Die Mercurii 6. Novemb. 1644. IT is this day Ordered by the Lords in Parliament Assembled; That this House doth hereby return thanks to Mr. Strickland, for his great pains taken in the Sermon preached by him yesterday, being the fift of November, in the Abbey Church, Westminster, before their Lordships; who is desired to print and publish the same. And it is farther Ordered, that none shall Print, or reprint, the said Sermon, unless he be authorized under the hand of the said Mr. Strickland. Jo: Browne Cler: Parliament. I do Authorise Mr Henry Overton to print this Sermon. JOHN STRICKLAND. IMMANVEL, OR THE CHURCH TRIUMPHING IN GOD WITH US. A Sermon preached before the Right Honourable House of LORDS, in the Abbey of Westminster; at their public Thanksgiving, November 5th 1644. By JOHN STRICKLAND, B. D. Pastor of the Church at St EDMUNDS in NEW SARUM. A Member of the Assembly of Divines. PSAL. 23.4. Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me. LONDON; Printed by Matthew Simmons, for Henry Overton, at his Shop in Popes-head-Alley, 1644. TO THE RIGHT HONOURABLE THE LORDS, NOW ASSEMBLED IN PARLIAMENT AT WESTMINSTER. MY LORDS; BEsides your Appointment (which carries the sacred authority of a command with me) there are three things somewhat incline me to yield this Sermon to the Press, notwithstanding, the just sense I have of mine own weakness, and its unworthiness. First, The birthday of it, allowed not sufficient time for a full delivery, your Lordship's great occasions after the Morning Sermon, so straitened the time of your Evening-Sacrifice, that by your late coming together, I was compelled wholly to lay aside some parts, and to deliver the rest by pieces Raptim, as I could in such haste: Now the Press hath given me leave a little better to gather the materials, which then I scattered, and to couple all into some better proportion by the sinews of coherence, that I may present you with the entire (though yet unpolished) body of my Meditations intended for you Secondly, The matter which was suited to a day of Praises before your Loraships, may be very useful (if not necessary) at all times; Even now * A Fast observed by both Houses of Parliament. when You are putting on Your mourning-garments, and when the whole Kingdom seems to be in a more sad posture than it was Novemb. 5 th'. Our praising God for his being with us in a thanksgiving-day, may effectually admonish and prepare us to mourn after God's presence, in a day of humiliation with more affectionateness. For as it is true, Monendo laudat, it is likewise true inverted, Laudando monet. Yea, the paying of God his due tribute of praise for the great things he hath done, is the way to engage him to do greater things for us in a future time of need, if we do it hearty: it ministers courage and resolution in the cause, and gives an unconquerable strength to our faith in expectation of a happy end. jehosaphat therefore made the praising of God a part of his preparation to battle, when a dreadful Army of enemies came against him, 2 Chron. 20.21. 2 Chron. 20.21. He appointed Singers unto the Lord, that should praise the beauty of holiness, as they went out before the Army, and to say, Praise the Lord, for his mercy endureth for ever. And it was not in vain, their praising God prevailed, as if it had been praying to him; Ver. 22. for ver. 22. When they began to Sing, the Lord set Ambushments against the Children of Ammon, and Moab, and Mount-Seir, and they were smitten. We are behind with God in this, above other duties: Nature and self-love can prevail with us, to a kind of prayer in time of distress, because that is the ordinary known way to obtain relief; but praising God is a more refined and spiritual duty above Nature, and requires both purity and strength of grace to be well performed. 'Tis not impossible, but this plain and homespun Discourse, may stir up the endeavours of some in this neglected duty; one of ten to return, and give God praise; and so contribute somewhat unto public benefit. Be not You guilty of unthankfulness to God, (most Noble Peers) lest the Lord lose his end in bringing in public mercies, lest we far the worse, and prevail the less in a good cause; yea, lest you bring evil upon the Land; as Hezekiah did, by not rendering again according to the benefit done unto him; for, therefore was wrath come upon him, ● Chron. 32.25. and upon judah, and jerusalem, 2 Chron. 32.25. Thirdly, You are the Men (my Lords) with whom God will plead the Kingdom's cause, and through whom, in this great Controversy now on foot, we look for God's presence with England, by Gods being in your Counsels, and by his blessing of your martial affairs, we all say, The Lord of Hosts is with us. It much concerns you, it much concerns us all, that You earnestly seek after, and carefully keep God with you in your great employments, and that we all strive by prayer for God's presence with You, that God may stand and judge in the Assembly of our gods; and therefore do I thus humbly present this poor piece to Your Noble acceptance and patronage, that it might happily put You in remembrance of your duty, if You cast your eye upon it, or the people of theirs, in praying for You, that God may be with You in the great work of Church and State; which is, and shall be daily the prayer of The meanest of those that serve You in the Lord, JOHN STRICKLAND. IMMANUEL, OR, THE CHURCH TRIUMPHING IN GOD WITH US. PSAL. 46.7. The Lord of Hosts is with us, the God of jacob is our refuge. THE mention of the sons of Korah in the Title, and of the earth's removing, and the mountains shaking, ver. 2. & 3. seems somewhat to countenance the opinion that the sons of Korah penned the Psalm, upon their deliverance, when the earth opened her mouth and swallowed up their father, Numb. 16.32. a Muscu●●s. Others conceive it penned by David, or some other, upon a notable deliverance of the Church from the Ammonites, Moabites, and Syrians, in the days of David, recorded 2 Sam. 10. But most probably the miraculous b 〈…〉. deliverance of the Church from the Assyrians, in the time of Hezekiah, when the Lord by the hand of an Angel from heaven slew in one night 185000. of the enemy, as the History makes it appear, 2 King. 19.35. This (I say) was probably the occasion, but whether David, or some other was the Penman of this Psalm, as it is not determined, so is it not material to our purpose. However it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Psalm of praise, or triumphal Song, wherein the Church rejoiceth in the Lord, giving him not only the praise of her experience for a deliverance received, but also the praise of her hope and confidence for the future, setting him up as a perpetual and standing refuge to the Church in all succeeding generations, wherein she shall be kept secure and unmoved: God is in the midst of her, she shall not be moved. Ver. 5. Ver. 5. Though the earth be removed, and the mountains be carried into the midst of the Sea. For he is not only a rock, against which the gates of hell cannot prevail; but he is watchful and always ready at the Churches right hand in the time of danger, Psal. 110.5. * Ju●ius. Auxilium praesentissimum, a very present help, that never comes too late. This the Church had late experience of, how easily he could defeat her enemies when they risen up in greatest rage and fury, ver. 6. The heathen raged; the kingdoms were moved; he uttered his voice; the earth melted; and therefore she makes this the main of her ditty, while she triumphs over fears, and dangers, and enemies in the Text, The Lord of Hosts is with us, etc. The words are a kind of Chorus or burden in this Song of praise, once & again repeated, as being that strain wherein the Church (now big with praises could best deliver herself: in them note 2 generals, viz. 1. What it is wherein the Church so triumphantly rejoiceth in, God's presence and protection; He is with us, He is our refuge. 2. Why Gods presence is matter of such joy & triumph to the Church: & there be two grounds thereof, viz. 1. He is the general Sovereign, having all creatures at command: Lord of Hosts; therefore he can help her. 2. He is God in Covenant with the Church, The God of Jacob; therefore he will never fail her. Words opened. Lord of hosts Lord of Hosts] or Lord of the Armies of creatures, whether visible or invisible, whether creatures in heaven or earth; for so largely the word is taken, Gen. 2. 