of the Lords people, to the end of the world; as appeareth by comparing that text of Joshua, Heb. 13.5. with another in the new Testament: Let your conversation be without covetousness, and be content with such things as you have; for he hath said, I will never fail thee, nor forsake thee. Whence we learn. First, that the promises made to Joshua, or any other holy man in Scripture for provisions, and protections in the Lords work and cause, may very well be applied to us, and all others, in like works and causes. Secondly, that a general promise of the Lords presence, and assistance for us in his service, is as sufficient for all particulars whereof we stand in need, as if they were expressed: Verse 6. So that we may boldly say (with dividuall) the Lord is our helper. Thus there are Scripdividuall) the Lord is our helper. Thus there are Scripture promises, even to our English Parliaments and Armies, in the present cause and work. Secondly, I conceive yet more fully, that the victories, for which we bless God this day, are come unto us in the channel of some particular promises. Q. This is comfort indeed (you will say) if you can make it out unto us. A. I will but point at two sorts of promises, Two proper promises applicable to this days mercies. which seem especially to sweeten this day's mercies. The one hath reference to that Army, which was the instrument of these victories. The other to ourselves, for whom these instruments have done that work. First, with reference to the instruments themselves: You know what an Army they were esteemed, and what low thoughts were taken up concerning them; then turn to that promise: Because the foolishness of God is wiser than men, 1 Cor. 1.25, 26, 27, 23, 25. and the weakness of God is stronger than men: For you see your calling brethren, how that not many wise men after the flesh, nor many mighty, nor many noble are called: But God hath chosen the foolish things of the world, to confound the wise, and God hath chosen the weak things of the world, to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen; yea, and things which are not, to bring to nought things that are. That no flesh should glory in his presence. Let this text be the Motto of this new Model. This day (if ever) is this Scripture fulfilled in your ears: for now (if ever) hath the Lord done great things by such means; yea, he hath confounded carnal wisdom by folly, strength by weakness, and pride by humility: Certainly, such effects, such deliverances as these, do come down in the channel of this promise. That is one. Let me give you another promise with reference to yourselves, and us (the rest) for whom these deliverances were wrought, by those instruments. You know the general frame of men's spirits, when the Lord began this turn of things, I hope we were pretty well weaned from creature-confidence, and as low as ever in our own eyes. Then turn to that other promise, Deut. 32.36, 37, 38, 39 For the Lord shall judge his people, and repent himself for his servants, when he seethe that their power is gone, and there is none shut up, or left.— And he shall say, where are their gods, their rock in whom they trusted.— See now, that I, even I am he, and there is no god with me: I kill, I make alive; I wound, and I heal; neither is there any that can deliver out of my hand. When men are most low and lost in their own eyes, and do most of all distrust themselves, and the outward means, looking up wholly to the Lord; then if they get a deliverance it is in mercy, and flows in upon them in the channel of this and the like promises. Such mercies cannot taste of the cask. Honourable, and Beloved, let me instance here as a western man; the eyes of the poor prisoners of hope in the West, have been long, long time lifted up toward these Eastern hills for help, and for their relief: There was a first, a second Army sent down, but alas, men's eyes and hearts were taken up with too much expectation, and confidence (I believe) in those Armies which were commanded by that excellent Peer, and by that valiant Knight; and I cannot but think, that one principal cause why those Noble Generals could do no more for those Counties, was this, because the people did look upon them too much. If once we do make Idols of our Jewels, than the Lord will break them in pieces: and 'tis a mercy; for if we should get deliverance by Idolized means and instruments, our spiritual losses thereby, would be much greater than our temporal gains and commodities. Observe we therefore, what an Army the Lord hath now sent down into those parts, and what instruments he doth there employ; even an Army of strangers, men much unknown to the people of those Countries both by face and name, lest they should Idolatrously, and carnally look upon them. Thus he causeth (in mercy) the Western deliverance (as he did their affliction) to arise unexpectedly out of the dust. And this is