The right method of safety or, The just concern of the people of God, to joyn a due trust in him, with a diligent use of means. As it was propounded in a sermon preached at Boston to the Artillery Company, of the Massachusetts-Bay in N.E. on the 5th of June 1704. being the day for their election of officers. / By Henry Gibbs, Pastor of a church in Watertown. ; [Two lines from Nehemiah]

The right method of safety or, The just concern of the people of God, to joyn a due trust in him, with a diligent use of means. As it was propounded in a sermon preached at Boston to the Artillery Company, of the Massachusetts-Bay in N.E. on the 5th of June 1704. being the day for their election of officers. / By Henry Gibbs, Pastor of a church in Watertown. ; [Two lines from Nehemiah]

Table of contents

Title page

THE Right Method of SAFETY.

DOCTRINE.

USE 1.

USE II.

USE III.

USE. IV.

ERRATA.

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THE Right Method of SAFETY OR The Just CONCERN OF THE People of GOD, TO Joyn a Due TRUST in HIM, with a Diligent Use of MEANS. As it was Propounded in a SERMON Preached at Boston to the Artillery Company, of the Massachusetts-Bay in N. E. on the 5 th. of June 1704. being the Day for their Election of OFFICERS.

By HENRY GIBBS, Pastor of a Church in Watertown.

Nehem. IV. 14. Remember the LORD which is Great & Terrible, and fight for your Brethren, &c.

Boston: Printed by B. Green. 1704.

THE Right Method of SAFETY.

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Psalm XLIV. 6.‘For I will not trust in my Bow: neither shall my Sword save me.’

THE Perfection and Extensive Usefulness of the Word of God, are eminently and admirably conspicuous in this, that the Duties of every Station are therein Propounded and adjusted, from thence to be discovered and learned. Superiours as well as Inferiours are here Counselled, Instructed, and Commanded: and those who stand upon a Level, are likewise advised of their mutual Obligations. However distinguished Persons are, as to their Particular Posts or Provinces, the several Duties are herein [Page] made known and prescribed, that belong thereunto; they are from hence certifyed, how they should manage themselves, so as to Adorn the Doctrine of God their Saviour, be accepted of, and Walk with Him, and at length be recompenc'd as Good and Faithful Servants. In this Directory, those of the Military Order are not overlook'd, nor left Undisciplin'd: there are hints in it, not a few nor obscure, concerning the Religious conduct, that all such are to be Solicitous about, and Exemplary in; how in the Name of the Lord, they are to lift up their Banners, and proceed in all their Enterprizes. I shall Essay to Recommend, one Branch of their Duty, who belong to this Order, as it is held forth in the Words now offered to consideration; accounting a Reflection thereon, not altogether unsuitable to the Occasion of the present Day and Assembly.

This Psalm before us was composed, either when the Israel of God, was under eminent distress and danger, by reason of Potent and Prevailing Enemies, or with respect unto, and under the prospect of such a Time. The Spirit and carriage that became such a day, are here discovered and exemplified; and that, for Instruction to the Church of God in all the following Ages of it. In the first beginning of the Psalm, the Mercies of God in [Page] Planting or Setling the Children of Israel, according to his Promise unto their Fore-fathers in the Land of Canaan, and in Extirpating their Enemies from thence, are thankfully commemorated. That the Memory of the Great Works of God, be transmitted unto, and preserved among their Posterity, hath been the Pious and Sedulous care of his People; and indeed his Glory is greatly concerned in it, a foundation being thus laid, of Praises to him in after Generations. The Reports handed down from Ancient times, are here Reflected on with due resentments. We have heard with our Ears, O God, our Fathers have told us, what work thou didst in their days, in the times of old; thus the Psalm begins. Which Words relate, to the Victories gained, in Moses's and Joshua's times; and these are acknowledged to be the Effects of Divine Power, and the Result of Divine Favour, as in the 2d. & 3d. verses, How thou didst drive out the Heathen, & Plantedst them, how thou didst afflict the people and cast them out, or rather, didst cause them to shoot forth: For they got not the Land in Possession by their own Sword, neither did their own arm save them; but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them. Which consideration was presented, and inculcated, by Joshua himself, as we may see in Josh. 24. 12. and in Chap. 23. 3. Hereupon subjection [Page] to God, and dependance on him, are solemnly profest, and Deliverance implor'd, as in the 4th. verse, Thou art my King, O God: command deliverance for Jacob. Having made this Profession, they further express their hope in God, that, as he had appeared and wrought wonderfully for their Progenitors, he would not be wanting to rescue and deliver them, from their eminent dangers: as in the 5th. v. The profession of their dependence upon God, is amplifyed by their disclaiming other dependencies; as in the Words of our Text, For I will not trust in my bow: neither shall my sword save me.

These Words are spoken in the Name of Gods Israel, with respect unto their Preparations made, and Forces employed, against their common Enemies. The singular number is used, to denote the concurrence of the whole Body of the People, in this Profession, that they joyned in it with one consent. The Terms in our Text, are not difficult, neither is the Sense of the Words Clouded, or perplexed with different Readings; a brief gloss may therefore suffice for the Explanation of them. By Bow and Sword are intended, all Military Weapons and Instruments, whether Offensive or Defensive; these being put for all others of whatever kind, because they were most commonly improved, at that time, when this [Page] Sacred Writing was Penn'd: all Skill, Strength, and Courage, to employ these, or such like, and all Warlike furniture, aids, and succours are also signify'd hereby. I will not trust in my Bow, 'tis not said, that they would not use or employ their Bow, or that they esteem'd it an indifferent matter whether they did or no, but that they would not trust, or confide in it. Neither shall my Sword Save me, they did not propose to lay it aside, as unnecessary, or unprofitable; they did not allot upon safety and deliverance, did not expect that their Enemies should be defeated and subdued, without any means used, to guard against and resist them. Those Expressions in the preceeding verse, of Pushing down their Enemies, and treading them under, intimate their activity and endeavours in order to conquest. Not trusting in these, not being Saved by them, do therefore imply, that altho' they were to be employ'd, and their best to be done in that way, yet their trust should be placed elsewhere for Safety; and where they should place it, the Verses fore-going and following plainly inform us, Viz. In the Name of the Lord, in his Right hand, and in the Light of his Countenance, or in his Power and Favour: there they apprehend sufficient ground of Trusting, & Boasting. The sense and import of the Words being thus determin'd, the Doctrine lying before us is this, Soil.

