A sermon preached before the Honourable House of Commons, now assembled in Parliament, at their publike fast, November 17. 1640. Upon 2 Chron. 15. 2. The Lord is with you, while yee bee with him: and if yee seek him, he will be found of you: but if yee forsake him, he will forsake you. / By Stephen Marshall, Batchelour in Divinity, minister of Finchingfield in Essex. Published by order of the said House.

A sermon preached before the Honourable House of Commons, now assembled in Parliament, at their publike fast, November 17. 1640. Upon 2 Chron. 15. 2. The Lord is with you, while yee bee with him: and if yee seek him, he will be found of you: but if yee forsake him, he will forsake you. / By Stephen Marshall, Batchelour in Divinity, minister of Finchingfield in Essex. Published by order of the said House.

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[Page] [Page] A Sermon Preached before the Honourable house of Commons, at their publick Fast.

2 CHRON. 15. 2.‘The Lord is with you while yee bee with him, and if yee seeke him he will be found of you: but if yee forsake him, he will forsake you.’

FINIS.

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A SERMON Preached before the Honourable House of Commons, now assembled in PARLIAMENT, At their publike Fast, November 17. 1640. Upon ‘2 Chron. 15. 2. The Lord is with you, while yee bee with him: and if yee seek him, he will be found of you: but if yee forsake him, he will forsake you.’

By STEPHEN MARSHALL, Batchelour in Divinity, Minister of Finchingfield in ESSEX.

Published by Order of the said House.

LONDON: Printed by J. Okes, for SAMUEL MAN, dwelling in St. Pauls Church-yard, at the signe of the Swan. 1641.

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Introduction, setting forth 1 The fitnesse of the Text. THis portion of Scripture, is a part of a Sermon preached to the whole body of the Kingdome of Judah; and a fitter I do not know in all the Bible to be preached upon to the Representative body of a Christian State; especially on a day when they are drawing nigh to God. The more inexcusable should I be in adventuring to shew my weaknesse at this time, in this place, were I not able to call the most High to [Page] witnesse, that nothing but conscience of my duty kept me (with Jonah) from running away from the Lords worke. But Amos the herdsman Amos 7. 14, 15. must prophesie at the Kings Chappell when God commands him.

The speciall end of your meeting this day, is to afflict your soules before God, that so with Ezra, you might seeke a right way for your selves, and the weighty affaires of his Majesty, and the whole State: and the speciall errand I have to deliver from the Lord, Ezr. 8. 21. is to assure you of the same truth, although in other words, which Ezra told the Persian Emperour, that the hand of God is upon them for good that seek him; but his power and wrath against all them that forsake him, Verse 22. viz. That God will be with you, while you be with him.

2 The state of the Iewish Church, which occasioned the Text. Which Text that you may the better understand, give me leave to carry you a little back, and give you a plain view of the state of the Church of Iudah at that time.

In the dayes of Rehoboam there had beene an horrible apostasie from the purity of Gods worship: Religion was very much corrupted, and the forces of the Kingdome were exceedingly weakned. And in Abijahs time things grew worse and worse. But now when Asa (being a godly man) came to the Crowne, he begins at the right end, and makes it his first work to set upon reformation of Religion, taking away the Altars of the strange Gods and the high places, brake down the Images, cut downe the Groves, commanded Judah to seeke the Lord God of their Fathers, and to doe the Law and the Commandements, Chap. 14, 2, 3, 4. casting out whatsoever was a stench in the Lords nostrills, and he prospered in whatsoever he put his hand unto.

This done, hee then calls all his Nobles and Princes, and Elders together, and tells them that they had [Page] sought the Lord in matters of Religion, and God had beene found of them, and that now they should goe and fortifie the Kingdome; and so they did in all the Cities and prospered.Verse 7. But in the midst of this worke comes out Zerah the Cushite, the Ethiopian (or rather the Arabian, Ethiopia lying beyond Egypt) with an Army of a thousand thousand, and three hundred Chariots, (it may be the greatest Army that ever you read of in any story) with these he breakes in suddenly upon Asa. But he humbles himselfe before God, betakes himselfe to prayer, tells the Lord that it was all one with him to helpe by many or few. And in the Lords name hee went out to encounter with that huge Army; over which the Lord gave him a glorious victory, and the spoyle of the enemies Country to boote.

3 The coherence and Analysis. Now as they were comming backe to Hierusalem, the Lord calls out Azariah the sonne of Oded, to make the gratulatory Oration for their safe returne and conquest, in these words that I have read, and so forward to verse the eighth; and so I am come to my Text.

In which (that I may make as briefe a way as I can possibly to the matter that I shall insist upon) two things are to be unfolded.

First, the scope and intent of the Prophet, and that is laid downe in the latter end of his speech, Bee strong therefore, and let not your hands be weake: Verse 7. that is, goe on with the good worke of Reformation of Religion, wherewith you were in hand before the enemy interrupted you.

Secondly, the arguments whereby this is pressed, and they are two.

The first is taken from their owne present happinesse who were in Gods wayes: The Lord is with you while [Page] yee are with him, and if yee seeke him hee will be found of you: but if yee forsake him he will forsake you.

The second is taken from the misery of the ten Tribes, who were out of Gods way, concerning whom he speaks to this effect, That for a long time Israel (that is the ten Tribes) had bin without God, & without a teaching Priest, and without law: and as they had cast off God, so God had cast off them: howbeit, if they would have sought to God, and turned to him, God would have bin found of them: but they going on in the way of desperate apostasie, the Lord vexed them every where, in the City, in the Country, in the Family; every where God was too strong for them, (as certainly God will make every one to know that he hath a hard match to encounter with, that dares to beare Armes against the Lord.) And so from their misery hee presseth Asa and his people to go on in the right course, to prevent the like for comming upon themselves.

This second Argument of the misery of the ten Tribes belongs not to my worke.

4 The division. I betake my selfe therefore to the other, wherein I shall spend the allotted time for this exercise, namely, The present happinesse of the Church of the Iewes, that were in Gods way: in which observe these two things.

First, what the happinesse was that they enjoyed, in these words, The Lord is with you.

Secondly, the Condition upon which they enjoyed this happinesse, or the termes upon which they held it; and that is

First, more generally propounded, The Lord is with you, while you are with him.

Secondly, more particularly and exegetically expounded in the next words, If yee seeke him, hee will [Page] be found of you; but if yee forsake him he will forsake you.

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The first part, viz. The happinesse of the Church I begin with the first of them, The present happinesse of the Church of the Iewes, Iehovah is with you. Where there is but one question to bee answered for the cleering of the Doctrine, that I shall a while insist upon, and that is, what presence of God is here intended by the Prophet? Iehovah is every where; Whither shall I goe from thy presence? Psal. 139, 7, &c. Nay, he is not onely present every where, but he manifests his presence every where, every herbe shewes it, all the Creatures speake God in them. Nor onely so, but oft-times the manifestation of Gods presence is the torture and misery of the people to whom he is present. In Isai. 33. 14. when God sends them word that he would come among them, presently it follows, The sinners in Zion are afraid, fearefulnes hath surprized the Hypocrite, who among us shall dwell with devouring fire? who among us shall dwell with everlasting burnings? And in Jer. 4. 23. the Prophet beheld the earth, and loe it was without forme, and voyd; the mountaines, and loe they trembled; the nations, and they were wasted to nothing: what was the reason? because of the presence of the Lord. What presence then is here intended?

For that, through Gods providence, the mornings worke hath saved me part of my labour. For in effect the presence intended in this Text is Gods presence in the Covenant of Grace, in which he is so joyned with a people, that they also are joyned unto him. God to be joyned with a people, and to be in Covenant with them in the Scripture phrase is all one.Jer 50. 5. Isai. 56. 3, 6. So that the lesson which it affords is this.

Doct. 1. The presence of God in his Covenant of Grace with any people, is the greatest glory, and happinesse that they can enjoy.

[Page] The Prophet here encouraging them to goe on and to feare nothing, useth onely this sentence, that God will be with them: As if he had said, you shall have all the happinesse that you can wish, God will be with you.

In prosecuting this poynt I shall endeavour two things.

First, to demonstrate the truth of it out of the Scripture.

Secondly, to make a briefe application of it.