a sign of a gracious mercy, when the Lord so bringeth about the Victories, and salvations of his people, that he doth cross self, and kill corruption in them, even by the managing and ordering of their mercies. This is a double conquest, even of corruption, and of outward enemies both at once. Doubly blessed be his name for such twinning favours as these. This was the second note, or mark, that there is much of God in a salvation, when it comes in the channel of the Promises. Thirdly, When they are the fruits of duty: As, Of Prayer. when it is the fruit of holy means and duties, as of prayer, and praises; when it comes in the way of duties. Let me instance, but in those two which I have mentioned. And first in prayer, when a salvation comes in the way of prayer: You know how Jacob got his garland, Gen. 32. Hos. 12.4. his new name of Israel, even by wrestling with God; and that wrestling was, by prayer and tears, saith the Prophet Hosea: Now, what a solid blessing did that prove, and how much of God appeared there in it? It got him the name of Israel, it derived an honour to all his posterity, and it gave them a new relation to God; which relation the Lord afterwards gloried in, and they never pressed him with it ordinarily, but they prevailed. And therefore it was such a solid mercy, because it was gotten by prayer. Shall I add an instance of a female wrestler? Hannah begged a son of God by prayer, and she called him Samuel, that is, asked of God: she wrote the name of God upon the mercy, to show that it was obtained by prayer; 1 Sam. 1.2. Chapters. and therefore she gives God all the glory, and sets him up in her praises. Now bring we our mercies to this touchstone; have any of our victories comein by this way of prayer? have they been fruits of supplications, and humblings? were the hands of Moses in the Mount, Exod. 17. 1●. as well as of Joshua in the Valley, in any of these great and plentiful deliverances? What think you of the vertical, critical Victory at Nazeby? you were pleased to command out some 9 Regiments of Volunteers out of these Cities, I mean so many Congregations, to keep a solemn day of prayer and humiliation, (and believe it, they are your Volunteers that must do the work, both in your spiritual, and Civil Militia) these Regiments did beset heaven upon the Tuesday, and lo, upon the Saturday after (in the same week) God gave you that Victory of victories, the great, unexpected, necessary, England-saving Victory of Nazeby. Nay, and the poor West, out of its penury, may comein here with an instance too; the great late turning of the Tide of that desolate Country, was the Victory of Langport; but when was it? surely, the very next day after the Western Fast at Blackfriars; Two days of victory did immediately follow that one day of humiliation. These mercies came-in like daniel's Answer, Dan. 9.20. When I was speaking to the Lord, the Angel Gabriel came and told me, Thy prayers are heard. O! these are the jewels in a Ring of victory; they are precious things of God, (and ought especially to be recorded) when mercies are the fruits of prayer. So when they are the fruits of praise too: Of Praises. I read that Jehoshaphat had a great victory given-in as the fruit of praise, 2 Chron ●0. 22. When they began to sing praises to the Lord, (that is, for a promise of deliverance sent by the Prophet) The Lord set ambushments against the children of Ammon, Moab, and Mount Seir, which were come against Judah, and they were smitten. And hath not the Lord answered your praises too, as well as your prayers? Certainly, there are mercies in this kind to be found out. As, when you gave command to praise the Lord for Nazeby victory, that very morning God sent the tidings of the regaining of so-much-bewailed Leicester, thereby to put one string more into our instruments of praises. So when you gave command for blessing the Lord for that Western mercy near Langport, in that very day of praise, as I remember, (to show how the Lord loves a thankful people) he did give their impregnable Bridgewater into your hands. Let us also observe this mark of God upon his salvations. Fourthly, When they are improvements to grace and activity. 2 Chron. 