A parlie with the sword about a cessation, as it was delivered in a sermon at a publick fast in the church of Great Yarmouth in Norfolk, Decemb. 28. 1642. / By Iohn Brinsley, minister of the Word, and pastour of an adjacent congregation. Published for common use.

A parlie with the sword about a cessation, as it was delivered in a sermon at a publick fast in the church of Great Yarmouth in Norfolk, Decemb. 28. 1642. / By Iohn Brinsley, minister of the Word, and pastour of an adjacent congregation. Published for common use.

Table of contents

Title page

TO MY WORTHY FRIENDS, The well Affected Inhabitants of the Towne of Great Yarmouth.

§

A PARLIE WITH THE SWORD about a CESSATION.

A PARLIE WITH THE SWORD about a CESSATION.

[Page]

JER. 47. VER, 6, 7.

VER. 6. O thou Sword of the Lord, how long will it be ere thou be quiet? Put up thy ſelfe into thy ſcabberd, reſt, and be ſtill.

VER. 7. How can it be quiet? ſeeing the Lord hath given it a charge againſt Aſhkelon, and againſt the Sea ſhoare; there hath he appointed it.

THis whole Chapter,Coherence. upon peruſall, we ſhall finde it a Prophecie againſt thoſe old enemies of God, and his people, the Philiſtins: So much the firſt verſe thereof acquaints us with. The word of the Lord that came to Jeremiah the Prophet againſt the Philiſtins, &c. The word of the Lord. And what Word was this? A word of threatning, denouncing againſt them a judgement, a terrible judgement, the Sword, the ſword of a forraigne enemy; ſo you have it, verſe 2. Thus ſaith the Lord, behold waters riſe up out of the North, and ſhall [Page]be an overflowing flood, and ſhall overflow the Land, &c. What Waters were theſe? Why, the Armie of the Caldeans or Babilonians, which comming out of the North ſhould overrunne, overflow, and drowne that whole Land with a ſanguinarie deluge, a deluge of blood: ſo the third verſe explaines it. At the noyſe of the ſtamping of the hoofes of the ſtrong Horſes, at the ruſhing of his Chariots, &c. the Fathers ſhall not looke backe unto their Children for feebleneſſe of hands. Such ſhould be the feare and terrour that ſhould ſurprize them, that it ſhould even take away all naturall affections. So ofttimes in warre it commeth to paſſe, where every one is put to ſhift for himſelfe, the Father forgetteth the Childe, and the Husband the Wife. So ſharpe is this Sword, that it cuts in ſunder even the ſtraiteſt bonds, and neereſt relations.

This is the judgement here threatned againſt this Nation, this people. For the further confirmation whereof, that the Jewes, (for whoſe ſake this Prophecie was penned, and to whom it was directed) might not make any doubt of it, the Prophet here in the cloſe of the Chapter, the verſes I have now ſingled out, breaketh forth into a moſt emphaticall Apoſtrophe, turning his ſpeech to the Sword it ſelfe, parlying with it (as it were) about a ceſſation.

In this Parlie two particulars are to be taken notice of;Diviſion. An Expoſtulation, and a Revocation. An Expoſtulation, verſe 6. O thou Sword of the Lord, how long, &c.] A Revoctaion correcting and anſwering that Expoſtulation, ver. 7. How can it be quiet &c.]

In each of theſe, take we notice againe of two particulars: In the former, the Thing expoſtulated with, and the matter of the expoſtulation. The thing expoſtulated with: the Sword; the Sword of the Lord.] The matter touching which he expoſtulates with that Sword, is a Ceſſation. O thou Sword of the Lord, how long will it be ere thou be quiet? In the latter, a Reſolution, [Page] and a Reaſon. A Reſolution by way of anſwer to his former Expoſtulation, How can it be quiet?] A Reaſon of that Reſolution, ſeeing the Lord hath given it a charge againſt Aſhkelon, &c.

You ſee the Particulars; I ſhall touch upon them as briefly as I may, beginning with the firſt, which ſhall ſerve as a key to let us in to all the reſt: The thing which the Prophet here parlies, and expoſtulates with, The Sword, the Sword of the Lord. O thou Sword of the Lord.]

The Sword, Explication. what properly and litterally it is, I ſhall not need to tell you. It were much to be wiſhed that it were not ſo well knowne amongſt us as at this day it is. Improperly the Sword ſtill points out ſome Judgement: Generally, any notable judgement. In this ſenſe underſtand we the word, Pſalm. 7. 12. where the Pſalmiſt ſpeaking of the wicked man, he tells us that if he turne not, God will whet his ſword.] i. e. prepare for him, and execute upon him ſome terrible judgement: In the ſame ſenſe the Plague of Peſtilence is ſometime called the Sword, So you have it, 1 Chron. 21. 27. where, ſpeaking of the ceſſation of the Peſtilence, it is ſaid that The Lord commanded the Angell, and hee put up his ſword againe into the ſheath.] Every notable, terrible judgement is a Sword. More raſtrainedly, and peculiarly, the judgement of Warre. This in phraſe of Scripture is moſt commonly known by the name of the Sword. And will you know the reaſon of it? Illiricus gives it fitly. The Sword it is Precipium organum belli: It is one of the chiefeſt inſtruments of uſe and ſervice in the warres. In this ſenſe underſtand the word in the Text. O thou Sword.] the Sword of a forraigne Enemy, the Armie of the Caldeans or Babilonians, that ſhould come up againſt the Philiſtins.

And this Sword the Prophet here calls the Sword of the Lord, Doct. O thou Sword of the Lord.] Such is the Sword, [Page]the judgment of warr, it is Gods Sword. So we find it in Scripture not unfrequently called. Ezek. 21. 3. Behold J am againſt thee, and I will draw forth my Sword out of his ſheath, ſaith the Lord.] Iſa. 34. 5. My Sword ſhall be bathed.] Againe v. 6. The Sword of the Lord is filled with bloud.] Jer. 12. 12. The Sword of the Lord ſhall devoure from one end of the Land to the other.] The Sword of the Lord, though in the hand of Man. The Sword of the Lord and of Gideon, ſay they, Judg. 7. 20. mark it, though in Gideons hand, yet Gods Sword. Such was the Sword in the Text, The Sword of the Lord, though put into the hand of the Babylonians. So the Prophet Ezekiel explaines it, Ezek. 30. 25. When I ſhall put my Sword into the hand of the King of Babell.] In whoſe hands ſoever, it is Gods Sword. Even as the Sword of Magiſtracy, in whoſe hands ſoever it be found, yet ſtill it is the Kings Sword: In acknowledgement whereof, it uſeth where he cometh in Perſon, to be delivered into his hand. Thus this Sword, in whoſe hand ſoever, ſtill it is Gods Sword. The Sword of the Lord.]