The happinesse of the Church proved, 1 By Scriptures. For the first, see how cleere it is in the Scriptures, in Deut. 4. 7, 8. Moses speakes of the Israelites after this manner: What Nation (in all the world) is so great as thou art? All their neighbours should say, surely this is a great people, a wise, a happy people: I pray you what was their condition when Moses thus magnified them? there were 600000 men of them in a desolate, barren, howling wildernesse: There was not one house for a man to hide his head; but onely floting Tents, some covered with cloathes, some with boughes: No land that they could either sow, or plough, or reape: No trading; Deut. 29. 5. hardly a man that had two suits to his back, (but as some think) as their bodies grew, their cloaths grew; as their feete grew, their shooes grew: wherein then was their happinesse? Mark what Moses saith verse 7. What Nation is there so great, who hath God so nigh unto them as the Lord our God is in all things, &c? There was their happinesse, that Iehovah was nigh them, and marched up and downe before them. So you shall see in Exod. 33. the Lord was offended with the people for making of the golden Calfe, In the beginning of that Chap. he speaks after this manner to Moyses. Take this people and carry them to the Land that I have promised to give them: It is a Land flowing [Page] with Milke and Hony. I will send my Angell before you, He shall drive out all the Nations, and plant you in that goodly Country: onely J my selfe will not goe with them, for I shall be so farre provoked by their sinnes, that I shall fall upon them suddenly, and consume them. But my Angell shall not leave them till they be setled in that good Land. One would have thought that this had beene an excellent offer, thousands would have esteemed it a glorious thing to have an Angell of God to goe and plant them in the goodliest Country that was under the cope of Heaven. But marke how Moyses takes it. O Lord rather kill us all in the Wildernesse, let us never stir a foote if Thy presence goe not with us. I pray thee, if I have found favour with Thee, goe with us thy Selfe: well, sayth God, my presence shall goe. Moyses presseth againe, let it be that or nothing: for wherein else shall it be knowne to the World, that I and thy people have found grace in thy sight? Is it not in that thou goest with us? So shall we be separated, I and thy people from all the people that are upon the face of the Earth. This is the summe of that Chapter. Againe you shall finde in Psalme 46. and Psalme 48. David strangely magnifies Hierusalem above all the Cities in the World: Excellent are the straines of Rhetoricke flowing from the Spirit of God in setting forth the glory of that City, which in a word was such as All the Kings of the Earth should come and looke on, and stand amazed at it. Without question Babylon, or Niniveh excelled Hierusalem in Davids time for outward glory, as farre as the City of London doth one of our meane Country Townes. What was the glory of Hierusalem then? You shall read in those [Page] Psalmes God was with them. God is in the midst of her: God is knowne in her Palaces. And every where this is the thing he cries up: it was a glorious place, because Iehovah was there.

And in Psalme 144. The Pen-man of it so farre extols even the common mercies that God oft times bestowes upon a people, that they then become Blessed, When their Sonnes grow up as plants, and their Daughters as the corners of the Temple, polished after the manner of a Palace; their Garners affording all store, their Oxen strong to labour; that there is no breaking in, and carrying into Captivity. Blessed, sayth he, are the people that are in such case. But marke how hee gives a dash to all he had said, in comparison of that he had to say of the blessednesse of Gods people, Yea rather happy are the people whose God is the Lord. You shall see also in the latter end of Ezechiel, Chapter 40. and in Revelation 21. such an Hyperbolicall description of a most glorious City the new Hierusalem, as never had parallell. And what is the Glory of that City? Read but the last words in the Prophesie of Ezechiel, The name of that City from that Day shalbe THE LORD IS THERE. As if he had said, would you have an abridgement of all the excellencies of this City and Temple? This it is, Jehovah is there. And in Revelation 21. The Lord God Almighty and the Lambe are there.

On the other side you shall see it as plaine, when the Lord threatneth the greatest plague and curse that can betide a Nation, he never mentions other, above this, that He will depart from them: As if hee had meant to strike them dead at a blow, by saying, He [Page] will leave them. That place in Hosea Chapter 9. 11. is very remarkable: As for Ephraim (that is, the Children of Israel, the ten Tribes) his glory shall flee away as a Bird; that is, suddainly, swiftly, irrecoverably, he shall be utterly undone. What is the matter? The next Verse tels you, Woe unto them when J depart from them. If God goe, woe comes; all goes, if God goe. It is a knowne story in the 1. Samuel 4. that when the Arke (that was called the glory of God) the visible token of Gods presence in the Covenant of Grace, was taken Captive by the Philistines; Phineas his wife bowed her selfe and travailed, and though they after told her that a Man-child was borne, shee regarded it not, but called his name Ichabod, saying, The glory is gone; because then Gods presence departed from them.

What need I say any more? The worke of the Incarnation of the Sonne of God, and the Redemption of the VVorld by him, was such, that one maine end of making this goodly frame of Heaven and Earth was, that it might be the stage upon which that Worke should be acted. A worke wherein not onely all mans happinesse lyes, and whence it flowes; but wherein all Gods Attributes are glorified to the highest; and for which the Church Triumphant shall thinke Eternity short enough to prayse God. Of this Worke (I say) the summe is given in one word, Immanuel, God is with us.

2 By Reason. And plaine Reason may demonstrate that it must needes be so. What is glory, but the shining out of excellency? VVhat is happinesse but the fruition of the greatest good? Now there is no Excellency that shines out in any thing, like to that which beames [Page] out from God in the Covenant of grace to his people. There is no good that any people can enjoy like the fruition of God in that Covenant. It is true, God manifests himselfe to all the Nations in the World (in him they live, and move, and have their being:) yet it is as in a darke Cloud, they grope after him, and cannot feele him, but in the covenant of grace men behold him with open face, 2 Cor. 3. 18. like the Sunne shining in his strength, as through a Mirrour: Such a Mirrour as the Prince of Orange had, that would shew the Sunne in his full bignesse and beauty. Thus God shines in the Covenant of grace.

The Prince is virtually present in all places of his Kingdome, but his Court is his Glory: So where God is in his Covenant, there Heaven is; therefore this is usually in the Scripture phrase called the Kingdome of Heaven.

But if yet more particularly you enquire, what Gods presence in his Covenant implyes: As he, who being askt what God was, required first a day, then two, then three, alledging, that the more he studyed it, the lesse able hee found himselfe to answer it. So the more I thinke of this, the more unable I see my selfe to make a satisfactory answer: what I can, take thus; To the Nation of the Iewes it implyed something which concernes not us, but mystically or analogically: As to have the Arke, Vrim and Thummim: to have God to reveale himselfe in Visions and Dreames: To answer by Thunder, &c. which my haste allowes me not leisure to explaine. But to them, and to all other people Gods presence in the Covenant of Grace implyes these three things.

The Churches happinesse further explaned, to consist, 1 Of Gods owning them. First, the owning and acknowledging of them to [Page] be his owne separated people, knit to him in a league of love: he is their God, they are his people; they have a propriety in God, and God hath a propriety in them, so that they may say of Him, This God is our God; and God of them, This people is my people. Now this is the greatest happinesse, nothing can exceed it: It hath bin often questioned, what was the greatest favour that ever Almighty God did for man? Some preferre Creation wherein man received his being, and excellent endowments: some Redemption, wherein man is recovered to a better and surer estate than hee injoyed in Creation: but out of question to be a Iedediah, beloved of God, to be neare to God as his Children, as his Spouse, is the comprehension of all that can be said or thought of the happinesse of a people. And if you looke into the Scriptures, you shall see that Gods love to his peculiar people, is such a love as carryes with it all relations: It is the love of a Father to his Children; I will be your Father and you shall bee my Sonnes and Daughters, saith the Lord Almighty. 2 Cor. 6. It is the love that a man beares to the wife of his bosome: I will marry thee to mee in righteousnes, and truth, and mercy. Hos. 2. It is the love of a friend: I have called you my friends: John 14 And Abraham the Father of all that are in Covenant, he was stiled, The friend of God.

And from this interest in God flow innumerable priviledges, for being thus beloved of God, and precious to him, it followes that they are accepted in their services, that all their sinnes are pardoned, and that they have liberty to aske any thing that is good for them. When Solomon was beloved of God, 2 Kings 3. 5. God bids him, Aske what I shall doe for thee: It is but aske and have. 1 Joh. 5. 14. And this is the confidence that [Page] wee have in him, that if wee aske any thing according to his will, he heareth us. They have friendship with all his friends: In Zach. 8. 23. Ten men shall lay hold upon the skirt of one that is a Iew, of whom they be able to say, Wee have heard that God is with you. Indeed, to have God thus making himselfe over to a people, to bee their portion, to love them, and to owne them, is not onely an heaven upon earth, but the very heaven of heaven.

2 Of Gods assisting and prospering of them Secondly, Gods presence with a people in his Covenant, implyes Gods assisting them, and prospering all the workes they put their hands unto. This is the ordinary expression of the Scripture: Every thing prospers, where God is. It is said of David, whithersoever (Saul) sent him, he prospered: for God was with him. 1 Chr. 11. 9. Every house where Ioseph came prospered, for God was with him. Gen 39. In all undertakings, in all Counsels for wars, for peace, for trade, &c. Gods aid and assistance comes in. If they decree a thing, God will establish it. If they commit their worke to him, the very thoughts of their hearts shall be established; Whatsoever they doe, God will make it to prosper. Thou O Lord, workest all our workes for us. Job 22. 28 Pro. 16 3. Psal. [...] Isa. 26. 12

Whereas now if God be absent, all mens endeavours are to no purpose in any kind. Except the Lord build the house, they labour but in vaine that build it. Psal. 127 It is to no purpose to plough that field that God will have lye fallow. Ye earne much saith God, but it comes to nothing, ye sow much and bring in little, ye eate and have not enough, yee drinke and are not filled; he that earneth wages, puts it into a bottomlesse purse.Hag. 1. 6. 9 What was the reason? the Lord blasted all. And it must needs be so, all the second causes worke onely by vertue of the [Page] first, the great wheele carries on all the other.