14, 15, 16. Chapters. (this is higher) when victories are improvements to grace, and holy action (it holds also in all other inferior personal mercies.) Honourable, and Beloved, may you please to look upon that one King Asa, God gave him a wonderful victory, (those Chapters are proper for your reading this day) even the greatest, I think, that we read in the book of God: Ten hundred thousand Ethiopians came up against him, God routed them all in one battle: And while Asa was meditating a thanksgiving for this, Chap. 15. God sent the Prophet Azariah to preach a Thanksgiving Sermon to quicken him: Hereupon see how Asa expresseth his thankfulness, principally by these two sorts of duties. First, by the destruction of Idols and Idolatry; Vers. 8. & 16. not sparing the royal Priapus itself, and by the setting up of pure worship. Next, by a holy, strict, willing, national Covenant. Vers. 12, 13, 14, 15. O! that it might it please the father of spirits to bring up your hearts to this Asa-like frame this day; both those works are now seasonable and necessary. First, the throwing down of Idols and Idolatry, there is to much of the old leaven still remaining, if it were narrowly sought after. I beseech you let the remnants of Baal, and the Chemarims feel the marks and dint of our praises and thanksgivings this day, and let them bear those marks to posterity. Let us set up monuments of our praise, in the destruction of some more remnants of Idolatry. There is a pair of Idols of lealousie yet standing. The one of them, I think, too near the eyes of your Senate; the other (I am sure) is too near to my charge, and hath leavened those parts too much already. The other expression of Asa's thankfulness, was the renewing of their Covenant: A Covenant is already made by us; but how much the renewing of it, and the looking after it is wanting; you heard partly this morning. I hope we are not weary of our Covenant? We do not begin to repent, that ever we entered into that League with God? Sure I am, we have little cause so to do, if we observe the success of things ever since our Covenanting; and if we suffer some miscarriages, and disapointments, it is because there have been miscarriages in our Covenants. But if we do not repent of this holy League, why do so many deny it? Why do so many others refuse, and despise it? O may it please you Asa-like to do some memerable thing for God this day. Two Requests for the West. And here besides what hath been pressed upon you for the Lords sake already, I have two humble suits to present unto you, with reference to the Western occasions of this days praises. One is, that especial care may be taken to put in able spiritual garrisons into those three Western Towns now rednced: every one of them being doubly considerable; partly for their long time of slavery under the enemy, in which they could not but contract deep ignorance, profaneness, and malignity; and partly for their situation, strength, and greatness, they being some of the most eminent places in all those parts. Such spiritual garrisons, even in prudence, are well nigh as necessary as your Military ones. Mine other humble suit is concerning the Covenant, that the poor souls, in those lately reduced Countries, may not have it abruptly forced upon them, without due preparation, and humiliation; not as the Spaniards baptised the American Indians by droves, and heaps, but rather that the business may be ordered as Hezekiah did order his people for the Passever, 2 Chron. 30. with all due warning, instruction, and consideration. I beseech you give them time and means, first to disgorge and cleanse themselves thoroughly, of the many direful, anticovenant, perjurious combinations, that many poor wretches, in those parts, have swallowed since they were under the power of the enemy. Let them first shave their heads, and pair their nails, as the * Deut. 21.12, 13. strange virgin of old was commanded to do, and so let them enter into that sacred, and dreadful Covenant. Thus labour to set up some expressions of real thankfulness this day to the Lord; for when there are such improvements of graces by our deliverances, they have in them much of God. But now on the contrary side, if our deliverances, and victories, instead of improving our graces, should improve our corruptions (which God forbidden) and instead of laying us lower in our own eyes, should lift up our hearts in a wrong way; you may guess at the sad consequence from Vzziah. 2 Chron. 26. This King had gotten many victories, and his heart was lifted up by them, but it was in pride, not in thankfulness; for he usurped the power of sacrificing. What was the issue? It ended in leprosy; and so God did thrust him out of his house, and did set him aside from the government of the Kingdom. Nay, 2 Chron. 16. good Asa himself when he had gotten these great victories, he turned aside to unteachableness, and carnal compliance with Benhadad the King of Aram; and when there came a Prophet and told him of his fault, he was angry with the Prophet, and persecuted him; yea, and he oppressed some of the people at the same time. But what was the end of this too? All Asa's glory, acts, and victories, went out in a snuff: He was sick in his feet, and he turned aside to the Phifitians, and died. The Text lays a blot upon his name at last, he died as a pettish man, not thoroughly perfect in the way of the Lord. It is pity that fair weather should do any harm; that so sweet a root should bring forth such deadly fruits as these: Therefore I conclude with that of Ezra; Ezra 9.13, 14 When we have received such deliverances as these, should