The Root of Apostasy, AND Fountain of true Fortitude. Delivered in a SERMON Before the Honourable House of Commons, On their late Day of for the Great victory given to Sir William Waller and the Forces with him, against the Army of Sir Ralph Hopton. By Thomas Case, Preacher, at Milk-street, London, And one of the Assembly of Divines. Psal. 9.10. They that know thy Name will put their trust in thee, for thou Lord never failest them that seek thee. London, Printed by J. R. for Luke Fawn, and are to be sold at his Shop in Paul's Churchyard, at the sign of the Parrot. 1644. Die Martis, 9 April, 1644. IT is this day Ordered, by the Commons Assembled in Parliament, that Sir William Brereton, do give thanks from the House, to Mr. Thomas Case, for the great pains he took in the Sermon he preached this day, at St. Margaret's Westminster, at the entreaty of the House; It being a day of public Thanksgiving, for the great Victory the Forces under the Command of Sir William Waller, and Sir William Balfore had, against the Forces under the Command of Sir Ralph Hopton; And he is to desire him from this House, to Print his Sermon. And it is Ordered, that no man shall presume to Print his Sermon, without being authorized under his hand-writing. H. Elsing, Cler. Parl. D. Com. I. Authorise Luke Fawn, to Print my Sermon. Tho: Case. TO THE HONOURABLE and his highly Honoured Friend, Sir William Waller Knight, Commander in Chief, of the Parliaments Forces in the West. Noble Sir, TO whom more properly (under that Grand Council of the Kingdom, whereof you are a Member) doth the Dedication of these sudden thoughts belong, then to your Worthy self, who wrought with God on that day, the Salvation whereof, these poor labours, together with a more skilful hand, were called in to celebrate in the great Congregation? Sir, I may truly say, you made a great part of my Sermon, and the better part too; for while thousands there are of all sizes, whose treacherous dealing in the Covenant of God, comes in to bear sad witness to the former part of my Text and Sermon; Freegrace hath so looked upon you, that you stand in the first division of those Worthies, to whose fidelity GOD hath given ample testimony, what exploits a people can do, that know their God: for certainly, either you know God, or else we know not you. Darius once opening a pomegranate, and being asked by a standerby, of what he would desire to have so many, as there were kernels in the pomegranate, answered, So many Zopyrusses. Zopyrus was that valiant Knight and Commander, who to get the City of Babylon, possessed by the Assyrians, and besieged by his Mr. Darius, caused his own nose, ears, and lips, to be cut off, and his whole face and body so wounded, and mangled all over, that running to the enemies, and making them believe he was so used by Darius, for persuading him to raise his Siege, and remove his Army. They easily giving credit to a relation, that seemed to speak truth with so many mouths, as they saw wounds, admitted him into the City, and made him their Governor, by means whereof, he got opportunity to deliver it and them, up to his Master. Sir, If in the behalf of this poor bleeding Kingdom, I might have my wish, I would turn Darius his choice, into so many waller's: You having run many, as desperate, though more innocent hazards, for the rescue of the Safety and Liberties thereof, now captived by vile persons: And this hath been your Honour, God hath been with you, and with those gallant * Noble Sir William Balfore, worthy Colonel Brown, etc. Commanders, and Soldiers that have accompanied you in this Service; to whose Fidelity and Resolutions, Parliament and Kingdom stand much indebted. The Lord be with you still, & make you prosperous whithersoever you turn; and cause his dread to fall upon his and your enemies, that they may not be able to stand before you: And when you have done your share in this great Service of God, and the Kingdom, He bring you back into the embraces of your Friends, crowned with Honour and Victory. Interim, if your grand employments allow you not time, to read a period or two of this poor Sermon, sometime, do but cast your eyes, I beseech you, upon the Text, and when you go forth, to encounter the enemy, lay it next your heart, I dare say, (through the power of that Lord of Hosts, in whose Army you serve) it will, beyond all the witchcrafts, and enchantments which some of your enemies, are said to use, render you invulnerable, invincible, in the day of battle; which therefore, as the richest present I can send you, I humbly desire you would please to accept, from him, Sir, whom your merits, and love, have made Yours, Obliged to honour, and serve you in all Gospel's Offices, THO: CASE. The Root of Apostasy, AND Fountain of true Fortitude. DAMIEL. 11.32. And such as do wickedly against the Covenant shall be corrupt by flatteries, but the people that know their God, shall be strong and do exploits. THe words hold forth a plot or practice, wherein these particulars are considerable. 1. The person practising, He, he shall corrupt. 2. The persons that are practised upon, and they were of two sorts: 1. Some profane or rotten, whose Character is, They do wickedly against the Covenant, 2. Others sincere and truly Godly, and their Character is, They are a people that know their God. 3. The Engine used in this practice, that is, Flatteries. 4. The success of this practice; and that is different, according to the disposition of the parties charactered before; The profane or rotten hearted party, they were wrought upon, & corrupted by these subtle Artifices to betray their Religion and their Country. The Well-affected and Godly party that are described to us by the knowledge of their God, they remained not only unconquerable, but conquerors, they were strong and did exploits. Give me leave, the Text thus resolved into its parts, to open them unto you as they lie in this Analysis, and I shall then close with those doctrinal observations that do naturally offer themselves to us out of the words; I will be brief in the opening of them. First then, here you have the person practising, He; And this, take him literally, or Historically, was Antiochus Epiphanes younger son to Antiochus Magnus that vile person, verse 21. where you have the first mention of him; There shall stand up a vile person to whom, etc. Whom for his vile and brutish, turbulent and treacherous disposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infanus furiosus, Athen: lib. 2. Polybius with the change of a letter or two wittily nicknames Antiochus Epimanes'; Antiochus the Furious or mad. This vile person as he obtained the Kingdom of Syria (which by right belonged to his Nephew Demetrius, Vers. 21. then but young) by flatteries and treacherous insinuations; pretending that he designed nothing but the care and protection of his young Nephew; so he laboured to propagate and enlarge it, by the same operations and Artifices. And by these he wrought so with divers of the Nobility and other Statesmen of Egypt (Ptolemeus Philometer being then a child) that he wound himself into that Kingdom also: Vers. 26. which when he could not absolutely conquer, (though he added Force to his Fraud, no not after a second or third attempt, as you may see, vers. 24.25. and 29.) Notwithstanding, that he had pillaged and plundered the richest of the Towns and Cities of Egypt; mightily enraged at such a disappointment of his expectations, vers. 30. He returns, and with the same Engines of Fraud and Force, vers. 30, 31. He attempts his entrance into and conquest of judaea which is the second thing in the Text, sc: The persons operated upon: Namely, the jews, as vers. 28, 30. That people whom God had taken to himself by Covenant, and that had over and over again devoted themselves to God, by mutual astipulation and * Dem. 26.17, 18, 19 avouchments. Amongst these you see, he finds two sorts, as I said before, 1. Some * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to prevaricate, and to rebel. Profane or Hypocritical, that had nothing of a Jew but the Name or face only; Their Character is, They did wickedly against the Covenant: By Covenant is meant the whole Religion and worship of God among the Jews: which is therefore called the Covenant because it was ratified and sanciated between God and Abraham, by mutual Solemn Covenant, Gen. 17.9. etc. And afterwards confirmed between God and Abraham's seed, many and many a time, after their Apostasies and Captivities upon their true repentance and turning unto God, with like Renewals of their Covenant. Against which Religion and Worship there were not a few that did wickedly, allowing themselves either in open profaneness, or in secret Abominations (as Ezek. 8.) contrary to all their Sacred and solemn Protestations, and Covenants and Oaths, under which they had so often bound their own souls, as you may see in Nehemiah, Ezra, and divers other places of Scripture; They did wickedly against the Covenant: They made a Covenant to day, and broke it to morrow, Psal. 78.57. starting aside like a broken Bow. Others there were of a more noble and Heavenly birth, a people, as their Character tells you, that knew their God: That knew him, not in a notional Historical way only, but knew him in a saving experimental manner, which what it is you shall after hear. And these are the people, the people of God's Covenant, the Jews upon whom this vile Person, Antiochus doth operate. 3. The Engine whereby he operates and practiseth upon them, is, Flatteries: which in all probability were of two sorts. 