A notable example of this, that Gods presence is mans prosperity, wee have in Hag. 2. where when God had told them that the reason of all their ill successe in their enterprizes came from Gods withdrawing from them, for their unfaithfull walking with him in the matter of rebuilding his house, and that thereupon the people were stirred up to consider their wayes, and to build Gods Temple, the Lord tells them, vers. 18. that though their seed was not yet in their Barnes, nor any of their trees had brought forth their burthen; and so for ought they could see, they were like to have as hard a year as before: yet now, saith the Lord, from this day I wil blesse you. Now you shall have a crop, that there shal not be roome enough to receive it: for if they would build his Temple, he would come and dwell with them.

3 Of Gods protecting and defending of them. Thirdly, Gods presence in his Covenant implyes his protection, and defence of that people against all enemies. It is said of Joseph, he went into Aegypt, he was sold for a slave: but saith the Text, God was with him, and delivered him out of all his afflictions: Acts 7. 9. None could hurt him, while God was with him. Aboundance of excellent Scriptures speake this truth. Observe two or three comparisons which the Holy Ghost frequently useth, in Isai. 4. the later end, the Lord speaks thus of the Churches of the Gentiles, that he would create upon all the assemblies (upon all the places where the people should assemble to serve him) a pillar of a Cloud, and a fire to keepe them safe day and night: for upon all the glory shall be a defence. Marke, Gods presence in his Ordinances, is their Glory, and upon all the Glory GOD would create a Defence. Gen 7.Hee compareth Himselfe to a [Page] Shield, I am thy Shield. Now the nature of a Shield is to take all the blo vs, that the body cannot be hurt, till the shield be pierced through. In Zach. 2. 5. God saith he will bee a wall of fire round about them: alluding to the custome of Travellers in waste wildernesses, who used to make fires round about them in the night, and then none of the wilde beasts durst come neare them; such a defence is God to his people: And he often saith, he beares them upon Eagles wings. Some observe, that other birds carry their young ones in their clawes, (and then the young one may bee killed, and the old one not hurt) but the Eagle carries her young upon her back, upon her wings, and so they cannot be hurt till she be shot through. Excellent is that expression in Isaiah the 46. where God comparing himselfe with the Idols of the Heathens, speakes to this purpose, Their Idolls must be borne: but God beares his people: They must be set in their place, and bee kept least they be stolne or broken; they must defend their gods: but Iehovah defends his people: In many places God calls himselfe the Watch-man of his people, the Leader of them, the Defender of them: all signifying thus much, that the safety and defence of his people rests upon his presence with them.

Some where I have read a Dialogue betwixt a Iew and a Heathen: After the Iewes returne from the Captivity, all the Nations round about them (being enemies to them) a Pagan asked a Iew how they could have any hope of safety: because (faith hee) every one of them is as one silly sheep compassed about with fifty wolves? I, but saith the Iew, wee are kept by a shepheard that can kill these fifty Wolves when hee pleaceth. This God, where ever he comes is the protector [Page] of his people; who, if he but speake the word, all the enemies of his people are consumed and brought to nothing. And this is the summe of all Balaams answer to Balaak, Numb. 23. and 24. that neither force nor fraud could hurt the people of Israel while God was with them.

On the other side, if God leave a people, all their strength is gone, as Sampsons was when his Locks were cut of. A notable instance of this you shall find in Ier. 37. God was then withdrawing from his people, tooke away the signes of his presence, and told them they should be delivered up into the hands of the Chaldeans: they thought yet to hold it out. But saith the Prophet, If yee had smitten all the army of the Chaldeans, and none of them had beene left but a few wounded men, they should come and burne your City. Vers. 10. Amaziah's case2 Chr. 25. also is most famous; hee had warre with a great company of malicious neighbour Princes that hated him, and he hires 100000 valiant men of Israel, and joynes them with his owne forces: But there comes a Prophet, and bids him send these 100000 people backe; why? for God is not with the Armies of Israel; As if he had said, Amaziah, it were all one for thee to carry 100000 wisps of straw, or a hundred thousand dead Carkasses into the Field to fight, as a hundred thousand valiant men, if God bee not with them.

While God was with Sampson, he could carry the gates of a City upon his shoulders; when God left him, when his Locks were cut (which were a pledge of Gods presence) then they took him and made a foole of him at their pleasure.

If you be not yet satisfied, that all these three things [Page] are implyed in Gods presence: observe further that not onely of Jehovah, but even of all the Idoll gods of the Nations, the like things are spoken.

As first, they are said to be fathers and friends of the people that worshipped them. Thus the people of Moab who worshipped Chemosh, are stiled the people of Chemosh. Jer 48. 46 When Iudah joyned himselfe in marriage with Idolaters, God saith of him, He hath taken the daughter of a strange god: Mal. 2. 11. And elsewhere when God chargeth his people with Idolatry, the Indictment runnes thus: They say to a stocke, thou art my Father;Ier 2. 27. that is, thou art my God, as neare unto mee as a Father to his Children.

Secondly, all their prosperity was said to come from their gods supposedly present among them, and propitious to them. Wilt thou not possesse that which Chemosh thy god gives thee to possesse? said Iepthah Iudg. 11. 24. to the King of Ammon, who tooke Chemosh for his God.

Thirdly, their safety, their victories are ever attributed to their gods whom they tooke to be among them; Our God hath delivered into our hands (Sampson) our enemy. Iudg. 16. 24. And the attempts against the Heathen, are said to be made against their gods: as in Isaiah 46. 2. where there is a prophesie of the taking of Babylon by Cyrus, it is thus expressed, Bell boweth downe, Nebo stoopeth, &c. Their gods are gone into captivity. So in 2. King. 18. 34. Rabshakeh vants that, in his Masters name, Where are the gods of Hamath, and of Arpad, &c. And it is observed as an ordinary practice of the Romans, that when they came to besiege any City, they would first intreat the gods of that City to leave the protection of it, and come over to them: [Page] as who should say, leave you off their protection, and then let us alone with them: So then, the summe of all this put together, amounts to thus much, that Gods presence in his Covenant with any people implyes that they are dearly beloved of him, that hee workes all their workes for them, and shields and defends them against all their enemies.

I come now to the Application of it, wherein (because I chiefely intend the next poynt, the Condition of Gods presence) I will briefely make two or three Collections onely, which I conceive may be most seasonable and sutable to your office, and to the occasion of your meeting here this day.

Use 1. for discouery of the greatest Traitors. First, is it so, that the glory and happinesse of a nation stands in the presence of God in his Covenant: Then, I humbly pray you all to take notice, what are the greatest Evills, and who are the most desperate Traytors, against the King, Church, and State of England at this day. I doubt not but you have a multitude of complaints of Grievances presented to the Parliament house: all (at least pretended to be) contrary to the welfare of the State: give mee leave to put up one Great One; and to informe you who bee the Authors of the greatest Grievances, and Evills that can possibly betide the Kingdome of England, even they that would rob us of our God. Solomon saith, A man that wasts his Father, and chaseth away his mother, is a miserable wretch. And I know, if evidence should he brought into this Honourable assembly against any one that had deprived the King of a Subject, you would think him worthy of severe punishment. But higher, if you should light upon one, that should endeavour to deprive the King and Kingdome of a wise Counsellour, [Page] and States man, in the multitude whereof is the safety of the Kingdome. But higher yet, if any should be found that had lift up his hand against his Majesty, the Lords anoynted, who is the breath of our nostrills; if any such should be discovered, would you not say of them as she said to David, Let the soule of my Lord bee bound up in the bundle of life, and let the Lord sting the soules of his enemies as out of the middle of a sting? 1 Sam. 25. 29 yea would not every true hearted subject in the Kingdome say thus also? O but (Honourable and beloved) they that would rob us of the glory of our King, and Kingdome, that would take away all our happinesse, and protection, and prosperity, that would leave us naked to our shame, that wee should become a scorne and spoyle, are not they worse than any of the former? You will say, Who is he? and where is he that dares presume in his heart to doe so? Hest. 7. 5. (I pray stay for a full answer till the next poynt touching the Condition of enjoying God be unfolded: in the meane time) take this in part: I pray God there bee none such met this day to fast and pray before the Lord. Every sonne of Belial, every one that is a Rebell against God, every one that workes wickednesse, is that wicked Haman, that sells Hester, and all her people to destruction. If there be any such here, you will give me leave (being Gods Minister, and your Servant) to discharge my Office faithfully. Should there bee but one such, I say, among you that are called together to bee the Repairers of the breaches, to such a one let me thus speak; If thou be found to bee the Achan, that keepes God from going out with our armies; the Jonas, that art ready to cast away the ship, so that there is no hope of our safety till thou be cast out; if thy conscience accuse [Page] thee that thou art a child of Belial, an Idolater, a superstitious person, a prophane Esau: lay this close to thy heart, how miserable and wretched a man thou art, that not onely adventurest thine own soule to most certaine ruine in opposing the Lord; but, as another Sylla, thou pluckest out thy fathers purple haire, and deprivest the Kingdome of the glory of it: so that it may be written upon thy Grave-stone, This man was the ruine of his King and Countrie. Iudg. 18. 24.

And for the Lords sake (Honourable and beloved) take it to heart, and lay it up with you, that if Gods presence be our glory, then those that would robus of it are our greatest enemies. Think of them all, as he (upon lesse ground) said of the Children of Dan. You have taken away my God, and what have I more?