we again break the Lords commandments? Would he not be angry with us till he had consumed us, that there should be no remnant, nor escaping? Quest. But you will say, wherein should our victories improve us? In what graces? In what particulars? Answ. You have had many good hints, and helps, to day already; Victories should improve us in Take these five more, in so many words. First, such salvations should improve us in our dependence upon a tried God: Dependence If hereafter the tide of victory shall turn again, and you shall be brought back somewhat near your old low condition, yet I beseech you remember this very day, in which you are to give thanks for five victories at once: Remember when you are in that low estate, that there was a day when God served you in with five pheasants in a dish, 1 S●m. 17.37. 2 Cor. 1.10. with a feast of fat things: He is still the same, and his years do not fail. Secondly, let these victories and salvations improve us in love and prayer: Love and Prayer. Psal 116.1, 2. I love the Lord, because he hath heard my voice, and supplications: I will call upon him so long as I live. Thirdly, let them improve holiness in our conversations: Holiness. Psal 50. ult. to offer thanks and praise, and to order our conversations aright: they may not be separated, because God hath joined them together; Obad. 17. Upon mount Zion there shall be deliverances, and there shall be holiness; or, they shall escape, and they shall be holy. Fourthly, Self-denial in humility, and self denial: Thus did mercy work with Jacob, I am less (saith ●ee, Gen. 32.9, 10 when he was greatest in estate) than the least of all the mercy, and of all the truth, that thou hast showed to thy servant. Nay, good old David, 2 Sam. 7.18, 19 when God had loaded him with benefits, he goes in, and as if he were not able to stand under the mercies promised, he sits before the Lord, and there his heart runs abroad as melting wax in his bosom, in a thankful, humble acknowledgement, What am I? and what is my father's house, that thou hast brought me hitherto? Lastly, let it improve us in holy activity for God: He is my God, and my father's God: And what of that? Exod. 15.2. Therefore I will prepare him an habitation. So in another place, I am thy servant, and the son of thine handmaid, thou hast loosed my bonds. I am thy born-servant, Psal. 116. and thy bought-servant, and therefore am ready to serve thee in righteousness and holiness all the days of my life. Thus you see I have hasted thorough four several marks and notes of Gods especial presence in a deliverance. There is but one remaining, which I will dispatch with brevity. Fifthly, and finally, (to come nearest to the work of this day) would you know when there is very much of God in a salvation or victory, Circumstantial impressions of God. that accordingly you may be very much in praise and rejoicing? It is when a victory carries with it some particular circumstantial impressions of God. We say * In Morelibus plus valet circumstantia quam substantia. in Morals, that the circumstance is more than the substance. So many times in victories, the adjuncts may be more than the matter. The cutting of a stone may be more precious than the stone itself: and the stamp and workmanship of more value than the metal. These holy, divine circumstances of mercies, are the things that do set them higher or lower in the eye and heart of every prudent, spiritual discerner; especially when they appear to be the particular impressions of God. I would bring this home to the mercies for which we bless the Lord this day. And here, to show you the circumstantial impressions, The occasions of this Thanksgiving considered in their and footsteps of the Lord, I desire you, First, to look upon them in their bulk and quantity. Secondly, in their parcels and qualities. First, look on the salvations of this day in their bulk and quantity, Quantity. as they do lie together: And here I desire you to remember, that this day of Thanksgiving is not like other days of this kind; for it is not for one single salvation, deliverance, or victory, that you do bless the Lord this day: nor for one pair of mercies, in the dual: no, nor for a pair of pairs; but for an heap, a multitude of victories. I am persuaded confidently, that since our unnatural divisions began, you have not had so many eminent causes of thanksgiving, upon any one day of praise and rejoicing; nor upon any Thanksgiving day might you so properly have taken up those words of the Psalmist as now, Psal. 68.19. Blessed be the Lord who daily loads us with his benefits, even the God of our salvation, Selah. And therefore the work of this day would require the skill of the Master of the music; as in the Title of that Psalm. The Papists talk carnally, and superstitiously very much about the five wounds of Christ: and you know what * King of Portugali. King it is that accounts