1. General; Such as respected the Religion of the Jews, and their Civil Rights and Privileges; to which in all his Declarations and writings, he was no small pretender; promising and protesting that he was so far from the least thought of offering any violence, either to their Religion, or Civil Liberties, as that he had no higher design in his breast, then to be a faithful protector and constant Defender to both; they should be to him as his own soul. 2. Or else personal, promising and swearing not only all Freedom that any tender Conscience could desire, but the greatest and richest rewards, and Preferments, due to the merits of such as should fall off to him, and be active for him: as you may read, vers. 30. and my Text. 4. The success, is the fourth and last thing in the division and that was you see answerable to the persons he dealt withal, sc: With profane and Rotten spirits who had no principle of Grace, and therefore made no conscience of Religion, nor of the solemn Covenants, whereby they had again and again bound themselves to the maintenance and observation thereof; These Artifices took; they fall off like leaves in Autumn; He did corrupt them, or bribe them by Flatteries; Such were Simon, Jason, Menclaus, Alcimus, etc. But another sort there were of another Temper, that were as far above these poor and base Artifices, as the Sun is above the Witchcraft of the Sub-lunary creatures; they were fixed in an higher Orb, where they beheld the face of God; were acquainted with him, and conversed with him, who therefore (while others fell like false, wand'ring Stars) remained as unbiast as the Sun in his course: As it was said of judah at another time, Hosea 11.12. Ephraim compasseth me about with lies, and the house of Israel with deceits, but Judah yet ruleth with God, and is faithful with the Saints. The people that knew their God were strong to resist and scorn these Flatteries, and to do exploits: Exploits is not in the Hebrew Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is used 1. Sam. 12.6. The Lord advanced, or, magnified Moses R: David Targkum, reads it qui fecit fortitudinem permanum Moseh. but is put in to make up the sense, which would not else be so full & Emphatical in our Mother-Tongue, as in the Hebrew: The word signifying sometime not only to do but to do wonderfully. The Faithful party were strengthened to do gallant and famous things: as the Maccabees, etc. This is the division and meaning of the words in their literal sense. In their typical sense, the practice and success be the same, but the person practising, is, Anti-christ, or any of his Factors and Agents; and the persons whom he practices upon, are Christians; upon whom as they are either Rotten or Sincere, the success of the temptation is various, ut. sup. The words thus divided and opened, I come to raise such observations, as do naturally offer themselves to us: These are visible to every eye. Doctrines. First. A religious Covenant is so proper for those that profess themselves God's people, that Religion itself is called by the Name of a Covenant. Against the Covenant. Secondly. No bonds or cords of Oaths, and Covenants, be they never so Religious and Sacred, are strong enough to bind a people, or person, whose heart is not upright with God, to walk up with their Engagements; They will do wickedly against the Covenant. Thirdly. It is the policy of Tyrants and Oppressors, that what they cannot accomplish by force, they labour to compass by fraud and flatteries, Or, Flatteries are one great Engine which Tyrants use, to bring about their own designs. He shall corrupt by Flatteries. Fourthly, There be in all states and Societies, even in the Church itself, some that will be caught and corruped by these Frauds and Flatteries. He shall corrupt. Fifthly. They that are unfound in their profession, and unfaithful to their Covenants made with God in that profession, these be the persons who will be easily fetched off and corrupted by Flatteries. Such as do wickedly against the Covenant. Sixthly. God hath a people, in all ages and successions of the Church, that are above all the Flatteries and Enchantments of wily Seducers. There is a people that are strong to do Eploites. Seventhly. It is the true saving Knowledge of God, that keeps Christians true and faithful to God and his cause. The people that know their God. You see all these flow naturally from the words: but I must not follow them all, I shall contract what I have to say, into these two main Doctrines, which lie in the face of the Text, leaving you to improve the other in your own private thoughts. Doct. 1. That a people or person, who ever they be that live and allow themselves in any known wickedness against their Solemn Covenants made with God, will easily be seduced and corrupted by Flatteries, to desert and betray both Church and and state. Or thus more briefly: Wickedness against the Covenant, will upon suitable temptations, end in Apostasy from the Covenant: Or yet shorter. Covenant breach, is the root of Apostasy. Doct. 2. The true saving knowledge of God, is the fountain and spring of all true gallantness of spirit and honourable Achievements. For the first, (wherein I shall be the briefer, that I may have the more time to enlarge myself in the latter.) The Epitome whereof is: Doct. 1 Covenant-wickednesse is the root of Apostasy. You remember what treachery, or cowardice (I know not whether) there was in a Battle or two, or more, what laying down of weapons, what running away, what a dishonourable Composition, and Articles; I remember not the day of the Month it was, nor year of our Lord, but I can show you upon Record, Psal. 78.9. Psal. 78.9. The children of Ephraim being armed, and carrying Bows, turned their back in the day of Battle: What was the matter? Truly you cannot miss of it, it stands on both sides the Text: They were a generation that set not their heart aright, and whose spirit was not steadfast with God, so verse 8. that were enough, but the 10. verse is more express; They kept not the Covenant of God, and refused to walk in his Statutes. See, Covenant-wickednesse was at the bottom of this base desertion and Apostasy. I must not stand to multiply Instances; you can tell where to furnish yourselves with enough; How can it be otherwise? Reasons. 1 For first, How shall they be faithful with men, that are not faithful with God? Will not he break with men, that first took the boldness to break with God? Will he think you, value other men's bodies, and estates, that puts no price upon his own soul? I know in point of honour, A Roman spirit may go far, and do gallant service, But I must tell you this withal, I do verily think such a spirit was easier found in Rome, then in Christendom; my reason is, because the principles of Christianity being purer, and more active, they will either build, or blast: what therefore such spirits do, that love not, and live not up with these principles, (for the most part) it is but so long as their own ends, and the service may stand together: But bring them to a turning, where they must part; or bait such an one with a suitable temptation: To which purpose, seducers have learned of their father the Devil, that great seducer, to observe the complexions, and dispositions of men, and to suit the flattery, to the affection. Be it Lust, bait it with Beauty. Be it Covetousness, with Gold. Ambition, with Preferments. Timorousness, with Threaten, Pride, with Praise, etc. And boil up the temptation high enough: put ingredients enough into the golden Cup of Flattery; let it sparkle in the glass, let it be as vigorous and rich, as the man's spirit is, and it is not one of ten thousand, but (with skilful solicitation; observing of opportunities, and a little patience, especially if there appear advantage on the enemy's side, and fair probabilities of possessing the golden apple of temptation) will be wrought off to base and treacherous compliances with the enemies of Religion, and civil Liberties. All the while the man is higher than the Temptation, he stands, and doth you, it may be, as good service, as the man after Gods own heart; but let the Temptation be above him, flatter him high enough, and upon a deliberate act of Judgement, he shall betray all the trust that Church or State hath committed to him. I say, for the most part, you shall find it so. For secondly, How should he be able to stand at such a time, since he wants a bottom. Our Saviour hath expressed it under a double Metaphor; of a Root, Matth. 13.6. of a Foundation, Matth. 7.25, 26. He is not well earthed, he must needs whither, when the beams of temptation do scorch; he is built upon the sand of his own Resolutions, or Imitation of others, or Self-ends, when storms beat, and winds blow, when all these outbid this man's principles, he must needs come down with a vengeance. Thirdly, With a vengeance indeed; for, for the most part, there is divine vengeance in it: there is a poenall hand of divine Justice in it, 2 Thess. 12.11. punishing sin with sin; want of love to the truth, with giving up to believe lies; unsoundness in profession, with apostasy from profession; wickedness against the Covenant, with rejection of, and defection from the Covenant. The saddest judgement of all, the dregs of the cup, an infallible forerunner of final rejection, without speedy and mighty repentance. Would you know how to improve this truth. Use 1 Use. First than it may serve to discover the cause of so much Apostasy, and treachery, as may be beheld in the world. Mark Apostates, observe them whom you see fall like lightning from heaven, or like the Angels, that kept not their first estates, for the most part, ye shall find them a wicked profane generation, that did wickedly against the Covenant: whom no oaths, nor protestations, nor covenants, could bind to their good behaviour, they lived in a continual contradiction to their Vows and Covenants: Psal. 50.16. They took the Covenant of God into their mouths, but they hated to be reform. 