The Root of Apostacy, AND Fountain of true Fortitude. Delivered in a SERMON Before the Honourable House of Commons, On their late Day of Thanks-giving for the Great victory given to Sir William Waller and the Forces with him, against the Army of Sir Ralph Hopton. By Thomas Case, Preacher, at Milk-street, London, And one of the Assembly of Divines.

Psal. 9.10. They that know thy Name will put their trust in thee, for thou Lord never failest them that seek thee.

London, Printed by J. R. for Luke Fawne, and are to be sold at his Shop in Pauls Churchyard, at the signe of the Parrot. 1644.

Die Martis, 9. April, 1644.

IT is this day Ordered, by the Commons Assembled in Parliament, that Sir Willi­am Brereton, do give thanks from the House, to Mr. Thomas Case, for the great pains hee took in the Sermon he preached this day, at St. Margarets Westminster, at the intreaty of the House; It being a day of publique Thanksgiving, for the great Victory the Forces under the Command of Sir William Waller, and Sir William Balfore had, against the Forces under the Command of Sir Ralph Hopton; And hee is to desire him from this House, to Print his Sermon. And it is Orde­red, that no man shall presume to Print his Sermon, without being authorized under his hand-writing.

H. Elsynge, Cler. Parl. D. Com.

I. Authorize Luke Fawne, to Print my Sermon.

Tho: Case.

TO THE HONORABLE and his highly Honour'd Friend, Sir William Waller Knight, Commander in Chief, of the Parliaments Forces in the West.

Noble Sir,

TO whom more properly (under that Grand Councell of the King­dome, whereof you are a Mem­ber) doth the Dedication of these sudden thoughts belong, then to your Worthy self, who wrought with God on that day, the Salvation whereof, these poor la­bours, together with a more skilfull hand, were called in to celebrate in the great Con­gregation?

Sir, I may truly say, you made a great part of my Sermon, and the better part too; for [Page]while thousands there are of all sizes, whose treacherous dealing in the Covenant of God, comes in to bear sad witnesse to the former part of my Text and Sermon; Free-grace hath so lookt upon you, that you stand in the first division of those Worthies, to whose fi­delity GOD hath given ample testimony, what exploits a people can do, that know their God: for certainly, either you know God, or else we know not you.

Darius once opening a pomgranate, and being askt by a standerby, of what he would desire to have so many, as there were kernels in the pomgranate, answered, So many Zopyrusses. Zopyrus was that valiant Knight and Com­mander, who to get the City of Babylon, possest by the Assyrians, and besieged by his Mr. Darius, caused his own nose, ears, and lips, to bee cut off, and his whole face and body so wounded, and mangled all over, that running to the enemies, and making them beleeve hee was so used by Darius, for perswading him to raise his Siege, and re­move his Army. They easily giving credit to a relation, that seemed to speak truth with so many mouthes, as they saw wounds, [Page]admitted him into the City, and made him their Governour, by means whereof, hee got opportunity to deliver it and them, up to his Master.

Sir, If in the behalf of this poor bleed­ing Kingdom, I might have my wish, I would turn Darius his choice, into so many Wallers: You having run many, as despe­rate, though more innocent hazzards, for the rescue of the Safety and Liberties there­of, now captived by vile persons: And this hath been your Honor, God hath been with you, and with those gallant Noble Sir William Bal­fore, worthy Collonell Brown, &c. Commanders, and Souldiers that have accompanied you in this Service; to whose Fidelity and Reso­lutions, Parliament and Kingdome stand much indebted. The Lord be with you still, & make you prosperous whithersoever you turn; and cause his dread to fall upon his and your enemies, that they may not be able to stand before you: And when you have done your share in this great Service of God, and the Kingdom, He bring you back into the embraces of your Friends, crown'd with Ho­nour and Victory. Interim, if your grand employments allow you not time, to read a [Page]period or two of this poor Sermon, some­time, do but cast your eyes, I beseech you, upon the Text, and when you go forth, to encounter the enemy, lay it next your heart, I dare say, (through the power of that Lord of Hoasts, in whose Army you serve) it will, beyond all the witchcrafts, and enchantments which some of your enemies, are said to use, render you invulnerable, invincible, in the day of battell; which therefore, as the richest present I can send you, I humbly desire you would please to accept, from him, Sir, whom your merits, and love, have made Yours,

Obliged to honour, and serve you in all Gospell Offices, THO: CASE.

The Root of Apostacy, AND Fountain of true Fortitude.

DAMIEL. 11.32.

And such as do wickedly against the Covenant shall be corrupt by flatteries, but the people that know their God, shall be strong and do exploits.

THe words hold forth a plot or practice, where­in these particulars are considerable.

1. The person practizing, He, he shall cor­rupt.

2. The persons that are practized upon, and they were of two sorts: 1. Some prophane or rotten, whose Character is, They do wickedly against the Cove­nant, 2. Others sincere and truely Godly, and their Character is, They are a people that know their God.

3. The Engine vsed in this practise, that is, Flatteries.

4. The success of this practice; and that is different, according to the disposition of the parties charactred before; The prophane or rotten hearted party, they were wrought upon, & corrupted by these subtile Artifices to betray their Religion and their Country.

The Well-affected and Godly party that are described to us by the knowledge of their God, they remain'd not only vncon­querable, but conquerors, they were strong and did exploits.

Give me leave, the Text thus resolved into its parts, to open them unto you as they lie in this Analysis, and I shall then close with those doctrinall observations that do naturally offer them­selues to us out of the words; I will be brief in the opening of them.

First then, here you have the person practizing, He; And this, take him literally, or Historically, was Antiochus Epiphanes younger son to Antiochus Magnus that vile person, verse 21. where you have the first mention of him; There shall stand up a vile person to whom, &c. Whom for his vile and bruitish, tur­bulent and treacherous disposition, [...] in­fanus furiosus, Athen: lib. 2. Polybius with the change of a letter or two wittily nick-names Antiochus Epimanes; Antio­chus the Furious or mad. This vile person as he obtained the Kingdom of Syria (which by right belonged to his Nephew De­metrius, Vers. 21. then but young) by flatteries and treacherous in­sinuations; pretending that he designed nothing but the care and protection of his young Nephew; so he laboured to propa­gate and enlarge it, by the same operations and Artifices.

And by these he wrought so with divers of the Nobility and other States-men of Egypt (Ptolemeus Philometer being then a childe) that he wound himself into that Kingdome also: Vers. 26. which when he could not absolutely conquer, (though he added Force to his Fraud, no not after a second or third attempt, as you may see, vers. 24.25. and 29.) Notwithstanding, that he had pilla­ged and plundered the richest of the Townes and Cities of Egypt; mightily enraged at such a disappointment of his ex­pectations, vers. 30. He returnes, and with the same Engines of Fraud and Force, vers. 30, 31. He attemps his entrance into and conquest of Iudaea which is the second thing in the Text, sc:

The persons operated upon: Namely, the Iewes, as vers. 28, 30. That people whom God had taken to himself by Covenant, and that had over and over again devoted themselves to God, by mutuall astipulation and Dem. 26.17, 18, 19. avouchments.

Amongst these you see, he findes two sorts, as I said before, 1. Some [...] signifies both to prevaricate, and to rebell. Prophane or Hipocriticall, that had nothing of a Jew but the Name or face onely; Their Character is, They did wick­edly against the Covenant: By Covenant is meant the whole Re­ligion [Page 3]and worship of God among the Jewes: which is therefore called the Covenant because it was ratified and sanciated be­tween God and Abraham, by mutuall Solemne Covenant, Gen. 17.9. &c. And afterwards confirmed between God and Abra­hams seed, many and many a time, after their Apostacies and Captivities upon their true repentance and turning unto God, with like Renewals of their Covenant.

Against which Religion and Worship there were not a few that did wickedly, allowing themselves either in open prophane­nesse, or in secret Abominations (as Ezek. 8.) contrary to all their Sacred and solemne Protestations, and Covenants and Oathes, under which they had so often bound their own soules, as you may see in Nehemiah, Ezra, and divers other places of Scripture; They did wickedly against the Covenant: They made a Covenant to day, and brake it to morrow, Psal. 78.57. starting aside like a broken Bowe.

Others there were of a more noble and Heavenly birth, a peo­ple, as their Character tells you, that knew their God: That knew him, not in a Notionall Historicall way onely, but knew him in a saving experimentall manner, which what it is you shall after hear.

And these are the people, the people of Gods Covenant, the Jewes upon whom this vile Person, Antiochus doth operate.