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DOCTRINE.

The People of GOD, when called to Employ their Arms against their Enemies, should be careful not to Trust in them, but in GOD for Salvation.

This Doctrine comprizeth several things, and perhaps not improper for our Meditation at present.

1. The People of God are often Assaulted by, and greatly Exposed to the Rage and Violence of outward Enemies. There would be no need of Sword or Bow, where there no Enemies to encounter; and had not Sin entred the World, there would not have been any. Perfect amity continued, until Sin made a Rupture. Man by his Revolt from God, lost that Soveraignty over the Creatures, which was at first granted to, or vested in him, so that instead of yielding Service and Subjection unto him, they often make head against, and spoil upon him. But furthermore, an unnatural Enmity of mankind against each other is the woful fruit of the Apostacy. The Lusts of men produce in them more Savage dispositions, and oftimes engage them in more Barbarous practices, then the greatest Rage or Fierceness of bruit Creatures ever bewray'd. [Page] They pursue each others destruction with an implacable hatred, insatiably thirsting after blood, and delighting to imbrew their hands therein. The bloody Wars that have been carry'd on, from the first Ages of the World, are an Undenyable Proof, of the deep corruption of man's Nature: for who can imagine, that man was at first framed, by a Being of infinite Goodness, with any such qualities, as are then manifested? And it is a clear evidence of the dreadful Wrath of God, against a Sinful World, that men should be the Executioners of each other, with a worse then ferocious cruelty. What a prodigious and frightful carriage, do some furious Battels and Sieges produce? Things could not possibly have been at this pass, if man had continued in friendship with his Maker. But the People of God, are of all others, most obnoxious to the fury of Enemies; not that they give more occasion for it, but because of the Enmity that is fix'd, between the Seed of the Woman and the Seed of the Serpent. The Little Flook of Christ, is hem'd round with devouring Wolves, who are always spiteing of it, gnashing their teeth upon it, and ofttimes actually making a prey thereof. From the days of Abel, and throughout the Successive Ages of the World, the faithful Servants of God have been maligned, and maliciously [Page] treated, by those who were acted with the Spirit of Cain. Thus it hath fared, not only with particular Persons, but with Communities, yea with the Body of those who have professed the Name of God, his truths, and ways. The Church hath always had Enemies combining and conspiring for its Ruin, and those not mean and contemptible, but mighty, and formidable. Her Adversaries are the chief, her Enemies prosper, Lam. 1. 5. How frequently were the Neighbouring Nations confederated, to root out the Name and Remembrance of Israel from the Earth? From the infancy of the Christian Church, and wherever it hath made any figure, all manner of hostile methods, have been Employ'd to destroy it. When all the Earth hath been still, and all quiet, yet then hath Zion been comfortless, and Judah scattered, through the restless malice, and tyranny of their Adversaries. There have been but few such Pauses and intrivals, whereof it might be said, Then had the Churches Rest. The Wrath of the Dragon, against those which keep the Commandments of God, and the Testimony of Jesus Christ, hath never been long conceal'd and dissembled. The most virulent and inveterate of Enemies, have been hitherto harrassing the People of God; and as it hath been thus, 'tis likely to be so, until those calm and peaceful days commence, whereof we find those comfortable [Page] Predictions, in Isa. 60. 18. Violence shall no more be heard in thy Land, wasting nor destruction within thy Borders. And Chap. 65. 25. They shall not hurt, nor destroy in all my Holy Mountain saith the Lord. Also in Hos. 2. 18. I will break the Bow, and the Sword, and the Battel out of the Earth, and will make them to lye down Safely.

2. It is no ways unbecoming the Profession of the People of God, to resist or oppose their Enemies, with force of Arms: Or, 'tis lawful, warrantable, and a duty for the People of God, to employ Military Weapons, in order to their own safety. Their Enemies being so many, and malicious, it concerns them to use or improve all suitable means, for their own defence and security; among which their Sword and Bow are to be numbred. Prayers of Faith are fitly enough stiled the Saints Artillery, but these are not inconsistent, with the use of Outward Weapons; Joshua must choose out men, and fight with Amalek, while Moses is lifting up his hands in the Mount, Exod. 17. 9, 10, 11.

We may easily concede, that War is not for it self desireable, or eligible: that the devouring Sword is not to be drawn upon every slight occasion; such a severe Remedy is only proper in a desperate case. To delight in War is mention'd as a bad Character, Psal. 68. 30. as arguing a base mercenary Spirit, a barbarous [Page] blood-thirsty disposition, or an insatiable ambitious humour. 'Tis notorious, that the principles upon which the most undertake in War, are unjustifyable, yea very hateful & abominable; and that the most of Wars, are as to their rise, source, and original extreamly evil. The Wars of Sovereign Princes, and of free States, what are they for the most part better than a more plausible and powerful Sort of Piracies? being design'd to remove the bounds of the People, to rob their treasures, and put down the Inhabitant, as was spoken of the Assyrians incursions and conquests; Isa. 10. 7, 13. Although these things be readily granted, yet the unlawfulness of War in all cases, may not from thence be concluded.