2 Pet. 2.17. Or if they seemed to be Cedars, they wanted root; if they appeared as stars, they were not fixed, but wand'ring stars, Judas 13. blazing Comets, that make a blaze for a time, but go out in a smoke, yea without repentance in utter darkness. Use 2 Secondly, The more wary had you need be in your elections, who are trusted to make choice of those persons, that are to be employed in places of Public trust and employment, whether for Church, or State. They that in such Elections, Marshal, Magisteriall, Ministesteriall, or what else you can think on; Choose for honour, greatness, relations, or any other private interests, and advantages, and lay Religion aside, they choose not as God chooseth; who in his choice of a Governor over his people, chose for nothing in the world but for fidelity. 1 Sam. 13.14. He sought him a man after his own heart, that should perform all his counsel. It is a thousand pities, that the hearts of men (I would not of Christians) are not Biased another way in their choice. Israel would needs have a King over them, 1 Sam. 8.9. though for no other reason, but that they might be like other Nations, etc. And hereby the people of God do not a little trouble and plague themselves, and cross their own designs, by committing the managing of their affairs into the hands of such, it may be sometimes, that think it no point of valour to scruple at so small a matter as breaking of a Covenant with God: And no wonder if God cross them, since in such Elections they cross God, who, in his designs, singles out the called, and faithful, and chosen, Revel. 17.14. yea they cross his great design, which is, Revel. 17.14. That no flesh shall glory in his sight: Therefore doth he choose the foolish things of the world, to confound the wise: and God hath chosen the weak things of the world, 1 Cor. 1.27, 28. to confound the things which are mighty: And base things of the world, and things which are despised, hath God chosen, etc. Honoured Senators, let me ask you one question, I bless God, I can do it without flattery. If God had not stirred up the hearts of people, in the most parts of the Kingdom, at what time you were singled out of thousands of England, for this great and blessed Service, in which you have sat now above these three years, blessed be God, to make a better choice than they did in many places of the Land, What had become of poor England before this time? Surely had not the Spirit of God gone forth, and wrought to a wonder of wisdom and power, in bespeaking the Votes of the people, for a major part of men, whose spirits were above fears, and above flatteries, etc. We might have sat down long before this time, and made our wills, and bequeathed our poor children, every one of them, Popery, and Slavery, for their sorrowful patrimony. And, now Honoured Senators, and Honourable Commanders, let it be your honour, and piety, to recompense this care and prudence, into the bosom of this now poor bleeding Kingdom, with answerable vigilance, even to a Criticism, in your Elections of those, in whose hands you trust the managing of so great and important concernments, as have wrapped up in them the honour of Christ, and the safety, and the very being of the Kingdom. Will you give me leave, to speak a word in plain English, I know you will; If you do not purge your Armies, as well as recrute them, you may recrute them, to your own and the Kingdom's confusion. Use 3 Your Armies are reforming Armies, let it be your care to make them reform Armies, and you may humbly expect that God will go out with them, to enable them to do Exploits. But thirdly, to come a little nearer: Is Covenant treachery the root of Apostasy? Than Christians look to your Covenants, so solemnly made, and so often renewed: What conscienciousness canst plead before God, in the Civil, and Politic reference of thy Covenants? What command have these solemn Covenants had over your Estates, Interests, Persons, in all these several and successive Emergencies, which have called upon thee to come forth, to the help of the Lord against the mighty? What vigilance, and circumspection in the religious part? What power have your Covenants had over your conversation, in adorning that according to the rule? Sat down, I beseech you, and set up a Tribunal in your own Consciences, and let Christ sit as Judge. And let me tell thee this; That according to the account thou canst bring in, concerning this matter, thou art like to stand or fall in the hour of temptation. I arraign thee not for thy slips and failings. Every trespass against the Covenant, is not a breach of the Covenant; provided, thou dost bewail thy failings, watch against temptations, and own thy Covenant. I speak of the habitual, and general frame of thy heart, and stream, and course of thy Conversation, wherein if thy care be to say with David, Thy vows are upon me, I will render praise unto thee, Psal. Psal. 119.106. 56.12. And, I have sworn, and I will perform it, that I will keep thy righteous Judgements. If thou canst answer old temptations, as He did, with Ego non sum ego, I am not the man I was; If thou canst approve thyself to God, for a conscientious respect to all his Commandments, Psal. 119.6. and thy Engagements, fear not thy standing, thou shalt not be ashamed; David assures thee so much in his own person, Then shall I not be ashamed, when I have respect to all thy Commandments. But if thou be'st one of Solomon's fools, Prov. 14.9. who make a mock of sin, If thou allowest thyself in known, habitual wickedness against the Covenant, if thou canst sin in the face of the Covenant, and not shrink at it; Pval. 50. Hast taken the Covenant of God into thy mouth, and yet hatest to be reform; Fear and tremble, I will not limit God, but this I dare say, it is a thousand to one, but that when God and the Kingdom should have most need of thee, thou wilt then turn Apostate. My reason is, because, If Religion, and a Covenant upon it, cannot prevail with thee, to forsake thy lust; It is a mighty odds, if thy lust do not prevail with thee, to forsake thy Religion, and the Covenant. If thou art not true to God and thine own soul, how canst thou think to be true to Church and State: He that will sell his soul for a lust, will sell a Kingdom, if need be, for a morsel of bread. He that thinketh he standeth, let him take heed lest he fall. 1 Cor. 10.12. Use. 4 Fourthly, I should in the fourth place lay in Cautions to all to take heed of Flatteries, Religion Flatteries, State Flatteries, Personal Flatteries; since these be the Baits wherewith politic Seducers beguile unstable and unwary souls: Prov. 14.15. 1 Cor. 10.15. that would be thought of, Prov. 14.15. The simple believeth every word, but the prudent looketh well to his going: And I may say with the Apostle. I speak unto wise men, you are prudent, be not deceived with a parcel of fair words but look well to your go; Had I an Enemy whom I might lawfully curse, I would wish him no greater plagve then to be given up to believe the flatteries and witchcrafts of men that lie in wait to deceive and destroy; doubtless those, who by such Artifices and Engines, for their own private Interest, shall be corrupted and wrought off, to betray their public Trusts and Depositums, may speed as well as many of those in the Text did, * Alcimus, Simon, Jason, Menelaus, etc. who for their service they did to the Tyrant, were preferred, some to Banishment, others to Butchery. Nec lex est Justior ulla, etc. There is nothing more just, and proper, than that Treachery should be rewarded with Treachery. And indeed the hand of Divine Justice doth so order the matter (even here) that it is the portion of base Apostats, that while they betray their trusts, they do more betray themselves; That principle being written upon the breast of Tyrants: though they love the Treason, Amo proditionem, odi proditorem. they hate the Traitor, while they cannot expect fidelity to their new Lords, from them, who came off with perfidiousness to their Old. But I shall not need to press this Caution: Remember the former, and this will be veselesse. Fidelity in Covenant is the best Antidote against the Enchantments of Flatterers: The Antithesis in the Text holds out so much to you, which is the second main thing in the Text, and comes now to be handled. But the people that know their God shall be strong and do exploits: from whence; The second Doctrine is, Doct. 2 Doct. 2. The right knowledge of God, is the spring and fountain of all true Greatness, and honourable worthy achievements. God himself hath sealed this truth with his own mouth, while he hath made this knowledge of himself, the ground work, or foundation of all Glorying and rejoicing; Thus saith the Lord, Let not the wise man glory in his wisdom, Jer. 9.23.24. neither let the mighty man glory in his might, Let not the rich man glory in his riches, but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindness, judgement, and righteousness in the earth: for in these things I delight, saith the Lord: Joshua and Gideon, Barack, Samson, Jeptah and David also, Samuel and all the Prophets, with all the worthies of God, before, and since Christ, will come in like a cloud of witnesses to give in testimony to this Truth, who by their knowledge of God, Subdued Kingdoms, wrought Righteousness, obtained promises, Heb. 11.32, 33, 34. stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, Put to flight the Armies of the Aliens. But before I can demonstrate this truth unto you, in the reasons of it; I must of necessity clear my way by satisfying these two Quaeres: 1. How God may be known? since he is said to dwell in an inaccessible light? 