1. The heavens and the earth were finished, and all the host of them: They are called Hosts in respect of their multitude, order, and obedience to their Maker; * Creaturae scū Deo conserantur, sunt tanquam milites nutum ducis expectantes. Arist. alicu●● in Metaph as an Army in martial order or battalia, ready to fall on when or where the word of command from their General shall require: And though some conceive, that name may be given unto God upon a more special ground, as having a more especial hand in disposing Armies, and ordering the events of war, yet the former and more general interpretation of this style in relation to all the creatures, as it is particularly set forth Psal. 148.2. etc. whereby is holden our Gods universal dominion and sovereignty over them all, suits better with the Church's purpose in this place. Is with us. Is with us] These words hold out God's presence with the Church; But what privilege may that be? since God is every where, in heaven above, in hell beneath, and in the utmost parts of the earth and Sea, Psal. 139.8, Psal. 139.8, 9 9 Am I a God near at hand, and not a God far off? Jer. 23.23, 24. Do not I ●●ll heaven and earth? saith the Lord, Jer. 23.23, 24. Yea, it is his nature, and it cannot be otherwise, * An●●●●● Deus in se no● recipit locorum, vel temporum distinclionem, saith one: what advantage then that God is with his Church, seeing he is also with her enemies? Twosold presence of God. For clearing this phrase, we must observe there is a twosold presence of God; first, his general and common presence, whereby he is re●● t●●● in all places and things without distinction or difference, which is God's omnipresence, in which kind of presence to have God with her is no peculiar privilege of the Church. Secondly, there is a special presence of God, or his presence testified by some remarkable works or special demonstrations, Effectiuè, whereby God may be so present in some places & things, as he is not in others, in which kind to enjoy the presence of God (so it be in away of mercy) is a special privilege. Three fold special presence. Again, There be three sorts of Gods special presence, all which may be justly accounted the Church's privilege. First, His glorious presence, or his presence testified by eminent glory, and the residence thereof. Thus God is said to be in heaven differentially, so as he is not any where else; and heaven is therefore called his throne or dwelling place, 1 King 8.39. 1 King. 8.39. As a King is not where so majestically, as upon his throne, or in his Chair of state; and this is so great a privilege of the Church, as that she comes not to enjoy joy it, until she be triumphant in heaven, and therefore is not the presence here intended. Secondly, His gracious presence, or his presence testified by tokens of his grace and favour toward a people, whether visible, as in the Temple, where he chose to place his Name, and wherein above all places he would be worshipped; in which respect he is said to dwell between the Cherubims, 2 Sam. 6.2. 2 Sam. 6.2. or spiritual tokens of his grace, as assistance and acceptance in the duties of his worship, together with enjoyment and benefit of his Ordinances. Thus he is present with his Church and people in times of the Gospel, Mat. 18.20 Where two or three are gathered together in my Name, there am I in the midst of them, Mat. 18.20. This kind of presence is a privilege of the Church militant, that he will be with her in holy and spiritual administrations and Ordinances; yet this is not the presence principally intended here. Thirdly, His providential presence, or his presence testified by acts of special providence, wherein the power, wisdom, or any other of God's attributes, are eminently put forth, either by way of assistance or defence for a people. Thus the Lord was present with Israel in the Wilderness by the pillar of fire and of a cloud, Exod. 13.21. Exod. 13.21. And the Lord went before them by day in a pillar of a cloud, to lead them the way, and by night in a pillar of fire, to give them light. And as this presence was intended for a guide, so was it also for a defence to his people against their enemies, & at which their enemies, the Egyptians, were troubled, Exod. 14.20. Exod. 14.20. By this kind of presence the Lord is with his Church militant, in reference to her external regiment, & more especially in her warfare, standing up for her & with her, against her enemies: and this is the Church's privilege in these words, The Lord of Hosts is with us. The God of Jacob. The God of Jacob] Jacob is in Scripture sometime the name of a person, sometime the name of a people. It is the proper name of Abraham's grandchild (the father of the patriarchs) and one of the feoffees in trust for the covenant of grace, together with Abraham and Isaac. And if any shall ask me, why then the God of Jacob, more than the God of Isaac? shove it might suffice that the Spirit of God is pleased so to speak, yet Mr Calvin gives this reason, 〈…〉 ●r 〈…〉 is ●●r●●●p●●u●●●●ed mag●●●o●●●, 〈…〉 of ●der is 'em A●●●●●● 〈…〉 Calvin in Isaiam. the covenant of grace was more solemnly made & publicly ratified with Abraham and Jacob, than it was with Isaac, and therefore when he will be looked upon as a God in covenant with his people, he holds forth himself more frequently by the name of the God of Abraham, and the God of Jacob, then of the God of Isaac; albeit, sometime he is pleased to take upon him that style also: As a common name it carries in the compass of it all the people of God in those times that were the children of Abraham, Isa. 14.1. The Lord will have mercy on Jacob, and will yet choose Israel, ●●a. 14.1. and set them in their own land: And by representation it is to be taken, for the Church and people of God in all ages, with her he is in covenant: So that this phrase, the God of Jacob, doth import the near interest that is between God and his Church by covenant, which makes her thus triumph in him, the God of Jacob. Our refuge. Our refuge] or strong hold, where the Church as a Ship in quiet haven may anchor & ride safe: or it may be a metaphor from the dens or burroughes where weaponless creatures find shelter when they are hunted and pursued by their enemies: Pro. 30.26. as Prov. 30.26. The coneys are but a feeble folk, yet make they their houses in the rocks. They are safe in the rock if they can get thither, though never so weak in themselves. So the Church, though pursued by bloody enemies, and though weak in herself, if yet she get under the wing of the God of Jacob, she may be fearless, for she is safe there, he is our refuge. The sense of all together, is briefly thus; That God, who by a Sovereign power hath every creature at his command, is effectually with us by a special presence of his providence, whereby he will not only aid us in time of opposition, and descend us in time of danger, but fight for us, and destroy our enemies; And this he will not fail to do for ever, because he is engaged to us by an everlasting covenant of his own free grace. In the sense and experience of this the Church cannot choose but break out again and again in this joyful ditty; The Lord of hosts is with us, the God of Jacob, etc. The words thus opened, with relation to ver. 6. where the church had experience of God with her, when her enemies risen up in rage against her, offer this point; In times of opposition, God sides with his Church, Doct. 1 and takes part with his people against their enemies. With assurance of this truth, the Lord encouraged Israel to go out against their enemies to battle, Deut. 20.3, 4. Deut. 20.3, 4. He appointed the Priest when they came nigh unto the battle to say; Hear, O Israel, you approach this day unto battle against your enemies, let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them, for the Lord your God is he that goeth with you, to fight for you against your enemies, to save you. Which promise, though it was made to Israel only in the time of their wars, concerned the Church in succeeding ages, being hereditary to Israel in the mystery as well as to Israel in the letter: As may appear in that David long after, in his experience found this promise verified in Gods rising up with him against the enemies of the Church in his time, that opposed his kingdom & government, whereby he was so much encouraged, Psal 118. ● 7 Psal. 118.6, 7. The Lord is on my side, I will not ●eare; what can man do unto me? the Lord taketh my part with them that help me therefore shall I see my desire on them that ●ate me. 〈…〉 Mu●●u●●● in lo●●●●. He was (I say) so much herewith encouraged, Ut de eo considentèr gloriatur, fuerat enim id saepenumero ●e ipsa expertu●, saith one, He glorieth in it against all his enemies, were they never so many, and his helpers never so few. This advantage of having God to take his part, raised up his spirit above all the odds that were between him and the uncircumcised Goliath; and it is notable to observe what a description of God David sets before the eye of his faith when he was to enter the lists with that Philistim, 1 Sam. 17.45. 