I shall not now dispute, nor undertake to determine what considerations, will Legitimate a War; but only observe, that neither the Law of Nature, nor the Revelation of the Mind and Will of God in his Word, interdict the Use of Arms, but it is countenanced, and warranted by both. This is consonant to the impressions and dictates of the Law of Nature, one principal branch whereof, is Self-defence, or preservation. Most evident is it, that a Government hath no security, against the Seditious, or insurrections of Male Contents, nor against the Hostilities, Encroachments, and Usurpations of Forreigners; that there can [Page] be no good Order maintained, nor Justice have its free course; that all Civil and Sacred Liberty would soon be ravish'd by Unreasonable men; that Violence, Oppressions and Rapine would universally and unavoidably prevail; that Humane Societies (as things now are) must disband, without the improvement of Military Weapons. Now if the insults and Outrages of Enemies, cannot ordinarily be prevented or represt without this, it may well be esteemed a just and lawful method.

And there is nothing repugnant hereunto in the Holy Scriptures: for however sparingly the Sacred Oracles may speak in this matter, because the corrupt natures of men are apt to exceed and over-do herein, yet there are sufficient mediums to confirm our Assertion obvious in both Testaments. We find Directions given by God himself, to his People of old, about the manner wherein they should manage their Wars, Numb. 10. 9. Deut. 20. 2, 3, 10, &c. We find it threatned as a sore Judgment, a presage of ruin and desolation: That the Lord will take away from Jerusalem, and from Judah, the Mighty man, and the Man of War, Isa. 3. 2, 8. We find a promise as a blessing, that accompanies the greatest of blessings, even, that the Lord of Hosts would be for Strength to those that turn the Battel [Page]in the Gate. We find that some of the most Eminent Saints, whose Names and Acts are Enrolled in the Sacred Pages, have been famous for Military Atchievements: And we also find instances of some in our Saviours days, and of his Apostles, who were Souldiers by profession, who had received and held their Commissions from Heathen Rulers, and yet their faith is highly celebrated. And we find also Predictions in the Apocalypse, about the Wars of the Church with Antichrist, which are propounded with manifest approbation. And Authentick History informs us, that many of the Primitive Christians, Served the Roman Emperours in their Wars, and were justly reputed the best or bravest of their Souldiers: those who apologized for them against their Persecutors, insisted on this instance of their Loyalty and Usefulness, viz. their readiness to bear Arms, and expertness to use them for the Publick Good: The Christian Legion was the wonder of the Empire, and the terrour of its Enemies.

There have indeed been many Arguments advanced, to prove the work of a Souldier, and so the use of Arms unlawful, both by persons of an Enthusiastick Spirit, & by some who have pretended to judge, more than others, by Reason in matters of Religion: but all their pretensions are ill-grounded, and of [Page] dangerous consequence. It is observable, that the Arguments insisted on by such, have a direct tendence to subvert or undermine the foundations of Civil Government; they bear hard upon the Magistrates Office, who is by God himself entrusted with the Sword, and who if he would not bear it in vain, must sometimes unsheath and weild it against those who do evil. Whereas it is pleaded, that to use the Sword, is directly contrary to the design of the Gospel, and to those Lessons of Humility, Meekness, Patience, and Love that are therein given; the invalidity of the plea, may easily be demonstrated. 'Tis true, Christ came not to destroy mens lives; but to save them, Luk. 9. 56. and therefore a cruel sanguinary Spirit, ill becomes the profession of Discipleship to such a Saviour: but that the profession of Souldiers, doth not necessarily imply such a Spirit, is most certain. The preservation, and not the destruction of mens lives, is the primary end of that profession; the destruction of none, any further than it is necessary, & conducive to the Publick Weal is to be pursued thereby. As for those Directions given to Christians, of not resisting evil, of doing good to them that hate them, of recompencing to none evil for evil, of not avenging themselves, but giving place to wrath, they are grosly strain'd & wrested, if not understood and interpreted with respect [Page] to private Retaliations. That these are not intended, to bind the hands of the Magistrate, from taking due revenges on those who disturb or endanger the Common-wealth, who would root out Religion, enslave or destroy the People, is manifest from what is exprest, in Rom. 13. 4. He is the Minister of God, a Revenger to execute wrath. 'Tis certain, that the Sword was not ordained to Convert the Nations from infidelity, but the Preaching of the Everlasting Gospel: As where the Gospel is aright entertained, there is a meek and lowly Spirit, so to promote and propagate the interest thereof, agreeable methods should be used: but this hinders not, but that the People of God, may with their Swords endeavour to defend themselves, confront their Enemies, and recover their own just rights.

I shall further add here, that altho' God needs not instruments to do his work, yet ordinarily he improves, them; and it is to [...] his Power for any to expect help from him, while secure and careless. When the Divine Majesty had his Pavilion, and [...] among the [...] of Israel, protecting & conducting them, by a Pillar of Cloud & Fire, yet then the use of Warlike Instruments was called for. When Israel w [...] to Enter and Possess Canaan, they must encounter their Enemies with force of Arms; although God [Page] gave them the Land, yet their Enemies were dispossest thereof in a Warlike manner. And afterwards, when any notable deliverance was given to Israel from the Oppressions and Ravages of their Enemies, some certain Persons were raised up, who signaliz'd themselves with a Martial Spirit, to be their Saviours: the Valour and Power of the Judges were from the Spirit of the Lord moving in and resting upon them. And of later days, the Salvations afforded to the People of God, have been wrought out, or effected for them in this way. Conclude we then, that the People of God may, yea it is their Duty, to employ their Arms against their Enemies, when Environ'd and molested by them; that vigilance and diligence are to be exprest for this purpose; and those who thus employ them in a rightful cause, do as truly fight the Battels of the Lord, as those of old did.