2. What knowledge it is that will heighten a people to such achievements? For the first; You may remember what Gods answer was, to Moses his importunate desire, that God would show him his Glory: Namely this, Thou canst not see my face, Exod. 33.18. for there shall no man see me and live, Thou canst not see my face: What is that? Why the face, you know, Vers. 20. is the clearest discovery we can take of a man's person, the face is the full prospect of a man; The seat of beauty, his Glory: And thus likewise, by the face of God is understood the full and clear discovery of God in his Nature, Essence, and Glory; Now no man can thus see God, or know God, on this side Heaven; it is an * Omne vehemens sensibile destruit sensum object of such transendent Majesty and Glory, that the feeble eye of mortality is not able to bear it, and therefore this facial vision, or knowledge of God, is reserved for that time, when mortality shall be swallowed up of immortality; When the Organ shall be made strong and spiritual, suitable (in its proportion) to such an excellent object, then shall we see face to face, then shall we know, 1 Cor. 13.12. even as also we are known: Aug. whereupon I remember Augustine hath this sweet rapture; Ah Lord I can no man see thy face and live, than Lord let me die that I may see thy face. In the mean time observe further what God tells Moses, Thou shalt see my backparts, what are the backparts of Jehovah? Why you know, Vers. 23. that as the face is the full and clear prospect of a man, so his backparts are but the dark and indistinct representation of him. If I see but the back of a man, I take but the confused and imperfect discovery of his stature, and proportion: And such indeed is the best and clearest knowledge of God that is attainable on this side Heaven; we see but his backparts; as Divines say, our knowledge of God here is rather Negative then Affirmative, we know him rather by what he is not, then by what he is. This knowledge of God in his backparts consists in these three things. First, In his Names; Jehovah, which implies as much as a Being consisting in itself, and giving Being to every thing that hath a being: Lord, God, etc. which express his Greatness and Sovereignty, and Supremacy over all the world. Secondly, In his Attributes, whether, 1. Incommunicable,2. Communicable, as Almighty, Omniscient, Omnipresent, immutable, Wise, Holy, Faithful, Just, Righteous, Good, Gracious, etc. Thirdly, In his Relations, as Creator, Master, Friend, Father, Husband, etc. All which I could show you in Scripture, but I must but touch these things in transitu. Now this knowledge of God in his Names. Attributes. Relations: Is threefold. First, notional, or Historical only, which consists only in a bare intellectual notion of a God, whereby a man is able to discourse of such a Being as God is, even no otherwise then of any other Being in the world, although perhaps it have no existence in rerum natura; as a Golden mountain, or Elysium Fields, etc. Secondly, There is a credential knowledge; (pardon the word, James 2.9. I use it because a fit offers not itself) a believing knowledge, and so the Devils believe and tremble. Thirdly, There is an Experimental knowledge of God, such as you saw described, Jer. 9.23. When a man, as he hath heard, so (in a proportion) he hath seen; Psal. 48.8. what he hath heard and believed of God, that he hath found by sweet and blessed experience to be in God, namely, that god is that glorious being, and Sovereign Lord, unspeakably full of Power, Wisdom, Holiness, Justice, Faithfulness, Goodness, etc. A Faithful Creator, an unfailing Friend, a tenderhearted Father, a never dying Husband, this is scientia affectiva, as the Schools call it an heart-affecting knowledge. Quaere. 2 Now for the second Quaere: It must be a knowledge that hath all these heights and Gradations in it that must strengthen a people to do exploits, Historical or notional knowledge only will not do it, it is but a painted fire, it hath no warmth or life in it. credential knowledge if it be but merely an Historical belief, will indeed do somewhat, it will dare a man much, such an one will be afraid of doing against God. But it is the Experimental knowledge, that will make a man a daring man, to do great things for God; and this is the knowledge in the Text, The people that know their God, know him, and know him in his Relations: know him, and know him to be their God in Christ. They shall be strong, and do exploits. Not that a man cannot attain such an Heroicknesse of spirit without a pleriphorie, or full assurance of God's love: Such a knowledge indeed is omnipotent: but that even where the soul hath tasted and seen how good the Lord is in such a degree, 1 Pet. v, 3. that it hath chosen God, and hath taken God for its portion, as the Church saith; The Lord is my portion, saith my soul: Lam. 3.24. He sees such things in God as will raise him above the flatteries and witchcrafts of a lying world and carry it out not only to Attempt but to Attchieve great things for God (when it sees its call) beyond itself. See David going out against Goliath. Asah with a small inconsiderable party, against Zerah the Ethiopian, and his army consisting of a Million of men, a thousand thousand, 2 Chron. 14.10 11. Abijah against a double proportion of Jeroboam, Chap. 13. Jehoshaphat against a vast innumerable host of Moabites, and Ammonites, and others, Chap. 20.1, 2.12. And all of them returning with the Crown of Victory upon their heads by virtue of this knowledge of their God. The reasons of this blessed truth are briefly these. Reasons. Reasons. First, This knowledge of God gives a man a bottom to stand upon; a Rock, a Rock that will stand when the earth is removed, Psal. 46.1, 2. Isa. 26.4. and the mountains be carried into the midst of the Sea: when the foundations of Heaven and earth do sink, under the weight. The Rock of ages. Ages pass away, one after another; but the Rock remains, and therefore David desires no more but this, in the greatest inundations of fears and dangers, Psal. 61.2. when his heart was overwhelmed, Led me to the Rock that is higher than I: I said he desires no more, and yet I must recall myself; when he comes to the rock, he hath another petition, and he is very confident of speeding; he shall set me upon the rock. Psal. 27. First, Lord lead me to the Rock; I cannot find the way myself; and then, set me up; my neighbour cannot set me up: Psal. 49.7. no man can redeem his brother; I cannot set up myself, if Reason or Sense give me their hand, they will pull me down; God must, and God shall take me by main strength, and set me upon the Rock that is higher than I. Reason. 2 Secondly, This knowledge sees enough in God to answer all objections; you cannot fancy that objection, which the knowledge of God cannot answer. The enemies mighty, but God Almighty; they subtle and politic, yet he also is wise, and will bring evil upon them, Isa. 31.2. and will not call back his words, but will arise against the house of the evil doers, and against the help of them that work iniquity; they cannot out-wit God; they treacherous, but he faithful, & sic in caet. Brethren, (in a word) you cannot dare a man that knows God, with any objection, when he sees his call, because he feet enough in God to back him; He will say, as once Luther to Melanchton (when he began to create objections) If the work be of God, what should we fear? if not, let us lay it down. Reason. 3 Thirdly, This knowledge begets trust: They that know thy Name, Psal. 9.10. will put their trust in thee, for thou never forsakest them that seek thee. There were many that said of David's soul, or to David's soul (for that is the malicious plot of wicked men and devils to drive the people of God to despair of God's help) they said to his soul (when he was flying before Absalon) there is no help for him in God: Psal. 3.2. But David would not say so himself; he knew God, Ver. 3. and therefore he would trust him; But thou, O Lord, art a shield for me; my glory and the lifter up of my head. Reason 4 Fourthly, It may well beget trust, for it begets strength; Oh it is a joyous knowledge, and the joy of the Lord is your strength, said holy Nehemiah, Nehem. 