3. The Engine whereby he operates and practiseth upon them, is, Flatteries: which in all probability were of two sorts.

1. Generall; Such as respected the Religion of the Jewes, and their Civill Rights and Priviledges; to which in all his Declarations and writings, he was no small pretender; pro­mising and protesting that he was so far from the least thought of offering any violence, either to their Religion, or Civill Liber­ties, as that he had no higher designe in his breast, then to be a faithfull protector and constant Defender to both; they should be to him as his own soul.

2. Or else personall, promising and swearing not onely all Freedome that any tender Conscience could desire, but the great­est and richest rewards, and Preferments, due to the merits of such as should fall off to him, and be active for him: as you may read, vers. 30. and my Text.

4. The successe, is the fourth and last thing in the division and that was you see answerable to the persons he dealt with­all, sc:

With prophane and Rotten spirits who had no principle of Grace, and therefore made no conscience of Religion, nor of the solemne Covenants, whereby they had again and again bound themselues to the maintainance and observation there­of; These Artifices took; they fall off like leaves in Autumn;

He did corrupt them, or bribe them by Flatteries; Such were Simon, Jason, Menclaus, Alcimus, &c.

But another sort there were of another Temper, that were as far above these poor and base Artifices, as the Sun is above the Witch-craft of the Sub-lunary creatures; they were fixed in an higher Orbe, where they beheld the face of God; were ac­quainted with him, and converst with him, who therefore (while others fell like false, wandring Starres) remain'd as unbiast as the Sun in his course: As it was said of Iudah at ano­ther time, Hosea 11.12. Ephraim compasseth me about with lies, and the house of Israel with deceits, but Judah yet ruleth with God, and is faith­full with the Saints. The people that knew their God were strong to resist and scorne these Flatteries, and to do exploits: Exploits is not in the Hebrew Text, [...] The same word is used 1. Sam. 12.6. The Lord ad­vanced, or, magnified Moses R: David Targ­kum, reads it qui fecit for­titudinem per­manum Moseh. but is put in to make up the sence, which would not else be so full & Emphaticall in our Mother-Tongue, as in the Hebrew: The word signifying sometime not onely to do but to do wonderfully. The Faithfull party were strengthened to do gallant and famous things: as the Mac­cabees, &c. This is the division and meaning of the words in their literall sence.

In their typicall sence, the practice and successe be the same, but the person practizing, is, Anti-christ, or any of his Factors and Agents; and the persons whom he practises upon, are Christi­ans; upon whom as they are either Rotten or Sincere, the suc­cesse of the temptation is various, ut. sup.

The words thus divided and opened, I come to raise such observations, as do naturally offer themselves to us:

These are visible to every eye.

Doctrines.

First. A religious Covenant is so proper for those that pro­fesse [Page 5]themselves Gods people, that Religion it self is called by the Name of a Covenant. Against the Covenant.

2 Secondly. No bonds or cords of Oaths, and Covenants,be they never so Religious and Sacred, are strong enough to binde a people, or person, whose heart is not upright with God, to walk up with their Engagements; They will do wickedly against the Covenant.

3 Thirdly. It is the policy of Tyrants and Oppressours,that what they cannot accomplish by force, they labour to compasse by fraud and flatteries, Or,

Flatteries are one great Engine which Tyrants use, to bring about their own designes. He shall corrupt by Flatteries.

4 Fourthly, There be in all states and Societies,even in the Church it self, some that will be caught and corruped by these Frauds and Flatteries. He shall corrupt.

5 Fifthly. They that are unfound in their profession,and un­faithfull to their Covenants made with God in that profession, these be the persons who will be easily fetched off and cor­rupted by Flatteries. Such as do wickedly against the Co­venant.

6 Sixthly. God hath a people,in all ages and successions of the Church, that are above all the Flatteries and Enchant­ments of wily Seducers. There is a people that are strong to do Eploites.

7 Seventhly. It is the true saving Knowledge of God,that keeps Christians true and faithfull to God and his cause. The people that know their God.

You see all these flow naturally from the words: but I must not follow them all, I shall contract what I have to say, into these two main Doctrines, which ly in the face of the Text, lea­ving you to improve the other in your own private thoughts.

Doct. 1. That a people or person, who ever they be that live and allow themselves in any known wickednesse against their So­lemne Covenants made with God, will easily be seduced and corrupted by Flatteries, to desert and betray both Church and and state.

Or thus more briefly:

Wickednesse against the Covenant, will upon sutable temptati­ons, end in Apostacie from the Covenant:

Or yet shorter.

Covenant breach, is the root of Apostacy.

Doct. 2. The true saving knowledge of God, is the fountain and spring of all true gallantnesse of spirit and honourable At­chievements.

For the first, (wherein I shall be the briefer, that I may have the more time to enlarge my self in the latter.) The Epitome whereof is: ‘Doct. 1 Covenant-wickednesse is the root of Apostacie.’

You remember what treachery, or cowardize (I know not whether) there was in a Battell or two, or more, what laying down of weapons, what running away, what a dishonourable Composition, and Articles; I remember not the day of the Mo­neth it was, nor yeer of our Lord, but I can shew you upon Record, Psal. 78.9. Psal. 78.9. The children of Ephraim being armed, and carrying Bowes, turned their back in the day of Battell: What was the matter? Truly you cannot misse of it, it stands on both sides the Text: They were a generation that set not their heart aright, and whose spirit was not stedfast with God, so verse 8. that were enough, but the 10. verse is more expresse; They kept not the Covenant of God, and refused to walke in his Sta­tutes.

See, Covenant-wickednesse was at the bottome of this base desertion and Apostacy.

I must not stand to multiply Instances; you can tell where to furnish your selves with enough; How can it bee other­wise?

Reasons. 1 For first,How shall they be faithfull with men, that are not faithfull with God? Will not he break with men, that first took the boldnesse to break with God? Will hee think you, value o­ther mens bodies, and estates, that puts no price upon his own soul? I know in point of honour, A Roman spirit may go far, and do gallant service, But I must tell you this withall, I do verily think such a spirit was easier found in Rome, then in Chri­stendome; my reason is, because the principles of Christianity being purer, and more active, they will either build, or blast: [Page 7]what therefore such spirits do, that love not, and live not up with these principles, (for the most part) it is but so long as their own ends, and the service may stand together: But bring them to a turning, where they must part; or bait such an one with a suitable temptation: To which purpose, seducers have learned of their father the Devill, that great seducer, to observe the complexions, and dispositions of men, and to suit the flattery, to the affection.

  • Be it Lust, bait it with Beauty.
  • Be it Covetousnesse, with Gold.
  • Ambition, with Preferments.
  • Timorousnesse, with Threatnings,
  • Pride, with Praise, &c.

And boyle up the temptation high enough: put ingredients enough into the golden Cup of Flattery; let it sparkle in the glasse, let it be as vigorous and rich, as the mans spirit is, and it is not one of ten thousand, but (with skilfull sollicitation; observing of opportunities, and a little patience, especially if there appear advantage on the enemies side, and fair probabili­ties of possessing the golden apple of temptation) will bee wrought off to base and treacherous compliances with the ene­mies of Religion, and civill Liberties. All the while the man is higher then the Temptation, he stands, and doth you, it may be, as good service, as the man after Gods own heart; but let the Temptation be above him, flatter him high enough, and up­on a deliberate act of Judgement, he shall betray all the trust that Church or State hath committed to him. I say, for the most part, you shall find it so.

2 For secondly, How should he be able to stand at such a time,since he wants a bottom. Our Saviour hath exprest it under a double Metaphor; of a Root, Matth. 13.6. of a Foundation, Matth. 7.25, 26. He is not well earth't, he must needs wither, when the beams of temptation do scorch; hee is built upon the sand of his own Resolutions, or Imitation of others, or Self-ends, when storms beat, and winds blow, when all these out-bid this mans principles, hee must needs come down with a ven­geance.

3 Thirdly, With a vengeance indeed; for, for the most part, [Page 8]there is divine vengeance in it: there is a poenall hand of di­vine Justice in it, 2 Thess. 12.11. punishing sin with sin; want of love to the truth, with giving up to beleeve lies; unsoundnesse in profession, with apostacy from profession; wickednesse against the Cove­nant, with rejection of, and defection from the Covenant.

The saddest judgement of all, the dregs of the cup, an in­fallible forerunner of finall rejection, without speedy and mighty repentance.

Would you know how to improve this truth.

Ʋse 1 Ʋse.