3. In the Use of their Arms, or of Military skill and force, the People of God should be cautious, not to trust therein. Although it well enough becomes their Profession to improve these, and they are often called thereto, yet it is no ways allowable for them to place their confidence therein; tho' they are to express, all prudent, and sedulous care hereabouts, yet they must not promise themselves, allot upon, or confidently expect safety hereby. How peremptorily [Page] is such a trust disclaimed, or renounced in our Text? I will not trust in my Bow, my Sword shall not save me. The Vanity, Sinfulness & danger of such a trust may be here considered, as the ground & reasons why it should be avoided.

1. Such a trust is very vain and unreasonable. And it may appear to be so, by considering the weak and insufficiency of all Means and Instruments respected as in themselves, together with all the determining Counsel, & overruling Providence of God. It is not in man that walketh to direct his own steps, Jer. 10. 23. He is not able by all his contrivance and precaution, by greatest diligence and application to accomplish what he designs or desires: He cannot foresee, and provide against future accidents, and therefore oftimes rusheth into ruin when he thinks to choose for the best. But the Counsel of the Lord standeth for ever, and the thoughts of his heart to all Generations, Ps. 33.II. That the affairs of mankind, are managed and ordered, by a secret and powerful hand; sometimes besides, and sometimes contrary to the intentions and expectations of those, who are the principal actors, is most observable. How Instruments and means, are governed by Providence, and other issues produc'd, than the Nature and Connection of Second Causes do promise, was an observation made by Solomon, and recommended to the regard of all, in Eccl. 9. 11. I returned, and saw under the Sun, [Page]that the race is not to the swift, nor the battel to the strong, neither yet bread to the wife, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance hapneth to them all. How often are the most profound Politicks baffled? The choicest and likeliest, instruments, and the most probable means blasted? How suddenly, & unaccountably, is the Scale of Humane affairs oftimes turn'd? whereby those who enjoy'd a current of Prosperity, are oftimes brought under the greatest disadvantages. The plots or projections that men have a long while labour'd in, are often unhing'd by an invisible hand, when seemingly ripe for Execution: the Methods they take to raise themselves are the things that lower and confound them. Those who are of the greatest Capacities, and of the highest Zeal, can sometimes effect nothing; when those who are of mean and contemptible appearance shall do wonders. Mighty powers shall crumble to nothing, when a small party shall with speed and facility prevail. The greatest Revolutions in the World, have been accomplished with weak and inconsiderable Forces; the most numerous, and best provided Armies have been signally frustrated, and put to the rout. Many instances of these kinds, may be found in Scripture Records, and the Annals of our own Nation afford to us, and to all mankind, [Page] very memorable Relations to this Purpose. So many things may intercept, the most probable designs, so often are the Preparations and actions of men over-ruled unto contrary Events, than were look'd for; such uncertainties attend the course of War; that repeated and almost daily experience shews, how vain it is for any to trust in their Sword and Bow; that those who put on their Armour, should not boast, themselves, when doing of it. Vain is the help of man, Psal. 108. 12. and therefore vain is it, to trust in man for help.

2. This Confidence is Sinful. The Evil hereof may be argued from the nature and tendency of it, as well as from the Reproofs in Scripture that concern it. God himself, challengeth the trust and dependence of mens Souls, and forbids the placing or exercising of it, upon other Objects: He is then own'd to be God, when means are used as subordinate to his determination, and Efficiency; but he is forsaken or disown'd, when an Arm of flesh is rely'd on; hence 'tis said, Jer. 17. 5. Who trusteth in man, and maketh flesh his Arm, & whose heart departeth from the Lord. To trust in the Creature, is derogatory to the Glory of the Creator, 'tis a denyal of God who is above, 'tis a reflection on his Majesty, Soveraignty, and Greatness: to trust in means when improved, is to exalt them into the place and [Page] stead of him, upon whom their Virtue and Efficacy intirely depends. Confidence in Arms and Forces prevents the due attendance on the Duty of Prayer, and other Religious exercises: these are wholly shut out, or but slightly, remissly, and formally attended where that prevails; and thus to do, is to contemn or renounce the divine favour. They do not Set their hearts aright, their spirits are not stedfast with God, they are inclined to follow indirect courses, who are thus confident. God, by the Prophet Isaiah, rebuked his People, for that, upon an invasion of their Enemies, they were so intensly concern'd to improve their own power & wisdom, in fortifying of themselves, but neglected him the mean while, Isa. 22. 8.—11. And thou didst look in that day, to the Armour of the House of the forrest.—Ye made also a Ditch between the two Walls; but ye have not looked to the maker thereof, neither had respect to him that fashioned it long ago. And they are also sharply reproved, because in their Endeavours to strengthen themselves against their Enemies, they did not take Counsel from God, nor ask at his mouth, Isa. 30. 1, 2. A trust in Second Causes, is contrary to the Profession of Gods People, and when truly penitent, they profest against it; Hos. 14. 3. Ashur shall not save us, we will not ride upon Horses; whereby all Forreign Succours, and Domestical Preparations are intended.