1 Sam. 17.45. Thou comest to me with a sword and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied: he sets God forth in his sovereignty over all creatures, whereby he commands and rules over enemies, and in his relation to the Church, whereby he stands engaged to assist and maintain those that stand up in her cause, which David looks upon as more than all those weapons * Pro istis omn●bus unum tantum te●um hab●o, sed m●ximi pond●●is, n●me Do●●i. Peter Martyr. that Goliath brought into the field against him: for God will not fail to use both the one and the other, as the Church in her need shall require, he will bridle her enemies by division, if there be no other way to restrain them, and he will send from heaven to keep them play, if there want humane help to manage her cause against them. See Calvin on place. Of both which we may see an experiment, when Cambyses became a Persian scourge unto the Church, the Lord sends first a single Angel, than Michael the Prince, to divert him; and in after-ages he raised up the Prince of Graecia to oppose the Persian, lest he should have oppressed the Church with his might, Dan. 10.13.20, 21. God's fiding with his Church appears in three things. Dan. 10.13.20, 21. And as this is a truth in itself, so the Lord is pleased to manifest it by the Church's experience in three things. First, In that God upholds his Church and people from ruin in the midst of destructive miseries, (as the bush that burned, and was not consumed) and against the cruelties of men, which are skilful to destroy, in whom many times there wants not either malice or power; This the Church acknowledged with all thankfulness, Ps. 124.1, 2, 3. Psal. 124.1, 2, 3. in reference unto those manifold insurrections which the heathen made against the Church, not only in the time of David: If it had not been the Lord who was on our side, now may Israel say, if it had not been the Lord who was on our side, when men risen up against us, they had swallowed us up quick, when their wrath was kindled against us. Such were our enemies, and such our danger, that if the Lord had not taken our part, if any other had taken our part, and not the Lord, we had been ruined. Secondly, In that God disposeth of the plots and attempts of the Church's enemies, contrary to their own purposes many times, not only infatuating their counsels, but catching them in their own snare; Pontib devolutus est quo● ad religiosi principis paraverat ex●tium. Euseb. Hist. Eccles. lib 9 cap. 9 as Maxentius to deceive Constantine, and his Army, made a false bridge over Tiber, where Constantine should pass, but forgetting his own treachery, he and his own Soldiers passing that way were drowned. Wherein the Psalmist thinks the hand of God cannot but be acknowledged, Psal. 9.15, 16. Psal. 9.15, 16. The heathen are sunk down in the pit that they made: in the net which they bid, is their own foot taken; the Lord is known by the judgement which he executeth: the wicked is snared in the work of his own hands; Higgaion, Selah. He puts (as it were an asterist upon this passage, such as we find not in any but in this and Ps. 92.4. [Higgaion Selah] (which whether it notes a difference in the rune wherein the Psalm was sung, as some conceive, See Mu●culus he A●sworth 〈◊〉 locum. or whether it signifies the fitness of the matter for more than ordinary meditation, as Junius renders it, Rem summè meditandam, (and some Meditation Selah) it imports the eminency of God's hand, when he catcheth the enemies of God's church in their own craft. The Ecclesiastical History mentions a memorable passage of providence to this purpose toward the good Emperor Theodosius; when the enemies had sent a shower of arrows against him, by a sudden and strong wind, they were driven back, and fell upon the enemies themselves, to their own prejudice; insomuch that the Poet proclaims it as an act of Heaven done in love to Theodosius. O nimium dilecte Deo, C●●●●ian. cui militat aethe●, Et conjurati veniunt ad classica venti! Thirdly, In casting the balance for the Church, where the opposition hath been long maintained dubio Marte, and when she hath been hard beset with enemies; Thus he appeared for the two Tribes and half when they made war with the Hagarites, with Jetur, and Nephish, and Nodab, the generations of Ishmael; it was not only brought unto a battle, but it seems the two Tribes and half were sore put to it, they were driven to cry unto God by prayer, even in the battle, but at length the Lord took their part, and gave them the day. 1 Chron. 5.19, 20. 1 Chron. 5.19, 20. And they were helped against them, and the Hagarites were delivered into their hand, and all that were with them; for they cried to God in the battle, and he was entreated of them, because they put their trust in him. He did in like manner appear to take part with Israel against Amalek, who were so hardly matched, that they could never prevail, but when the succour of prayer came inn to their aid, that is to say, when God was entreated to take their part, Exod. 17.11. Exod. 17.11. We have seen the truth, let us next look upon the equity of the point, why God should take part with his people. Reason 1 First, Partly because the things for which & wherein the Church is commonly opposed by enemies, are such as wherein God himself is concerned, and usually by such men as are enemies to God as well as to his people; the main occasion that the Princes of Babylon (after inquiry) could take of persecuting Daniel, was something of God, as appears by their consultation, Dan. 6.5. Dan. 6.5. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God: And when the Church in misery would stir up the Lord to her assistance, she presents this as an argument that she was persecuted for his sake, Psal. 44.22. Psal. 44.22. For thy sake are we killed all the day. In all the persecutions of the Church upon record in Scripture (as far as I have observed) that which ever stirred up the malice of the enemy, hath been Divinum aliquid, somewhat of God: have patience I beseech you, to glance upon a few particulars. That which caused those wicked enemies in the time of Artaxerxes, so to envy and oppose the people of God, was that they were going about a Temple for the worship of God, Ezra 4.1. Ezra 4.1. When the adversaries of Judah and Benjamin heard that the children of the captivity built the Temple unto the Lord God of Israel; then the Chancellor, & the Scribe, and a wicked crew, took counsel how to weaken their hands, and to trouble them; as appears in the following verses. In the time of Ahasuerus, Haman, and his confederates persecuted the people of the Jews for worshipping God according to his own will, Esth. 3.8, 9 Esth. 3.8, 9 Daniel was persecuted, and the Article upon which he was accused, was, that he prayed three times a day, Dan. 6.13. Dan. 6.13. The cause why the Apostles were so hardly handled, as to be beaten (and for which (if Gamaliel had not been) their lives should have been taken away) was, that they preached in the Name of Jesus Christ, Act. 5.28. Act. 5.28. And the three Children were by their enemies persecuted into the fiery furnace, for no other cause, but refusing to break the commandment of God, who had forbidden them to worship any image of silver or gold, Dan. 3 12. Dan. 3.12. How truly said the Church before? For thy sake are we killed all the day? which cannot but be a prevailing argument with God to take their part; and therefore David useth it in behalf of the Church, Ps. 74.21, 22. Psal. 74.21, 22. O let not the oppressed return ashamed; Arise, O God, maintain thine own cause; remember how the foolish man reproacheth thee daily: He is engaged to stand up and maintain the cause wherein his Church suffers; She may say, as Josephus reports one Herod spoke to his soldiers; Our cause is just, though we be weak and few; and where truth and justice is, there is God, & where God is, there is both multitude & fortitude. And as God is engaged in the Church's cause, so is he engaged against her enemies, as being his enemies as well as hers. So the Spirit taught the Psalmist to call them, Psal. 74.4. Psal. 74.4. Thine enemies roar in the midst of thy Congregations; they set up their Banners for signs. Reason 2 Secondly, The Text tells us, He is the God of Jacob, and thereby the Church's refuge in trouble; she is by covenant his peculiar; by which covenant he promiseth to have common friends and common enemies with her; Gen. 12.3. Gen. 12.3. I will bless them that bless thee, and curse him that curseth thee. He speaketh here after the manner of Kings, when they made a mutual confederacy, Sol●nnis foed●rum inter reges formula, ut c●sdem sibi fore hosts & amicos mutuo promittant. Calvin. they promised to have the same friends mutually, and the same enemies. Being in covenant with her, he looks upon the Church as the mystical body of Christ, the least member whereof, he will as surely defend, as he did the least bone of his natural body, which he would not suffer to be broken: as tender to him as the apple of a man's eye is to him, Zach. 2.8. How did the Lord take poor man's part against all spiritual enemies, when he ransomed his soul from the gates of death! When Cyrus demanded of Tigranes (who came to redeem his wife that had been brought into captivity) what ransom he would give for her, he answered he would redeem her liberty with his own life: So God having espoused the Church unto himself by covenant, was willing to redeem her liberty with his own blood, Act. 20.28. Besides the general covenant, the Lord hath engaged himself to take the Church's part, by particular and special promises; as, Josh. 1.5. Josh. 1.5. I will not fail thee, nor forsake thee; though spoken to Joshua, yet intended to every member of the Church of God; and so applied, Heb. 13.5. as also Isa. 43.2, 3. Thou art mine, Isa. 43.2, 3. when thou passest through the waters, I will be with thee, and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, for I am the Lord thy God, the holy One of Israel thy Saviour. Whether the Prophet alludes unto the Israelites passage through the red Sea, when Pharaoh and the Egyptians pursued them, and wherein God miraculously preserved and delivered his Church, I know not; sure I am, water and fire are usual (though figurative) expressions in Scripture of the Church's enemies & persecutions, wherein God promiseth to undertake for her; Isa. 59.19. as, Isa. 59.19. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a Standard against them. He will raise up enough to oppose them; he will (as the Psalmist speaks) give a banner that it may be displayed: the Spirit of the Lord; either the Spirit of prayer shall do it by bringing in relief from heaven, or the Spirit of power, whereby God will stretch out his own arm to fight against them, when by the Spirit of prayer he hath stirred up his people to call upon him. Use 1 This calls upon us to behold the works of the Lord, (as ver: following the text) and to consider how comfortably God hath given us experience of this truth, that we may more clearly see what grounds we have of rejoicing this day, and so sing praises with understanding. We shall find cause enough to say with David, Psal. 92.4. Psal. 92.4. Thou Lord hast made us glad through thy works, and we will triumph in the works of thy hands. And again to say with Moses, Exod. 15. The Lord is our strength, and our song, and is become our salvation: Who is like unto thee, O Lord, amongst the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders? God hath opened unto us a treasury of mercies, old and new. Old mercies. We have heard with our ears, our fathers have told us, what God hath done for us in their days, in the times of old, how he took our part when destruction was coming full sail against us in 88 and scattered the Armado, proudly called Invincible. The enemy said, as Pharaoh, Exod. 15.9. I will pursue, Exod. 15 9 I will overtake, I will divide the spoil: my lust shall be satisfied upon them: I will draw my sword, my hand shall destroy them: but the Lord blowed with his wind, Ver. 10. ver. 10. and disappointed them, so that in saving us & our Nation from that Spanish fury, the Lord hath done great things for us, whereof we rejoice. This day puts us in mind of another, never to be forgotten, deliverance from popish treachery, more admirable than the former, which was from open violence; of which we may say (as Hannibal was wont to say of two famous Roman Captains, Magis se à non pugnante Fabio, quam à pugnante Marcello timere. he feared more Fabius not fight, then fighting Marcellus) our danger was the greater in the powder treason, because secrecy made the blow more unavoidable, and had not been discovered but by the eye of heaven: it was a treachery that wants a name to express it, unless you will call it (as one doth) by the name of a Catholic villainy. Learned endeavours have been made to find a parallel in former Histories, but this deliverance stands alone, & is a None-such. The Text handled in the morning Sermon. Such a deliverance as you heard in the morning, Ezra 9.13, 14. We may therefore mutato nomine, not only make it our song this day, but bequeath unto posterity, for a perpetual Song of England's praise, that of Psal. 124.1, 2, 3. Psal. 124.1 2, 3. If it had not been the Lord, who was on our side, now may England say, if it had not been the Lord, who was on our side, when men risen up against us, than they had swallowed us up quick: but blessed be the Lord, who hath not given us as a prey unto their teeth: Our soul is escaped as a bird out of the snare of the fowler, Ver. 6, 7. the snare is broken, and we are delivered. New mercies. Besides these ancient mercies, which we have by descent from our ancestors, God hath taken our part in these days of jacob's trouble; how many infernal conspiracies (well-night as dark and deep as the Powder-treason) have been lately defeated? Which nothing but the eye of heaven could have seen, nothing but the hand of heaven could have prevented. Manifold deliverances, with many glorious Victories, have been given in, upon all which we may write (the King of sweden Motto upon the Battle at Lipsich) A Domino facta sunt ista; my memory is not a sufficient Register (nor were it fit for me at present if I were able) to give you an account of particulars, they are so many; I will not therefore tell you of Edg-hill, Newbury, York, etc. which yet are to be accounted precious and lasting Monuments of the Lords being with us. God hath given us in a bill of later providences for the Church in several parts of the Kingdom, ●on mouth, Newcastle, ●●n mouth, I ever pool ●a●en in about 〈◊〉 time. by reducing several garrisons, by prevailing for us in the field in several places: God hath honoured this one day (consecrated principally to the memory of England's deliverance from the Powder-plot) with such a confluence of mercies, as might justly require the separation of many days unto thanksgiving. We had need to look that neither God be loser in his praise, by giving in so much at once, nor we surfeit in being lifted up by abundance of mercy. It is reported of Philip, King of Macedon, when he heard so much good news at once, as namely, that Parmenio his General had got the victory over his enemies: that his Son Alexander was borne: and that his Chariots won the prize at Olympus, all in one day, he called upon fortune to spice his joys with some bitterness, lest he should surfeit of them, and forget himself; we had need to join with this King in our fear, and our care, that we do not forget ourselves, nor the Lord our God, now that we have received so much at once: Let us therefore spice our joys in the fruition of these mercies, with a fixed observation and acknowledgement of Gods own hand in bringing about all these great things for us, Three Characters that our victories and deliverances have been generally brought about by a special hand of God. and that God hath taken our part therein: which in the dispensation of them, may by an intelligent observer be discerned by three things that have commonly been evident in all our deliverances and victories, viz. 1. They have not usually been given us till the creatures help and strength hath been brought to a nonplus, at least we have seen the creature failing, before God hath turned the day for us: your Wisdoms observed how it was with us in the beginning of the day at Edg-hill, at York, to say no more; Ut victoria qu●madmodum à se danda erat, it a a se etiam evidenter apparcret. Peter Martyr in Judg. 7.2. the Lord in those days did by the hand of a few, which all the army could not do, that it might more clearly appear, that what was done was from God, saith Peter Martyr; even as Judg. 7.2. the Lord would rather give the Midianites into the hand of 300 men, than gideon's whole Army, Lest Israel vaunt themselves against me (saith God) saying, Mine own hand hath saved me. In midst of many humane helps, God often loseth the honour of his help, but when all others fail, God's help is glorious; the Psalmist moves God to help his Church at a pinch, when man's help could do no good, as being then the fittest time for God to do it; Psal. 60.11. Psal. 60.11. Given us help in trouble, for vain is the help of man: How clearly hath God's hand been put forth in our victories, when we were even upon the brink of an overthrow? as Vaux of his giving fire Quantillum abfuit, we might say of our destructions, from which GOD hath set us free. 2. Our public mercies have generally been brought us, upon prayer and fasting, duties that are sent out by the Church for God's help & power to her assistance; and as we have held up in these more or less, we have more or less prevailed against our enemies, as Israel against Amalek, Exod. 17.11. Exod. 17.11. while Moses held up his hands: God hath broken the arrows of the bow, the shield, the sword, and the battle, in our Churches, as he did for his people in Salem, Psal. 76.2, 3. Aelian. Psal. 76.2, 3. because there we prevailed with God in wrestling as Jacob. The Tarentini had a feast which they called Jejunium, in memorial of that relief which the Rhegini spared upon every tenth days fast, and sent them when they were besieged; so (though we sacrifice not, nor ascribe to our fasting and prayers, yet) we might well set up a feast of thankfulness to God, in memorial of such public favours, as have evidently been the fruit of prayer and fasting: And the rather, because the honour of such mercies as come in that way, is clearly cast upon God, who hearing prayers doth whatsoever is done thereby, in that prayer setteth God on work; which was the ground of Luther's admirable confidence, wherein he was wont to say, when they had prayed together against the Church's enemies, Vicimus, we have overcome; he knew God would not be wanting, either to hear the prayers, or by his power to fulfil the desires of the righteous. 