8.10. and so saith my Text; The people that know their God, shall be strong; Oh it is a strength-communicating knowledge. Joy is to the spirit, that which marrow is to the bones: bones full of marrow, cannot easily be broken; and a spirit full of joy, cannot easily be conquered: the joy of the spirit works over strength into the body. They got not the Land in possession by their own sword, neither did their own arm save them; Psal. 44.3. What then? why, thy right hand and thine arm, and the light of thy countenance, The light of God's countenance, is the right hand, and arm of the most High; and the right hand of the Lord (must needs) do valiantly; the right hand of the Lord brings mighty things to pass. Psal. 118.16. Truly, the least glimpse of God's favour in Christ, will make a man (as one once gave the Character of a gallant Soldier, whom the most of you know) to live like a Saint, and pray like an Angel, and fight like a Devil; Zech. 12.8. or to use that better language of Scripture, He that is weak, to be as David, and he that is as David, to be like an Angel of God. Reason 5 Fifthly, yea in the fifth place; It gives not only strength, but life; A life above mortality, This is life eternal, Joh. 17.3. to know thee the only true God, and Jesus Christ whom thou hast sent. There is indeed, no knowing of God (after this manner in the Text) but in Jesus Christ; and this knowledge is eternal life; That man hath begun his Heaven upon earth, that thus knows God. And this knowledge of God, must needs heighten a people, or person to do great things: for it is all that the glorified Saints, and holy Angels have to live upon in Heaven, and it is enough; for so fare as any one knows God, so far he lives in God, yea (in some sense I may say) so far, he lives the life which God himself lives. He is clothed with the Sun, and hath the Moon under his feet, the Church's Hieroglyphic, Revel. 12.1. He is clothed with Christ, and tramples upon the World; above fears, and above hopes; above threaten, and above flatteries; above death, and above life; I had almost said, above hell, and above heaven: therefore Habakkuk will not fear, Hab. 3.17, 18. though the figtree do not blossom, neither fruit be in the vine, the labour of the Olive fail, and the fields yield no meat, the flock be cut off from the fold, and there be no herd in the stall; Why? He knew though there should be a famine in earth, there was none in heaven; he knew God, and had learned to live in God, and therefore will rejoice in the Lord, and joy in the God of his salvation, etc. He lives an unchangeable life, who lives in the unchangeable God. He that lives in the dying creature, dies a thousand deaths; as oft as the creature dies, or changes, he dies, his hope dies, his heart dies within him, like the heart of Nabal. Reason. 6 Sixthly, Give me leave but to add one reason more, to support this blessed truth; and that is this, This knowledge of God hath the promise of God's presence, and God's assistance: This is a promise in the Text, The people that know their God, shall be strong, they shall do Exploits. And there is a gracious promise in the Psalms, that will both second, and Paraphrase it. Because he hath set his love upon me, therefore I will deliver him, I will set him on high, Psal. 91.14, 15. because he hath known my Name: He shall call upon me, and I will answer him, I will be with him in trouble, I will deliver him, and honour him. No wonder, the knowledge of God doth enable a people to do wonders, since by virtue of promise (upon which a man may set heaven and earth, and it will bear them up) I say, since by virtue of promise, it brings in the wonderworking God to the business. The knowledge of God, brings in God into the Counsel: It brings in God into the Field, and then what shall be impossible, or difficult? Thus I have shown you the Pillars, upon which this blessed truth is supported. Question. There is a Question, that would be resolved on both sides, before we can freely proceed to improve this truth; It is this: First, may not a people, or person; yea, have not some done gallantly, that never had this knowledge of God? Secondly, have not many that have known God, come off with shame and loss, and done no exploits? Answer. 1 To the first, I Answer; Providence works for the carrying on of God's designs, amongst and by the bad, and as well as the good. What wicked men do, that know not God, they do by Providence; what they do, that know God, they do by Promise; and let me tell you thus much, They that know God, would not fallen this distinction, for a thousand worlds. Answer. 2 To the second, I Answer; 1. They that know God, may possibly lay obstructions in their own way. The Lord's hand is not shortened, Isaiah 49.1, 2. but your iniquities have separated between you, and your God: Some accursed thing in the camp; some achan's; and if Joshuah should have refused to have cast him out, this must needs have estranged God from the Army. Secondly, a people, or person, may know God, and yet sometimes not Act their knowledge, their knowledge is out of the way; they may know God habitually, but not acknowledge him actually, to live upon him, and act in him, but go out (it may be) in their own strength, and in their own wisdom, etc. and then no wonder if God do shrink up their sinews, and they go halting. Thirdly, a people may know God, and yet God may tempt them, and try them, that they may know him better, and that He may know them better, or rather that they may know themselves better, and the world may know them better, that God and man may see, they are a people that will pray, and wait, and trust in their God (with Job) although he kill them. Use. All the Use that I will make of this precious truth, I will reduce to these two Heads in one word of Exhortation. Exhortation. Is the knowledge of God the fountain of all true fidelity, gallantness of spirit, and heroic achievements? Then first, if you would be strong and do Exploits, Labour to know God. Secondly, when you have been strong and done Exploits, carry yourselves as a people that do know their God. Lend me a little of your patience to speak somewhat to either of these. First, if you would be strong and do Exploits, Labour to know God; study God more, and the second Causes less; believe it, you will find life and strength in it: And here, I beseech you, fellow me with your patience, and yet truly I shall not need (do not misconstrue this confidence of mine, if I say I shall not need) to beg your patience, I shall lead you a long way indeed, but it will be through green pastures, by the rivers of living waters; I shall lead you, as it were, through the milky way of heaven, where you shall behold visions of life as you go, and look into the storehouses of heaven, where are laid up the treasures of strength, and of all holy courage and resolution, while I shall invite you to study God, In his 1. Works. 2. Word. 3. Names, and Attributes. 4. Relations. First, study God (I beseech you) in his Works, which divide themselves, and your contemplation, into his Works of Creation. Providence. Redemption. First, Therefore study God in his works of Creation, and there you shall find him bringing light out of darkness; this beautiful structure of heaven and earth, 2 Cor. 4.6. out of a confused Chaos, and that Chaos out of nothing. Christians when you see second causes at a dead-low-water, and your Creature-hopes ready to give up the Ghost, if you would but remember the Creation, it would put life into you, hark how God chides because you do not; Isa. 51.12, 13. Who art thou, that art afraid of a man that shall die, and forgettest the Lord thy Maker, Who art thou? Art thou a son of Abraham? Canst thou call Jacob Father? They would have scorned to have dealt so with me; to be afraid of a dying man, and forget that I am the the living God, thy Maker, and the world's Maker, who stretched out the heavens, and laid the foundations of the earth, and hast feared continually, etc. See Christians, the very remembrance and contemplation of God in the works of Creation, would have cured them of their fears, while they might have reasoned themselves thus into an holy security; He that made the world, is not he able to conquer an Army? He that made his Enemies of nothing, is not he able as easily to reduce them into their first nothing again? & sic in call't. Secondly, Study God in his works of providence, Ordinary, Extraoxdinary. Study God in his ordinary works of Providence, in the Government of the whole world, and there contemplate some such things as these. What an House God keeps; how many * Psal. 145.15. mouths God hath to feed every day! How many * Psal. 147.4. Stars in the Heaven, and yet he calls them all by their Names! how many men in the world, and infinitely how many more hairs upon every one of their heads, and yet * Matth. 10.30. all these men, yea all these hairs numbered. What antipathy and fightings between the Creatures of all ranks and classes, from Angels, down to worms, and yet the world kept in Order. What Combat between the Elements, and yet the Creation not set all into a Combustion! What Contrariety in the Seasons and Complexions of the year; Summer, Winter, Hot, Cold, Wet, Dry, etc. and yet all these, sweetly and harmoniously Coordinated to the service of man, and producing the same harvest: In a word, If you would in your greatest dangers, but get so much leave and time, of your Fears and Distractions, as to read over these Psalms, the 104. the 146.147. and hear what stories of providence are told there, to wonder and delight, and then sit down and work the consideration of them upon your hearts; Surely, in spite of all the odds and disadvantages you meet with in the world, and in your work and way, whether public, or personal; you might be able to come off with the Gallant Psalmist (pardon the Epithet) The glory of the Lord shall endure for ever, Psal. 104.31. the Lord shall rejoice in his works, and not only, God will rejoice; but, I will sing unto the Lord, as long as I live, I will sing praise to my God while I have my being. Vers. 33. Psal. 146.10. My meditation of him shall be sweet; I will be glad in the Lord, etc. And again, The Lord shall reign for ever, even thy God O Zion unto all generations, praise ye the Lord. It is a very taking consideration, to observe, how in the midst of straits, wherein the Church, or the Psalmist himself was, at the times of penning these Psalms; He doth discourse himself into Faith, from the very mysteries of providence. 