[Page] 3. Tis very dangerous, as well as irregular and groundless. They are in danger, not only of miscarrying in what they enterprize, but also of incurring divine Anger, who thus fix their trust. There is a grievous Wo and Curse denounced against such, Jer. 17. 5. Cursed be the man that trusteth in man, Isa. 31. 1. Wo unto them that stay upon Horses, and trust in Chariots, but they look not to the Holy one of Israel, neither seek the Lord. No wonder we read such comminations, for if God is neglected he is justly offended. What a Series of troubles and disasters, was entail'd upon the Reign of Asa, on this account! See 2 Chron. 16. 7, 9. Because thou hast not relyed on the Lord thy God, herein thou hast done foolishly, therefore from henceforth thou shalt have Wars. Gods Honour engages him, to disappoint the confidence of those, who thus desert him; and by giving their Enemies advantages against them; he lays matter of Conviction before them about, and constrains them to a sense of their Error and Guilt. Such are left to take wrong steps or measures, to follow misguided counsel, whereby they become involved under further mischiefs and calamities: their endeavours to extricate themselves from their difficulties, do but further entangle and embroil them therein. And indeed, having no sure nor sollid foundation for their trust, they are at every push and [Page] turn wavering in their Resolutions, uncertain in all their paces or motions; they are fill'd with vexatious cares, fears and griefs under every ill Omen or aspect; which naturally tend to their hurt or damage. God may rightly forsake those, who in this respect forget their Duty, and transgress against him; and then their spirits will shrink up, their projects be carry'd head-long, all will go to wreck. [...] confidence frequently proves [...] doing. 'Tis remarkable what we find to this passage, in Isa. 30.15,16. Thus saith the Lord, the holy one of Israel, in returning and rest shall ye be saved: but ye said no, for we will flee upon Horses; what was the effect of this! Therefore shall ye flee; and we will ride upon the swift, therefore shall they that persue you be swift. By these reflections we may perceive, of what importance it is, that the People of God, don't misplace their trust, when they are to be active, against their Enemies.

4. The fourth and last thing contained in the Doctrine is, that the People of God should be careful, to place their trust in him for Salvation, when called to employ their Arms against their Enemies. This was their profest resolution and care, Psal. 20. 8. Some trust in Chariots, and some in Horses, but we will remember the Name of the Lord our God.

Trusting in God is the constant Duty of [Page] a Christians Life: Considered in general, it implies for the foundation of it, a belief of the Being, Attributes & Providence of God, and also of the truth of his Co [...]ant-promises; it implies in the nature of it, a resignation to the Will of God, of an expectation of good from him, in his own way and time.

As it relates to those who are called to Military Employments, it intends a dependence upon God, for all needful conduct, and for a good issue of what is before them. Hereunto are requisite a sincere and upright intention in what they undertake, good assurance of the equity of the Cause they engage for, and the justice of their Call thus to be engaging, with a studious and diligent conformity to what is prescribed in the Word of God, for the rule of their lives. And indeed, they have no warrant to expect direction, assistance, & a blessing from God, who are not excited with a concern for his Glory, and the publick interests of his People, who matter not whether the Cause be good, or Call be clear; who are regardless of what is pleasing to God, or will abandon themselves, to dissolute or licentious courses.

A trust in God, qualifyed as hath been mention'd, should be exercised by his people, when using means for their own safety, against their Enemies. To animate them to this [Page] trust, the Priests of Old were to direct, encourage, and bless the Armies of Israel, when marching forth, Deut. 20. 2, 3, 4 The Priest shall approach, and speak to the people, saying Hear O Israel, you approach this Day to Battel against your Enemies: Let not your hearts faint, fear not, do not tremble, neither be ye terrified because of them: For the Lord your God is he that goeth with you, to fight for you against your Enemy to save you. It was by their faith, which certainly includes in it a trust in God, that those Worthies of whom we find such Encomiums in Sacred Writ, Encountred and put to flight Armies of Aliens. And of later times, the Armies of Christians have engaged their Enemies accordingly: the Devices in their Banners, their Signals to Battel, have been an indication of their just sense hereof. Upon what accounts the People of God should be thus careful, may be evidenc'd in a few particulars.

I. All Salvation is from God, and he is a fit object, for trust or dependence at all times. He is often stiled the God of Salvation. Whoever are the instrument, & whatever the method, whereby a people obtain safety and victory, God is the principal Author thereof; hence said Solomon, Prov. 21. 31. The Horse is prepared against the Day of Battel, but safety is of the Lord. The influence, efficacy, casuality of [Page] all secondary Beings, are applied, excited, restrained as he sees fit. All Hosts in Heaven and Earth are his, and at his Command; they move according to his Orders. The Mighty Angels, whose agency in the fate of Armies, and issues of Wars is undenyable, receive their Commission from him for all they do, Isa. 37. 36. Dan. 10. 20. He is a God near at hand, and afar off also, Jer. 23. 23. He is the God of the Hills, and also of the Vallyes; and therefore he is in every place and straight, at every juncture, under all emergencies a suitable object for trust. His Wisdom is sufficient to defeat all plots, and intriegues; oftimes therefore by unexpected means, in an unthought of, and surprizing manner, he delivers and saves his People. His power is sufficient to sustain and support against all Oppositions, to rescue from all dangers, and overturn all contrary interests, 2 Chron. 25. 8. He hath power to help, and also to cast down. He is stiled the Rock, the Strength, the Keeper of Israel; He can Command deliverance for Jacob, and his Word of Command will certainly effect it, when ever he pleaseth.

2. By trusting in God his Glory is promoted and secured. God is jealous of his Glory, he will not allow that it should be given to any other; and his People are obliged to be very tender of it. The Wise man must not glory in his Wisdom,[Page]the Mighty man in his Might, nor the Rich man in his Riches, but he that glorieth must glory in the Lord, Jer. 9. 23, 24. What men place their principal confidence in, that they Deify and Glorify: while therefore the People of God use means for their own safety against their Enemies, it concerns them in order to their glorifying of him, to be Exercising their trust upon him. Two things may here be Suggested, viz.