it a great deal of honour to carry those five wounds in his Arms: Sure I am, you are to bless the Lord for no less than five several healings and deliverances this day; yea, for five complete Victories; and every victory is doubly as much again as a deliverance. Therefore you have now five day's works to do in one. Shall I count the number of them? You heard something this way to day already: But I shall speak only of this days mercies. Remember Scarborough; remember that of Wales; remember Bridgewater; remember Bath; remember Sherborne. Lo, a whole handful of mercies; indeed, for every finger a several mercy. The Lord hath deserved our hearts-full of thankfulness this day. Certainly, the first-fruits of the West do comein (me thinks) as the first-fruits of Canaan did; Num. 13.23, 24. not singly, and by units; but as the grapes of Eshcol, by loading clusters. It is a series, a chain, a stream of victories that the Lord hath given us of late: he seems to fasten victories to our Armies. I remember it is said of the Athenians, Pausanias. that in a politic kind of fancy they made the Image of their Goddess [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Victory, without wings, whereas other people did paint her winged. Their reason was, that she might stay with their Armies, and not fly over to the enemy's side. Certainly, God hath given you such an unwinged Victoria, as flies not off from your Armies. She seems to have arms indeed, for she fights for you; and to have legs, for she follows your Camps; but is without wings, being fixed and dwelling amongst us, ever since this new despised Model went forth to battle. And so fast doth one victory tread upon the heels of another, that as one said wittily, (O let us speak it humbly) The noble General seems to have taken the work of this war (to do) not by the day, but at a task. Now they say of Physic, (Honourable and Beloved) that though it be weak in quality, yet if it be much in quantity it will work even upon a flat and dull constitution: Do but consider this great quantity of these your mercies. But the qualities of them should be yet more effectual, Quality: at as they have the impressions of God upon them. Next therefore let us consider them in their parcels and qualities. Shall I take them abroad? First of all, 1. Scarborough. there is that Northern Castle, that so long, and often hath been attempted, and tampered withal, but all in vain: A Castle that was a kind of Amphibion; a Monster, that offended us as well by sea as by land; and like a Crocodile, preyed upon us in both elements. This consideration should make the mercy double in our esteem, (and as I may say) a two-handed-mercy: behold this is now given up into your hands; and with it, that great Apostate of the North, who is paid home (Ahab-like) in that place where he sinned. Secondly, 2. Haverford-West. there is a field victory given you too, that the Lord might appear to be the God of the mountains as well as of the valleys, in the field as well as in the City: a field-victory at Haverford-West in Wales. But when, and how was that bestowed? Mark the time and manner in which that blow was given: the Lord did cut them in a dangerous, unseasonable season. There is great difference between the cuts that he gives to his enemies, and to his people: The one is when the sap is down, and so is rather a pruning then a felling; and such have been the former cuts which in merciful justice he hath sometimes given your Armies. But the Lord gives the enemy a cut when the sap is up, when they are rising, growing, and gathering; and when a cut will undo them, than God provides to give them a blow. And such was that stroke, or wound in Wales. Deut. 32.35. Their feet shall slide in due time, faith M●ses, concerning the Church's enemies, in his Swanlike song: In due time; when is that? When they are at top. He doth oftentimes suffer the enemy to climb higher, and yet higher, and we stand wondering what he means in letting him to go up another, — Tolluntur in altum ut lapsu graviore ruant. Claud. and yet another round of prosperity, and preferment! have patience man, he is not high enough yet to break his neck: Therefore the Lord suffers them to climb, and climb, and climb again; but tarry a while (I say) and thou shalt see when he is high enough to break his neck, that his feet shall slide in due time. But thirdly, shall I open the principal Cabinet for you? (besides the Northern mercy, In the West, these, and that of Wales) the greatest causes of this day's thanksgiving, are your victories in the West. Victories in the West? Hark, how Paradox-like it sounds! this is like the news of * joseph's life and preferment to hopeless Jacob, upon which we read, jacob's heart fainted; Gen. 45.26. for he believed them not. It is as joseph's wagons, Vers. 27, 28. at sight of which, the spirit of Jacob revived, and Israel said, It is enough: So say I, It is enough, the West (my mother) is yet alive; O that I could go and see it before I die. O that sad syllable [the West] a Country so helpless, and hopeless, that the enemy thought it a kind of charmed or enchanted parcel of ground, too hot for any Parliamentary forces to stand upon. The West, that heretofore hath been as Nazareth, as the Mountains of Gilboa, as a Golgotha to other parts. What! and is there now good (news) out of Nazareth? Is there some dew of comfort upon Mount Gilboa? Do the dry bones of Golgotha begin to hear a noise, Ezek ●7. 