2. But then contemplate God in his extraordinary works of providence towards his Church and people, and from thence you might collect these six Observations. Obser. 1 First, That the Churches despairing times have been Gods helping times. Obser. 2 Secondly, That God carries on his designs not only against but by the opposition and conspiracies of his cursed Enemies. Obser. 3 Thirdly, That the Enemies have been nearest their downfall, when they have held up their heads highest. Obser. 4 Fourthly, That you never heard God complaining of too few, you have heard him sometimes complainig of too many. Judges 7.2. Obser. 5 Fifthly, That every turne-back in a deliverance, is not the loss of the Design; Israel had many a turn-back in Egypt, and in the Wilderness, and yet their deliverance was carried on. Obser. 6 Sixthly, That even in these passages of Providence, wherein God seems to fight against his people, he is fight for them; Psal. 31.22. and while he seems to reject their prayers he is answering them; Honoured Worthies, and beloved Christians, what strength would these (and the like) considerations, well wrought in, by meditation, contribute to your weak hands and feeble knees? But above all: Thirdly, If you would study to know God in the glorious work and mystery of Redemption by Jesus Christ, there you shall find these Heart-strengthening, Soul-raysing wonders. First, The greatest enemies that ever the Church had conquered. As, 1. A Malignant World. 2. An Enraged Devil. 3. A violate Law. 4. The violenced Justice of God, and Lastly, man himself; afraid of nothing so much as of his own Salvation: All these taken off and conquered. Secondly, The hardest difficulties that ever were heard of, reconciled; sc: how Justice and Mercy might be both satisfied in man's recovery, how the curse might be both removed and executed. A Mother and yet a Virgin, God and yet die. Thirdly, God at the greatest charges that ever was heard of to bring this about, it cost him the thoughts of his heart from all Eternity, before time, and the beloved Son out of his bosom, and Him the dearest blood out of his heart in the fullness of time, all these were laid out upon this purchase. Christians consider, Hath the Church yet such Enemies to conquer? hath God yet such difficulties to reconcile? will it cost God so much now to redeem his Church & people from death & the wrath of men, as did from Hell, and the wrath of God? And yet if it should, I am persuaded God would not stick at it, to do it the second time, rather than his Church and people should perish: But it needs not, the price of all the Church's deliverances was paid in at the first purchase, than it cost him the blood of his beloved Son; Now it will but cost him the blood of his cursed Enemies: upon whom the sentence is already past, Those mine enemies that would not have me reign over them, Luke 19.27. bring them hither and slay them before me. The consideration of this work of God is of such a cordial Influence, that God stopped the mouths, and quieted the hearts of his people with the mention of it, even when their hearts have been moved (with fear) as the trees of the wood are moved with the wind, even with this word, Vers. 14. Behold a Virgin shall conceive and bare a Son, and so again, Isa. 7.2. Mich. 5.5. This man shall be peace, when the Assyrian come into the land, etc. And all this while this word was but yet in the promise a far off, a Mystery, a Riddle; Oh what life and strength would it put into a languishing Spirit well chafed in by meditation, * Now we see it in the full accomplishment. Rom. 8.32. Isa. 43.34. whereby the Soul come to itself again, might resolve with the Apostle, he that spared not his own Son but gave him up for us, how shall he not with him also freely give us all things? Surely, he that Spared not his Son for the Church's Redemption, will not now stick to say. I will give men for thy life, and people for thy ransom, for certainly all other deliverances are not worthy to be mentioned on the same day with this Deliverance of Deliverances. Secondly, As you should study God, in his works, so study him in his Word; His Word of 1. Truth. 2. Command. 3. Threatening. 4. Promise. First, The word of Truth; Isa. 40.15. and there you shall find all Nations as the drop of the Bucket and the dust of the Balance. Alas, what is less considerable than a drop of a Bucket? for what is the Bucket to the Well, and what is the drop to the Bucket? behold, the Well is neither fuller nor emptier for the bucket, nor the Bucket for the drop; Or what of less moment than the dust? the small dust of the Balance: which turns the balance, neither this way nor that way; which is blown off, with the least breath? Now if all Nations be no more, Then what is one Nation? What is a wretched party, or a Faction in a Nation, in an house? Surely, not a drop of a drop, not the least imaginable part of a small dust. Secondly, Know God in the word of Command; the sum whereof is, be thou faithful to the death; Sirs, Revel. 2.16. God desires no more of you, but fidelity, look to duty, and leave success to God. Thirdly, Else hear the word of Threatening, and behold it is set on with a Curse, hear it, Oh ye people, a Curse not from the mouth of a passionate Preacher, but an Angel from heaven, the Angel of the Covenant. Curse ye Meroz, Judges. 5.23. said the Angel of the Lord, Curse him bitterly, because he came not forth to the help of the Lord against the mighty; And hear it Oh ye Nobleses, and Senators, and Commanders, and Soldiers, Cursed be he that doth the work of the Lord deceitfully, That pretends one thing, and intends another; That pretends for Christ, and intends for Antichrist; That pretends for GOD and his people, but intends for their enemies; or that doth the work of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sig. fraudare & proijcere. Lord negligently; that doth it by halves, and piece-meals, that turns it off, as if he cared not which end went forward: And cursed be he that withholdeth his sword from blood; 1 King. 20.40. that spares when God saith, strike; that suffers those to escape, whom God hath appointed to utter destruction. Behold, this may startle. But then on the other side. Fourthly, study GOD in the word of Promise, the sum of all which you shall find in that word God spoke to Joshuah: Fear not, Josh. 1.5. Heb. 13.5. I will never leave thee, nor forsake thee: And be thou faithful to the death, Revel. 2.10. and I will give thee the crown of life. There is your promise for this life, I will be with thee; and your promise for the life to come, I will give thee the Crown, etc. God with you here, and you with God hereafter: Christians, what would you have more? Fidelity shall wear the Crown. This may strengthen. Thirdly, study to know God in his Names, and in his Attributes, and there, if you be weak, you shall find strength; If Nonplussed, Wisdom; If beset with Treachery, Faithfulness; If Wronged, Justice; If under oppression, goodness, loving-kindness, tender mercies. In a word, if you have nothing, be nothing, there you shall find all things. I am God Alsufficient, walk before me, and be thou perfect, Gen. 17.1. You shall find all in God, and all this, yours; Especially if you will study God. In the fourth place, in his Relations, look upon him as Master, Friend, Father, Husband, etc. You know of what obligation and influence these are among men (can a woman forget her sucking child?) of how much infinitely more, with God Oh study your Evidences, Isai. 49.15. for interest in these Relations, I tell you noble Patriots, and honoured Christians, the time is coming, and now is, when one Evidence well cleared, will be a better security to you, than a Million of Armed men, than an whole Navy; such as shall enable you to dare all the powers of the enemy, I will not be afraid of ten thousands of people, Psal. 3. that have set themselves against me round about; Odds enough, one would think, ten thousand to one, and to that one, no way left for an escape; beset round about with Hosts, and Myriad of enemies. Why will he not fear? hear him, he will tell you; Arise O Lord, Save me, oh my God: I there it is. Psal. 61. He that can say (and say it upon good grounds) my God, may say, Psal. 68.1, 2. Arise O Lord; and if God arise, His enemies shall be scattered, they that hate him, shall fly before him, let them be never so many thousands; One believer, and his God, is good enough for all the world: If God be thine, his Wisdom is thine, his Power is thine, his faithfulness thine, his mercy, and loving-kindness thine; All he hath, and all he is, is thine, Oh study God in his Relations, and study his Relations in Evidences: You have taken up God upon trust, too long already, and that's the reason, 2 Pet. 1.12. you dare not trust him; now study interest, study evidences, Give all diligence to make your calling and election sure. The studying of Evidences, is an Evidence. And let me tell you thus much for your comfort, Not only Evidences, but the very studying of your Evidences, will minister an holy sweet boldness in the day of trouble, and hour of temptation; Isai. 26.9. when the soul shall be able to say; With my soul have I sought thee in the night, yea with my spirit within me, will I seek thee early. Vers. 12. You may say also as it there follows, Lord, thou wilt ordain peace for us, etc. See Honourable and beloved, in all these here is both engagement, and encouragement; Engagement, to do for God