A truth which I might make good (if need were) upon theſe two Swords, the Forraigne Sword, and the Civill or Domeſticke Sword. Ecce duo gladij, Loe here are two Swords, as the Diſciples once ſaid to our Saviour, Luk. 22. 38. The Forraigne Sword, the Sword of a Forraigne Enemy: The Civill or Homebred Sword (of the two the ſharper, being like the Sword of Goliah, which cut off his owne head) the Sword of a Civill warre. Each of theſe, the Sword of the Lord. For the former, the Text is expreſſe. O thou Sword of the Lord, ſaith the Prophet, ſpeaking of the Sword of a Forreigne Enemy. And it is no leſſe true of the latter. It is that which the Story tells us of the Midianites, who being amazed by Gideons frightfull ſtratagem, they fell foule one upon another, not without a divine over-ruling providence. The Lord (ſaith the Text) [Page] ſet every mans Sword againſt his fellow, Judg. 7. 22. The Sword whether Forraigne or Civill, ſtill it is the Sword of the Lord.

And well may it be ſo called,Reaſ. it is both of his chooſing and of his uſing.

1.1 Of his Chooſing, his appointing. So are generally all Rods, Heare the Rod and who hath appointed it, Mic. 6. v. 9. God doth not leave it unto men to chuſe their owne Rods. True it is, once he did it, and but once that I remember. David having provoked God by numbring of the people, the Lord ſends him his choice of three Rods (a hard choyce) Famine, Sword, Peſtilence. J offer thee three things (ſaith the Lord) chooſe thou one of them, that I may doe it unto thee.] 2 Sam. 24. 12. But this is not ordinary. Ordinarily God himſelfe makes choyce of the Rod, the judgement wherewith he ſtriketh. And chooſing it, he cals for it. So he doth for mercies before they come. J will call for the Corne, Ezek. 36. 29. And the like hee doth for iudgements; this amongſt the reſt, the Sword; it never cometh before he calls for it. Lo I will call for a Sword upon all the inhabitants of the Earth, ſaith the Lord of Hoaſtes, Jer. 25. 29. It is he that calleth for the Forraigne Sword. In that day the Lord ſhall hiſſe for the Fly that is at the uttermoſt part of the floods of Aegypt, and for the Bee that is in the Land of Aſhur, (ſaith the Prophet, ſpeaking of the Egiptians and Aſſyrians, which God intended to bring againſt his people) Iſ. 7 18. And it is he which calleth for the Civill or Homebred Sword. I will call for a Sword againſt him (ſaith the Lord, ſpeaking of Gog and Magog the principall enemies of the Church) and every mans Sword ſhall be againſt his Brother, Ezek. 38. 21. The Sword, whether Forraigne or Civill it is a Rod of Gods chooſing, and in that reſpect may well be called his Sword.

2.2. As of his Chooſing ſo of his Ʋſing; as of his calling [Page] ſo of his ſending, which he doth not without a Charge: ſo you have it in the Text. The Lord hath given it a Charge againſt Aſhkelon, &c.] wherin the Prophet gives a Reaſon why he calleth this Sword, The Sword of the Lord; becauſe the Lord had given it a Charge. So he doth where-ever the Sword cometh, he giveth it a Charge, a Commiſſion: not only a Permiſſion, but a Commiſſion, and that under Seale. It is that which Job ſaith of all Afflictions and Judgements, Job 33. 16. The Lord openeth the Eares of men even by their cor [...]ections, which hee had ſealed. i. e. determined; ſo the Geneva both reades and interprets that place. God never ſends a judgement, but he ſealeth it, giving it a Charge, a Commiſſion, and that, as it were, under Seale. So he doth by the Sword, which never cometh without a Commiſſion, a Charge, and that from God, who chargeth and ordereth it: 1. Whither it ſhall goe. 2. How farre it ſhall advance. 3. How long it ſhall ſtay. 4. And laſtly, What execution it ſhall do. In all which reſpects it may be well called, The Sword of the Lord.

1. It hath a Charge from God whither it ſhall goe; to what place, to what Kingdome, what part of that Kingdome: ſo much we may reade in the Text. The Lord (ſaith the Prophet) had given the Sword a charge againſt Paleſtina, the land of the Philiſtines; and that not only againſt the Country in generall, but againſt ſome particular places in it. The Lord hath given it a charge againſt Aſhkelon, and againſt the Sea coasts.] Aſhkelon, one particular City of the Philiſtines, an inland City, paulò remotior (as Calvin notes upon it) a little more remote from the Sea Coaſts, viz. Tyre and Sidon, of which the Prophet ſpeaketh, v 4. Maritine Townes bordering upon the Sea. Now the Sword had a Commiſſion againſt each of theſe. Not only a generall, but a particular Charge: ſo hath it where ever it commeth, a Charge not onely to goe to ſuch a Country, [Page] but ſuch a part of that Country. A charge given it by God.

2. As a Charge whither it ſhall goe, ſo How farre it ſhall advance: Whether it ſhall goe to one part of the Land, or through it: ſo much we may picke out of that threatning. Ezek. 14. 17. If I bring a Sword upon that Land (ſaith the Lord) and ſay, Sword goe through the Land. This Sword, how well backed ſoever, it can advance no further then it hath a charge, a command to doe, and ſo farre it ſhall goe. This alſo we may reade in the Text. The Sword of the Lord had a charge againſt Aſhkelon, and againſt the Sea coaſts,] it ſhould not only touch the skirts of the Kingdom, but the inland part alſo.

3. How long it ſhall ſtay where it cometh; whether it ſhall be only Tranſiens gladius, a tranſient Sword, paſſing through the Land, or elſe Permanent, ſtaying and abiding, making it the Seat of a warre. So much againe we may learne from the Text, where the Prophet treating and Parlying with the Sword about a Ceſſation, How long will it be ere thou ceaſe? &c.] In the next verſe he corrects and anſwers himſelfe, How can it ceaſe ſeeing the Lord hath given it a charge?] a Charge, viz. how long it ſhall continue, and abide waſting and ſpoyling in that Land.

4. What Execution it ſhall doe. This alſo the Sword hath in charge from God: whether it ſhall ſip and taſte of blood, or els be bathed and made drunke with blood. Expreſſe and emphaticall is that of the Prophet Iſai, Iſa. 34. 5. My Sword (ſaith the Lord) ſhall be bathed or made drunke in Heaven.] A notable expreſſion. The Sword is never made drunke upon Earth, but it is first made drunke in Heaven. Firſt made drunke in Heaven in the Decree and Purpoſe of God, before it be made drunke upon Earth in doing Execution, which is but the Execution of that Decree. When God ſends a Sword againſt a Nation, he giveth it a particular Commiſſion, [Page] and that not onely againſt ſuch or ſuch a place, but againſt ſuch and ſuch particular perſons. So much is intimated in that full expreſſion, Iſa. 65. 12. where the Lord denouncing vengeance againſt thoſe rebellious ones, which had ſtopped their eares againſt his Call, he tels them he would number them to the Sword. Therefore will I number you to the Sword] marke it: where God giveth over a people to the Sword, he doth it not by the groſſe, but by number and tale. Such as are appointed to the Sword goe to the Sword, as the Prophet Jeremy hath it, Ier. 15. 2. They, and none but they. God giving over whom he pleaſeth, and exempting whom he pleaſeth. The one ſhall not eſcape, the other ſhall not be touched. It is the Lords promiſe to King Zedekiah, that notwithſtanding hee ſhould fall into the hand of his Enemies, yet he ſhould not periſh by the Sword, Thou ſhalt not die by the Sword, Jer. 34. 4. The like protection he giveth to Ebedmelech the Black-moore, Jer. 39. v. laſt. Thou ſhalt not fall by the Sword.] The Sword when it is ſent againſt a people, it is not left to the caſualty of Chance or Fortune, nor yet to the will of him that uſeth it. God himſelf giveth it a Commiſſion, a Charge; a charge, as whither it ſhall go, and how farr it ſhall go, and how long it ſhall ſtay, ſo what blood it ſhall draw. And in all theſe reſpects well may it be called, The Sword of the Lord.