3. They have been given us in a way above humane probabilities, and notwithstanding disadvantages: when the enemy hath had the advantage of place and multitude, At the former fight about Newberry. in so much that they sometime triumphed over us before the victory: whereby it hath appeared that victory was given us by him to whom nothing is difficult: Thus Joshua reasons, Josh. 23.10. Josh. 23.10. One of you shall chase a thousand, because it is God that sighteth for you: as he reasons from the cause to the effect, we may all as well from the effect unto the cause; thus it hath been with our armies, therefore the Lord fought for us. Yea, so much have we seen of Gods going out with us always into the field, that the enemy was never yet known to prevail against us, but by our either treachery or negligence; God hath never been wanting to us, though we have been too much wanting to ourselves. Oh that men would therefore praise the Lord for his goodness, and for his wonderful works to the children of men! this is a day wherein praises should wait for the Lord, Psal. 65.1. Tibi silet laus, Psal. 65.1. as Pagnine renders it, Praise is silent to thee, O God, in Zion. Such a throng of praises, and so great, that they were unutterable, and therefore silent-praise (as they say of cares, Leves loquuntur, ingentes stupent, Our praises of God for our late public mercies, should have three special properties. ) yet though our praises should be more than we can express, yet we should this day endeavour to express our praises unto God as much as we can, and endeavour also that our praises should have these three following qualifications, viz. 1. We should see that they be self-denying-praises; creature-praising is the way to breed creature-considence, and we have had too much of that already; let us frame our praises to the tune of the Psalmist, Psal. 115.1. Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy Name give glory. Not that any gallant Spirits should be deprived of the honour due unto them, it is their honour that God will delight to use them as instruments for the good of his Church. It was a notable custom among the Romans, that when they had obtained a victory, the General was wont to send Letters decked with laurel to the Consuls, to require them decernere supplicationes, it seems they made account that they stood in need of prayers rather than of praises. 2. Strive that our praises may be God-exalting praises; we should boast of God as the Church doth, Ps. 44.7, 8. Psal. 44.7, 8. Thou hast saved us from our enemies, & hast put them to shame that hated us, in God we boast all the day long, and will praise thy Name for ever. We should not only praise him with high praises, & with the best members that we have, and highly prise those mercies that he hath bestowed upon us, but we should strive to prise more the having of God, than the having of all our mercies, and to set up his Name fare above all blessing and praise. 3. We should strive to give God perpetual praises, by perpetuating his praises unto posterity, a laying up a stock and seed of praise, that may bring forth a plentiful crop in the generations to come, when they shall hear and see what great things the Lord hath wrought for his Church in this age, which hath been and still is in birth, with many glorious things, that much will concern future times. I doubt not but some faithful Pens have privately filled their common-place-books, in treasuring up and making records of Gods wonderful providence towards this Church and Kingdom in our times, which being transmitted to posterity in a much desired Chronologie, would publicly set up lasting Monuments of God's praise, and provide for a succession of thankfulness from generation to generation. Such a providence we find the faithful had in former times; Psal. 44.1. Psal. 44.1. We have heard with our ears, our fathers have told us what work thou didst in their days, in the times of old. They did by tradition engage us to give God the honour of his marvellous works; as also by stones, and pillars, and altars, erected in memorial of several acts of remarkable providence toward them. Quest. But in these sad times, many make the same question which Gideon made to the Angel, Quest. Judg. 6.13. Judg. 6.13. If the Lord be with us, why then is all this befallen us? Why are we not delivered from the hands of the Midianites? Answ. God being with his Church is not presently a Supersedeas to afflictions: Answ. Christ may be in the Ship (as he was Mat. 8.24, 25.) and yet she may be covered with waves, so that the Disciples may be in great fear of perishing by the storm: So though God be in the midst of the Church, so that she shall not be moved, Ps. 46.5. yet she may be tried as silver is tried in the sire; she may be brought into the net, For what purposes God suffers his church to be afflicted, while he takes her part. and affliction may be laid upon her loins, Psal. 66.10, 11. God may give Jacob to the spoil, and Israel to the robbers; yea, the dearly beloved of Iris soul into the hands of her enemies, and that for many holy and excellent purposes. 1. That God may more clearly have the glory of his help, when he affords it unto the Church; sense of danger and feeling of smart, makes deliverance welcome, and the hand of the deliverer more observed. David was much taken with God, in that he owned him in adversity, Psal. 31.7. Psal. 31.7. Though the preventing of affliction be a great mercy in itself, yet corrupt nature is usually more sensible of, and so more thankful for deliverance out of affliction: and therefore the Lord lets the Church feel affliction, though he take her part, that she may better prise her helper, and his help. 2. To separate between the precious and the vile; as the wind carries away the chaff from the wheat, and as the furnace divides between the gold and the dross, which could not well be severed otherwise: many are carried with the Church when she flows in a full stream, that will forsake her at an ebb, like the stony-ground in the Parable, in time of prosperity they received the seed with joy, but in the time of temptation they fall away: afflictions therefore are as necessary in the Church, as heresies, to discover the falsehearted, and that only the approved may stand. 3. To humble, and so to prepare the Church for help and deliverance: she is not always in case for such mercies, no more than Israel was fit to enter into the Land of Promise, till the Lord had carried him through a long and tedious Wilderness, to humble him, and to prove him, Deut. 8.2. to see what was in his heart, Deut. 8.2. As God is full of love & bowels toward his Church, like a father toward his child, whereby he is afflicted in all her afflictions, and very ready to her help and succour, so is he full of wisdom also in his dispensations to the Church, like a Physician to his Patient; and therefore will not administer cordials to her, being full of corruptions, till he have purged her, and brought her low, it may be, even by letting blood. 4. To set faith and the Spirit of prayer on work in the Church, whereby God delights to be overcome of his people, & which may actuate all the promises that God hath made unto them; Now these are best put to it in extremity and affliction; we do not so make out after God by faith and prayer, in times of peace, as we do in times of trouble. Ephraim was careless of looking after God, till affliction had almost devoured him, and therefore God withdraws himself, till affliction brings Ephraim in unto him by prayer, Hos. 5.15. Hos. 5.15. Use 2 2. Seeing we have tasted the sweetness of Gods being with us, both by ancient and modern experience, we should be the more careful to keep him on our side in these times of common trouble and danger, that his presence may give us rest; as he promised Israel, Exod. 33.14. which made Moses so earnest with God for it, as being not only the signal of his love to them, Exod. 33.14, 15, 16. but also as being a means of their security against all the Nations that would look upon them, (by his being with them) as God's only people, separated from all the people upon the face of the earth. And surely the continuance of his presence with us, will be much according as we carry ourselves toward him; as the Prophet Azariah said to King Asa, 2 Chro 15.2. 2 Chron. 