2 Use of the Churches happinesse, direction how to lengthen out our happines. And secondly, let me beseech you all in this your great Nationall Councell, and Assembly, to take seriously into your thoughts what may be the best way of lengthening out our tranquillity. Beloved, all the Nations in Christendome have beene in grievous perplexities many yeares round about us: wee have beene hitherto kept as another Land of Goshen, where light hath still shined, when all others have beene in darknesse. And I know the hearts of some of you have sadly expected when God should come and erect his Iustice seat among us, or give the sword a Commission against us: now you are met for this very thing, to provide for our welfare: for the Lords sake take care to keepe him with us: if he goe, all goes: wee can never light our Candle, if this Sunne bee set: wee shall never fill our Buckets, if this Fountaine bee shut up. All your counsells and advising will be nothing, if God say, I will stay no longer in England: Ier. 37. [...] Wee shall then bee a [Page] spoyle to any enemy; a few unarmed men will bee too hard for us all.

It is recorded of the Palladium in Troy, that while that Image remained there, the City was impregnable, and that till the Greeks lighted on that stratagem to steale that Idoll away, they could never winne the City. What ever fancy there was in that, you know how much it concernes us to keepe our GOD with us; let your maine care bee to fixe and settle him therefore among us, and then wee are safe: if you let him goe, we are an undone people.

3 Use of the Churches happinesse. A ground of protection in any undertaking for God. Thirdly, if Gods presence in his Covenant bee the glory and safety of a people; then may all of you, undertaking any service for GOD, and his Glory, most comfortably and securely rest on God to defend and protect you against all dangers. It is no question but your enemies are mighty, malicious, and cunning; and it may bee they are digging as deepe as Hell for Counsell to doe you mischiefe in this great way and work that you are in. But while you are with God, God will bee with you. Are not five Sparrowes sold for a Farthing, saith our Saviour? Are not you more worth than all the Sparrowes in the World? are you not in Gods Worke? As Caleb said, The Lord is with us, feare not them, They shall all be bread for us. Num. 14. 9. Goe on boldly, use what providence you can to prevent dangers, but comfortably remember, that the Name of the Lord is a strong Tower, the righteous runne to it, and are safe. Prov. 18. 10.

Expos. in Esai 30. v. 15. I will conclude this with a story of Luther, which he tells of a Bishop of Magdenburg. A Duke of Saxony prepared warre against him: the Bishop hearing of it, falls to praying, reforming of his Church, and amending [Page] what was amisse. One of the Dukes spies then in that City, when he saw him make no preparation for defence, came and asked him, if he did not heare what the Duke was preparing against him? Yes, saith he, I doe; but Ego curabo Ecclesiam meam, & Deus pro me pugnabit. I must looke to my worke, and the defence of me belongs to God; which when the Duke heard, he disbanded his forces, and acknowledged that hee should prove too weak to deale with that man that ingaged God in the quarrell against him. So follow you on the work, be yee for the Lord, and comfortably rest your selves under Gods wing, to prosper and protect you. So much for their present happinesse. The Lord is with you.

§

§

The second part viz. The Condition of enjoying that happines. I proceed now to the second part, the condition upon which this happines is to be enjoyed: For God is with you, while you are with him. This Adverb while implyes:

First, the duration of time, how long God will be with you, so long as you are with God; so long, and no longer: for so it is used in the very next words of the Text, If yee seek him, he will be found of you: but if yee forsake him, he wil forsake you. So David saith to Solomon, 1 Chron. 28 9. Know thou the God of thy Fathers, and serve him with a perfect heart, and with a willing mind: if thou seeke him, hee will bee found of thee; but if thou forsake him, he will cast thee off for ever.

Secondly, While signifieth likewise the Degree and measure of Gods presence. This is, the beame by which GOD weighes out his presence, the Standard whereby he measures it; that is in what degree people are with God, in that degree he is with them. If they bee with God in outward formalities only, God will be with them in outward blessings only: [Page] If they be with God in all things as Amaziah was, but not with a perfect heart, God will be so with them: if they be with God absolutely & intirely as Iosiah, and David, and Hezekiah, &c. were with God, God will bee so with them, 2 Chron. 28. 2. fulfilling that in Isai. 26.Vers. 7. that the most upright God ballanceth out the wayes of the just: hee weighes out their way, and gives them a just proportion; according to that in the eighteenth Psalme,Vers. 26. With the pure God will shew himselfe pure, and with the froward hee will shew himselfe froward: that is, hee will deale with men as they deale with him.

This is fully laid downe in Levit. 26. where God saith, if they walke humbly with him, hee will walke graciously to them: if they walke frowardly and stubbornly, and contrary to him, hee will walke contrary to them: If they vexe him seven times, hee will vexe them seven times. So in the seven Churches, when some of them had a few things for God, God would be with them in a few things. If they will have something contrary to God, hee will ever have something against them: and as their wayes are to him, so the most High God will measure out himselfe to them; and that is the Doctrine that I am to handle, viz.

2 Doct. God will bee with his people to bee their glory, their portion, prosperity, and protection, just as they are with him.

Before I proceede further with this poynt, give mee leave by way of Caution to remove two or three stumbling blocks, which lye in the way of many men.

1 Cleered of Cavils, by a three fold Caution. First, when you heare, that God will bee with his people as they are with God, take heede you understand it not as some, who (that they may set up the rotten [Page] Dagon of mans free will, above the Arke of Gods free grace) doe use out of such conditionall Scriptures, to argue, that God hath an antecedent, undetermined, uncertaine, suspended purpose of doing good to a people, which is moved, changed, or determined, according to the ebbings and flowings of their carriage towards him.

A few words may serve in this assembly: these conditions shew not the moving cause of Gods presence, but describe the Subject or People with whom he is present: the hand of the Diall makes not the Clocke to goe, but shewes how it doth goe. These Conditions quicken us to our duty, and tell us upon what termes wee must look for God to bee with us, but he himselfe is not thereby limitted, but still at liberty to worke in us the Condition which himselfe requireth of us: Gods love of Friendship (which is his manifesting himselfe in his Covenant) we cannot expect, except we be with him; but no Law is hereby laid upon his beneplacitum, his free favour, whereby hee workes both the will and the deed, and causeth his people to walke in his wayes. God gives conditions to us, but takes none from us.

Secondly, much lesse neede wee sticke at the glosse of the Papists, who out of such conditionall Scriptures use to argue our performance of the condition, formally to merit Gods gracious presence, and so they will have it to bee rendred by him, not as a mercifull giver, but as a just Iudge. The Scripture is plaine to the contrary; our merit is nothing but Gods mercy: Wee grant indeed Gods presence to his people is a reward of their obedience; but it is a reward not of justice, but of mercy. So saith the Prophet David, Thou [Page] O Lord art mercifull, for thou rewardest men according to their works. Psal. 62. 12.

Thirdly, nor yet must wee thinke, that when this Condition is required of a Nation, that it is so limited, that unlesse the universality of the people shall performe it, the rest cannot expect Gods presence with them: for that was never done, no not in Davids, nor in Solomons time. But it is chiefely meant of the Princes, Rulers, Ministers, and the face of the people; whose wayes (whether good or bad in regard of Gods nationall proceeding with them) are ever interpreted to bee the wayes of the whole body. These blocks removed, I returne to the Lessou, viz. That God is with his people while they are with him, in the sense before given. For the making this more profitable, I shall endeavour,

2 Further explicat [...]d by the resolving of a question. First, to shew you what in the Scripture language the being of a people with God doth implie.

Secondly, to make application of it to our selves.

Quest. What it is to bee with God. First, what is it for a people to be with God.

Answ. 1. Negatively I must shew first Negatively, what it is not. Secondly Positively, what it is. First, Negatively, it is not barely to beare Gods Name, and to bee called his people; It is not meerely to draw neare to him in the externall performance of certaine duties: It is not to hang down the head like a Bulrush for a day, Isai. 58. though in fasting and prayer: It is not to bring thousands of Rammes, and ten thousand rivers of Oyle Micah 6. before God. You know many, and many people have done all these things, yet God hath protested, they were not with him, nor hee with them.

2 Affirmatively it imports 3 things. Secondly, positively and affirmatively what it is.

It implyes these three things.

[Page] 1 To be an holy people. First, to bee a holy people a Ieshurun, a righteous Nation, to be those that undertake the counter-part of the Covenant, that as God makes himselfe over to be their God, and their portion, Deu. 32 9 so they deliver themselves up to him as a people renewed and sanctified, to become his portion. That is a chiefe thing which the Scripture alwayes meaneth, when it speaks a people to be with God, that they must be a holy people, separated from all iniquity unto God, as was cleerely and largely opened in the morning. Read over all the booke of God, and you shall never finde that a people are said to come home to God, but when they put away all their abhominations, threw away all their lusts and Idolls to the Moles and to the Bats, Isai. 2. loathing and detesting themselves for them, Hos. 14. being as the Doves in the valley, Eze. 7. 16 every one mourning for their owne iniquities, fully determining and resolving never to returne to them any more. And indeed if this be not done, it is impossible for a people to be with God, or to endure God to be with them: For God is a devouring fire to wicked men; and all wicked men to him are as Straw, Hay, Stubble, and Waxe, which the nearer they are brought to the fire, the sooner they are devoured. Therefore you shall read that the nearer wicked men have at any time beene brought to God, the greater their misery. And for my owne part, I question not but if an ungodly man should bee lifted up into Heaven, where God most manifesteth himselfe in glory, he would there be most miserable. Clemens Alexandrinus speaks of a Temple, upon which was written, No unholy thing must come neare this place. This is Gods very inscription. Hab. 1. 13. Thou art of purer eyes than to behold evill, and canst not look on iniquity.