To theſe let me adde yet one thing more. The Sword where ever it goeth, it goeth upon Gods errand, to avenge his quarrell. This is that which the Lord telleth his people, Lev. 26. 25. I will bring a Sword upon you that ſhall avenge the quarrell of my Covenant.] Marke it; The Sword is never unſheathed, it never goeth forth upon any ſervice, but it is in Gods quarrell; to take vengeance for ſome wrong, ſome affront, ſome indignity offered to him, or to his people. To ſuch a purpoſe the Sword in the Text ſerved. It was to [Page] goe forth to avenge the quarrell of God againſt the Philiſtins, thoſe inveterate enemies to him and his people, to take vengeance upon them for all the wrongs and injuries that they had done to the Arke of God, and to the people of God. Never doth the Sword goe forth but upon ſome ſuch quarrell. God hath firſt a Controverſie with a Land, (as the Prophet Hoſea ſpeakes, Hoſ, 4. 1.) before he ſend the ſword to decide it. The Quarrell is his, and therefore the Sword may well be called, His Sword. [O thou Sword of the Lord.]

A uſefull Point;Application. and ſo let it be to every of us. That is the buſineſſe I mainly intend at the preſent, it being moſt ſutable to the day, and occaſion, which calls rather for Application, then Doctrine. That it may be ſo unto us.

In the firſt place bring we home this generall Truth to the particular caſe of this Kingdome,Ʋſe 1. in the bowels whereof there is a Sword, Information. a ſharpe Sword, wandring and forraging, waſting and ſpoiling; It may be at this very inſtant eating of Fleſh, and drinking of blood. A Sword not unlike that in the Text, which beginneth at Aſhkelon, reacheth to Tyre and Sidon, beginning in the in-land parts of the Kingdome, extendeth to the Sea Coaſts, ſome whereof have already felt of it, and the reſt being in daily expectation of it. Now this Sword know we it to be, as it is, The Sword of the Lord, and ſo looke we upon it; which till we doe, we are not capable of making a right uſe of it. It is ſo in all judgements, all corrections; till we come to ſee God in them, wee ſhall never make a ſanctified, a Chriſtian uſe of them. It is ſo in this great, and ſoare judgement, (for ſo indeed it is, no judgement piercing deeper, The Sword reacheth: unto the ſoule, ſaith the Prophet Jeremie, Jer. 4. 10.) Now that we may make a right uſe of it, that uſe which God would have us to make, give way to this conviction, acknowledging [Page] this to be Gods Sword.

True, it is in the hands of men, managed (as we thinke) by them, but alas what are they? Instruments. At the moſt, [...], Living and Rationall, (I dare not ſay Reaſonable; Paul tells us of Wicked and Ʋnreaſonable men (ſo our Tranſlation renders it, 2 Theſ. 3. 2.) but Rationall) Instruments, as the Philoſopher ſaith of Servants. A Living Sword as the Father ſaith of a Dog, Greg. Nyſſ. that he is Vivus hominis gladius, A living Sword to his Master. Such are men, ſpecially wicked and ungodly men, to God. The wicked which is thy Sword,] ſaith the Pſalmiſt, Pſalm. 17. 13.

And ſo looke we upon this Sword which is abroad, and at worke in ſome parts of this Kingdome already, know we it to be Gods Sword; A Sword which hee hath both called for, and ſent; having given it a Warrant, a Charge whither to goe. He that here gave the Sword a charge againſt Paleſtina, againſt Aſhkelon, and the Sea Coaſts, hath now given it a charge againſt England, and againſt the ſeverall places where either it hath come, or ſhall come. Looke we not then too much at ſecondary cauſes, at the Malignancie of what ever spirits we conceive to have beene Incendiaries in the State. Alas what are they? Inſtruments, Bellowes, which may blow up, but cannot kindle a fire. Nor yet attribute we too much to thoſe imaginary obſervations of fatall Revolutions, or Ominous Conjunctions of thoſe heavenly Bodies. So farre the Aſtrologer goeth (upon what ground I know not.) A Chriſtian muſt goe further, not ſtaying his thoughts upon earth, nor yet terminating his ſight in the viſible Heavens, but looking through all, let him behold this Sword, furbiſhed and bathed in the higheſt Heavens, the Heaven of Heavens. So much God taught the people of the Jewes by a ſigne from Heaven, by that prodigious Comes, that flaming Sword hanging perpendicularly, [Page] with the point downwards, over the City Hieruſalem for a yeare together before the deſtruction of it; thereby ſhewing them from whence the Sword ſhould come againſt them. I am not over-credulous of a flying report which informes us of a like prodigie in this Nation, a like Sword, hanging after a like manner not many yeares ſince over the head of that place, that City, which at this preſent is made the ſeate of the Warre. Sure I am, from thence it is, that the Sword drops upon the head of a place, a Citie, a Kingdom. It is that which Eliphaz in Job ſaith of all affliction, all trouble, It cometh not forth of the Duſt, neither doth it spring out of the ground, Job 5. 6. Apply we it to this great Affliction, this great Trouble, The Sword cometh not out of the duſt, neither doth it ſpring out of the ground. Certainely the Originall of it is from Heaven. However in the hand of Man, yet it is the Sword of the Lord.

And is it ſo?Ʋſe 2. Terror. And doe we ſo apprehend and beleeve it to be? Oh then ſtand we in awe, and tremble before this Sword. The Lyon hath roared who will not feare? ſaith the Prophet Amos, Amos 3. 8. The Lord God, the Lord of Hoaſtes hath drawne his Sword, who ſhall not tremble at it? The Sword of the Lord. And what a Sword is his? Why a fore and great, and ſtrong Sword, ſo you have it deſcribed, Iſa. 27. 1. And being ſo, who or what ſhall oppoſe this Sword? How ſhall it be diverted? how ſhall it be ſtayed, quieted? This it is which the Prophet here chiefly drives at in the Text, where (as I told you) he ſeemes to Parlie with the Sword which was coming againſt the Philiſtims, treating with it about a ceſſation. O thou Sword of the Lord, how long will it be ere thou be quiet? Put up thy ſelfe into thy ſcabbard, &c,] (Here give me leave to returne a little to the Text, interweaving Explication with Application, that the one may be as the Woofe, the other as the Warpe.) This the Prophet [Page] ſpeaketh not in his own perſon, out of any commiſeration, or ſpeciall affection that he bare towards this people, being enemies to God and his people, but rather (as Mr. Calvin noteth upon it) perſonating the Philistines themſelves, who, when they ſaw the Sword coming towards them, or buſie amongſt them, they would then begin (to uſe his words) mulcere blanditijs, to flatter it, uſing all carnall politick wayes, and meanes of Treaties and Pacifications, ſeeking and indeavouring either the diverting, or quieting of it. But the Prophet tells them, all their attempts and indeavours in this caſe ſhould be bootleſſe: This Sword being the Sword of the Lord, and having a charge from him, it would not be bribed, it would not be perſwaded, nor yet oppoſed, or by any meanes taken off, or quieted, till it had done the Execution for which it was ſent. How can it be quiet ſeeing the Lord hath given it a charge againſt Aſhkelon, &c. There hath he appointed it.] Appointed it. In this word Calvin findeth a ſpeciall emphaſis, and therefore renders it not precepit ei, but Conteſtatus eſt ei. Not only, hee commanded, or appointed the Sword unto that ſervice, but he bound it to it by a kind of ſolemne Conteſtation, laying a ſolemne Charge upon it, binding it as it were by a Militarie Oath, or before witneſſe, as the word (Tegnatha) may ſeeme properly to ſignifie, viz. to goe thither, and not to returne or be quiet, till it had done the worke for which it was ſent; untill it had over-runne, and utterly overthrowne that whole Kingdome.