1. The Divine Perfections, and the All-disposing Providence of God are directly acknowledged hereby: the respect owing to him upon the account thereof is then yielded. 'Tis a very reasonable, and comprehensive injunction, Prov. 3. 6. In all thy ways acknowledge him. Because God is the first Cause, the Supream Ruler and Moves of all Beings, and Affairs, because His Eyes run to and fro throughout the Earth; and all wheels are exactly moved according to his pleasure; even the most minute circumstances & incidences, fall under his cognizance and direction, therefore a deference is due to him, in all undertakings, because of and through him are all things, therefore should all be for him, Rom. 11. ult. But unless he is trusted in he is not duely acknowledged; the glory due to his Name is otherwise withheld: As to the Success or issues of War, these are most certainly under his disposal: He umpires and [Page] arbitrates in all Engagements; He is stiled the God of Armies, and his hand gives the victory. He raiseth the spirits of men, or dispirits them: He inclines them to prosperous methods, or infatuates their Counsels: He strengthens or enfeebles them: and innumerable are the ways, whereby he doth such things. The Lord of Hosts mustreth the Host of the Battel, Isa. 13. 4 And when he pleaseth to make an Army successful, the Inhabitants shall be of small power, greatly dismayed and confounded, advantages shall be hidden from them, and even their own amused minds, & frightful fancies shall precipitate them into disasters: the breaking of the Bow, the Shield, and the Battel are ascribed unto God, at his Rebuke, both the Chariot and the Horse are cast into a dead sleep, &c.

Now it is by trusting in God, that his Supremacy, Omnipotence, Wisdom, Goodness and Faithfulness are confest by his People; and his Government or influx as to all such concomitants: hereby they acknowledge that he is their King and Saviour, that no Rock is like their Rock. Such an acknowledgment did King Hezekiah make, when he exercised his trust in God, for protection from the Arms of proud Sennacherih, Isa. 37. 16. O Lord of Hosts, God of Israel, that dwelleth between the Cherubims, thou art the God, even thou alone,[Page]of all the Kingdoms of the Earth, and hast made Heaven and Earth. And such a Confession was also made by King Jehosaphat, when the Children of Moab, Ammon and Mount Seir were bandyed against him, and invaded him, 2 Chron. 20. 6, 7, 12. Thus to be expressing a respect unto God in these their weighty affairs, are his people by vertue of their profession indispensably obliged.

2. Hereby the Glory of God is secured for the future. Those who are careful to trust in God for Salvation, will be most ready to offer praise unto him, when Salvation is obtained: Where men place dependence, there they render homage when their designs are compassed, or their enterprizes speed according to their minds: they that trust to their own Net and Dragg, will burn incense to these: but those who trust in the Lord, and commit their way to him, will bring their Spoils to his Altar: when their desires are accomplished, they will readily say, as in, Psal. 115. 1. Not unto us, O Lord, not unto us, but unto thy Name give glory: they will boast in God all the day long, as it is exprest in our Context. David who was an instance of a settled trust in God, how full do we find him in his acknowledgments unto God for all he obtained; Psal, 18. 32, 33, 34. It is God that girdeth me with strength, and maketh my way perfect; [Page]he maketh my feet like Hinds feet, and setteth me upon my high places; He teacheth my hands to War, &c. Trust in God is ever accompany'd with Humility; now the more humble any are, the more concern'd will they be to ascribe all praise unto God. Such Confessions are uttered by those when delivered or prospered, whose confidence hath been aright exercised, as we find in, Psal. 118. 15. The Right hand of the Lord hath done valiantly? Psa. 98. 1. His Right hand, and his holy Arm hath gotten him the victory. God will by no means allow his people to be puff'd up with success, or to vaunt themselves; hence it is said, Jud. 7. 2. Lest Israel vaunt themselves against me; saying, my own hand hath saved me: those who aright trust in God will be shy of this. And may I not add here, that such will, when things appear doubtful, or go most cross to their desires, make a due construction thereof, and acknowledge his Name therein? When the People of God are careful in this regard, their Spirits are moulded to a submissive temper, unto a due acquiescence under all Divine Disposals.

3. This is the most successful course. And verily it is to a right acknowledgment of God, the promise is made in the fore-mentioned, Prov. 3. 6. He shall direct thy paths, or succeed and prosper thy undertakings. We are assured, [Page] Psal. 118. 8. that it is better to trust in the Lord, than to put confidence in man. What influence this trust hath unto success may be considered under two Heads.

I. A trust rightly placed in God, will inspire with true Fortitude and Magnanimity. 'Tis naturally productive hereof. Nothing can more whet the courage of men, or prompt and animate them to great undertakings than this. Such who can trust in God need not flag nor be appaled, when the greatest difficulties appear: their Spirits will remain unbroken & undaunted, even when all foundations are out of course, Psal. 46. 1, 2. God is our refuge and strength: a very present help in trouble. Therefore will not we fear, though the Earth be removed, and though the mountains be carried into the midst of the Sea. And to the same purpose was it declared by David as to his own case, Psal. 27. 1,2. The Lord is my light and my salvation, whom shall I fear! the strength of my life, of whom shall I be afraid? He who is sensible, that the cause he undertakes in is better than his life, and who commit himself unto God in managing of it, will set his face as a flint, will not faint or flinch when hazards surround him; such a person will proceed obstinately, and without dread or dismay. They that hope in the Power, Mercy and Providence of God, will be steady under [Page] all Changes: their hearts will be fixed, evil things will not shake them. Trust in God will produce calmness or composure in the spirit of men, under the most threatning circumstances; will cause them to undertake the hardest Services, & to undergo the greatest hardships; hereby the People of God have waxed valiant in fight, and prevailed.