First then it may serve to discover the cause of so much Apo­stacy, and treachery, as may be beheld in the world. Mark Apo­states, observe them whom you see fall like lightning from hea­ven, or like the Angels, that kept not their first estates, for the most part, ye shall find them a wicked prophane generation, that did wickedly against the Covenant: whom no oaths, nor pro­testations, nor covenants, could bind to their good behaviour, they lived in a continuall contradiction to their Vows and Co­venants: Psal. 50.16. They took the Covenant of God into their mouthes, but they hated to be reformed. 2 Pet. 2.17. Or if they seemed to be Cedars, they wanted root; if they appeared as stars, they were not fixt, but wandring stars, Jude 13.blazing Comets, that make a blaze for a time, but go out in a smoak, yea without repentance in utter darknesse.

Ʋse 2 Secondly,The more wary had you need bee in your elections, who are trusted to make choice of those persons, that are to bee employed in places of Publike trust and employment, whe­ther for Church, or State.

They that in such Elections, Martiall, Magisteriall, Ministe­steriall, or what else you can think on; Chuse for honour, great­nesse, relations, or any other private interests, and advantages, and lay Religion aside, they chuse not as God chuseth; who in his choice of a Governour over his people, chose for nothing in the world but for fidelity. 1 Sam. 13.14.Hee sought him a man after his own heart, that should performe all his counsell.

It is a thousand pities, that the hearts of men (I would not of Christians) are not Biast another way in their choice. Israel would needs have a King over them, 1 Sam. 8.9. though for no other reason, but that they might bee like other Nations, &c. And [Page 9]hereby the people of God do not a little trouble and plague themselves, and crosse their own designes, by committing the ma­naging of their affairs into the hands of such, it may bee some­times, that think it no point of valour to scruple at so small a matter as breaking of a Covenant with God: And no won­der if God crosse them, since in such Elections they crosse God, who, in his designes, singles out the called, and faithfull, and cho­sen, Revel. 17.14. yea they crosse his great designe, which is, Revel. 17.14. That no flesh shall glory in his sight: Therefore doth he chuse the foolish things of the world, to confound the wise: and God hath cho­sen the weak things of the world,1 Cor. 1.27, 28.to confound the things which are mighty: And base things of the world, and things which are despi­sed, hath God chosen, &c.

Honour'd Senators, let me ask you one question, I blesse God, I can do it without flattery. If God had not stir'd up the hearts of people, in the most parts of the Kingdome, at what time you were singled out of thousands of England, for this great and blessed Service, in which you have sate now above these three yeers, blessed be God, to make a better choise then they did in many places of the Land, What had become of poor England before this time? Surely had not the Spirit of God gone forth, and wrought to a wonder of wisdome and power, in bespeaking the Votes of the people, for a major part of men, whose spirits were above fears, and above flatteries, &c. We might have sate down long before this time, and made our wills, and bequeath'd our poor children, every one of them, Popery, and Slavery, for their sorrowfull patrimony.

And, now Honour'd Senators, and Honourable Commanders, let it be your honour, and piety, to recompence this care and pru­dence, into the bosome of this now poor bleeding Kingdome, with answerable vigilance, even to a Criticisme, in your Ele­ctions of those, in whose hands you trust the managing of so great and important concernments, as have wrapt up in them the honour of Christ, and the safety, and the very being of the Kingdom.

Will you give me leave, to speak a word in plain English, I know you will; If you do not purge your Armies, as well as recrute them, you may recrute them, to your own and the Kingdoms confusion.

Ʋse 3 Your Armies are reforming Armies, let it bee your care to make them reformed Armies, and you may humbly expect that God will go out with them, to enable them to do Ex­ploits.

But thirdly, to come a little nearer:

Is Covenant treachery the root of Apostacy?

Then Christians look to your Covenants, so solemnly made, and so often renewed: What conscienciousnesse canst plead before God, in the Civill, and Politike reference of thy Cove­nants? What command have these solemn Covenants had over your Estates, Interests, Persons, in all these severall and succes­sive Emergencies, which have call'd upon thee to come forth, to the help of the Lord against the mighty? What vigilance, and circumspection in the religious part? What power have your Covenants had over your conversation, in adorning that accor­ding to the rule? Sit down, I beseech you, and set up a Tribu­nall in your own Consciences, and let Christ sit as Judge.

And let me tell thee this; That according to the accompt thou canst bring in, concerning this matter, thou art like to stand or fall in the hour of temptation. I arraigne thee not for thy slips and failings. Every trespasse against the Covenant, is not a breach of the Covenant; provided, thou dost bewail thy failings, watch against temptations, and own thy Covenant. I speak of the habituall, and generall frame of thy heart, and stream, and course of thy Conversation, wherein if thy care be to say with David, Thy vows are upon me, I will render praise unto thee, Psal. Psal. 119.106. 56.12. And, I have sworn, and I will performe it, that I will keep thy righteous Judgements. If thou canst answer old temptations, as He did, with Ego non sum ego, I am not the man I was; If thou canst approve thy self to God, for a conscienti­ous respect to all his Commandements, Psal. 119.6. and thy Engagements, fear not thy standing, thou shalt not be ashamed; David assures thee so much in his own person, Then shall I not be ashamed, when I have respect to all thy Commandements.

But if thou beest one of Solomons fools, Prov. 14.9. who make a mock of sin, If thou allowest thy self in known, habituall wickednesse against the Covenant, if thou canst sin in the face of the Covenant, and not shrink at it; Pval. 50. Hast taken the Covenant of God into thy mouth, [Page 11]and yet hatest to be reformed; Fear and tremble, I will not limit God, but this I dare say, it is a thousand to one, but that when God and the Kingdom should have most need of thee, thou wilt then turn Apostate. My reason is, because, If Religion, and a Co­venant upon it, cannot prevail with thee, to forsake thy lust; It is a mighty odds, if thy lust do not prevail with thee, to forsake thy Religion, and the Covenant. If thou art not true to God and thine own soul, how canst thou think to be true to Church and State: He that will sell his soul for a lust, will sell a Kingdom, if need be, for a morsell of bread.

He that thinketh he standeth, let him take heed lest he fall. 1 Cor. 10.12.

Vse. 4 Fourthly,I should in the fourth place lay in Cautions to all to take heed of Flatteries, Religion Flatteries, State Flatteries, Personall Flatteries; since these be the Baits wherewith poli­tike Seducers beguile vnstable and unwary soules: Prov. 14.15. 1 Cor. 10.15. that would be thought of, Prov. 14.15. The simple beleeveth every word, but the prudent looketh well to his going: And I may say with the Apostle. I speak unto wise men, you are prudent, be not decei­ved with a parcell of fair words but look well to your goings; Had I an Enemy whom I might lawfully curse, I would wish him no greater plagve then to be given up to beleeve the flatteries and witchcrafts of men that lie in wait to deceive and destroy; doubtlesse those, who by such Artifices and Engines, for their own private Interest, shall be corrupted and wrought off, to betray their publike Trusts and Depositums, may speed as well as many of those in the Text did, Alcimus, Si­mon, Jason, Menelaus, &c. who for their service they did to the Tyrant, were preferred, some to Banishment, others to Butchery.

Nec lex est Justior ulla, &c.

There is nothing more just, and proper, then that Treachery should be rewarded with Treachery. And indeed the hand of Divine Justice doth so order the matter (even here) that it is the portion of base Apostats, that while they betray their trusts, they do more betray themselves; That principle being written upon the breast of Tyrants: though they love the Treason, Amo proditio­nem, odi pro­ditorem.they hate the Traytor, while they cannot expect fidelity to their new Lords, from them, who came off with perfidiousnesse to their Olde.

But I shall not need to presse this Caution: Remember the former, and this will be ueselesse. Fidelity in Covenant is the best Antidote against the Enchantments of Flatterers: The Anti­thesis in the Text holds out so much to you, which is the second main thing in the Text, and comes now to be handled. But the people that know their God shall be strong and do exploits: from whence;

The second Doctrine is,

Doct. 2 Doct.2. The right knowledge of God, is the spring and fountain of all true Greatnesse, and honourable worthy atchievements.

God himself hath sealed this truth with his own mouth, while he hath made this knowledg of himself, the ground work, or foun­dation of all Glorying and rejoycing; Thus saith the Lord, Let not the wise man glory in his wisedome, Jer. 9.23.24.neither let the mighty man glory in his might, Let not the rich man glory in his riches, but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindnesse, judgement, and righteousnesse in the earth: for in these things I delight, saith the Lord: Joshua and Gideon, Barack, Sampson, Jeptah and David also, Samuel and all the Prophets, with all the worthies of God, before, and since Christ, will come in like a cloude of witnesses to give in testimony to this Truth, who by their knowledg of God, Subdued Kingdomes, wrought Righteousnesse, obtained promises, Heb. 11.32, 33, 34.stopped the mouthes of Lions, quenched the violence of fire, escaped the edge of the sword, out of weaknesse were made strong, waxed valiant in fight, Put to flight the Armies of the Aliens.