And O who knowes whether the Lord hath given ſuch a Charge to this Sword of his which is now come amongſt us? The Sword it ſelfe, that is unſheathed, and drawne; I, but the Charge, the Commiſſion which it bringeth with it, that is as yet in part ſealed. The Lambs Booke in the Revelation, it was ſealed with ſix ſeales, Rev. 6. which were not to be opened all together, [Page] but one after another, ſome of them not yet opened. Wee may ſay the like of this Commiſſion which the Sword hath brought with it, God hath ſealed it with divers ſeales, ſome whereof are opened already, in thoſe ſad effects and conſequences which it hath already produced; but who knowes what is yet behind? How farre the Sword hath already gone, and what it hath done, we ſee or heare of; but how farre it may yet goe, how long it ſhall continue amongſt us, what execution it ſhall doe, who can tell? Certainely the Charge which God hath given it, it will obſerve, and who ſhall ſay unto it, bee quiet? how ſhall it be oppoſed? how ſhall it be ſtayed?

Alas, in this caſe, all carnall wayes and meanes, whether Power, or Policie, will be to little, to no purpoſe. If God have given the Sword a charge againſt Aſhkelon, it is not all their Land forces, their Rampires and fortifications, that ſhall keepe it from entring. If he hath given it a charge againſt the Sea-coaſts, it is not all their Navall ſtrength, their wooden-walles, their Sea Forces, ſhall be able to keepe it off. If hee hath given it a charge to goe through a Land, it is not an Armie of Anakims, or Zanzummims, ſuppoſe every one a Goliath, that ſhall be able to ſtop the courſe of it.

This I ſpeake, not to diſhearten, or diſcourage any, in theſe times of common danger, from uſing any lawfull wayes and meanes, for the ſecuring of themſelves, or the places where they live from forraigne, or home-bred outrages. This we may doe, this we ought to doe. But withall know we, that when we have done what we can doe, yet, if the Sword come backed with this charge, if the Lord have given it a charge againſt a place (ſuppoſe this place) as it will not be bribed, ſo neither will it be oppoſed, or hindered from doing that ſervice, that execution, for which it is ſent.

[Page] In the feare of God then, let us no longer delude or flatter our ſelves, ſuffer not vaine thoughts to lodge within us, beare not our ſelves upon any poſſible or probable hopes, or carnall confidences whatever. Think not to ſay, the Sword is yet a farre off, in the remote parts of the Kingdome; Alas, we ſee, or heare what progreſſe it hath already made; how like lightning it hath runne from one corner of the Land to the other; how it hath viſited parts as diſtant from the firſt breaking of it forth, as thoſe wherein we at the preſent are. And who knoweth whether God hath given it a Commiſſion to goe through the Land? If ſo, be we aſſured it will find a time to viſit us alſo. If the Sword come to Aſhkelon, it can ſoone viſit the Sea coaſt. Feede not our ſelves with poſſibilities;

Nor yet with the ſuppoſall of any ſpeciall ſecurity in the place where we are. Alas were it never ſo populous, never ſo ſtrong by nature and art, never ſo well fortified, yet, if the Sword have a charge againſt it, all will be nothing. The Lord hath given it a charge againſt Aſhkelon, ſaith the Text. Aſhkelon, one of the chiefe Cities of the Philiſtines, if not the Metropolis, the head City, yet one of the chiefe, an Imperiall City, the ſeate of their Kings, where they were wont to keepe their ordinary reſidence. So much wee may collect from that of the Prophet Amos, Amos 1. 8. where the Lord threatning vengeance againſt divers Cities in that Kingdome, amongſt other he tells them, that he would Cut off him that held the Scepter from Aſhkelon. There was the Kings Court; A Royall City, a populous and ſtrong City, yet the Sword hath a Charge againſt it. It is not the multitude of people, nor yet the ſtrength whether of Naturall or Artificiall Fortifications, that ſhall be able to keepe out the Sword, if the Lord give it a charge to enter. This is the leſſon which the Prophet Nahum reades to the inhabitants of Nineveh, [Page]Nah. 3 8. Ninoveh the Imperiall City of the Aſſyrian Monarch, for Circuit, People, Walles, Towers, Fortifications, all incredible; yet, (what ſaith the Lord?) Art thou better then populous Noe, that was ſcituate amongſt the Rivers, that had the waters round about it, whoſe rampart was the Sea, and her wall was from the Sea, &c.] Marke it, Noe, the City of Alexandria, (as it is generally conceived,) a famous Port Towne in Egipt, for ſcituation, (by the Prophets deſcription of it) not much unlike that wherein we now are; ſtrongly fortified both by Sea and Land; withall at that time ſecured, and ſtrengthened by the Confederacies, and Aſſociations of potent Neighbours: ſo it followes, ver. 9. Ethiopia and Egipt were her ſtrength, it was infinite, Put and Lubim, (Affrica and Lybia) were thy helpers;] Yet all this could not ſecure her. Yet was ſhe carried away, ſhe went into captivity, &c. v. 10. I ſhall not neede to make the Application: It applies it ſelfe, teaching us not to repoſe any confidence in any Locall Advantages, or Neighbouring Aſſociations.