2. This affiance in God engages his favour and blessing. Hereby he becomes obliged to grant his merciful conduct, and a good issue, Psal. 33. 18. Behold the Eye of the Lord is upon them that fear him, upon them that hope in his mercy. Those are doubtless safe and unconquerable, whom the Eternal God engages to be a Refuge unto: They cannot be overmatched, or overborn, who have the God of Jesurun for their help, their Enemies shalt be found lyars unto them: He is ever watchful for their defence, and present when they need; by his conduct safety will be experienced in the most hazardous adventures, and success notwithstanding all obstacles; but this is the priviledge of those who aright repose their trust in him. He is their help and their shield, Psal. 115. 9. See the different effects of trusting in God, and of trusting elsewhere set forth in, Psal. 20. 8. they are brought down and fallen, but we are risen, and stand upright▪ That God will not forsake or abandon those who [Page] trust in him, we are certified by famous instances on Scripture Record; 1 Chron. 5. 20. They cried unto God in the Battel, and he was intreated of them, because they put their trust in him, 2 Chron. 13. 18. The Children of Judah prevailed, because they relyed upon the Lord God of their Fathers. King Asa made this his plea for help against his Enemies; 1 Chron. 14.11. Help us, O Lord our God, for we rest on thee, and in thy Name go forth. A peculiar regard will God express to those who keep in the line of Duty, and confide in him for Salvation; the Lord is good, a strong hold in the day of trouble; he knoweth them that trust in him, Nahum. 1.7. He approves of and is well pleased with all such.

Having thus considered the Contents of the Doctrine, and the grounds thereof: Let us proceed to make some Remarks thereon by way of Application.

USE 1.

We may from the premises infer, That those who are truly and strictly Religious, are best qualified for Service in a Military Station: I mean (caeteris paribus) their other Endowments of Body and Mind being equal. This Inference is natural and obvious, for such, can aright exercise a trust in God, and are disposed to do it in all their Affairs. In the way of his [Page] Commandments is God to be trusted, Psal. 119. 166. Lord, I have hoped for thy Salvation, and done thy Commandments. Those who are conscientiously observant of approving themselves unto God, by avoiding whatever is offensive to him, and by discharging all the duties incumbent on them, may Encourage themselves in the Lord, or be stedfastly trusting in him: and who so fit as these to stand in that Order wherein dangers are to be expected and waited for? who so likely to be employed therein to advantage? The people that do know their God, shall be strong and do exploits, Dan. 11. 32. Now, they that know his Name do trust in him As for those who are at Enmity with Heaven, who are continually affronting and defying the Great God, as profane and debauched persons are, how can they trust in him? or what reason have they to hope that he will stand by them? The boldness of such is the effect of a senseless or stupid spirit, of a desperate phrenzy? they may at sometimes brave it out in the face of Death, but it is because they are not aware, or don't bethink themselves of the consequents thereof: let the Consciences of such be but alarm'd and rouz'd, their Resolutions will suddenly cool, and their Spirits recoil, the terrors of the Lord will make them affraid, they will tremble at the tidings and approaches [Page] of their Enemies, as of the Executioners of Divine Revenges. Surely then, they are best fitted to speak with the Enemy in the Gate, whose Reverence of God, and dutiful behaviour towards him, incourages and warrants their trust in him. True Piety is a main qualification for good Souldiery; it not only graces or beautifies those who make profession thereof, but will render them more useful and successful in their several Capacities. The more devout, the better Souldiers; such only who are truly Religious, can value a good Cause, they are most likely to approve themselves faithful & steady in their respective Charges, and the Courage of such is owing to sure and unshaken principles. The profession of Souldiers, and the profession of Christianity are so far from being at odds, that nothing more accomplisheth for the former, than such a belief of Christian Principles as doth produce an agreeable practice.

USE II.

It is the great interest of a People, when exposed by Enemies, to get into good terms with God, that so they may trust in him for Salvation. Those who are called to jeopard their lives in the high places of the Field, should approve themselves such, as may aright exercise a trust in God; [Page] and verily, it concerns a people in general, for the Service of whom Military Forces are levyed & employed, to be thus also approving themselves. What can expert and valiant Warriours do in behalf of a people, whom God is in Honour engaged to contend with, and bring low? Naked and Defenceless are they, from whom God is departed, although their Borders should be lined and covered with the most valourous Souldiers. If God will punish his Jerusalem, a few wounded & feeble Chaldeans shall be too many and too strong for them; but if he will protect it, huge Hosts shall instantly be Discomfited and Scattered. 'Tis then of principal concernment, unto the Professing People of God, when the Grievousness of War is upon them, to enquire wisely and seriously, whether they may on good grounds place their hope and trust in him for Salvation. They who can say as that Church in this Psalm did, their trust in God will be well grounded. See v. 17, 18, 20. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant; our heart is not turned back, neither are our steps declined from his ways, &c. But to apply this consideration to our Case, if we cannot thus plead, we should bethink our selves wherein we have forgotten God, and prevaricated in his Covenant: be humbling our selves for, [Page] and turning from what hath been matter of provocation to him; and thus be in good earnest, seeking Reconciliation with him: then may we get him engaged for us who is the God of Armies, then may we trust that our Arms shall be prospered, that our Bow and our Sword should not return empty. Were we a Righteous and Holy People, we might boast in God, be confident that his Face would be towards us, and his Arm employed for us; if we hearken to him, and walk in his ways, we might allot upon it, that he would soon subdue our enemies, and turn his hand against our Adversaries, Psal. 81. 13, 14 But if his Holy Mountain is forsaken, if his Covenant is neglected, if we are false, deceitful, and unsteady in our dealings with him, we must justify God tho' he cast us off, and put us to shame, and go not forth with our Armies, and suffer those that hate us to spoil for themselves. When Israel turns their backs, and fall before their Enemies, we are told the cause in, Josh. 7. 13. There is an accursed thing in the midst of thee, O Israel; Wou'd we make God our trust, and enjoy his Salvation, we must search out the accursed thing, we must amend our ways and our doings. Were this our sincere aim and pursuit, then should we be Fenc'd and Hedg'd about with Divine Protection, the Weapons formed against us should not prosper; then should we be [Page] priviledged, and might triumph, as in Psal. 46. 7. The Lord of Hosts is with us, the God of Jacob is our Refuge, Selah.