But before I can demonstrate this truth unto you, in the rea­sons of it; I must of necessity cleer my way by satisfying these two Quaeres:

1. How God may be known? since he is said to dwell in an inaccessable light?

2. What knowledge it is that will heighten a people to such atchievements?

1 For the first;You may remember what Gods answer was, to Moses his importunate desire, that God would shew him his [Page 13]Glory: Namely this, Thou canst not see my face, Exod. 33.18.for there shall no man see me and live, Thou canst not see my face: What is that? Why the face, you know, Vers. 20. is the clearest discouery we can take of a mans person, the face is the full prospect of a man; The seat of beauty, his Glory: And thus likewise, by the face of God is understood the full and cleer discovery of God in his Na­ture, Essence, and Glory; Now no man can thus see God, or know God, on this side Heaven; it is an Omne vehe­mens sensibile destruit sensum object of such tran­sendent Majestie and Glory, that the feeble eye of mortality is not able to bear it, and therefore this faciall vision, or knowledge of God, is reserved for that time, when mortality shall be swallowed up of immortality; When the Organ shall be made strong and spirituall, sutable (in its proportion) to such an excellent ob­ject, then shall we see face to face, then shall we know, 1 Cor. 13.12.even as also we are known: Aug.whereupon I remember Augustine hath this sweet rapture; Ah Lord I can no man see thy face and live, then Lord let me dye that I may see thy face. In the mean time observe further what God tells Moses, Thou shalt see my back-parts, what are the back-parts of Jehovah? Why you know, Vers. 23. that as the face is the full and cleer prospect of a man, so his back-parts are but the darke and indistinct representation of him. If I see but the back of a man, I take but the confused and imperfect discoverie of his stature, and proportion: And such indeed is the best and cleerest knowledge of God that is attainable on this side Heaven; we see but his back-parts; as Divines say, our know­ledge of God here is rather Negatiue then Affirmative, we know him rather by what he is not, then by what he is. This know­ledge of God in his back-parts consists in these three things.

1 First, In his Names; Jehovah,which implies as much as a Being consisting in it self, and giving Being to every thing that hath a being: Lord, God, &c. which expresse his Greatnesse and Soveraignty, and Supremacie over all the world.

2 Secondly, In his Attributes, whether, 1. Incommunicable,2. Communicable, as Almighty, Omniscient, Omnipresent, immu­table, Wise, Holy, Faithfull, Just, Righteous, Good, Gracious, &c.

3 Thirdly, In his Relations, as Creator, Master, Friend, Father,Husband, &c. All which I could shew you in Scripture, but I must but touch these things in transitu.

Now this knowledge of God in his

  • Names.
  • Attributes.
  • Relations:

Is threefold.

1 First,Notionall, or Historicall onely, which consists onely in a bare intellectuall notion of a God, whereby a man is able to discourse of such a Being as God is, even no otherwise then of any other Being in the world, although perhaps it have no ex­istence in rerum natura; as a Golden mountain, or Elysium Fields, &c.

2 Secondly,There is a credentiall knowledge; (pardon the word, James 2.9. I use it because a fitter offers not it self) a beleeving knowledge, and so the Divels beleeve and tremble.

3 Thirdly,There is an Experimentall knowledge of God, such as you saw described, Jer. 9.23. When a man, as he hath heard, so (in a proportion) he hath seen; Psal. 48.8. what he hath heard and be­leeved of God, that he hath found by sweet and blessed experi­ence to be in God, namely, that god is that glorious being, and Soveraign Lord, unspeakably full of Power, Wisedome, Holinesse, Justice, Faithfulnesse, Goodnesse, &c. A Faithfull Creator, an unfailing Friend, a tender-hearted Father, a never dying Hus­band, this is scientia affectiva, as the Schools call it an heart-affect­ing knowledge.

Quaere. 2 Now for the second Quaere:

It must be a knowledge that hath all these heights and Gradati­ons in it that must strengthen a people to do exploits, Histo­ricall or Notionall knowledge onely will not do it, it is but a painted fire, it hath no warmth or life in it.

Credentiall knowledge if it be but meerly an Historicall belief, will indeed do somewhat, it will dare a man much, such an one will be afraid of doing against God.

But it is the Experimentall knowledge, that will make a man a daring man, to do great things for God; and this is the know­ledge in the Text, The people that know their God, know him, and know him in his Relations: know him, and know him to be their God in Christ. They shall be strong, and do exploits.

Not that a man cannot attain such an Heroicknesse of spirit without a pleriphorie, or full assurance of Gods love: Such a [Page 15]knowledge indeed is omnipotent: but that even where the soul hath tasted and seen how good the Lord is in such a degree, 1 Pet. v, 3. that it hath chosen God, and hath taken God for its portion, as the Church saith; The Lord is my portion, saith my soul: Lam. 3.24. He sees such things in God as will raise him above the flatteries and witch­crafts of a lying world and carry it out not only to Attempt but to Attchieve great things for God (when it sees its call) beyond it self.

See David going out against Goliah.

Asah with a small inconsiderable party, against Zerah the Ethiopian, and his army consisting of a Million of men, a thou­sand thousand, 2 Chron. 14.10 11.

Abijah against a double proportion of Jeroboam, Chap. 13. Jehoshaphat against a vast innumerable host of Moabites, and Ammonites, and others, Chap. 20.1, 2.12. And all of them returning with the Crown of Victory upon their heads by ver­tue of this knowledge of their God.

The reasons of this blessed truth are briefly these.

Reasons.

Reasons. First,This knowledg of God gives a man a bottome to stand up­on; a Rock, a Rock that will stand when the earth is removed, Psal. 46.1, 2. Isa. 26.4.and the mountains be carried into the midst of the Sea: when the foun­dations of Heaven and earth do sink, under the waight. The Rock of ages. Ages passe away, one after another; but the Rock remains, and therefore David desires no more but this, in the greatest inundations of fears and dangers, Psal. 61.2. when his heart was over­whelmed, Lead me to the Rock that is higher then I: I said he de­sires no more, and yet I must recall my self; when he comes to the rock, he hath another petition, and he is very confident of speeding; he shall set me upon the rock. Psal. 27.

First, Lord lead me to the Rock; I cannot finde the way my self; and then, set me up; my neighbour cannot set me up: Psal. 49.7. no man can redeem his brother; I cannot set up my self, if Reason or Sence give me their hand, they will pull me down; God must, and God shall take me by main strength, and set me upon the Rock that is higher then I.

Reason. 2 Secondly,This knowledge sees enough in God to answer all ob­jections; you cannot fancy that objection, which the knowledge [Page 16]of God cannot answer. The enemies mighty, but God Almigh­ty; they subtill and politique, yet hee also is wise, and will bring evill upon them, Isa. 31.2.and will not call back his words, but will arise a­gainst the house of the evill doers, and against the help of them that work iniquity; they cannot out-wit God; they treacherous, but he faithfull, & sic in caet.

Brethren, (in a word) you cannot dare a man that knows God, with any objection, when he sees his call, because he feet enough in God to back him; He will say, as once Luther to Me­lanchton (when hee began to create objections) If the work bee of God, what should we fear? if not, let us lay it down.

Reason. 3 Thirdly,This knowledge begets trust: They that know thy Name, Psal. 9.10.will put their trust in thee, for thou never forsakest them that seek thee. There were many that said of Davids soul, or to Davids soul (for that is the malitious plot of wicked men and devils to drive the people of God to despair of Gods help) they said to his soul (when hee was flying before Absalom) there is no help for him in God: Psal. 3.2. But David would not say so himself; he knew God, Ver. 3. and therefore hee would trust him; But thou, O Lord, art a shield for me; my glory and the lifter up of my head.

Reason 4 Fourthly,It may well beget trust, for it begets strength; Oh it is a joyous knowledge, and the joy of the Lord is your strength, said holy Nehemiah, Nehem. 8.10. and so saith my Text; The people that know their God, shall bee strong; Oh it is a strength-communicating knowledge.

Joy is to the spirit, that which marrow is to the bones: bones full of marrow, cannot easily be broken; and a spirit full of joy, cannot easily bee conquered: the joy of the spirit works over strength into the body.

They got not the Land in possession by their own sword, neither did their own arm save them; Psal. 44.3. What then? why, thy right hand and thine arm, and the light of thy countenance, The light of Gods countenance, is the right hand, and arm of the most High; and the right hand of the Lord (must needs) do valiantly; the right hand of the Lord brings mighty things to passe. Psal. 118.16.