Nor yet in any Perſonall Protections, which men in ſuch caſes are very ready to forge unto themſelves, promiſing to themſelves a Perſonall ſecurity in the midſt of Common Calamity. This the great men of the world are very ready to doe. But alas upon what ground? If God once give the Sword a charge againſt them, it is not Greatneſſe, it is not Honour, it is not Eſtate ſhall buy, or beare off the blow. I remember what the Lord ſaith to Job concerning Behemoth, the Elephant (as it is thought,) Job 40. 19. Hee is the chiefe of the wayes of God, (the chiefeſt amongſt the Bruit Creatures) yet, Hee that made him can make his Sword approach unto him.] Though man dareth not come nigh him, yet God hath the ſame command over him, that he hath over the meaneſt of his Creatures. Let it be applyed to the Behemoths of the world, the great men, the mighty men, who are [Page] oft-times a terror to their underlings; let them know, that Hee which made them, can make his Sword approa [...]h unto th [...]m; which if it doe, it will put no di [...]ference betwixt them, and others. It is that which David bids the Meſſengers ſay unto Joab upon the death of valiant and worthy Ʋriah. The Sword devoureth one as well as an other. 2 Sam. 11. 25 In this like him that ſendeth it, [...], No respecter of perſons; not regarding Age, Sex, Condition. A tru [...]h which the Prophet ſets forth moſt fully in that elegant Allegorie, Iſa. 34. 6, 7. The Sword of the Lord is filled with blood, it is made fat with the blood of the Lambs, and the Goates, with the fat of the kidnies of the Rammes, &c] Marke it, Lambs, Goates, Rammes, denoting perſons of all ages, all conditions: Young as well as Old, Rich as well as Poore. I, the Ʋnicornes ſhall come downe with them, and the Heighfers, (ſo the Geneva re [...]des it, though I confeſſe not ſo properly, the word being there Maſculine, not Feminine, Parim, not Paroth, not Heighfers, but Bullocks) the Bullocks with the Bulls, as the new Tranſlation hath it, meaning thereby the mighty, and rich men of the Times, which ſhould fall by the Sword as well, and as ſoone as any other. But what then? ſhall Women be exempted? Not ſo. The Prophet Amos, Cap. 4. v. 1. inſiſting in the ſame allegorie, he threatens the very ſame judgement againſt Kine, as the Prophet Eſai had done againſt Bullocks, and Bulls Heare this word ye Kine of Baſhan,] where the word (as Pagnine obſerves) is Feminine, not Parim, but Paroth, not Bulls or Bullocks, but Kine or Heighfers; meaning thereby (as he interprets it) Pingues & Potentes foeminae, the high fed, pampered Dames of Samaria', who gave themſelves over unto ſenſuall, and voluptuous courſes; And them he threatens there with a ſhare in that common judgement, they ſhould feele of the Sword, or flye before it as well as others; So it followeth, ver. 3. [Page] Ye [...] ſha'l goe out at the breaches, every Cowe at that which is before her, i. e. The women ſhould be put to a confuted flight, to ſhift for themſelves, as well as any other. So impartiall an Officer will the Sword ſhew it ſelfe, when it commeth to doe execution, it ſhall obſerve the Charge given it againſt whomſoever, proceeding according to the warrant which it hath received, not ſparing any which by divine appointment are deſtinated to it, bee they what they will. The fourbiſhed Sword in Ezek. ca. 21. 10. It despiſeth the rod of my Sonne, as every Tree (ſaith the Lord) the Scepter, as well as the Coulter, putting no d [...]fference betwixt Prince and Peaſant. And no wonder. It is the Sword of the Lord▪ O then, let us feare and tremble before this Sword; knowing that it is no carnall way or means, w [...]ther Power or Policie, that ſhall divert, or hinder this Sword from doing that execution, which God hath given it in charge.

But yet in the 3d.Ʋſe 3. place, whilſt we feare and tremble, Let not our hearts melt before it; Comfort. be we not wholy diſmayed or diſheartned at it; ſtill remembring, it is the Sword of the Lord. Not the Sword of Man. True, it is put into his hand, but yet not his Sword. Remember, Man is but the Inſtrument, the Executioner in this ſervice. Which yet maketh this judgment the more terrible, becauſe Man hath ſo much an hand in it, as he hath. It was Davids reaſon, why of thoſe three great evils, he choſe the Peſtilence, as the leaſt; Peſtilence rather then the Sword, in the one he had to deale only with God, in the other with Man. Let us fall into the hands of the Lord (ſaith he) for his mercies are great, and let me not fall into the hands of man, 2 Sam. 24. 14. Peſtilence is Gods owne more Immediate ſtreake: In warre (though that be his worke alſo, yet) he maketh uſe of Man as his Inſtrument. Now with God there are mercies, I great mercies, but with [Page] man oftimes there are none, Homo homini Lupus, nay Daemon. Man is ſometimes to man little better then a Woolfe, a Devill, a mercileſſe Enemy. Wee know what the Wiſe man ſaith of the wicked man, Prov. 12. 10. The mercies (the tender mercies, the bowels) of the wicked are cruell. And if their Mercies be cruell, how great is their Cruelty? As our Saviour ſaith of the Eye which is the light of the Body; If that be darke how great is that darkeneſſe? Mat. 6 23. So, if the very bowels (the proper ſeat of tenderneſſe and compaſſion) be cruell, ô how great is that cruelty? In this regard it muſt be acknowledged, warre is the more dreadfull judgement, more terrible then either Famine or Peſtilence, both which ordinarily are attendants upon the Sword. Man hath an hand in the one, not ſo in the other. Yet know we, and know it to our comfort, man hath not ſo an hand, but that God hath an hand in it too, I, the chiefeſt hand. God doth not ſo put the Sword into the hand of man, as to leave the managing and handling of it wholy unto him. No, ſhould it be ſo, Gods people muſt looke but for little mercy, no favour, nothing but the height and quinteſſence of Cruelty. But here is the Comfort: man is but the Inſtrument, God himſelfe the principall agent, ruling, over-ruling, handling that Sword which he puts into the hand of another. So the Geneva Tranſlation readeth that of the Prophet Ezekiel, Ezek. 21. 11. Where the Prophet ſpeaking of that ſharpe Sword, which the Lord would put into the hand of the Babylonians, arming them againſt his people; He hath given it (ſaith he) to be furbiſhed that hee may handle it. [...] Marke it. God in giving the Sword into the hand of man, doth not give it out of his owne hand. He giveth it to him, ad tenendum in volâ (as Montanus renders the words according to the Originall) to hold in his hand;] but not to uſe as he pleaſeth. Even as a writing-Maſter [Page] puts a penne into the hand of his young Scholler, which yet himſelfe guideth: Thus God puts the Sword into the hand of man, which yet himſelfe handleth. Man holdeth it, God handleth it: Man being but (as I ſaid) Gods Inſtrument, his Sword. As the Sword is to man, ſo is man to God. The wicked who is thy Sword, in the place fore-named, Pſalm. 17. 13. Now the Sword, though a ſharpe and dangerous weapon, yet it wounds not, it hurts not, unleſſe hee which weareth it ſtrike with it. Wicked men ſuppoſe them never ſo ſharp ſet againſt the Church, and people of God, though Swords, nay Razours (ſo the Prophet calls that Aſſyrian Monarch, Novacula mercenaria, or conductitia, a Razour which God had hired to ſhave his people with, Iſa. 7. 20. In that day ſhall the LORD ſhave with a razour that is hired, &c.] yet cannot they draw the leaſt droppe of blood, or take off the leaſt haire from any, unleſſe God himſelfe make uſe of them to that end. He it is that handles this Sword, that ſhaveth with this Razour.