15.2. The Lord is with you, while you be with him, and if you seek him, he will be found of you, but if you forsake him, he will forsake you. God loves his people first, before they love him, but he never forsakes them, till first they have forsaken him: yea, God looks much upon the carriage of great men, either to be angry or pleased with, to withdraw or continue his presence with a people; if the great men had been good, (though the commonalty was naught in Jerusalem,) the Lord would have pardoned it, but when these also (that should have known the way of the Lord) have broken the yoke, & burst the bonds, a Lion out of the Forest shall slay them, and a Wolf of the evening shall spoil them, Jer. 5.5, 6. saith God, Jer. 5.5, 6. How affectionately is Deborah taken up with praise, when she saw the Governors of Israel willing to do God service! Judg. 5.9. Judg. 5.9. She hearty honoured them; My heart is toward the Governors of Israel, that offered themselves willingly among the people: praise ye the Lord! Let us also rejoice in your willingness among the people, that are the Princes of our Tribes, and the Governors of Israel, that we may say, Praise ye the Lord, when we see you (right Honourable) doing what in you lies, to keep God with us, and that he may continue to take our part: Three things to be do●● by Magistrates, to keep God 〈◊〉 ou● side. to foward you therein, amongst all your other pious endeavours, let me exhort you to be careful in a special manner of these three things, viz. First, Be zealous for God, especially in those things that more immediately concern him, namely, matters of Worship and Religion, which God hath ranked in the first Table (the highest form of commandments) and which our Saviour calls the first and great Commandment, Mat. 22.38. These lie so near his heart (as I may say) that if you be faithful to him, and tender of his honour in these, you shall strongly engage him for this cause and kingdom. David upon a tender consideration, laying to heart how meanly the Ark was provided for, while he himself dwelled in a house of Cedar, had but a purpose of building God an house, and behold what a good influence this had upon his Kingdom! the Lord engageth himself thereupon for Israel, 2 Sam. 7.2.10 2 Sam. 7.2.10. I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more, neither shall the children of wickedness afflict them any more, as before time; a David-like piety in you, might have a like influence upon England at this day. You have lately a By an humble Address from the Assembly. heard what horrible blasphemies have been belched out against heaven, and the glorious Name of our great God, in some corner-Sermons: You know what intrusions are made into the Ministry, and what confusion is threatened by divisions and diversities of opinions: lay these things to heart, settle worship, settle government, speedily, now that you are b Directory for Worship, carried up to the House of Peers. called upon. Secondly, See that the Covenant be both taken and performed: 'Tis no less an honour to you, that you are custodes foederis, then that you are custodes utriusque tabulae; It is the Covenant of the most high God, who will be much provoked sure by the neglect of it, since we find him angry with Zedekiah for breaking a private covenant between him and the King of Babylon, Ezek. 17.16.18. So that the Lord will let him die in Babylon, Ezek. 17.16.18. seeing he despised the oath, by breaking the covenant, when lo he had given his hand: And he is well pleased with paying our vows, in way of thankfulness, as may appear in David's care therein, Psal. 116.14. You have holden forth a pious example in entering into our solemn League and Covenant for reformation; like the much honoured Prince Josiah, and that with the same sincerity (I hope) with all your heart, and with all your soul, to perform the words of the Covenant; 2 Chron. 34.31, 32. O accompany that noble King one step farther, in causing all in Jerusalem, and Benjamin, to make it, and to stand to it, when they have made it, 2 Chron. 34.31, 32. It is not more matter of joy to the Churches c See the Letter from the Churches of Wallacria to the Assembly, lately printed. abroad, that you have brought forth such a covenant for the three Kingdoms to be united in, than it may be matter of grief & shame to us at home, that it is so much neglected as it is, many refuse to take it, many that have taken it, make no conscience at all of keeping it. Thirdly, Execute Judgement: if the Lord see the want of judgement among us, it will displease him, Isa. 59.15. By this Phinehas turned away wrath from Israel; Isa. 59.15. and who can tell what you may do for England, if you be not wanting in this? The Lord would have pardoned Jerusalem, if he could have found but one man therein that had executed judgement, Jer. 5.1. Jer. 5.1. As he took away the famine, (which he had brought for Saul, and for his bloody house) when David wisely condescended to the Gibeonites, and gave up seven men unto the hand of Justice for their cause, 2 Sam. 21.14. 2 Sam. 21.14. God was entreated for the Land, as if the blood of those delinquents had been a sacrifice to atone the Lord: The executing of judgement is the Lords work, and they shall be cursed that do it negligently, Jer. 48.10. Jer. 48.10. And cursed shall they be that keep back their sword from blood in this cause. You know the Story of God's Message by the Prophet unto Ahab, for letting Benhadad go upon composition, 2 King 20.42. 2 King. 20.42. Because thou hast let go out of thy hand, a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people. In all this, I am a messenger of peace: I plead not for the shedding of any man's blood, but (as a Physician sometimes prescribes blood-letting, to prevent bleeding) I plead for Justice upon those few that would destroy, to prevent judgement upon all the kingdom: Revive therefore (noble Patriots) those good Laws which we have received from our fathers, and honourably put them in execution upon those that would subvert them, and so deprive us of our birthright. The Philosopher was wont to say, that City was safe, where the Citizens obeyed their Magistrates, and the Magistrates obeyed their Laws: The Subjects of this Kingdom (as they are zealous, so they) will be encouraged & continue the more to obey you, if they see you zealous to maintain their Laws in force, which is the next privilege of the Subject, unto the freedom of their consciences, and which would be a way to render this (miserably wasted) Kingdom happy. Remember for what end the Lord put the sword of justice into your hands, even to execute wrath upon them that do evil, and for the good of them that do well, Rom. 12.3, Rom. 12.3, 4. 4. And harken to the counsels of our righteous God, who judgeth among you the gods of the earth: The Aethiopian Judges were wont always to leave the highest place upon their bench, empty, as a room for God: we know (Honoured Lords) you reserve a place empty for the highest on earth (and it is the grief of honest English hearts this day that it is empty among you) so we hope you reserve a place for the most high God in your counsels, and that it is not empty, but he is among you, to preside and govern all your consultations in the execution of justice, for which we shall ever pray. Hitherto of the point observed from the words in their coherence and relation to the sixth verse, 2. Point. where the Lord shown himself with the Church, when her enemies risen up in rage to have consumed her: Now we are to look upon the words in reference to the scope and purpose of them, namely, to hold forth the ground of the Church's triumph in Gods being with her: not only that he will be with her always, but because his being with her secures from others being against her, so as to do her hurt or prevail against her, so that as she triumpheth, she shall triumph; and that this is the ground, may appear from ver. 5. God is in the midst of her, Ver. 5. she shall not be moved; The Church's confidence is built upon a stronger mountain than david's was; note; God's presence with his Church, secures her in time of danger, and makes her for ever invincible. Doct. The opposition that Kings and Rulers of the earth can make against the Church, though they be the greatest of men, and combine themselves, is but matter of derision unto God, Psal. 2.4. Psal. 2.4. No more likely to prevail against her, than an earthen vessel against an iron mace, which easily breaks it into pieces, ver. 9 God will make Jerusalem a burdensome stone for all people: Ver. 9 all that burden themselves with it, shall be cut in pieces, though all the people of the earth be gathered together against it, Zach. 12.3. Isa. 8.9, 10. Zach. 12.3. As appeared when the King of Assyria in all his glory came against her, 8.9, 10. Isa. 8.9, 10. All her enemies, though they associate, and gird themselves, they shall be broken in pieces, saith the Prophet, their counsel shall come to nought, their word shall not stand, and all because God is with us. And indeed, the Lord is at hand, even at the Churches right hand, to strike through Kings (for her sake) in the day of his wrath, Psal. 110.5. Psal. 110.5. In a word, God's presence with his Church, is the sum of all that God hath promised her for temporal salvation, whereby to encourage her in times of greatest danger and difficulty. It is enough that God is with her, though she walk in the valley of the shadow of death, (as David said, Psal. 23.4.) It is a Supersedeas to the cruelty of fire & water (those merciless Elements) Isa. 43.1, 2, 3. Fear not, Isa. 43.1, 2, 3. O Jacob, O Israel, (saith God) when thou passest through the waters, I will be with thee, and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, for I am the Lord thy God, the holy One of Israel thy Saviour. Vartis excreemur aerunmis, sed tandem cripimur: stuviis umpetimur, sed non obruimur; flammis urimur, sed non consummur. Calvin. By water & fire, are meant all kind of miseries and temptations which the Church can be obnoxious to on earth: though she be brought into variety of calamities, sometime into the water, sometime into the fire, yet she shall also be brought through them into a better condition, through fire and through water into a wealthy place, Psal. 66.12. God's presence shall both bear her up in troubles, and give her rest from troubles at length, as Exod. 33.14. it did to Israel, and so make her to triumph for ever. All this God's presence can do for the Church. Reason 1 First, Because this interest of presence brings with it an interest and engagement of all other attributes of God (who is mighty to save) for the salvation of the Church. So that if it be in his wisdom, or goodness, or power, or faithfulness, or sovereignty, if it be in any, or all, to save her, she shall not miscarry; for besides that expression, Isa. 45.11. Concerning my sons, Isa. 45.11. and the work of my hands, command ye me; whereby is intimated, that the prayers of his people shall have the power, and the effect of a command with him, so that they should prevail with him (as I may say) ad ultimum potentiae, in the Church's behalf (though some understand the place otherwise): we find God opening himself to King Asa, suitable to our purpose, by Hanani the Seer, when the King relied not on God as before time: after the Prophet had galled him with a repetition of former experiences, which might witness God's power and faithfulness unto him in past deliverances: he sets down this character of God, that he doth not only take notice of his own people, but will show himself strong in their behalf, 〈◊〉. 16.9 as 2 Chron. 16.9. The eyes of the Lord run to & fro throughout the whole earth, to show himself strong in behalf of them whose heart is perfect toward him: God will make himself strong, (so the word imports) by collecting & stirring up all the strength that is in him, to put it forth in the help of his people, after the manner of men (for so we must understand it) who have undertaken any thing upon strong engagements, and will do all that lies in them to bring it about. It was a confident speech of Luther; No man shall hurt us, Nemo no● laedet nisi qui Deum vincit. but he that can first overcome God: And it was upon this ground that God is so much engaged to the defence of his Church and people, that he must and will set all his wisdom, and all his power on work, and do all he can (as we say) for their defence: if the Church be overwitted by politic & subtle enemies, God's wisdom shall be too hard for them, the foolishness of God is wiser than men: if she be over-matched in power, behold here is such a reserve for the Church as cannot fail, even the power of God, whose weakness is stronger than men; what a treasure of invincibility would here be discovered, should we go thus on with the rest of God's attributes, which yet are all equally engaged for the good of the Church? No marvel then, if all be considered that we say, the Church is built upon such a rock, as against which the gates of hell shall not prevail, since God himself will be her rock and refuge, by being with her. The heathen were wont, when they came against any city to besiege & take it, to charm out the city-gods, before they would assault or storm it, as conceiving it not possible, while their gods remained in the City against them: if they had so high an opinion of their Idols, that were the work of men's hands, how much more should we account of God's presence in the Church, that made heaven and earth? how impossible must it be to take the Church by assault of enemies, or any other way, while God remains in the midst of her? 2. God's presence with his Church diffuseth itself into all those instruments or means that are employed for the Church's help, Reason. 2 so that they shall prevail and prosper, because God is present with them; So it was with Joshua, when he was employed as General of Israel's Forces, the Lord promised to be with him in behalf of the Church, and thereupon he should be invincible, Josh. 1.5. Josh. 1.5. There shall not any man he able to stand before thee all the days of thy life; as I was with Moses, so will I be with thee. By virtue of this presence, the instruments of the Churches help, are instruments in God's hand, which puts upon them such a majesty, and furnisheth them with such a power, as that nothing dare or can stand in their way: When God will use the poorest creature, as an instrument in his hand, either of mercy or justice, it is exceedingly set up in esteem, though otherwise in itself it be but contemptible; and by making them so dreadful, the Lord pours out a spirit of fear and amazement upon the enemies of the Church, who when they see the presence of God in, and with his servants, cannot stand before them; Which made the Psalmist so earnest with the Lord by prayer, to arise and show himself, Psal. 68.1, 2. Psal. 68.1, 2. Let God arise, let his enemies be scattered; let them also that hate him, flee before him; As smoke is driven away, so drive them away; as wax melteth before the sire, so let the wicked perish at the presence of God. So it was with the Egyptians, when once they perceived God's presence with Israel, they were presently routed, and took it their best course to flee, Exod. 14.25. Exod. 14.25. Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians: So it was also with the enemies of the Church, that ver. 6. of this Psalm, risen up in rage against her; the Lord did no sooner declare himself to be for the Church, by uttering his voice, but as wax melteth before the fire, they melted, the earth melted. Use 1 1. Hence they must needs be concluded enemies to the Church of England, that would have bereft her of such a precious privilege, in driving away God's presence from her: such a generation of men there were among us, that, by compliances with Idols and Idolatry, went about to drive God away, and yet bore up themselves as the only friends and patrons of the Church of England. What consistence can there be between the Ark and Dagon? What concord between God and Idols? By their cursed innovations, the glory was even departing from our Israel, and the Church of England made even like Jerusalem, when the glory of the Lord was upon the threshold to departed, Ezek. 9.3. Ezek. 9.3. The glory of the God of Israel was gone up from the Cherub whereupon he was, to the threshold of the house: a sad praeludium (saith Calvin) of his departure indeed; for (though it returned from the threshold of the house, and stood over the Cherubims again, Ezek. 10.18. as loath to departed, Ezek. 11.23. yet) Ezek. 11.23. at length the glory of the Lord went not only to the threshold of the house, but unto the midst of the City, and from the midst of the city to the tops of the mountains: How far the state of our Church hath run parallel to those tragical dispensations in Jerusalem, I leave to your wise observations; but sure I am, God's presence, both of grace in his Ordinances, and of providence in our State-affairs, (which hath been heretofore the glory of our Land) was not long since in a departing posture upon the threshold with us; God was weary of our new Moons, and Sabbaths, and the calling of our Assemblies, he could not smell in our solemn feasts, our sacrifices were an abomination to him, through the noisomeness of those corruptions which Hophni and Phinehas (superstitious and wicked men in the Priesthood) mingled with them; yea, look what made the Lord forsake the Tabernacle of Shilo, where he had placed his Named, Psa. 78.58, 60. Psal. 78.58, 60. the same was found in the midst of us, They provoked God to anger with their high places, and moved him to jealousy with their graven Images; whereby they have caused the Lord so far to forsake us, that (as the Prophet speaketh) Here is a great forsaking in the midst of the land, and the Church as a man in deliquio, Isa. 6.12. by the conflicts of truth and error, is brought to that pass, Ut nec morbum ferre potest, nec remedium, she faints under our hands, while you (the Physicians of Church and State) are about the cure: and