Truly, the least glimpse of Gods favour in Christ, will make a man (as one once gave the Character of a gallant Souldier, whom the most of you know) to live like a Saint, and pray [Page 17]like an Angel, and fight like a Devill; Zech. 12.8. or to use that better lan­guage of Scripture, He that is weake, to be as David, and he that is as David, to be like an Angel of God.

Reason 5 Fifthly, yea in the fifth place; It gives not onely strength,but life; A life above mortality, This is life eternall, Joh. 17.3.to know thee the onely true God, and Jesus Christ whom thou hast sent.

There is indeed, no knowing of God (after this manner in the Text) but in Jesus Christ; and this knowledge is eternall life; That man hath begun his Heaven upon earth, that thus knows God.

And this knowledge of God, must needs heighten a people, or person to do great things: for it is all that the glorified Saints, and holy Angels have to live upon in Heaven, and it is enough; for so farre as any one knows God, so far he lives in God, yea (in some sence I may say) so far, he lives the life which God himself lives. He is clothed with the Sun, and hath the Moon under his feet, the Churches Hieroglyphick, Revel. 12.1. Hee is clothed with Christ, and tramples upon the World; above fears, and above hopes; above threatnings, and above flatteries; above death, and above life; I had almost said, above hell, and above heaven: therefore Habakkuk will not fear, Hab. 3.17, 18. though the fig-tree do not blossome, neither fruit be in the vine, the labour of the Olive fail, and the fields yeeld no meat, the flock be cut off from the fold, and there bee no herd in the stall; Why? Hee knew though there should be a famine in earth, there was none in heaven; he knew God, and had learn'd to live in God, and therefore will rejoyce in the Lord, and joy in the God of his salvation, &c. He lives an unchangeable life, who lives in the unchangeable God. Hee that lives in the dying creature, dies a thousand deaths; as oft as the creature dies, or changes, he dies, his hope dies, his heart dies within him, like the heart of Nabal.

Reason. 6 Sixthly, Give me leave but to adde one reason more,to sup­port this blessed truth; and that is this, This knowledge of God hath the promise of Gods presence, and Gods assistance: This is a promise in the Text, The people that know their God, shall bee strong, they shall do Exploits.

And there is a gracious promise in the Psalms, that will both second, and Paraphrase it.

Because he hath set his love upon me, therefore I will deliver him, I will set him on high, Psal. 91.14, 15.because he hath known my Name: Hee shall call upon me, and I will answer him, I will be with him in trouble, I will deliver him, and honour him.

No wonder, the knowledge of God doth enable a people to do wonders, since by vertue of promise (upon which a man may set heaven and earth, and it will bear them up) I say, since by vertue of promise, it brings in the wonder-working God to the businesse. The knowledge of God, brings in God into the Coun­sell: It brings in God into the Field, and then what shall bee impossible, or difficult?

Thus I have shewen you the Pillars, upon which this bles­sed truth is supported.

Question. There is a Question,that would be resolved on both sides, before we can freely proceed to improve this truth; It is this:

1 First,may not a people, or person; yea, have not some done gallantly, that never had this knowledge of God?

2 Secondly,have not many that have known God, come off with shame and losse, and done no exploits?

Answer. 1 To the first,I Answer; Providence works for the carrying on of Gods designes, amongst and by the bad, and as well as the good. What wicked men do, that know not God, they do by Pro­vidence; what they do, that know God, they do by Promise; and let me tell you thus much, They that know God, would not fell this distinction, for a thousand worlds.

Answer. 2 To the second,I Answer; 1. They that know God, may possibly lay obstructions in their own way.

The Lords hand is not shortned, Isaiah 49.1, 2.but your iniquities have separa­ted between you, and your God: Some accursed thing in the camp; some Achans; and if Joshuah should have refused to have cast him out, this must needs have estranged God from the Army.

2 Secondly,a people, or person, may know God, and yet some­times not Act their knowledge, their knowledge is out of the way; they may know God habitually, but not acknowledge him actually, to live upon him, and act in him, but go out (it may bee) in their own strength, and in their own wisdome, &c. and then no wonder if God do shrink up their sinews, and they go halting.

3 Thirdly, a people may know God,and yet God may tempt them, and try them, that they may know him better, and that Hee may know them better, or rather that they may know themselves better, and the world may know them better, that God and man may see, they are a people that will pray, and wait, and trust in their God (with Job) although he kill them.

Ʋse. All the Ʋse that I will make of this precious truth,I will reduce to these two Heads in one word of Exhortation.

Exhortation. Is the knowledge of God the fountain of all true fidelity,gallant­nesse of spirit, and heroick atchievements?

1 Then first, if you would be strong and do Exploits,Labour to know God.

2 Secondly, when you have been strong and done Exploits,carry your selves as a people that do know their God. Lend me a little of your patience to speak somewhat to either of these.

1, First, if you would be strong and do Exploits,Labour to know God; study God more, and the second Causes lesse; beleeve it, you will finde life and strength in it: And here, I beseech you, fellow me with your patience, and yet truely I shall not need (do not misconstrue this confidence of mine, if I say I shall not need) to beg your patience, I shall lead you a long way indeed, but it will be through green pastures, by the rivers of living wa­ters; I shall lead you, as it were, through the milkie way of hea­ven, where you shall behold visions of life as you go, and look into the store-houses of heaven, where are laid up the treasures of strength, and of all holy courage and resolution, while I shall invite you to study God, In his

  • 1. Works.
  • 2. Word.
  • 3. Names, and Attributes.
  • 4. Relations.

1 First, study God (I beseech you) in his Works,which divide themselves, and your contemplation, into his Works of

  • Creation.
  • Providence.
  • Redemption.

First, Therefore study God in his works of Creation, and there you shall finde him bringing light out of darknesse; this [Page 20] beautifull structure of heaven and earth, 2 Cor. 4.6. out of a confused Chaos, and that Chaos out of nothing. Christians when you see second causes at a dead-low-water, and your Creature-hopes ready to give up the Ghost, if you would but remember the Creation, it would put life into you, heark how God chides because you do not; Isa. 51.12, 13. Who art thou, that art afraid of a man that shall die, and forgettest the Lord thy Maker, Who art thou? Art thou a son of Abraham? Canst thou call Jacob Father? They would have scorn'd to have dealt so with me; to be afraid of a dying man, and forget that I am the the living God, thy Maker, and the worlds Maker, who stretched out the heavens, and laid the foun­dations of the earth, and hast feared continually, &c. See Christi­ans, the very remembrance and contemplation of God in the works of Creation, would have cured them of their fears, while they might have reasoned themselves thus into an holy security; He that made the world, is not he able to conquer an Armie? He that made his Enemies of nothing, is not he able as easily to re­duce them into their first nothing again? & sic in calt.

2 Secondly,Study God in his works of providence,

  • Ordinary,
  • Extraoxdinary.

Study God in his ordinary works of Providence, in the Go­vernment of the whole world, and there contemplate some such things as these. What an House God keeps; how many Psal. 145.15. mouthes God hath to feed every day! How many Psal. 147.4. Stars in the Heaven, and yet he calls them all by their Names! how many men in the world, and infinitely how many more haires upon every one of their heads, and yet Matth. 10.30. all these men, yea all these haires numbred.

What antipathy and fightings between the Creatures of all rancks and classes, from Angels, down to wormes, and yet the world kept in Order.

What Combat between the Elements, and yet the Creation not set all into a Combustion! What Contrariety in the Seasons and Complexions of the yeer; Summer, Winter, Hot, Cold, Wet, Drie, &c. and yet all these, sweetly and harmoniously Coordinated to the service of man, and producing the same harvest: In a word, If you would in your greatest dangers, but get so much leave and time, of your Fears and Distractions, as to read over these Psalmes, the 104. the 146.147. and hear what stories of pro­vidence [Page 21]are told there, to wonder and delight, and then sit down and work the consideration of them upon your hearts; Surely, in spight of all the ods and disadvantages you meet with in the world, and in your work and way, whether publike, or perso­nall; you might be able to come off with the Gallant Psalmist (pardon the Epethite) The glory of the Lord shall endure for ever, Psal. 104.31.the Lord shall rejoyce in his works, and not only, God will rejoyce; but, I will sing unto the Lord, as long as I live, I will sing praise to my God while I have my being. Vers. 33. Psal. 146.10.My meditation of him shall be sweet; I will be glad in the Lord, &c. And again, The Lord shall reign for ever, even thy God O Sion unto all generations, praise ye the Lord. It is a very taking consideration, to observe, how in the midst of straits, wherein the Church, or the Psalmist him­self was, at the times of penning these Psalms; He doth dis­course himself into Faith, from the very misteries of providence.