whatsoever is in the power of creatures; Encouragement, Psal. 144.15. to expect from God, whatsoever is within the power of a God you may be sure of it; Blessed are the people, that are in such a case, yea blessed are the people that thus know and have the Lord for their God. And thus much for the first branch of the Use: I come now to the second. In all the honourable and worthy exploits that are done, Second Branch of Exhortation or may be done, let us study to carry ourselves as a people that know their God. And indeed (Honourable and Beloved) Exploits have been done, both in Scotland, and in England, in these later days, if ever any since the beginning of the world. Thou shalt remember, said God to Israel, Deut. 8.2. all the way wherein I have led thee these forty years. Alas, I have not time to remember to you the way wherein the Lord hath led us these five or six years; At your leisure peruse your Journals, and you shall find the way full of wonders, almost miraculous, which God hath done for and by a poor people that have known their God. In Scotland, The casting out of that Popish Service-book, and Prelacy. Their first and second unbloudy victories, over those formidable preparations for war, which were brought to their very borders, to have forced the yoke of both upon their necks, That yoke which neither they nor their fathers were able to bear. Oh what exploits were these? They will tell you more. In England, for I must touch but one of ten, of an hundred. That little Parliaments great fidelity, to God and their brethren of Scotland, in refusing to contribute a farthing to that unnatural war, notwithstanding all the threats, and flatteries used to have corrupted them: truly it was an exploit, full of so much power and goodness of God, as that it turned that dissolution, which formerly had been a plague, into one of the greatest mercies that ever England received; The sense whereof, while others were mourning for that untimely breach, filled me with so much joy, as that (I profess) I felt not (that day) the ground I went on, while I could bless God, and bless that Parliament, with the words of Phineas, the son of Eleazar the Priest, Josh. 22.31. to the two Tribes and an half; This day we perceive that the Lord is amongst us, because you have not committed this trespass against the Lord: now ye have delivered the children of Israel out of the hand of the Lord. Ireland we may fear is even almost destroyed for that sin amongst others. Certainly (Brethren) had they contributed but to that war eo nomine, they had envolved the Land in guilt, the guilt of blood, and brought God as an enemy upon us; I could tell you more of this, but I must proceed. The calling of this Parliamont, which like another Phoenix, sprang out of the others ashes, Your pulling down of the Star-Chansber, and high-Inquisition; that Mizpah, and Tabor, those Mountains of prey, Hosea 5.1. and Dens of Thiefs. Your casting out of the Prelacy, first out of the House of Lords, and now (we hope) out of the Lords House. The unburthening of the back of the State, and neck of the Church, of unsupportable Monopolies, Slavery, and Superstition. The dispossessing of many Places, and Offices, both in Church and State, of enemies to both, and placing faithful men in their rooms, especially in this City. The famous achievements in your Martial affairs at Edge-hill, Gloucester, Newberry, * Near Stafford Salt-heath, Cheshire, Lancashire, Yorkshire, and now of late in Pembrokeshire, and other places thereabouts, with this late victory in the West, for which we are met together this day to praise God: These and many more (for, as I said, I can touch but one of ten, of an hundred) Oh what exploits have they been! of all which we may truly say, as that our Noble, and worthily honoured General spoke of that one at Edge-hill; Never was there less seen of man, nor more of God. Surely our salvation hath been of the Lord, his blessing hath been upon his people: The Wonderworking God, hath done all these works of wonder and mercy for us; Witness these five Demonstrations. First, That we never came off with more loss and shame, then when our expectations soared highest, upon the wings of our own strength and preparations. Secondly, Nor ever had greater deliverances, and enlargements, then when in our apprehensions, and in the probability of second Causes, we gave all for lost. God hath fashioned all our deliverances, and victories, upon the Model he shown to Abraham, what time he made a Covenant with him; Gen. 15.17. The smoking furnace hath ushered in the burning lamp; that is, dark, and sad, and gloomy dispensations of providence, have let in the bright and cheerful, heart-raising, and soul-ravishing go forth of our God, for the redemption, and deliverance of a poor languishing people. Thirdly, That all our deliverances and victories, have been the birth of prayer; Never did any design of the Church, ride more visibly and triumphantly, upon the wheels of prayer; we may sing of prayer, and the sword, in this day of our rejoicing, as they did of Saul and David in their triumphs: The sword hath slain its Thousands, but prayer its Ten thousands. Fourthly, That in all that hath been done, both in your Parliamentary and Martial exploits, there hath been no less than a miraculous raising up of the spirits of men above their own natural proportion, so that as it was with the worthies, whose Monuments stand in Scripture unto this day; The Spirit of the Lord came upon Samson, and the Spirit of the Lord came upon Jephta, and David, etc. So hath it been in our conflicts, the Spirit of the Lord hath come upon our Noble General, Commanders, The Spirit of the Lord hath come upon our Gallant Gentlemen, Young men faithful Country men, Renowned Citizens, so that he that was weak among them is as David, and he that was as David, hath been as the Angel of the Lord. Even then when our Armies have been weary and tired, feeble, and faint, as once David himself was; Some have retreated, others it may be, fled, and the state of the Battle very doubtful and dangerous; yet even then hath the Spirit of God come upon them; Zach. 4.6. In all which that word hath been made good: Not by might nor power but by my Spirit saith the Lord. Fifthly, That whereas the counsels of the Enemy run all in one channel, with one free and unanimous Vote, against Christ, and his people; You have struggled (and I wish I might say only you have) not only against a torrent of opposition from the open professed Enemy; but, with the secret tides and streams of cross Malignant Counsels, and projects among yourselves, almost, in all your Motions and Preparations throughout the Kingdom, which when I seriously consider in my private thoughts I wonder not (as some do) that more is not done; but am filled rather with wonder and astonishment, that so much is done, as is done; and must needs break out with the Church's admiration and acknowledgement, It is the Lords mercies we are not consumed because his compassions fail-not: Lam. 3.22, 23. They are renewed every morning, great is thy faithfulness! Had I not named this last, of cross Counsels, I could have showed you all these impressions of God, upon the Deliverance, and victory, which we this day celebrate. For, first, was it not in our despairing time, when our hands were weak, and our knees feeble? Oh, the opportunity of this mercy, how seasonably it came in to refresh and revive our drooping spirits; after that sad blow in the North, wherein the hand of our God was stretched out against us! how seasonably I say, to stop the mouth of reproach and blasphemy, in our insulting adversaries; whom if God had suffered to have seconded their former success, with this day's Victory also, surely the earth had not been able to have borne their words. As with a sword in our Bowels, Psal. 42.10. they would have doubled and heightened their reproaches, what is become of your fastings and prayers, yea, where is your God? Yea, Oh the patience and freegrace of our God, which hath triumphed in this deliverance! who when he saw us in our despondencies and despairings, and might have destroyed us for our murmur and infidelity (as he did, the Israelites) hath not only looked upon our affliction, but pitied and helped our unbelief by so wonderful and unexpected a reviving! Secondly, Look upon it under another advantage of the season, namely, as treading upon the heels of our humiliations, and so you may behold it a double mercy, A victory; and the return of prayer; which we may celebrate in David's rapture. Psal. 31.22. I said in my haste, I am cut off from before thine eyes, nevertheless thou heardest the voice of my supplication, when I cried unto thee. Vers. 23. Oh let us follow it on with his, O love the Lord all you his saints, and I love the Lord because he hath heard my voice and my supplication, Psal. 116 1. The hearing of prayer should marveilously endear our hearts to God. And thirdly, was there not a miraculous effusion of God's Spirit seen in this Critical day, wherein the Enemies came in like a flood, began to cry victory; our hands began to hang down, our hearts to faint within us, the day was well nigh lost, Isa. 59.19. and even then did the Spirit of the Lord lift up a standard against them, by raising up the spirits of some that day to work with God, for the turning of the state of the Battle; whereby their brethren also were strengthened to return and resist the rage and fury of the Enemy, and to pursue it to a great slaughter, and a total routing and discomfiture of that proud daring Army? Well we