the spring of our present miseries in the Church, was the late corruption and tyranny of those in the Ministry, that lorded it over God's heritage; their Popish setting up the power of nature, and depressing the grace of God in matters of salvation formerly, hath begotten a slighting of all inherent sanctification, and a scorning of all duties of obedience to the Law in these days, under pretext of setting up the free grace of God; their pressing men with such rigour to conformity, hath begotten an humour of separation from all order and uniformity in our Church. I might show the like in other evils of errors and divisions now among us, whereby confusion is threatened both to the Church and State; and which, and many mischiefs of another kind have been occasioned by them. Use 2 2. Let us learn to improve this truth to the best advantage of our Church and State, both by labouring to get God an interest of presence in our counsels and in our armies; surely it will both secure us in time of danger, and make the Church for ever invincible; If God be with us (saith the Apostle, Rom. 8.31.) who can be against us? the danger of our times, the malice of our enemies, How the consideration of God's presence with the Church may be improved at present to a fourfold advantage of our Church. and the distractions of ourselves call upon us earnestly to such endeavour; and also by taking the advantage and opportunity of God's presence with us to carry on the public work of Church and Stage-reformation against all opposition, with more life and cheerfulness, for which purpose we may make a fourfold advantage of God's presence with us. 1. It may encourage men to stand up and heighten their spirits in standing for the Church's cause, that God's presence with the Church makes her so impregnable: if the Lord in former times did but lift up an ensign, if he did but hisse, the nations from far, and they from the ends of the earth would come with speed swiftly to the work of the Lord, Isa. 5.26. how much more should a people that are not strangers, Isa. 5.29. be encouraged to come with speed swiftly, to the work of the Lord? when he hath not only lift up an Ensign, and given a Eanner to them that fear him, that it might be displayed because of the truth, Psal. 60.4. but also he himself stands up, and having girded his sword upon his thigh, Psal. 60.4. with his glory and with his majesty will go before them therein, to be with & to fight for them. Gideon desired no more encouragement to undertake the Church's cause, then that he might be assured the Lord would be with him therein. What great exploration he makes, Judg. 6. Judg. 6. He questions vers. 12, 13. then he requires the sign of consuming his present in the nature of a Sacrifice, vers. 17. Then another sign by the dew upon the fleece, and the ground dry: And again, by the dew on the ground and the fleece dry, vers. 36. And all this that he might but be sure the Lord would be with him in the Church's wars against the Midianites, and that he might but write this Motto upon his Ensign, The Sword of the Lord and of Gideon. * Malus miles qui gemens Imperatorem sequitur. What faint heart would not gather spirit to follow such a Leader cheerfully, and that in such a cause as is unconquerable? Luther did hearten himself and his followers in the work of Reformation (even the same reformation that is now a doing) that Christ was with them, * Si nos ruemus, ruet Christus und, scil●cet regnator ille mundi. Luther. and that if the did sink therein, Christ also the governor of the world must sink with them. It was wont to be the word of encouragement from God to his servants of old in any great undertaking, Go, and I will be with you. Let it be the encouragement of men at this day, to show themselves, and to be really active in the great affairs of the Church and Kingdom. 2. To support the hearts of God's people that they may hold out in these discouraging times wherein apsition is great, distractions are many, and deliverances long a coming: Gods presence with the Church is a sufficient pawn of a good issue at length, to make faith & patience hold out. Deliverance shall come, saith Mordecai, though the Queen (upon whom depends much of the Churches hope) should be unfaithful to the cause, Est. 4.14. Icrem. 8.15. Est. 4.14. The case of England at this day, is much like the calamitous condition of the Jews, Jer. 8.15. We looked for peace, but no good came, and for a time of health, and behold trouble. We have passed through and beyond so many horizons of hope, expecting the period of our trouble to have lain in their several compasses (as that such a battle will bring things toward an issue; such a man, and such an army will give a good stroke to the business; by such and such a time, we shall see what will become of things; this year, and that Summer, Verse 20. we hope will put an end to all) and still have been deceived of our hopes, as ver. 20. The Harvest is past, and the Summer is ended, and yet we are not saved; so that now, when we would comfort ourselves against sorrow; Verse 18. ver. 18. our hearts are faint in us. Against these faintings of our hopes, apply this truth now set before you, God's presence with the Church makes her for ever invincible, and then with faithful Abraham, we may against hope believe in hope, Rom. 4.18. though the vision be yet for an appointed time, we may believe the Prophet's word, and therefore may follow the Prophet's counsel, Hab. 2.3. Hab. 2.3. At the end it shall speak, and not lie; though it tarry, wait for it, because it will surely come, it will not tarry. 3. To be a preservative against carnal fears which may sometimes surprise the hearts of people well affected to the cause and Church of God, when the Church is brought low, even under the power of an insulting enemy, that would be as merciless as fire against water, the Lord applies this his presence with the Church (the assurance thereof) as a present remedy in such a case; Isa. 43.1, 2. Fear not, Isa. 43.1, 2. for I will be with thee, both in fire and water. When the Prophet David considered his interest in God, he is carried above all fears, and expostulates, as if it were unreasonable for a man to fear any man, Psal. 27.1. or any thing in opposition to God: Psal. 27.1. The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? It were to undervalue God, if we should fear the creatures, when he is with us. Antigonus, when he overheard his soldier's reckoning how many their enemies were, he steps in unto them suddenly, demanding; And how many do you reckon me for? so God may at once both shame and encourage our fearful hearts, when they are too much appalled at the multitude or strength of enemies, if he should put us to the question, how many we reckon the Lord for; and whether he be not an over-match for all the enemies that the world can possibly muster against the Church? Let us therefore improve God's presence with his Church, to stave off all carnal fears, as Caleb and Joshua did encourage the Israelites, who had been discouraged from looking after the land of Canaan by the former Spies, that had told them, the Inhabitants were sons of Anak, and the cities in Canaan were walled up to heaven, whereby the hearts of Israel were strongly possessed with carnal fear; Caleb and Joshua strove by this truth to raise up their hearts, Numb. 14.9. saying, Numb. 14.9. Only rebel not ye against the Lord, neither fear ye the people of the land, for they are bread for us, their defence is departed from them, and the Lord is with us; fear them not. 4. To heighten our praises; his mercy endureth for ever: as God's presence is a Shield and Buckler to the Church against present danger, whereby our liberties, lives, and religion (which have been, and still are at stake) are preserved, and the Kingdom not given up to desolation; so is it a pledge of perpetual safety, the Church shall not need to fear that ever her enemies shall overcome, and lay her waste, it makes her for ever invincible: the Prophet gives this as a reason why God is so greatly to be praised in the mountain of his holiness, Psal. 48.1. because God will establish it for ever, Psal. 48 1. vers. 48. It makes every public mercy which the Church receives, an everlasting mercy, our deliverances everlasting deliverances, our victories everlasting victories: for though the Church may hereafter in her militant condition, suffer under the hands of cruel men for a time, it shall be but for a time; for she is (like the wise man's house in the Gospel) builded upon the Rock, Mat. 7.24, 25. even that Rock against which the gates of hell shall not prevail, the storms may beat upon her, but they cannot beat her down, she shall outlive all trouble, through God's presence with her, and that shall give her rest, as God promised Moses: So our Psalmist concludes, Verse. 5 vers. 5. God is in the midst of her, she shall not be moved, God shall help her, and that right early. Praise ye the Lord. FINIS.