A ſoveraigne Conſolation and Cordiall, againſt the terrours of the Sword (terrours; which Gods people may be ſubject too. Terrours by reaſon of the Sword ſhall be upon my people (ſaith the Lord) Eze. 21. 12.) to keepe the heart from fainting, melting. Let it be taken downe and digeſted by every of us. There is a Sword, a ſharpe Sword abroad, and at worke at this day in this and the Neighbour Kingdome. Many parts in both it hath already viſited, and it threatens the reſt. Some blood it hath already drawne, and it ſeemeth yet to thirſt after more; doing terrible executions where it commeth: A Razour indeed, ſhaving to the quicke. Yet let not the hearts of the Lords people melt before it. Remember we whoſe Sword it is, The Sword of the Lord.] And what? Our [Page]Fathers Sword? and in the hand of our Father? Beare we up our ſpirits. A Ch [...]d, how ever at the firſt ſight of a glittering Sword comming high him, he ſtartles and runnes away, yet if it be in the hand of his Father, that quiets him, and makes him the more confident, that that Sword ſhall not hurt him. The Sword which is drawne amongſt us, it is a glittering and a terrible Sword, I cannot blame nature for ſtartling at it. Yet conſider we in whoſe hands it is; even in the hand of our heavenly Father. And if [...], this Sword, though never ſo greedy of fleſh and thirſty of blood, yet it ſhall neither goe, nor doe, [...] hither, and what he will have it. This Sword hath received his Charge from God, and that Charge it ſhall obſerve, and that exactly. It was Balaams ſpeech (I remember) to the ſervants of Balack, Numb. 22. 18. If Bal [...]ck would give me his houſe full of ſilver and gold (a tempt [...]ng Bribe) J cannot goe beyond the word of the Lord my God, to doe leſſe or more. And why could he not? Why, God had put a bridle into his mouth. The ſame God hath in like manner put a Bridle into the mouth of the Sword, ſo as it cannot goe beyond the word of the Lord, to doe leſſe or more then he hath given it in Charge; To doe leſſe, it will not be bribed; and to doe more, it will not be hired. The Charge which it hath received from the Lord, it will, it ſhall, it muſt obſerve.

1. Going to no place but where he ſends it. It is not without a divine Providence that it is come into this Kingdome. What places in the Kingdom it hath hitherto viſited, it hath had a Charge againſt every one. It neither hath nor ſhall viſit any, without a divine, both Permiſſion, and Commiſſion. The Sword maketh a Progreſſe, rides Circuit upon Earth; I, but the Geſts are ſet downe in Heaven. To this place it ſhall come, not to that. He that hath ſaid [Page] unto that maſterleſſe element, Hitherto ſhalt thou come, but no further, and here ſhalt thou ſtay thy proud waves, Job 38. 11. Hee hath ſaid as much to the Sword, Hitherto ſhalt thou come, but no further, and here ſhalt thou stay thy proud rage. To this place, this Country, this City, not to that. For an inſtance hereof, reade but that 19. Chap. 2 Kings. You ſhall there ſee the Aſſyrian Monarch with [...] puiſſant Army in the Field, marching againſt Jeruſalem, with a full purpoſe, and reaſolution to ſacke it, to deſtroy it; but what ſaith the Lord? See it, ver. 32, 33. Thus ſaith the Lord▪ the King of Aſhu [...] he ſhall not enter into this City, nor ſhoote an arrow there, nor come before it with a ſhield, nor caſt a Banke againſt it: By the way that he came, by the ſame ſhall hee returne, &c.] The Sword though never ſo ſtrongly backed or put on, yet it ſhall neither enter, nor come to any place, but where that God, whoſe Sword it is, hath given it a charge to goe.

2. Where it doth come it ſhall abide no longer then according to the Commiſſion, and Charge which it hath received. That God who hath ſet downe a courſe and order for the riſing and ſetting of that Martiall Planet in the Heavens; at ſuch an houre it ſhall riſe, ſo many houres it ſhall be above the Horizon, at ſuch an houre it ſhall ſet; hee hath alſo by a like providence ordered the riſing and ſetting, the comming and going of the Sword, which wandereth upon Earth. And this Order and Command the Sword ſhall obſerve. If Joab blow the Trumpet and ſound a Retreat, the whole Army retires, Every man to his Tent, 2 Sam. 20. 22. If God the great Generall ſhall ſay to the Sword, Put up thy ſelfe into thy ſcabbard, it ſhall Reſt and bee ſtill.

Thirdly, As it is ordered for the ſtay of it, ſo [Page] for the Execution, what it ſhall doe; what Perſons it ſhall [...], what blood it ſhall draw, Even as a Surgeon in letting of blood, he is ordered by his Phyſitian, what veyne he ſhall ſtrike, in what part of [...]he body, and how many ounces of blood he ſhall take: So the Sword, which God maketh uſe of, as his Lancet to open a veyne in a Kingdom, in a Towne, &c. it is ordered by him what perſons it ſhall [...], what inciſion it ſhall make, how deep it ſhall goe, how many, not onely ounces, but dropps of blood it ſhall draw. In all which it is not left to the will of him that ſtrikes with it; much leſſe to Chance and Fortune. True, the iſſu [...]s of Warre to us they may be Caſuall, not ſo to God. Even thoſe Bullets which in the heat of ſervice are let fly at randome, yet every one hath his Charge, his Charge (as from man, ſo) from God, a Charge from Heaven, what marke it ſhall ſtrike, what Execution it ſhall doe. In the battle at Ra [...]oth Gilead, a certaine man (a common Souldier) drew a Bow at a venture (ſaith the Text) which ſmote the King of Iſrael, 1 King. 22. 34. That act to him it was caſuall, not ſo to God who directed the Arrow, to the white, to the fa [...]reſt marke in the Field, conducted that Meſſenger of death into the ſides of Majeſty it ſelfe. The Sword cannot ſtrike, but when and where God bids it; neither can it draw a drop of bloud more then it hath a charge from Heaven to doe.

And, if ſo; Let not then the hearts of the LORDS people (as I ſaid) melt within them; as Rahab tells the Spies that the hearts of the men of Jerico did, when they heard of the Iſraelites comming againſt them; when we heard it, our hearts did melt (ſaith ſhe) and there remained no more courage in us. Joſh. 2. 11. Let them not be inordinately mooved or ſhaken with the wind of diſtruſtfull, diſtractfull [Page] feares and terrours: As it is ſaid of Ahaz, and his people, when they heard of the ſtrong confederacies that were made and intended againſt them, The heart of the King was mooved (ſaith the Text) and the hearts of his people, as the trees of the Forreſt are moved with the wind, Iſa. 7. 2. No reaſon, why the hearts of Chriſtians ſhould be ſo mooved, they being not wholly left to the hazard of Warr. True it is, nothing more hazardous then Warre. Belli alea (ſaith the Proverbe.) A pitcht Battle is but like a game at Tables, where though ſomething be left to the skill of the Gameſter, in the playing and ordering of his Men, yet the ſucceſſe depends much upon the Lot: Or like a Set at Tennis, a playing at the Hazard. But yet not wholly hazardous. He who dispoſeth of the Lot when it is caſt into the lappe, Prov. 16▪ 33. and by his generall providence directeth every Ball that ſlieth into the Hazard, he alſo diſpoſeth of all the events, and iſſues of warre, though to us never ſo caſuall, never ſo hazardous. Here is Comfort.