2. But then contemplate God in his extraordinary works of providence towards his Church and people, and from thence you might collect these six Observations.

Obser. 1 First,That the Churches despairing times have been Gods help­ing times.

Obser. 2 Secondly,That God carries on his designes not onely against but by the opposition and conspiracies of his cursed Enemies.

Obser. 3 Thirdly, That the Enemies have been neerest their downfall,when they have held up their heads highest.

Obser. 4 Fourthly, That you never heard God complaining of too few,you have heard him sometimes complainig of too many. Judges 7.2.

Obser. 5 Fifthly,That every turne-back in a deliverance, is not the losse of the Designe; Israel had many a turn-back in Egypt, and in the Wildernesse, and yet their deliverance was carried on.

Obser. 6 Sixthly, That even in these passages of Providence,wherein God seems to fight against his people, he is fighting for them; Psal. 31.22. and while he seems to reject their praiers he is answering them;

Honored Worthies, and beloved Christians, what strength would these (and the like) considerations, well wrought in, by medi­tation, contribute to your weak hands and feeble knees? But above all:

3 Thirdly,If you would study to know God in the glorious work and misterie of Redemption by Jesus Christ, there you shall [Page 22]finde these Heart-strengthening, Soul-raysing wonders.

1 First,The greatest enemies that ever the Church had conquered. As,

  • 1. A Malignant World.
  • 2. An Enraged Devill.
  • 3. A violate Law.
  • 4. The violenced Justice of God, and

Lastly, man himself; afraid of nothing so much as of his own Salvation: All these taken off and conquer'd.

2 Secondly,The hardest difficulties that ever were heard of, re­conciled; sc: how Justice and Mercy might be both satisfied in mans recovery, how the curse might be both removed and execu­ted. A Mother and yet a Virgin, God and yet die.

3 Thirdly,God at the greatest charges that ever was heard of to bring this about, it cost him the thoughts of his heart from all Eternity, before time, and the beloved Son out of his bosome, and Him the dearest blood out of his heart in the fulnesse of time, all these were laid out upon this purchase.

Christians consider, Hath the Church yet such Enemies to conquer? hath God yet such difficulties to reconcile? will it cost God so much now to redeem his Church & people from death & the wrath of men, as did from Hell, and the wrath of God? And yet if it should, I am perswaded God would not stick at it, to do it the second time, rather then his Church and people should pe­rish: But it needs not, the price of all the Churches delive­rances was paid in at the first purchase, then it cost him the blood of his beloved Son; Now it will but cost him the blood of his cursed Enemies: upon whom the sentence is already past, Those mine enemies that would not have me raign over them, Luke 19.27.bring them hither and slay them before me. The consideration of this work of God is of such a cordiall Influence, that God stopt the mouthes, and quieted the hearts of his people with the men­tion of it, even when their hearts have been moved (with fear) as the trees of the wood are moved with the winde, even with this word,Vers. 14. Behold a Virgin shall conceive and bare a Son, and so again, Isa. 7.2. Mich. 5.5. This man shall be peace, when the Assyrian come into the land, &c. And all this while this word was but yet in the promise a far off, a Mistery, a Riddle; Oh what life and strength would it put into a languishing Spirit well chafed in by medi­tation, [Page 23] Now we see it in the full accomplishment. Rom. 8.32. Isa. 43.34. whereby the Soul come to it self again, might resolve with the Apostle, he that spared not his own Son but gave him up for us, how shall he not with him also freely give us all things? Surely, he that Spared not his Son for the Churches Re­demption, will not now stick to say. I will give men for thy life, and people for thy ransome, for certainly all other deliuerances are not worthy to be mentioned on the same day with this De­liverance of Deliverances.

Secondly, As you should study God, in his works, so study him in his Word; His Word of

  • 1. Truth.
  • 2. Command.
  • 3. Threatning.
  • 4. Promise.

First, The word of Truth; Isa. 40.15. and there you shall finde all Nati­ons as the drop of the Bucket and the dust of the Ballance.

Alas, what is lesse considerable then a drop of a Bucket? for what is the Bucket to the Well, and what is the drop to the Buck­et? behold, the Well is neither fuller nor emptier for the bucket, nor the Bucket for the drop; Or what of lesse moment then the dust? the small dust of the Ballance: which turnes the bal­lance, neither this way nor that way; which is blown off, with the least breath? Now if all Nations be no more, Then what is one Nation? What is a wretched partie, or a Faction in a Nation, in an house? Surely, not a drop of a drop, not the least imaginable part of a small dust.

2 Secondly, Know God in the word of Command;the sum whereof is, be thou faithfull to the death; Sirs, Revel. 2.16. God desires no more of you, but fidelity, look to duty, and leave successe to God.

3 Thirdly, Else hear the word of Threatning,and behold it is set on with a Curse, hear it, Oh ye people, a Curse not from the mouth of a passionate Preacher, but an Angel from heaven, the Angel of the Covenant. Curse ye Meroz, Judges. 5.23. said the Angel of the Lord, Curse him bitterly, because he came not forth to the helpe of the Lord against the mighty; And hear it Oh ye Nobles, and Senators, and Commanders, and Souldiers, Cursed be he that doth the worke of the Lord deceitfully, That pretends one thing, and in­tends [Page 24]another; That pretends for Christ, and intends for Anti­christ; That pretends for GOD and his people, but intends for their enemies; or that doth the work of the [...] Sig. fraudare & proijcere. Lord negligently; that doth it by halfes, and piece-meals, that turns it off, as if he cared not which end went forward: And cursed bee hee that withholdeth his sword from bloud; 1 King. 20.40. that spares when God saith, strike; that suffers those to escape, whom God hath appointed to utter destruction. Behold, this may startle.

But then on the other side.

4 Fourthly,study GOD in the word of Promise, the summe of all which you shall finde in that word God spake to Joshuah: Fear not, Josh. 1.5. Heb. 13.5.I will never leave thee, nor forsake thee: And bee thou faithfull to the death, Revel. 2.10.and I will give thee the crown of life. There is your promise for this life, I will be with thee; and your pro­mise for the life to come, I will give thee the Crown, &c. God with you here, and you with God hereafter: Christians, what would you have more? Fidelity shall wear the Crown. This may strengthen.

3 Thirdly,study to know God in his Names, and in his At­tributes, and there, if you be weak, you shall finde strength;

  • If Nonplust, Wisdome;
  • If beset with Treachery, Faithfulnesse;
  • If Wronged, Justice;
  • If under oppression, goodnesse, loving-kindnesse, ten­der mercies.

In a word, if you have nothing, bee nothing, there you shall finde all things.

I am God Alsufficient, walk before me, and bee thou perfect, Gen. 17.1. You shall finde all in God, and all this, yours; Especially if you will study God.

4 In the fourth place,in his Relations, look upon him as Ma­ster, Friend, Father, Husband, &c. You know of what obli­gation and influence these are among men (can a woman forget her sucking childe?) of how much infinitely more, with God! Oh study your Evidences, Isai. 49.15. for interest in these Relations, I tell you noble Patriots, and honour'd Christians, the time is com­ming, and now is, when one Evidence well cleer'd, will bee a better security to you, then a Million of Armed men, then an [Page 25]whole Navy; such as shall enable you to dare all the powers of the enemy, I will not bee afraid of ten thousands of people, Psal. 3.that have set themselves against me round about; Odds enough, one would think, ten thousand to one, and to that one, no way left for an escape; beset round about with Hoasts, and Myriades of ene­mies. Why will hee not fear? hear him, hee will tell you; Arise O Lord, Save me, oh my God: I there it is. Psal. 61. Hee that can say (and say it upon good grounds) my God, may say, Psal. 68.1, 2. Arise O Lord; and if God arise, His enemies shall be scattered, they that hate him, shall flie before him, let them bee never so many thou­sands; One beleever, and his God, is good enough for all the world: If God be thine, his Wisdome is thine, his Power is thine, his faithfulnesse thine, his mercy, and loving-kindnesse thine; All hee hath, and all he is, is thine, Oh study God in his Relations, and study his Relations in Evidences: You have taken up God upon trust, too long already, and thats the reason, 2 Pet. 1.12. you dare not trust him; now study interest, study evidences, Give all dili­gence to make your calling and election sure. The studying of Evidences, is an Evidence. And let me tell you thus much for your comfort, Not only Evidences, but the very studying of your Evidences, will minister an holy sweet boldness in the day of trouble, and hour of temptation; Isai. 26.9. when the soul shall be able to say; With my soul have I sought thee in the night, yea with my spirit within me, will I seek thee early. Vers. 12. You may say also as it there follows, Lord, thou wilt ordain peace for us, &c. See Honourable and beloved, in all these here is both engage­ment, and encouragement; Engagement, to do for God whatso­ever is in the power of creatures; Encouragement, Psal. 144.15. to expect from God, whatsoever is within the power of a God you may be sure of it; Blessed are the people, that are in such a case, yea blessed are the people that thus know and have the Lord for their God. And thus much for the first branch of the Ʋse:

I come now to the second.