[Page] Look over all the Epistles in the new Testament, and you shall finde, that however the externall profession of Christianitie admits men to the external priviledges of Gods presence, yet unlesse they be inwardly renewed and sanctified, there is no being nigh to GOD, Iames 4. 8. Draw nigh to God, and hee will draw nigh to you: Cleanse your hands yee sinners, and purge your hearts, &c.

This is most cleare in that great worke of mans Redemption by Iesus Christ: when God had created man holy and righteous, God delighted to bee nigh unto him: but so soone as iniquity was found in him, there was a wall of separation built, and a gulfe made, that never could bee filled up, till the Lord Iesus Christ by his infinite sufferings did it: And when that worke is done by Christ, the Lord will not communicate his Christ to any soule in the world, but upon these absolute termes, (and God hath sworn that it shall be so) that so soone as he hath delivered them, and brought them neare to himselfe, in calling them to participate that Redemption, they should serve him in holinesse and righteousnesse all the daies of their life. Luke 1. This is the first thing, they must bee a holy people.

2 To bee true worsh [...]ppers of God, in purity. Secondly, to be with God, is to be true worshippers of him, maintaining the purity of his Ordinances from Idolatry and Svperstition. This is abundantly proved Hos. 11. 12. Ephraim (saith the Lord) compasseth me. One would have thought that Ephraim was neare to God, when he compassed him: but saith God, Hee compasseth me with lies. What is that? with Idolatry, for it is usually expressed in the Old Testament, that Idols are lies, and lies are put for Idols: as in Isa. 49. 20. [Page] Is there not a lie in my right hand? Thus Ephraim (that is the ten Tribes) compasseth me, saith the Lord, but Iudah remaines faithfull with God, therefore hee ruleth with the Saints. What was Iudahs faithfulnes? it was her keeping of the marriage Covenant with more care; when in Hezekiahs time (to which the Prophet referreth) Religion was reformed and advanced, then Iudah was faithfull with God. For the more full understanding of this second branch, let me commend one observation to you concerning all the Kings of Israel and Iudah after Solomons time; the Scripture sets downe a character of every one of them, that all the world might know what judgment God had of them. You shall finde that of all the Kings of Israel (though there were some very brave men, yet) there is not one of them that God acknowledged to have walked with him, because they were all Ieroboamites, worshippers of the golden Calves. And when hee speakes of any King of Iudah, hee ever singles out one thing as the chiefe matter of his commendation; and that is, how he stood affected in poynt of Religion: Such a man was upright with God: the meaning is, all his dayes he maintained Gods worship. And yet let mee tell you some of their moralities were no better than they should be. Asa in the Text was a cholericke passionate man, and covetous in his old age, and many other weaknesses were found in him; yet because hee went through-stitch in the reformation of Religion, Asa's heart was said to bee upright with God all his dayes. With this God useth to cover all their infirmities as with a veile.

But if any of the good Kings did but halt in this poynt, God hath left it upon record, as a blot upon [Page] their honours, therefore are they blamed, if (through their default) the high places were not taken away, though the Idolls set up in those places were removed. And in the new Testament, throughout all the time of Antichrists apostasie, the true Church of Christ, that walked with him aright, are described by this Character, that they are a virgin company, not defiled with women; Rev. 14. 4 that is, they were never guilry of the spirituall pollutions of that Apostaticall Church of Rome. This was to be with the Lamb, and to follow him wheresoever he goeth. That is the second, to keepe close to God in his worship.

3 To be on Gods side in all Causes. Thirdly, to be with God, is to be on Gods side; to be engaged in Gods cause, to appeare in those things wherein God looks that all his friends should stand for him. When the Levites would know neither Father nor mother, but slay every man his brother, or companion, or neighbour, Exod 32. 26. that they might avenge Gods quarrell; this was to be on Gods side. 2 King. 19 When Elias was zealous for God, at a time wherein all the Kingdome (as he thought) played the Apostates: when Phinehas goes with his Javelin,Num. 25. and executes vengeance on Zimri and Cosbi, when men stand in the gap;Ezek. 22. 30. when (in a word) a people are for God and his cause, as Iehoshaphat said hee was for Ahab, I am as thou art, and my people as thy people: 2 Chron. 18. 2. My horses as thy horses, and my Chariots as thy Chariots, this is to bee with God.

And indeed, if this be wanting, people cannot be interpreted to bee with God, because God is not acknowledged in his due place, unlesse they bee for him with all their hearts, and with all their soule, and all their strength, when he hath most neede of them. If a woman will doe many things for her husband, [Page] yet if her heart goe more after her Puppets, her cloaths, her servants, than after him, especially in times of his necessity, her heart cannot beeinterpreted to be with her husband, because he is not acknowledged in the due place of an husband. So if there be any thing, any cause, any person, that we rather ingage our selves for, than for God and his cause, wee cannot be said to be with God.

So now you have the meaning of the Condition of enjoying God, while yee are with him: It is,

1 To be reconciled to God, and to walk with him as an holy people.

2 To continue with him in the purity of his worship.

3 To stand by him in every cause, which doth concerne his glory.

The deductions which might flow from this Doctrine for our use are many; I shall confine my selfe to these two, as being most sutable and seasonable to the time, and your worke.

First, matter of Humiliation, and mourning before God for time past.

Secondly, matter of Duty, for time to come.

Use 1. Of the second poynt, which is, a Vse of deephumiliation. For the first, Honourable and beloved, you stand this day before the Lord to afflict your soules, and (though you bee the chosen men of your Tribes, lifted up above your brethren) yet you are now called, not onely to bemoane your owne iniquities, but to beare the iniquity of the whole Kingdome. And (me thinkes) I looke upon you, as upon the Prophet Ezekiel, Ezek 4. when he was to beare the iniquity of the house of Israel and Judah, hee was to lye upon his side, and to eate his bread made of Wheate, and Barley, and Beanes, Lentiles, and Fitches, miserable [Page] coarse bread, and baked with the dung of man, and to drinke a little water for many dayes together. How sad and heavy the Prophets spirit must needs be when he was thus to beare such a burthen, is easie to judge. Such a temper of spirit would this day well become you. And now could I but speak to you from the Lord how sad things there are against England, in this point of not being with God, could you with patience and grace heare me; and would the Lord affect my heart and yours in handling and hearing of them, we should make this place a Bochim, a place of weepers, the stoutest heart would be as Queene Huzzab, and her Ladies, Nahum. 2 when they went into Captivity, tabering on their breasts, and mourning as Doves, yea howling after the manner of Dragons. Could I, as in a mirrour, set before your eyes, how infinitely farre off the body of this Kingdome is from being with the Lord, we should wonder that the Lord hath not wholly forsaken us long agone; and that instead of injoying this liberty of pleading with God for our lives, for our Prince and Countrey, and for whatsoever is precious to us, we are not left like unto Sodom, and made like unto Gomorrah. Take a view of all the three particulars mentioned in the point.

Because we are 1 Not an holy people. First, are we an holy people? (I am now pleading Gods cause, and though a poore unworthy man, I stand betwixt God and a Kingdome) I aske again, are we an holy people? Are our Princes, our Rulers, our Magistrates, our Ministers, and the body of the people holy? Doe wee walke according to the rules of Christianity, the summe whereof for the practicall part is laid downe in the ten Commandements, and those expositions that our Lord gives of them? Doe [Page] we walke thus? I know there is no man here so ignorant as to imagine that we doe. Alas! the Prophets speech too well befits us: Ah! sinfull Nation, a people laden with iniquity, a seed of evill doers, Children that are corrupters: The whole head is sicke, the whole heart is faint: from the sole of the foote, even to the head, there is no soundnesse in it, but wounds, and bruises, and putrifiedsores. Isai 1. Aegypt was never more bespread with Locusts and Frogges, than our Kingdome is with horrible prophanenesse, uncleannesse, oppression, deceit, and whatsoever is a stench in the Lords nostrills. The generality of people wearing indeed the Lords Livery, (being Christned) and doing the Devills work all the yeare long. Nay, is there any thing this day so hated, as holinesse? have we not gotten termes to scoffe down all goodnesse? is not almost every man who will not sweare and be drunke, and be deboyst as a Turke, or worse, cryed downe with the odious name of a Puritan? That as Ambrose said of Paulinus, a yong noble man of Rome, at whom when he was converted to Christ, and left the worlds glory, to carry Christs Crosse, there was more wondring than if a Mule had cast a Foale. And as Bede said of the ancient Britaines, immediately before their destruction by the Saxons, that they were come to that height of wickednesse, as to cast Odium in Religion is professores tanquam in adversarios. God knowes many thousands are guilty of the same in this Land, this day: the measure of our iniquity seemes to be more than full. O that our hearts could this day bleed for it!