To which in the fourth and laſt place,Ʋſe 4. let mee adde a word of Adviſe or Counſell,Counſell. and ſo I ſhall draw towards a Concluſion. Is this Sword the Sword of the Lord? Hence learne we then, whither to apply our ſelves. I ſuppoſe there is none of us here preſent, but would be willing to doe ſomething for the quieting and ſtilling of that Sword, which is now abroad in the Kingdome, at leaſt for the keeping of the dint from our ſelves. Love to our Country inforceth the former, and ſelfe-love the latter. Now would we know what to doe? why Apply we our ſelves to God for both. The Sword is his: For the quieting of it, apply we our ſelves unto him, ſeeking to make p [...]ace with him. So did the men of Tyre and Siaon when they heard that King Herod was diſpleaſed with them, ſo diſpleaſed, [Page] as that hee intended to make warre upon them (ſo much the word ſignifieth, [...], He bare an Hostile minde towards them) they preſently Came with one accord to him, and having made a friend at Court, they deſired Peace, Acts 12. 20. There is none of us, but muſt needs take notice of a like diſpleaſure conceived in Heaven againſt us of this Nation, God himſelfe being [...], hoſtily minded againſt us, making warre upon us. (This he may doe upon, and againſt his owne people; he did it againſt Iſrael. Iſrael rebelled and vexed his holy Spirit, and therefore was hee turned to be their enemie, and he fought againſt them, Iſa. 63. 9. The like he doth againſt us at this day, having drawne his Sword already, nay already Bathed it in blood.) Now in this caſe what ſhall wee doe? why, apply wee our ſelves unto him, whoſe Sword this is, and ſeek to make peace with him.

Not but that wee both may and ought in this caſe to apply our ſelves unto Men alſo, ſeeking in humble wiſe to them, for the quieting of this Sword, that it may upon honourable and comfortable tearmes bee put into the Sheath againe, by thoſe hands into which at the preſent GOD hath put it. A motion (as wee underſtand) now on foote in diverſe parts of the Kingdome, and accurſed bee hee that ſhall not bee willing to lend his beſt indeavours to the furtherance of ſo good a deſigne. This wee may doe, this wee ought to doe. But alas all this will bee to little purpoſe, unleſſe peace bee made in Heaven firſt. This Sword, it is the Sword of the LORD, and therefore unleſſe hee command it into the Scabbard, all our Petitions and Supplications to men will bee of little availe. Vnleſſe hee give the word, it is not all the Power or Policie in the world that can put it up, or make it quiet. However, ſhould it [Page] be perſwaded into the ſheath for a time, yet, unleſſe Peace be made in Heaven, and that a firme Peace, it will not abide there, it will be like Joabs Sword, 2 Sam. 20. 8. ready to fall out of the ſheath alone. And therefore let it bee the joint deſigne of every one of us to ſeeke, and indeavour a Pacification in Heaven, to make peace with God, and that for the whole Kingdome (if it may be;) however, every of us for our ſelves.

1.Meanes. To which purpoſe (in the firſt place) Humble wee our ſelves before that GOD whom wee have provoked. If any thing will move GOD to put up his Sword, ſurely it will be this. Man that hath but any drop of mercy and compaſſion in his bowels, if his enemie fall downe at his feete, caſt away his Armes and beg for Quarter, ſo ſubmitting himſelfe wholy to his mercy, if hee may ſhew mercy, hee will not deny it. Surely, with the LORD our GOD there is mercy. It was Davids reaſon why hee would rather fall into the hands of GOD then of Man, His mercies are great: With him there are bottomleſſe Bowels of unexpreſſable, unconceivable mercy: All the Mercy that is to be found diffuſed through the Bowels of all the mercifull Men and Women in the world, is but a drop, not a drop to that Ocean. And ſhall wee fall downe before him, humbling our ſelves at his foote-ſtoole, and ſhall hee not have compaſſion on us? O try, and ſee what this courſe will doe. If this will not ſave us, we are, in the outward appearance, but loſt men and women; Our condition being ſuch as wee may well ſay with Jehoſhaphat in that great ſtrait, 2 Chron. 20. 12. Wee know not what to doe, but our eyes are towards thee O LORD. In this caſe, that we may prevaile with God, that his Bowels may be ſtirred with compaſſion towards us, O let us fall downe at his foot-ſtoole Humbling our ſelves in the Confeſſion [Page]of our owne ſinnes and the ſinnes of the Nation, acknowledging the Righteouſneſſe of Gods judgements againſt us. This is the way which the LORD puts his owne people upon, promiſing them that by this meanes they ſhould be able to divert, and turne the edge of the Sword. See it, Levit. 26. 40. If they ſhall confeſſe the iniquity of their Fathers, with the Treſpaſſe which they treſpaſſed againſt mee; And that alſo they have walked contrary unto mee, and that I have alſo walked contrary unto them, &c If then their uncircumciſed hearts bee humbled, and they then accept of the puniſhment of their iniquity; What then? Then will I remember my Covenant with Jocob, &c. and I will remember the Land. Wee heere ſee both the Counſell, and the promiſe. Take wee the one, and reſt upon the other. Confeſſe wee our owne ſinnes, with the ſinnes of our forefathers, (which GOD by way of temporall judgements, both in Juſtice may, and often doth viſit upon Poſterity.) Withall Accept wee the puniſhment of our iniquity, acknowledging GOD to be Juſt and Righteous in what ever hee hath done or ſhall doe againſt us. So doing, doubt wee not but GOD will yet Remember his Covenant with his people, and wee may hope he will yet remember the Land, returning and Repenting, and leaving a Bleſſing behinde him, Joel 2 14

Secondly, Thus Humbling our ſelves for thoſe ſinnes which have beene the provokers of this Wrath, the Cauſes of this Evill, Indeavour wee (in the ſecond place) to put them away, to waſh our hands of them. Waſh yee, make you cleane, put away the evill of your doings from before mine eyes. Iſa. 1. 16. It is not hee that Confeſſeth, but hee that Confeſſeth and Forſaketh that ſhall have Mercy, Prov. 28. 13. This doe we for our ſelves; this indeavour wee for the Kingdome. Till Jonah be caſt over-board, the ſtorme [Page] will not ceaſe, the Sea will not be quiet. Till Sheba [...]s head be throwne over the walles, Joab will not ſound a Retreat. Till the crying [...]es of the Land be taken away by a Nationall Reformation, wee cannot expect that the ſtorme of GODS wrath ſhould ceaſe, or the growen Sea of the preſent diſtempers amongſt us ſhould be quieted. Every of us then indeavour this great worke; onely obſerving our stations. Publick perſons in their places, and private perſons in theirs. Every one beginning at home, at his owne heart, owne life. See what is to bee found there that may bee charged with the maintenance of this preſent Warre; and finding it out, diſcharge it: Which having done,

Thirdly, Then (in the next place) Strike wee a New Covenant with our GOD. Certainely, they have not beene much miſtaken who have both thought and ſaid, That it is a Covenant buſineſſe which the Sword cometh about. I meane not ſo much the Formality, as the Reality of a Covenant. To avenge an Old Covenant which hath bene broken, to Require a New Covenant which may be kept. And is it this that the Sword cometh about? Why let us, in the feare of GOD, give it what it would have, that it may depart from us. Every of us in our particulars bewaile our frequent breaches of former Covenants, made in Baptiſme, renewed in the Supper of the LORD: and this day ſtrike wee a New Covenant with and before the LORD: Withall indeavouring (as much as in us lyeth) the renewing of a Nationall Covenant, that the whole Kingdome may be bound and engaged to a Cloſer cleaving to the LORD, and walking with him, in an univerſall ſubjection to all his Ordinances, an univerſall obedience to all his Commandements.