In all the honourable and worthy exploits that are done, Second Branch of Exhortationor may be done, let us study to carry our selves as a people that know their God.

And indeed (Honourable and Beloved) Exploits have been done, both in Scotland, and in England, in these later dayes, if ever any since the beginning of the world. Thou shalt remem­ber, [Page 26]sayd God to Israel, Deut. 8.2. all the way wherein I have led thee these fourty years. Alas, I have not time to remember to you the way wherein the Lord hath led us these five or six years; At your leisure peruse your Journalls, and you shall finde the way full of wonders, almost miraculous, which God hath done for and by a poor people that have known their God. In Scotland, The casting out of that Popish

  • Service-book,
  • and Prelacy.

Their first and second unbloudy victories, over those formida­ble preparations for warre, which were brought to their very borders, to have forced the yoke of both upon their necks, That yoke which neither they nor their fathers were able to bear. Oh what exploits were these?

They will tell you more.

In England, for I must touch but one of ten, of an hun­dred.

That little Parliaments great fidelity, to God and their bre­thren of Scotland, in refusing to contribute a farthing to that unnaturall warre, notwithstanding all the threats, and flatte­ries used to have corrupted them: truely it was an exploit, full of so much power and goodnesse of God, as that it turned that dissolution, which formerly had been a plague, into one of the greatest mercies that ever England received; The sence whereof, while others were mourning for that untimely breach, fil'd me with so much joy, as that (I professe) I felt not (that day) the ground I went on, while I could blesse God, and blesse that Parliament, with the words of Phineas, the son of Eleazar the Priest, Josh. 22.31. to the two Tribes and an half; This day we perceive that the Lord is amongst us, because you have not committed this tres­passe against the Lord: now ye have delivered the children of Isra­el out of the hand of the Lord. Ireland we may fear is even al­most destroyed for that sin a­mongst others. Certainly (Brethren) had they contributed but six-pence to that warre eo nomine, they had en­volved the Land in guilt, the guilt of blood, and brought God as an enemie upon us; I could tell you more of this, but I must proceed.

The calling of this Parliamont, which like another Phoenix, sprang out of the others ashes,

Your pulling down of the Star-Chansber, and high-Inquisi­tion; [Page 27]that Mizpah, and Tabor, those Mountains of prey, Hosea 5.1. and Dens of Theeves.

Your casting out of the Prelacie, first out of the House of Lords, and now (we hope) out of the Lords House.

The unburthening of the back of the State, and neck of the Church, of unsupportable Monopolies,

  • Slavery, and
  • Superstition.

The dispossessing of many Places, and Offices, both in Church and State, of enemies to both, and placing faithfull men in their rooms, especially in this City.

The famous atchievements in your Martiall affairs at Edge­hill, Gloucester, Newbery,Neer StaffordSalt-heath, Cheshire, Lancashire, York-shire, and now of late in Pembrokeshire, and other places thereabouts, with this late victory in the West, for which wee are met together this day to praise God: These and many more (for, as I said, I can touch but one of ten, of an hundred) Oh what exploits have they been! of all which we may truely say, as that our Noble, and worthily honour'd Generall spake of that one at Edge-hill; Never was there lesse seen of man, nor more of God. Surely our salvation hath been of the Lord, his blessing hath been upon his people: The Wonder-working God, hath done all these works of wonder and mercy for us;

Witnesse these five Demonstrations.

1 First, That we never came off with more losse and shame,then when our expectations soared highest, upon the wings of our own strength and preparations.

2 Secondly, Nor ever had greater deliverances, and enlargements,then when in our apprehensions, and in the probability of second Causes, we gave all for lost. God hath fashion'd all our delive­rances, and victories, upon the Modell he shewed to Abraham, what time he made a Covenant with him; Gen. 15.17. The smoaking for­nace hath usher'd in the burning lamp; that is, dark, and sad, and gloomy dispensations of providence, have let in the bright and cheer­full, heart-raising, and soul-ravishing goings forth of our God, for the redemption, and deliverance of a poor languishing people.

Thirdly, That all our deliverances and victories, have been the birth of prayer; Never did any designe of the Church, ride more [Page 28]visibly and triumphantly, upon the wheels of prayer; wee may sing of prayer, and the sword, in this day of our rejoycing, as they did of Saul and David in their triumphs: The sword hath slain its Thousands, but prayer its Ten thousands.

4 Fourthly,That in all that hath been done, both in your Parliamentary and Martiall exploits, there hath been no lesse then a miraculous raising up of the spirits of men above their own natu­rall proportion, so that as it was with the worthies, whose Mo­numents stand in Scripture unto this day; The Spirit of the Lord came upon Samson, and the Spirit of the Lord came upon Jephta, and David, &c. So hath it been in our conflicts, the Spirit of the Lord hath come upon our Noble Generall, Commanders, The Spi­rit of the Lord hath come upon our Gallant Gentlemen, Young men faithfull Countrey men, Renowned Citizens, so that he that was weak among them is as David, and he that was as David, hath been as the Angel of the Lord. Even then when our Armies have been weary and tyred, feeble, and faint, as once David himself was; Some have retreated, others it may be, fled, and the state of the Battell very doubtfull and dangerous; yet even then hath the Spirit of God come upon them; Zach. 4.6. In all which that word hath been made good: Not by might nor power but by my Spirit saith the Lord.

5 Fifthly,That whereas the counsells of the Enemy run all in one channell, with one free and unanimous Vote, against Christ, and his people; You have strugled (and I wish I might say onely you have) not only against a torrent of opposition from the open professed Enemy; but, with the secret tides and streams of crosse Malignant Councells, and projects among your selves, almost, in all your Motions and Preparations throughout the Kingdome, which when I seriously consider in my private thoughts I wonder not (as some do) that more is not don; but am fil'd rather with wonder and astonishment, that so much is done, as is done; and must needs break out with the Churches admira­tion and acknowledgment, It is the Lords mercies we are not consumed because his compassions fail-not: Lam. 3.22, 23.They are renewed every morning, great is thy faithfulnesse!

Had I not named this last, of crosse Counsels, I could have shewed you all these impressions of God, upon the Deliverance, [Page 29]and victory, which we this day celebrate.

1 For, first, was it not in our despairing time,when our hands were weak, and our knees feeble?

Oh, the opportunity of this mercy, how seasonably it came in to refresh and revive our drooping spirits; after that sad blow in the North, wherein the hand of our God was stretched out against us! how seasonably I say, to stop the mouth of reproach and blasphemie, in our insulting adversaries; whom if God had suffered to have seconded their former successe, with this dayes Victorie also, surely the earth had not been able to have borne their words. As with a sword in our Bowels, Psal. 42.10. they would have doubled and heightned their reproaches, what is become of your fastings and prayers, yea, where is your God?

Yea, Oh the patience and free-grace of our God, which hath triumphed in this deliverance! who when he saw us in our de­spondencies and despairings, and might have destroyed us for our murmure and infidelity (as he did, the Israelites) hath not only look't upon our affliction, but pitied and help't our unbelief by so wonderfull and unexpected a reviving!

2 Secondly,Look upon it under another advantage of the sea­son, namely, as treading upon the heels of our humiliations, and so you may behold it a double mercy, A victory; and the return of prayer; which we may celebrate in Davids rapture. Psal. 31.22. I said in my haste, I am cut off from before thine eyes, neverthelesse thou heardest the voice of my supplication, when I cried unto thee. Vers. 23. Oh let us follow it on with his, O love the Lord all you his saints, and I love the Lord because he hath heard my voyce and my supplication, Psal. 116 1. The hearing of prayer should marveilously endear our hearts to God.

And thirdly, was there not a miraculous effusion of Gods Spi­rit seen in this Criticall day, wherein the Enemies came in like a flood, began to crie victorie; our hands began to hang down, our hearts to faint within us, the day was well nigh lost, Isa. 59.19. and even then did the Spirit of the Lord lift up a standard against them, by raising up the spirits of some that day to work with God, for the turning of the state of the Battell; whereby their brethren also were strengthened to returne and resist the rage and fury of the Enemie, and to pursue it to a great slaughter, and a totall routing [Page 30]and discomfiture of that proud daring Armie? Well we may con­clude, That God was in that dayes worke of a certain, and wrought wonderfully, and immediately for the salvation of his people.