2 Not with God in the matter of hisworship Secondly, see what wonderfull cause wee have to bee abased for all the injury the Land stands guilty of, in abusing God in the poynt of his Worship, which is [Page] the defiling of the marriage bed betwixt God and his people. God hath visited all the Reformed Churches, brought most of them almost to nothing: yet, passe over and see, whether ever any of them have provoked the Lord in this kinde so much as wee have done. Let mee name foure or five things, too much practised, and too little lamented: God in mercy affect our hearts with them this day.

First, the Articles of our faith, the depositum, the good thing committed to us, which we received from our fore Fathers; and should transmit entire to our posterity: oh the miserable defection that wee have made from God, adulterating thereof! Tell mee, beloved, what one poynt, what one Article of Faith controverted betwixt us and the Church of Rome is there, that our Pulpits, and Presses, and University Acts have not beene bold withall? as if we were weary of the Truth which God hath committed to us: as if indeed, for our not receiving the truth in love, God were giving the Nation up to believe lies.

Secondly, let me instance in the Lords Day; a day which is a signe betwixt God and his people, that He is their God that sanctifieth them. That as Idoll-worshippers are knowne by keeping holidayes to their Gods: So Gods people are knowne to bee his people, by observing of his Holy day.

It is most true, that our ancient Doctrine established is purer in this poynt than can be found in most of the Churches, and excellent Lawes we have for the backing of it: but I believe there hath not beene in all the Christian World such high affronts offered to the Lords day, as of late hath beene in England, and (I am confident) they all lie in the Deck charged, as the sin of [Page] the Nation, till by some publicke Act, the fourth Commandement bee restored to its due place and honour.

Thirdly, goe to another branch, the poynt of preaching the Word. The preaching of the Word is the Scepter of Christs Kingdome, the glory of a Nation, the Chariot upon which life and salvation comes riding: such a treasure as that any wise Merchant would sell all to buy the field wherein this Treasure lies. O that God would humble England for the great abuse of this invaluable mercy! What little care hath the State in general taken to provide that Christ might ride in Triumph upon his white horse? that the Word of God might spread into every corner of the Land? But, oh the cruelty that hath beene offered to many poore Congregations, in taking away the bread of Life from their mouthes, without any pitty! as if the starving and murthering of soules, for which Iesus Christ shed his blood, were a matter of no moment. And oh, the spoyle, and havocke that hath beene made among many faithfull and painfull Ministers, for such trifles as will not endure tryall in the day of the Lords appearing? Could wee as in a mirrour, behold the great guilt wee lye under for these things, and apprehend what great wrath is kindled against the Kingdome for them, how would our hearts tremble before God this day?

Fourthly, but above all, the extreame daring, bold audaciousnesse of a generation of men, that have adventured as much as in them lies, to corrupt Gods worship, that not onely rejoyce to see the Idolatrie, and superstition of Rome practised by others, [Page] but have dared to set their thresholds by Gods threshold, and to dresse out all Gods worship, according to their owne fancies, things too apparent to need any further proofe.

It may be some may think, this is no great matter, and much complaint need not be made against it: a few distinctions will salve all that is done to quit it from Idolatry, and superstition. But as Lodovicus Vives saith of the Papists in his dayes, that for ought he saw, they (in effect) gave the same reverence to their Saints, which the Pagans did to their gods: So I may truely say of these men, (that notwithstanding all their distinctions) little difference is to bee found betwixt their practise, and the superstitions and Idolatries of the Church of Rome.

Will some say, let it be granted that men have been too blame, (as doubtlesse multitudes have been too bold) in this kind, yet God forbid, that we should judge so farre, as to make them as odious to God, as if they were the bringers of Gods wrath upon the Nation, as if they were as bad as whoremongers, or blasphemers; or that we should offer to compare them with the grosse Idolaters of the Church of Rome: God forbid such a staine should bee cast upon them. Thus some men draw a fine veile over these foule enormities.

Good Lord, that the glorious light of the Gospell in eighty two yeares, should not take away this filme from the eyes of men! Judge you the case, you that are husbands, you that have a spirit of jelousie, bee yee Arbitrators betweene the Lord and this Generation; and say, if a wanton looke in your owne wife, if a whorish dresse, if the giving, or receiving of [Page] love tokens, if the least degrees of dalliance would not render your owne wife more abhominable to you, than the knowne fornication, or adultery of any other woman whatsoever? Doe you not know that the Church of Christ is his Spouse? Exo. 33. 5 Do you not know that God is more easily provoked by a people among whom hee walkes, than by any other people whatsoever? I beseech you lay these things to heart.

And let the remembrance of this day, helpe you in it. This day eighty two yeares agone, the Lord set up the Gospell among us, and tooke us to be a nation in Covenant with him. Oh the progresse that some nations would have made! The thankfulnesse and fruitfulnesse that some people would have attained to in so long a time! but that wee should grow worse and worse in poynt of Gods worship, that we should hanker after Idolatry, and Superstition, and fall away worse than any of our neighbours, that God hath visited so severely: what shall wee say, when God comes to reckon with us for these things?

Fiftly, adde the horrible prophanation of the holy Sacrament of the Lords Supper, the promiscuous multitude every where, not onely allowed, but even compelled to the receiving of it: Multitudes of whom, know not whether Christ were a man or a woman, nor how many Gods there be, multitudes wallowing in all prophanenesse and licentiousnesse; yet if they professe that they be no Papists, almost every where they are admitted to the polluting of these reverend Mysteries, as if we would compell the Lord to depart away from us.Ezek 8.

3 Not with God as in gaged in His Cause. And then, if we should take in the third branch of [Page] ingaging ourselves in Gods cause, how little zeale is there for God? The wrongs and cruelties that are done to many, the teares of the afflicted, and oppressed; and so few that will open their mouths, or appeare to plead any cause which GOD will owne, abundantly proclaimeth this. Verily, beloved, were you all as innocent as Ezra Ezra 9. was of the fact among the Iewes, of the wretchednesse of the people of Israel: If you did know what God looks for at your hands this day, you would rent the very Caule of your hearts before the Lord, and sit downe with him astonished, and refuse to be comforted, and wonder that GOD hath not wholly left us, and delivered up our glory as a spoile, and severely revenged the quarrell of his Covenant.

But to come nearer yet, and bring it home into your owne bosomes; what if you your selves bee guilty of these things? You that are the flower of your Tribes, the chiefe of the Thousands of England; You that are lifted up above your Brethren, whom GOD hath made the Head, and not the Taile of the places where you live, when GOD might have left you to be hewers of Wood, and drawers of Water. And hee hath made some of you Noblemen, some Knights, and Gentlemen, and now called you to bee the Repairers of our breach, to heale and prevent our ruine. What if you your selves have a chiefe hand in these transgressions? What if among you be found swearers, cursers, adulterers, drunkards, haters of Gods waies, scorners of his Children, and his Ordinances, men who goe on in your sinfull wayes, and resolve to [Page] doe so: and because you are great, will therefore bee children of Belial, refusing to carry Gods yoake: what if any such should be here? The Lord of heaven forbid. But if there should be any such, I beseech you thinke what a Magor-mizzabib, what a terrour round about you there will be, when God comes to find you, and to reckon with you!

Are you come to Fast, and Pray before the Lord? Doe you come to stand betwixt God, and the Nation, when you wallow in such wayes as GODS soule abhorres? Doe you such things as are rebellion against God, and pull downe his vengeance on us? Doe you call this an acceptable Day? Doe you thinke the LORD will accept of any service at your hands? Be ashamed, and confounded, and never rise up till GOD have broken your hearts, and spoken peace to you in the bloud of CHRIST. Let deepe humbling thoughts for these things, bee now to your soules as those bitter Hearbes wherewith the Israelites of old did eate the Passeover. But if you make nothing of all this, but will goe on carelessely, and walke contrary to God, God will walke contrary to you, the Lord will not be with you. This is the first use for Humiliation.

2 Vse. Of the escond poynt. Exhortation consisting of 3 branches. Secondly, I adde but another of Exhortation, and I have done: (I beseech you pardon the Liberty, which your call gives mee, I were unworthy ever to speake more, if I should not now speake freely) You stand all this day before the LORD, and have beene exercised in the Duties of Fasting, and Prayer: I beseech you tell mee in Gods presence (or rather answer GOD in your [Page] owne hearts) what was the thing you propounded to your selves? was it to keepe a day for Formality? because it is now a received thing in England, in the beginning of a Parliament to keepe a Fast? Or was it, that by hanging the head as a Bulrush for a day, you might expiate your sinnes with God, and take a new Ticket to sinne againe? As it was said of Lewis the eleventh, that hee would kisse his Crucifix when he had done evill, and then God and hee were friends, and he might goe on in his old way againe. If it bee so, expect a sad reckoning for this dayes worke: you deale with a God that will not be mocked by the greatest of you.

You shall reade in Ezek. 14. divers of the Elders came to the Prophet to inquire of God. These men, saith God, have set up their Idolls in their hearts, and they come to enquire of mee: Tell them I will answer them with a witnesse, I will set my face against them, and make them a signe, and a Proverb. So I say, from God to the greatest of you, who brought your sins in the morning, and purpose to returne to them in the evening, and keepe such a solemne day onely for a formality, and there an end, God will reckon with you for it.