7, 8, etc. and come together, bone to his bone? do they live and stand up upon their feet, a great Army? O my soul, they are praising the Lord for Three Western victories this day! Oh, how willingly could I here fall to singing of those verses of hannah's song, 1 Sam. 2. v. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. they are exceeding proper to this day, with relation to these Western mercies. But I would draw nearer, and see this great sight more particularly, this burning bush that is not consumed. There are no less than two of the five Western Counties reduced by these victories; and in these two, a City, a Town, a Castle taken-in; can you reckon up more sorts? Let us seriously view all these. First, Bath. the City of Bath is the City of waters: And in the taking-in thereof, the Lord shown you how easily he could take a City. For there the God of spirits casting a damp upon the spirits of the men which should have been the defendants, they were not Masters of their own courage, an Ignis fatuus was enough to storm them; for upon the sight (it seems) of a blaze, they sent out for conditions of peace. So that upon the gates of that City the General might properly write, (as you heard to day). [Veni, vidi, vici,] I came, I saw, I overcame. Thus the greatest of those three places, the City, was most easily taken-in. But secondly, Bridgewater. the Town of Bridge-water was a place as fully strengthened as the Enemies themselves could desire. They had notice enough (God's providence so disposing) to provide themselves with men, arms, fortifications, ammunitions, treasure, victuals, all things; and it seems they had accordingly taken their season; for the greatest birds in that County, whose condition was most desperate, betook themselves to that Town, as conceiving it their most impregnable Fortress, their best Asylum. This place is summoned, but they must not yield, because the Lord would show us here how hardly he could takein a Town, as he had showed us in Bath, how easily he could do it: And because it was not safe for us to let these men go, therefore that enemy must take a course that we shall be sure to make them Prisoners; they will be taken by storm. Well, stormed they are, through fire and water; and when they had brought themselves to a desperate condition, that nothing but mere mercy could be hoped for, than they must give up themselves, because it was necessary for us to take them Prisoners. And mark here (in the close) the different dispensations of Providence, fireballs could not burn in Lyme, but they can burn at Bridgewater. Thirdly, Sherborne. (finally) there is a Castle taken-in too, yea, the Castle of Sherborne: O that first Western nest of the Cockatrice's eggs, the cradle of Cavalierisme, the very bag of the Western Imposthume; now I hope the bag is plucked out: The soar gathered again the last time, because only the Imposthumation was then let-out, but the bag itself was not taken away; and therefore a company of Clubmen, (Neuters for their matter, acted by Malignants for their form) were now gathered together thereabouts, to have hatched a second War. This Sherborne Castle was the very * Judg. 20.14. Gibeah of of the West; the first place that durst to hold forth its defiance of the Assembly of Israel, in defence of those Delinquents that had ravished Religion, and Justice: and the Neutral Clubmen thought now to make it their Succoth, Judg. 8.6, 8. and Penuel, in which they might confide, and so denied relief to the Armies of Israel. But behold this Castle is also stormed, and taken, and that upon the old terms; because here were as dangerous birds as in Bridgewater. All these have yielded upon the Syrian terms too, marching out as Benhadad's Messengers came to the King of Israel, even with roaps about their necks, and sackcloth on their loins, 1 Kin. 20.32. and with the same voice in their mouths, We pray thee let us live. What shall I say? If I should turn this Feast into a Fast, by speaking away both the day and my spirits, yet should I not be able to unkernell this crop, or cluster of victories. Only let me entreat you, in the fear of God, to lay all these things together, and then resolve whether it ought not to be said in this day, Lo, this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him, we will be glad and rejoice in his salvation. FINIS.