[Page] Surely this will bee found the beſt, and onely way to procure mercy (if it may bee) for the publick. However, it will be a ſure way to procure ſecurity, and ſafety to our ſelves; either to keepe off the Sword, that it ſhall not come nigh us, not touch us. It is Eliphaz his ſpeech in Job, Job 5. 15. The LORD ſaveth the Poore from the Sword.] The Poore; what the Worlds Poore, ſuch as are outwardly Poore? Not ſo, (alas, they are frequently made a forlorne hope, ſacrificed to the fury of the Sword, to dull, and blunt the edge of it:) But GODS Poore, the Poore in Spirit, ſuch as Humble themſelves before the LORD, (as the Geneva gloſſe explaines it.) Or if it doe touch us, yet it ſhall not hurt us. It ſhall be unto us but as our Heavenly Fathers Red Horſe, (ſo it is called in the Revelation, Chap. 6. ver. 4.) ſent by him to bring us home to himſelfe; to convey us into his preſence.

Fourthly, For which (in the fourth and laſt place, to cloſe up all, time and ſtrength being ſpent) having done as afore-ſaid, then Let us make the LORD our truſt. Another meanes, and a ſpeciall one, to ſecure us from the Sword, To truſt in GOD. Not in Man: not in Power, or Policie. Theſe wee may uſe, but truſt not in them; Which if wee doe, it will be the next way to betray us. It is that which the LORD threatens againſt the Jewes, Jer. 5. 15, 17. Loe I will bring a Nation upon you from farre, &c. And they ſhall impoveriſh (or Plunder) thy fenced Cities wherein thou truſtedſt, with the Sword. The next way to have a Kingdome, a City, a Towne ſacked, and plundered, is to truſt in the ſtrength of it. But make wee the LORD our ſtrength, our truſt. So doing (if good for us) hee will ſecure us, wee ſhall not feele of the Sword, or not fall by it. It is that which the [Page] LORD promiſeth to Ebedmelech, Jerem. 39. 8. I will ſurely deliver thee, and thou ſhalt not fall by the Sword: Why? Becauſe thou haſt put thy truſt in mee, ſaith the LORD. What he there promiſeth to him in particular, David upon the ſame ground in Gods Name promiſeth to all Gods people, Pſalm. 37. ver. ult. The LORD ſhall deliver them from the wicked, and ſave them, becauſe they truſt in him. No ſuch way to engage GOD to worke deliverance for us in any ſtrait, as this, To truſt in him. This will David doe in his greateſt ſtraites, when The foundations were deſtroyed, (as hee ſpeaketh, Pſalm. 11. 3.) or out of courſe, all things out of courſe in the Kingdome, ſo as ſeemingly there was little hope of ſafety left for David; his Enemies by way of inſulting, or his Friends by way of adviſing, they ſaid unto his ſoule, Flye yee as a Bird to your Mountaine, ver. 1. willing him to betake himſelfe, and his Family, to ſome place of ſecurity, and no longer to reſt upon the promiſe; but what courſe doth he reſolve to runne? Why, In the LORD put I my truſt, ver. 1. The caſe at preſent is ours: The Foundations in this Kingdome are out of courſe, the dreadfull Commotions in it threatning ruine to it. In this caſe Carnall reaſon will be dictating, and ſuggeſting unto us, as they to him, Flye wee as a Bird to our Mountaine, &c. Seeke we out ſome places of Refuge and Safety for our ſelves, and ours. But truſt we not to this counſell. In the Lord put wee our truſt: ſo doing, doubt not of ſecurity. It is Davids ſpeech, which he ſpake out of his owne experience, and I ſhall conclude with it: The Lord is a Buckler to all thoſe which truſt in him, Pſal. 18. 30.

FINIS.

§

[Page]

[Page]

A PARLIE WITH THE SWORD ABOVT A CESSATION, As it was delivered in a SERMON at a Publick Faſt in the Church of Great Yarmouth in Norfolk, Decemb. 28. 1642.

By Iohn Brinſley, Miniſter of the Word, and Paſtour of an adjacent Congregation.

Publiſhed for common uſe.

2 SAM. 2. 26.

Shall the Sword devoure for ever? knoweſt thou not, that it will be bitter in the latter end?

LONDON. Printed by G. M. for John Burroughes, and are to be ſold at his Shop at the Golden Dragon neare the Inner-Temple gate in Fleet ſtreete, 1643.

TO MY WORTHY FRIENDS, The well Affected Inhabitants of the Towne of Great Yarmouth.

[Page]

[Page]

Much eſteemed in the Lord,

WHat you lately received from the Pulpit, take here from the Preſſe, that what was then Tranſient in the Eare, may be now Permanent to the Eye. Weake bodies which are ſubject to Heart-tremblings and faintings, uſe to have their Cordials, or Strong-waters by them. [Page] To like purpoſe ſerveth this Extract, intended for an Aqua Coeleſtis, for the fortifying of your Spirits (in theſe times of Common Danger) againſt what ever feares or dangers you may happily encounter with. If you ſhall have neede, make uſe of it; otherwiſe let it remaine by you; I dare aſſure you, it will be no ill store. However, I ſhall leave it with you, and reſt

Your ſervant in our Lord Iohn Brinſley.

§

IT is Ordered by the Committee of the Houſe of Commons in Parliament concerning Printing, the ſeventh day of January, 1642 That this Booke Intituled A parley with the Sword about a ceſſation, be Printed.

JOHN WHITE.

Information about this book

Title statement

A parlie with the sword about a cessation, as it was delivered in a sermon at a publick fast in the church of Great Yarmouth in Norfolk, Decemb. 28. 1642. / By Iohn Brinsley, minister of the Word, and pastour of an adjacent congregation. Published for common use.

Brinsley, John, 1600-1665.

Edition statement

1643

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A77506

ID [STC]

Wing B4722

ID [STC]

Thomason E85_14

ID [STC]

ESTC R22324

ID [EEBO-CITATION]

99871709

ID [PROQUEST]

99871709

ID [VID]

124124

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A77506)

Transcribed from: (Early English Books Online ; image set 124124)

Images scanned from microfilm: (Thomason Tracts ; 15:E85[14])

Source

— A parlie with the sword about a cessation, as it was delivered in a sermon at a publick fast in the church of Great Yarmouth in Norfolk, Decemb. 28. 1642. / By Iohn Brinsley, minister of the Word, and pastour of an adjacent congregation. Published for common use., Brinsley, John, 1600-1665..

Extent

[4], 29, [1] p.

Printed by G.M. for John Burroughes, and are to be sold at his shop at the Golden Dragon neare the Inner-Temple gate in Fleet streete,. London :: 1643.. (Annotation on Thomason copy: "Jan: 27 1642".) (Reproduction of the original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.