But if you desire indeed to meete God, and to bee with God, that God may be with you, then weigh what I shall say from the Lord; and if it appeare to bee his will, then (as you were taught in the morning) draw it up into a Covenant; Covenant betwixt God and your soules, come, and receive the Sacrament upon it, and lye at Gods feet to obtain grace for performance. My exhortation shall be answerable to the three branches of the Doctrine.

[Page] 1 To turn unto God as an holy people. First, resolve every one of you for his owne part to turne to God, to cast out all your abhominations, never to turne to any of your wicked wayes from this day forward. It may bee this motion seemes harsh, and will not easily downe: (because in our wretched dayes, as the Turks use to account all fooles to bee Saints; so men with us account all Saints to be fooles.) But this must be done; necessary things fall not under deliberation. To live in hell you would not; to live with God you cannot: hard it will bee to be damned; impossible it will bee to bee saved, unlesse with full purpose of heart you turne to God, and become new creatures. I must say to you as the Prince of Orange said to his souldiers at the battaile of Newport, when they had the Sea on the one side, and the Spaniards on the other: If (saith he) you will live, you must either eate up these Spaniards, or drinke up this Sea; So must you, either conquer your lusts, eate up the Spaniards, or drink up the Sea, the devouring Gulfe of Gods wrath: and none of you know how soone this time may come, that will yee, nill yee, yee must be be brought neare to God, who is a devouring fire, utterly to consume you, if you be Straw and Stubble, or to glorifie you if you be Gold.

The Pagan King of Niniveh saw this, that without turning every man from the wickednesse that was in his owne hands, there could bee no hope of escaping the wrath of God. And therefore you who are Christians cannot expect that God should be with you in any thing that you take in hand: till this bee done, God will not onely loath you, but the works of your hands also.

2 Be with God in matters of Religion Secondly, this done, bee with God in matter of [Page] Hag. 2. 11, 12, &c Religion: my meaning plainly is this, be

First, such as cleave to the purity of his worship in your owne practise.

And then in your great Counsaile, bee yee purgers and preservers of our Religion. Looke throughly what is amisse, and pluck up every plant that God hath not planted; throw to the Moales, and to the Bats, every ragge that hath not Gods stampe and name upon it. That it may be said of this Parliament in matter of Religion, as it is said of Josiah, There was never any like him before him, nor any after him. So there was never any Parliament before this, nor never any after it, that followed the Lord with all their heart, and all their soule, and all their might, according to all the will of God.

Motives thereunto from the second Commandement. And to provoke you, give mee leave to give you a briefe view of the hedge that God hath made about the second Commandement. The intent of that Commandement is, that Gods people should worship him with his owne worship, and his owne ordinances, and never dare to tender to him the devises, and traditions of men for a homage. Now the Lord knowing the itch, and pronenesse in men to be tampering in the worship of God, to set their thresholds by his threshold, hath set such a hedge about it, that if a man did consider it seriously, hee could not but admire that ever mortall man should dare in the matter of Gods worship, to meddle any jot further than the Lord himselfe hath commanded: it standing like the Cherubims, and the flaming Sword, which turned every way to keepe the way of the Tree of Life.Gen. 3. 24

1. First, he is a jelous God, as if hee should say, the matter of my worship is to mee as the marriage bed; [Page] and I am a Husband easily provoked to jelousie, which is Prov. 6. 34 the rage of a man, and will accept no ransome.

2. Secondly, all such are said to hate God, I will visit the sinnes of them that hate mee. They all pretend that they are lovers of him. They that made men kisse the Calves, yet would have them sweare Iehovah liveth. Jeroboam pretended nothing but respect to God, and to Gods people, when he set up his Calves: so these men pretend reverence and veneration to Gods Ordinances: but God protests that they all hate him, which may appeare by the odious names hee gives to their sinne, calling it sometimes Rebellion, as being a denying his Soveraignty, Iosh. 22. 16. 22. Sometimes Apostasie, Ier. 2. 13. Sometimes Adultery, the most unpardonable sinne betwixt man and wife, Ezek. 16. And sometimes Blasphemy. Isai. 65. 7.

3. Thirdly, it is a sinne that hath vengeance, and punishment intailed upon it to the Third and fourth generation. The Iews say to this day, that there was never any calamity betided their Nation, since their comming out of Aegypt, but there was an ounce of the Golden Calfe in it. It is a sinne that GOD failes not to visit upon Children, to the third and fourth Generation.

4. But now on the other side, God will shew mercy to thousands of them that love him, and keepe his Commandements. How is that? The Lord interprets them to love him that purely worship him. As a man who finds his wife faithfull in the marriage bed, judgeeth that shee loves him, and that her heart is one with his, what ever other infirmities shee may have. Yea, they are interpreted to keepe all his Commandements. [Page] God will trust them for all his Commandements, whom he finds faithfull in his worship: Yea, to a thousand Generations, hee will remember them, which is longer than this wicked world shall stand. The kindnesse and faithfulnesse of them that maintaine and preserve the pure Religion and worship of God, shall ever bee in the sight of God for them and their posterity.

Oh! let mee helpe your reckoning in the day of the LORD, intreating you for the Childrens sake of your owne body, Job. 19. 17. to lay what I have said to heart, that you may provide that the Ordinances of God bee neither taken away, nor defiled, that GOD may be purely worshipped in his owne way for time to come. And that by a Generation of men, who seeke onely to glory in our flesh, Gal. 6. 13 wee bee not jugled our of our Religion, nor mis-led in such a way of service, as that Gods soule should take no pleasure in us.

3 Be with God, in every cause of God. Thirdly, and lastly, (which is the comprehension of all the rest) bee on Gods side, ingage your selves in every cause which is Gods: Owne what God ownes. As Christ said, You shall not have me alway; that is, in my person, but the poore you shall have alway, and when you will you may doe good to them. So I say, you have not Christ with you in his person: but you alwayes have his Cause, his Truth, his Ordinances, his Day, his Ministers, his Children, the Teares of the afflicted; all causes of Instice and Righteousnesse, these are Gods causes. God would have all his friends zealous for him, and appeare for him, his Church, and his Cause. And to inflame your hearts to this, be pleased to consider these few incouragements. Motives hereunto.

[Page] 1 GOD hath deserved it at your hands. First, God hath deservedit at your hands, that you should appeare for Him, Hee hath appeared for you when none could: His Sonne Iesus Christ gave his owne soule a ransome for your sinnes, or else you had perished in Hell for ever. Hee hath made you the Head, rather than the Tayle: Hee hath heaped upon you Honour, Wealth, and Friends; and you can give no other reason why you are not more miserable than the poorest Vagrant, that wants both house and home, but onely this, that GOD hath beene on your side. Doth not hee then deserve to bee owned? They say, Love is loves Loadstone, and loves Whetstone.

2 Gods cause hath many enemies, and few friends. Secondly, Gods Cause, his Church, and Children, have few friends, and many enemies, and those enemies no Babies, but Principalities and Powers, Cruell, Cunning, Malicious, and unweariable: And more now than ever. Satan knowes his time is short, hee stirres up all his instruments, as if one spirit possest them all. And is it not a shame, that the Lords friends should bee more backward in his cause than the vassalls of Satan are in their Masters?

3 GOD hath, for punishment to his Church permitted the enemy to prevail very far. I adde thirdly, the Lord to punish the Pride, Sloath, Hypocrisie, and Formality of his people, hath of late suffered the enemies of the Church to prevaile exceeding farre. The face of Christendome this day so miserably rent with Warres, Sedition, Heresies, and Schismes is a most ruthfull spectacle. Who can looke upon poore Germany, and not even bee compelled to weepe over the Booke of the Lamentations againe? And GOD knowes whose Lot is next: Little quiet I feare is to bee [Page] expected in Christendome, till the Beast his Kingdome be ruined.

Now wee know that the Lord accounts that the most seasonable time for his friends to owne his cause, when the enemies are most violent against it: then God saith, Who is on my side, who? When the pressures of the Church are greatest; the opportunities of appearing for the LORD are most seasonable, and great are their Rewards who then sticke to him. Every one would gladly embrace a glorified CHRIST: but when the whole Councell shall reject him; then, with Nicodemus to plead for him, this is honourable. When hanging upon the Crosse, his Disciples runne away from him, then with Ioseph of Arimathea boldly before Pilate to shew love to him, this is acceptable.

When the Jewes had an exalted Mordecay, then the people of the Land would turne Iewes. The Samaritanes would helpe to build the Temple, when the Persian Emperour is a friend to the Church: But our Lord saith, let mee have the man that will not bee ashamed of me before a froward and adulterous Generation. Marke, he doth not say in a gracious Generation (then no man will bee ashamed of him) but in an adulterous, and froward Generation.

4 Gods Cause is the best, and his side will prove at last the prevailing party. Fourthly, when you strike in on the LORDS side, on his Churches side, on his Causes side; you shall not onely strike in with the best side, with the best Cause, but with the most prevailing; with that side which must and shall have the victory at the long runne. It would make a [Page] man never to be afraid to be ingaged in a quarrell where hee is sure of the Victory. The Barke wherein Christ, his Church, and Cause are, may bee tossed, but can never bee drowned. Populus Romanus saepe praelio victus, nunquam bello. Florus. The Romans lost many Battailes, but they were never overcome in a set Warre; at the long runne they crushed all their enemies. So all the enemies that seeme too hard for Christs cause, and his Church, must perish. Hee must rule, till all his enemies be made his footstoole. Psal. 110.