Surely so great a victory with so cheape a losse, was more then Gods finger, it was his Arme, his right-hand that turnd the question of that day, and the feares of his people into incon­querable courage, and their mourning into triumph and re­joycings.

All that I have to do now, is to bespeak you, Honourable and Beloved, that, under this and other Deliverances and Victories we have, and hope for, as they were wrought by the knowledge of God, so we would be­have our selues as a people that know our God; let us wear our deliverances as a people that are acquainted with God.

In the first place therefore, 2 Sam. 12.27, 28, 29, 30. let us carry it thankefully; let us do with Christ, as sometime Joab did with David, who, when he had taken Rabbah, sent for David, lest the City should have been called after Joabs Name; and set the Kings Crowne (very weighty and rich with precious stones) upon the head of David; Let us us this day bring in our Lord Jesus Christ, and let not victory be called after our name, but let His Name beset upon it, The Lord our Righteousnesse, and strength; and the Crowne upon his head.

I have read of a King going by water, who looking over the bardge, his Crown fell into the water; one of the Watermen leapes in, dives, takes up the Crowne, and when he comes up above water, puts the Crowne upon his head, that he might use both hands to expedite his returne to the Boat. The King proportions his reward thus; for saving his Crown, he allowes him a Talent, but because be put it on, he takes off his head (think­ing that head not fit to stand upon its shoulders, that presumed to weare that Crown, which was made onely for the head of a King) my Politiques, are not sufficient to Critick upon the Justice of such a censure: Sure I am, it will be the highest act of Treason in Ʋs, if we shall put this Crown of victory upon our own head, upon the head of our own strength or wisdome, &c. [Page 31]Which as it was wrought onely by the hand, so it was made onely for the head of him who is the King of Saints, and Lord of Hosts; And the highest act of Justice in him, if he take away, not the Crown onely from our head (in refusing to give us any more victories) but our heads too from our shoulders, by leaving us to their Execution, whose mercies are cruelties: Let us there­fore with the Elders in the Revelation fall down before him that sits upon the Throne, and worship him that liveth for ever and ever, Reve. 4.10, 11.and cast our Crowns down before him, saying, Thou art worthy, O Lord, to receive Glory, and honour and power, &c. And there­fore, Not unto us, O Lord, not unto us, but unto thy Name give the praise: if we stay till God come to demand his Crown, woe unto us.

Secondly, Let us carry it obediently: Whoso offereth me praise, Psal. 50. last.Glorifieth me, It is some glory indeed to God, and you have done well Noble Senators, that you have set apart a day to praise God for this victorie, wherein your resolutions have bin like that of David, I will not offer to God that which cost me nothing: 2 Sam. 24.24. You have not turned God off with a day that was his own be­fore; (though it be a Sabbath dayes work to celebrate his praise for any Mercy or Deliverance, being all the fruits of that grand Redemption which that day doth remember. But you have se­questred a speciall day for a speciall Mercy, and you have done well in it, the Lord be blessed, and the Lord blesse you for it: but yet let me tell you from this Text, This is not all, nay this is the least part of that which God expects at your hands, and at all our hands; the main piece of praise, is the Ordering of your conversations aright; there is so much thank­fulnesse in our hearts, as there is holinesse and selfdeniall in our Conversations. Without this, Isa. 58.5. Quasi sua offe­rent Deo, seipsos. Diabolo. Bern. Infidelis dispu­tat contra fidem Improbus Chri­stianus vivit contra fidem, &c. as our Fastings are but the hold­ing down of the head like a bulrush for a day, so our thanksgi­vings are but the holding up of the head like a Reed for a day and wee are found guilty of that mockery Bennard speaks of, to give our Sacrifices to God, but Our selves to the Devill. I remember, Augustin, comparing the prophane Heathen, and vile Christian together, makes onely this difference between them; The Heatthen talketh against the faith, but the Iewd Chri­stian lives against the faith, &c. A poor difference, wherein if [Page 32]either have the better, it is the Heathen without doubt: Let me invert it a little thus; The wretched Cavalieres, they swear a­gainst Christ; The unholy Parliament-Protestant lives against Christ; they blaspheme Christ in their mouthes, these blaspheme Christ in their lives: And tell mee Christians, which disho­nours God most, their verball, or our reall blasphemies? and what do you think? were it not better God should be disho­noured by a people that professe open enmity and warre against Christ and his Government, then by a people that makes such profession of love to both? Amos 3.2. You onely have I known of all the Na­tions of the earth. therefore will I punish you for all your iniquities. Surely, our secret abominations, are more hatefull to God then their open wickednesses, which they commit in the face of the Sun: And better truely were it for us to perish by the lusts of our enemies, then to perish by our own lusts; The lusts of our enemies can kill us but once; our own lusts, will kill us to the second death.

Christians, our God doth not onely speak peace, and speak mercies, Psal. 119.68. but he gives peace, and doth good, Thou art good, and thou dost good.

In our returns of praise, let us be like our God, and not con­tent our selves to speak our thankfulnesse, and sing our thank­fulnesse, but let us live our thankfulnesse, and do our thankful­nesse, and be our thankfulnesse; Let us take all from sinne, and self, and give all to Jesus Christ.

If this be our thankfulnesse, I dare promise you in the Name of my God, this shall not be the last Victory God will give us, for so the Psalmist hath yet to tell you; To him that orders his Conversation aright, I will shew the salvation of God: You shall have yet more salvations, Psal. 50. ult. even on this side everlasting salvation. Brethren, look to your Conversations, it is both your thank­fulnesse and your salvation.

Thirdly, Prayerfully. This Victory hath been the return of prayer, let prayer be the return of this Victory: So David re­solves, Psal. 116.13, 17. I will take of the cup of salvation, and call upon the Name of the Lord: and verse 17. I will offer to the the sacrifice of thanksgiving, and will call upon the Name of the Lord,

You that never prayed in all your lives, now learn to pray, and so help to fulfill that Prophesie Psal. 65.2. Oh thou that hea­rest prayers, to thee shall all flesh come. God hath shewed himself willing to hear, do you shew your selves willing to pray; and you that have prayed, double your prayers, and with your Ma­ster Jesus Christ, pray yet more earnestly: Oh it is a sweet and a glorious thing, when prayer begets deliverances, and deliverances again beget prayer.

Fourthly and lastly, Believingly. Brethren, let us lay up this fresh experience by us, and learn to live by faith in the next try­all. Shall wee yet distrust our God? Shall wee yet make flesh our Arm? The Lord forbid. Surely, the least that God expects and merits at our hands, for this and all other miraculous De­liverances, is this, that wee should resolve with returning, re­penting Ephraim. Ashur shall not save us, Hos. 14.3.we will not ride upon horses, neither will we say any more to the work of our hands, Yee are our gods, for in thee the fatherlesse find mercie.

Christians, let us remember this Deliverance, and trust God as long as wee live. God hath done these things of purpose to bribe and support our faith, Psal. 78 46, 7.

Brethren, this will bee honour to our God, when the Ene­mies shall see, in our greatest disadvantages and dangers, wee serve a God whom we dare trust. And thus Brethren, in carrying our Victories Thank fully, Obedientially, Prayerfully, Beleevingly, we shall behave our selves as a people that know their God, and for whom God hath done so wonderfull things. I could have been larger, but that I was choicely prevented in the forenoon.

There is a gracious Promise made to Israel, the Lord make it good upon England; Israel shall cry unto me, My God, Hos. 8.2.I know thee. It is an harder matter (it seems) then ever Israel thought of, or then we think of, to know God.

And you have done well, noble Senators, that you have enga­ged your wisdome and zeal, for the promoting of this blessed, and blessing-knowledge of God in this Westminster, where is a Le­cture every morning at six of the clock, maintain'd by 7 godly able Divines. place, in the neighbouring City, and in other places of the Kingdome, so far as your power and opportunity have served you, by removing those vile per­sons, whose lives and preaching, have tavght nothing but rebel­lion in Israel, and putting such in their rooms, that both in [Page 34] life and doctrine, should teach people the good knowledge of the Lord. You have done well, I say, for you know him that hath said, Wisdome and knowledge shall bee the stability of thy times, and strength of Salvation: Isai. 33.6. And the good Lord so accompany his own Word, and his own Works, (by both which hee now is teaching England) with his own Spirit, and presence, that at length, not onely these places, but the whole Kingdome, even all England, may say, My God, I know thee. Amen.

FINIS.

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