may conclude, That God was in that day's work of a certain, and wrought wonderfully, and immediately for the salvation of his people. Surely so great a victory with so cheap a loss, was more than God's finger, it was his Arm, his right-hand that turned the question of that day, and the fears of his people into inconquerable courage, and their mourning into triumph and rejoicings. All that I have to do now, is to bespeak you, Honourable and Beloved, that, under this and other Deliverances and Victories we have, and hope for, as they were wrought by the knowledge of God, so we would behave ourselves as a people that know our God; let us wear our deliverances as a people that are acquainted with God. In the first place therefore, 2 Sam. 12.27, 28, 29, 30. let us carry it thankfully; let us do with Christ, as sometime Joab did with David, who, when he had taken Rabbah, sent for David, lest the City should have been called after Joabs' Name; and set the King's Crown (very weighty and rich with precious stones) upon the head of David; Let us us this day bring in our Lord Jesus Christ, and let not victory be called after our name, but let His Name beset upon it, The Lord our Righteousness, and strength; and the Crown upon his head. I have read of a King going by water, who looking over the barge, his Crown fell into the water; one of the Watermen leaps in, dives, takes up the Crown, and when he comes up above water, puts the Crown upon his head, that he might use both hands to expedite his return to the Boat. The King proportions his reward thus; for saving his Crown, he allows him a Talon, but because be put it on, he takes off his head (thinking that head not fit to stand upon its shoulders, that presumed to wear that Crown, which was made only for the head of a King) my Politics, are not sufficient to Critic upon the Justice of such a censure: Sure I am, it will be the highest act of Treason in Us, if we shall put this Crown of victory upon our own head, upon the head of our own strength or wisdom, etc. Which as it was wrought only by the hand, so it was made only for the head of him who is the King of Saints, and Lord of Hosts; And the highest act of Justice in him, if he take away, not the Crown only from our head (in refusing to give us any more victories) but our heads too from our shoulders, by leaving us to their Execution, whose mercies are cruelties: Let us therefore with the Elders in the Revelation fall down before him that sits upon the Throne, and worship him that liveth for ever and ever, Reve. 4.10, 11. and cast our Crowns down before him, saying, Thou art worthy, O Lord, to receive Glory, and honour and power, etc. And therefore, Not unto us, O Lord, not unto us, but unto thy Name give the praise: if we stay till God come to demand his Crown, woe unto us. Secondly, Let us carry it obediently: Whoso offereth me praise, Psal. 50. last. Glorifieth me, It is some glory indeed to God, and you have done well Noble Senators, that you have set apart a day to praise God for this victory, wherein your resolutions have been like that of David, I will not offer to God that which cost me nothing: 2 Sam. 24.24. You have not turned God off with a day that was his own before; (though it be a Sabbath days work to celebrate his praise for any Mercy or Deliverance, being all the fruits of that grand Redemption which that day doth remember. But you have sequestered a special day for a special Mercy, and you have done well in it, the Lord be blessed, and the Lord bless you for it: but yet let me tell you from this Text, This is not all, nay this is the least part of that which God expects at your hands, and at all our hands; the main piece of praise, is the Ordering of your conversations aright; there is so much thankfulness in our hearts, as there is holiness and self-denial in our Conversations. Without this, Isa. 58.5. Quasi sua offerent Deo, seipsos. Diabolo. Bern. Infidelis disputat contra fidem Improbus Christianus vivit contra fidem, etc. as our Fast are but the holding down of the head like a bulrush for a day, so our thanksgivings are but the holding up of the head like a Reed for a day and we are found guilty of that mockery Bennard speaks of, to give our Sacrifices to God, but Our selves to the Devil. I remember, Augustin, comparing the profane Heathen, and vile Christian together, makes only this difference between them; The Heatthen talketh against the faith, but the jewd Christian lives against the faith, etc. A poor difference, wherein if either have the better, it is the Heathen without doubt: Let me invert it a little thus; The wretched Cavalieres, they swear against Christ; The unholy Parliament-Protestant lives against Christ; they blaspheme Christ in their mouths, these blaspheme Christ in their lives: And tell me Christians, which dishonours God most, their verbal, or our real blasphemies? and what do you think? were it not better God should be dishonoured by a people that profess open enmity and war against Christ and his Government, then by a people that makes such profession of love to both? Amos 3.2. You only have I known of all the Nations of the earth. therefore will I punish you for all your iniquities. Surely, our secret abominations, are more hateful to God then their open wickednesses, which they commit in the face of the Sun: And better truly were it for us to perish by the lusts of our enemies, then to perish by our own lusts; The lusts of our enemies can kill us but once; our own lusts, will kill us to the second death. Christians, our God doth not only speak peace, and speak mercies, Psal. 119.68. but he gives peace, and doth good, Thou art good, and thou dost good. In our returns of praise, let us be like our God, and not content ourselves to speak our thankfulness, and sing our thankfulness, but let us live our thankfulness, and do our thankfulness, and be our thankfulness; Let us take all from sin, and self, and give all to Jesus Christ. If this be our thankfulness, I dare promise you in the Name of my God, this shall not be the last Victory God will give us, for so the Psalmist hath yet to tell you; To him that order his Conversation aright, I will show the salvation of God: You shall have yet more salvations, Psal. 50. ult. even on this side everlasting salvation. Brethren, look to your Conversations, it is both your thankfulness and your salvation. Thirdly, Prayerfully. This Victory hath been the return of prayer, let prayer be the return of this Victory: So David resolves, Psal. 116.13, 17. I will take of the cup of salvation, and call upon the Name of the Lord: and verse 17. I will offer to the the sacrifice of thanksgiving, and will call upon the Name of the Lord, You that never prayed in all your lives, now learn to pray, and so help to fulfil that Prophecy Psal. 65.2. Oh thou that hearest prayers, to thee shall all flesh come. God hath showed himself willing to hear, do you show yourselves willing to pray; and you that have prayed, double your prayers, and with your Master Jesus Christ, pray yet more earnestly: Oh it is a sweet and a glorious thing, when prayer begets deliverances, and deliverances again beget prayer. Fourthly and lastly, Believingly. Brethren, let us lay up this fresh experience by us, and learn to live by faith in the next trial. Shall we yet distrust our God? Shall we yet make flesh our Arm? The Lord forbidden. Surely, the least that God expects and merits at our hands, for this and all other miraculous Deliverances, is this, that we should resolve with returning, repenting Ephraim. Ashur shall not save us, Hos. 14.3. we will not ride upon horses, neither will we say any more to the work of our hands, Ye are our gods, for in thee the fatherless find mercy. Christians, let us remember this Deliverance, and trust God as long as we live. God hath done these things of purpose to bribe and support our faith, Psal. 78 46, 7. Brethren, this will be honour to our God, when the Enemies shall see, in our greatest disadvantages and dangers, we serve a God whom we dare trust. And thus Brethren, in carrying our Victories Thank fully, Obedientially, Prayerfully, Beleevingly, we shall behave ourselves as a people that know their God, and for whom God hath done so wonderful things. I could have been larger, but that I was choicely prevented in the forenoon. There is a gracious Promise made to Israel, the Lord make it good upon England; Israel shall cry unto me, My God, Hos. 8.2. I know thee. It is an harder matter (it seems) then ever Israel thought of, or then we think of, to know God. And you have done well, noble Senators, that you have engaged your wisdom and zeal, for the promoting of this blessed, and blessing-knowledge of God in this * Westminster, where is a Lecture every morning at six of the clock, maintained by 7 godly able Divines. place, in the neighbouring City, and in other places of the Kingdom, so far as your power and opportunity have served you, by removing those vile persons, whose lives and preaching, have taught nothing but rebellion in Israel, and putting such in their rooms, that both in life and doctrine, should teach people the good knowledge of the lord You have done well, I say, for you know him that hath said, Wisdom and knowledge shall be the stability of thy times, and strength of Salvation: Isai. 33.6. And the good Lord so accompany his own Word, and his own Works, (by both which he now is teaching England) with his own Spirit, and presence, that at length, not only these places, but the whole Kingdom, even all England, may say, My God, I know thee. Amen. FINIS.