In Zacharie the 12. there are foure or five admirable expressions. The Church is compared to a Hearth of Fire in the midst of a Wood. Like a Torch of Fire in the middest of a Sheafe. Whether the Wood, or the Fire, the Torch, or the Sheafe will have the victory judge yee. In verse the second shee is compared to a cup of Poyson, that will end them who thinke to devoure it. To an heavy Stone, that will returne upon those to their ruine, who endeavour to carry it away. So shall it bee with all Nations that fight against the Church and cause of Christ. And if any man should happen to lose his life in the Lords quarrell; as the Angell said to Daniel, Hee shall stand up in his lot: Dan 12 13 Hee shall rise up, and follow CHRIST, cloathed with glory. Revelations the nineteenth, the Armies in Heaven, that followed Christs triumphant Chariot, were such as were holy, and faithfull, and loved not their lives to the death. Would not this move any man to bee on Gods side?

5 The consideration of the office and calling of this house of Parliament should provoke them hereunto above others. Lastly, (Honoured, and beloved in the Lord) let the consideration of your great place, and office that [Page] God Almighty hath called you to raise up your spirits to endeavour great things for the LORD. For my part, I am too weak to fathome in my thoughts, what the great worke is to which you are called together by God. You are met to seeke the good of the Land, the good of the Church, a greater charge than the salvation of your owne soules, is put into your hands. It may bee not onely our welfare, and peace, and Religion: but even the welfare of all Christendome, under God depends upon your meeting. That God that might have left you (as I said) to bee hewers of Wood, and drawers of Water, hath called you to bee Repairers of all our breaches, and the Prayers, and blessings of all GODS people are upon you. The eyes of all the Nation next under GOD, and our gracious Soveraigne, are fixed upon you.

Oh what a mighty tye doth this put upon the soule of every one of you, to lay aside all businesse, and pleasures, and lusts, and ends of his owne, and solely to study how to advance CHRISTS cause, and appeare where Christ would have him appeare. Your work is great, our evills are many: but be not discouraged; onely rememember, that God is with you, while you are with him. As it is in Zech. 4. Who art thou, O great Mountaine? before my servant Zorobabel thou shalt become a plaine. If God be with Zorobabel, Mountaines shall become Plaines before him. God can make those things, that you apprehending as Hydra's, and Monsters would tremble to thinke of, to fall before you as the leaves of a tree.

There is a notable storie of Luther, when hee first came out against the Pope, Albertus Cranzius (a [Page] Bishop that liked well his project, but thought it impossible to bring it to passe) wrote to Luther, Frater, Frater abi in cellam, & dic, miserere mei Deus, Frier, Frier, goe to thy Cloyster, and say, Lord have mercy upon mee, this worke is too hard for thee; yet Luther wrought wonders. One Luther will doe great things, if GOD bee with him. One Parliament may doe great things, if God bee with them.

Resolve upon it this day to bee for God, make this another blessed seventeenth of November. But if through feare, treachery, cowardise, pride, or sloth, you withdraw your selves from Gods work; Deliverance shall come to Gods people another way; and you for your part shall not onely lose your share in the comfort: but you shall bring all the guilt, and sinnes that the Nation groanes under, to stand upon your owne score before God. Yea, (you will think it is a great word; but I speake it not rashly) it may bee more guilty, than the very Authors of our mischiefes, who have beene firme to their owne principles, in the bringing of them in: and you contrarie to your light, and office doe further them, if you not withstand them. As hee who solicited an Emperour for a pardon for one that had killed two men, and received a denyall upon that very reason, that the delinquent had twice imbrued his hands in bloud; replyed to the Emperour: Nay, you killed the second; for if hee had beene cut off for the first, hee had never killed the other. So, abundance of evills committed by private men, are not the sinnes of the Rulers and Princes at the first, but may afterwards through their connivence or want of zeale, be truely [Page] reckoned and accounted theirs. God forbid that you should bring so great a burthen upon your own soules and consciences. Vp and be doing, and the Lord be with you in his cause.

Now although your wisedomes best know what is to be done; and it may seeme unfit to prescribe such a Colledge of Physitians a way of a Cure: Yet give mee leave onely to propound one thing (even the same which was prest in the forenoone) which I suppose would prove a Catholike remedy for all our evills, and the greatest meanes for the lengthning out of our tranquillity, and the healing of all our distempers: that is, the promoting, establishing, and maintaining a faithfull, learned, painfull, preaching Ministery: that every Candlesticke may have a Candle, that every Flocke may have a faithfull Shepheard to guide them. This is the thing I would propound to you. This was the course Iehoshaphat tooke, who sent Princes and Levites, who taught in Judah, and went about through all the Cities, and taught the people. 2 Chron. 17. 7.

Blessed be God for the light that shines among us. Yet I must tell you that of nine or ten thousand parishes, which they say are in England, I believe there are many thousands, which these eighty yeares have not had the blessing to enjoy (at the least any long time) a setled, faithfull, preaching Ministery. So that I believe, (and I speak somewhat from experience) that many thousands, if not thousands of thousands, know not the right hand from the left, in the very principles of the Doctrine of Christ. What ever bee the cause, whether it bee that our Lawes and Constitutions are defective: whether the negligence or corruption of our Governours; whether the want of a [Page] preaching maintenance, or whether all these bee the fault: Certaine it is, there hath beene hitherto a [...], somewhat which hath hindred the spreading of it.

And it is worth your most diligent enquirie, whether the neglect of this hath not beene one maine cause of the ill successe of so many former Parliaments. Could you provide mercifully for people in this, you would make all safe, and England would thanke you as long as it is England.

To incite you, be pleased to consider but these two things.

First, we deserve no further the name of a Christian Nation than this is done, nor any further than this is advanced. This is the Scepter whereby Christ rules: The dwelling of his Word with a people, is the greatest proof of their owning him for their Prince, and his acknowledging them for his owne Subjects. Is any Country esteemed a part of a Princes Dominion, that is not ruled by his Lawes? Neither can any Land be accounted Chists Kingdome, where the preaching of the word, which is the Rod of his power is not established. And the Lord hath ever esteemed the hinderers of his Word, to bee the men that would not have Christ rule over them.

Secondly, if all the good Lawes in the world were made, without this, they would come to nothing; order what you can, leave this undone, you will never doe the thing you aime at. Magistrates and Ministers of Justice will not execute them, and people will not obey them. The darke places of the Land are ever full of the habitations of wickednesse. Psalm. 74. 20. But if Christ Isaiah 11. 4, &c. smite the earth with the rod of his mouth, the Wolfe shall dwell [Page] with the Lambe, and the Leopard shall lye downe with the Kid, the Calfe, and the yong Lion, and the fatling together, and a little Child shall lead them. There shall nothing hurt nor destroy, where Christs Scepter rules: Your Lawes cannot give men new hearts, nor new strength; that is the priviledge of the Lawes of Christ.

The Poets speake of excellent Musitians, who by the power of their Musicke made stones leap into Walls, beasts to bee tame, &c. This will doe more, this will take the stone out of mens hearts, this will give them a new heart; this will make all the Commandements easie; there is a kinde of omnipotencie in it. Ibeseech you amongst all your excellent purposes for our good, let this bee the first, and chiefest: If this will not doe, nothing will: If they heare not Moses and the Prophets, they will not believe though one rise from the dead.

§

§

LONDON: Printed by J. O. for SAMUEL MAN, dwelling in St. Pauls Church-yard, at the signe of the Swan. 1641.

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Title statement

A sermon preached before the Honourable House of Commons, now assembled in Parliament, at their publike fast, November 17. 1640. Upon 2 Chron. 15. 2. The Lord is with you, while yee bee with him: and if yee seek him, he will be found of you: but if yee forsake him, he will forsake you. / By Stephen Marshall, Batchelour in Divinity, minister of Finchingfield in Essex. Published by order of the said House.

Marshall, Stephen, 1594?-1655.

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1641

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2008-09 (EEBO-TCP Phase 1).

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A89580

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Wing M776

ID [STC]

Thomason E204_9

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ESTC R212613

ID [EEBO-CITATION]

99871217

ID [PROQUEST]

99871217

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157694

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(EEBO-TCP ; phase 1, no. A89580)

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— A sermon preached before the Honourable House of Commons, now assembled in Parliament, at their publike fast, November 17. 1640. Upon 2 Chron. 15. 2. The Lord is with you, while yee bee with him: and if yee seek him, he will be found of you: but if yee forsake him, he will forsake you. / By Stephen Marshall, Batchelour in Divinity, minister of Finchingfield in Essex. Published by order of the said House., Marshall, Stephen, 1594?-1655..

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[2], 50 p.

Printed by J. Okes, for Samuel Man, dwelling in St. Pauls Church-yard, at the signe of the Swan,. London :: 1641.. (Incorrectly listed under M776A in Wing.) (Reproduction of the original in the British Library.)

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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.