USE III.

We are hence instructed, With what design and frame of spirit, Military Skill is to be sought, and Military Preparations to be made. These are to be considered as means under God of the publick safety, and accordingly to be pursued; but an intire Resignation should be made to him, and a due trust exercised in him as to the success thereof.

'Tis very commendable to be seeking after skill in Military Science or Faculty, and the attainment thereof is a valuable Talent. However this is from God, and is his Gift; yet it is not to be expected from him immediately, but by his blessing upon the industrious use of proper means. Abraham took care that his Houshold Servants should be tutored to the use of Warlike Weapons, Gen. 14. 14. When David assum'd the Government upon Sauls Defeat & Death, one of the principal things, wherein he manifested his care of the Common-wealth, was that, 2 Sam. 1. 18. He bade them teach the Children of Judah the use of the Bow. There is an honourable mention made of such in the Scripture Record, who [Page] were skilful is War, able to bear Sword and Buckler, and to shoot with Bows, 1 Chron. 5. 18. And in ch. 12. 18. Men of War fitted for the Battel, who could handle Shield and Buckler. They may well be accounted some of the most useful persons in a Common-wealth, who excel in such like skill and endowments, and who are promoters thereof. What will Stores and Magazines signify, without men of Skill and Spirit to apply and manage them? But to seek after Military Accomplishments only as an Ornament, or piece of Gallantry, is vain: and yet less justifyable is it, to attend Military Exercises as a sport or piece of pastime: if due references are not made herein, that time expended about them is but lost. It is acceptable to God, when proficiency in the Art Military is endeavoured, with a design of Service to him and his Church; those who don't thus regard it, do but trifle in their pretences about it.

All due Preparations both to withstand & offend an Enemy, are proper & incumbent, especially in times of danger. 'Tis inexcusable folly to be negligent in this regard, for indeed none can aright trust in God, who are slack as to the use of means ordained and afforded. Persons of a Military Order and Spirit, are therefore to be encouraged; those who bear Arms for the Service of the Publick, [Page] should be well provided for, and rewarded: all needful Supplies of every kind procured and in a readiness: but whatever care is used in these things, it must be with an eye to God, resigning and commending all to his blessing. In Nehemiah's time, when a sudden Onset was expected, from those who were malignant against the interests of the People, and of the Worship of God, we have an account of his exemplary method, Neh. 4. 13, 14. I set the people after their Families, with their Swords, their Spears, and their Bows: and said to the Nobles, to the Rulers, and unto the rest of the People, be not ye afraid: Remember the Lord which is Great and Terrible, & fight for your Brethren, your Sons & your Daughters, your Wives, and your Houses. The prudence and Religion of Hezekiah, when a potent and victorious Adversary was approaching to the Gates of Jerusalem, we find recorded, 2 Chron. 32. 1—8. So then when the Bow and Sword are prepared, when skill or dexterity for the due improvement of these is endeavoured after, a Service for God and his People should be intended; but moreover there should be a rest, relyance or dependence upon God, in order thereto.

All I shall here add is this, that it is justly to be accounted a mark of Divine Desertion, when there is a general failure among a People [Page] of Persons Spirited for Military Service; and when the pursuit of qualifications for it, is look'd upon as a little, impertinent, inconsiderable thing; and also, when a secure Laish-like Spirit prevails: but yet when the utmost is done, that can be done by a People as to the things mentioned, God must be acknowledged as God, by being intirely, absolutely confided in.

USE. IV.

This Respect unto God or trust in him, in all our endeavours for safety, under our present circumstances, is now to be Recommended. If we believe a Providence, we can't but acknowledge that this is incumbent; as we would not be wanting in our Duty to God, nor incur his Displeasure, as we would not be blasted in our undertakings, but obtain an Expected end, we must practice accordingly.

The tendency hereof, is not to nourish security, but to take off from a false, foolish, and dangerous confidence. There is a great difference between neglecting and not confiding in means. To be carefully using of them, and yet to consider or regard 'em in their proper place, is a point of great concernment, and not a little caution is needful hereunto. There are two Extreams, and there is danger [Page] on either side, viz. Trusting in means while neglecting of God, and trusting in God while neglecting or careless of means. We are especially incident to the former, in what concerns outward or secular matters; and therefore it is, that if at any time our Endeavours are crowned with success, we are ready to allot upon it for the future, forgetful of God, and our dependence on him: but if our Enterprizes miscarry, we are ready to droop or despond, as if no help could be obtained: there is therefore abundant reason why the Duty propounded should be prest, and urged upon us. For which End, both former Experiences, and our present circumstances, may justly be reflected and deliberated upon by us.

That it is beneficial for us to trust in God, hath been formerly experienced; and therefore are we Obliged still to be trusting in his Name. By a Chain of Memorable Providences hath the Divine favour been manifested in the Preservation and Establishment of our Civil and Religious Liberties, notwithstanding the Malice, and Molestation, whereto we have been obnoxious. Many a time may this Israel say, if it had not been the Lord who was on our side, when men rose up against us, then they had swallowed us up quick, when their wrath was kindled against us. The use of our Sword and Bow, hath been [Page] several times called for, and by a trust in God rendered succesful. The former works of God, should be improved unto the Setling our Hope in him, Psal. 78. 4, 7.

Our present Circumstances proclaim, how [...] is to trust in our Bow and Sword for Salvation. Very awful and tragicall are the things, that by Divine permission have been acted in our Land, by a Contemptible and Barbarous Nation: and very Remarkable [...] have attended our Enterprizes, when formed with the best care and caution, when pursued with the greatest Labour and Diligence. We have had abundant conviction, of the insignificancy of Military skill and prowess in our actions against an insidious Enemy: That vain is the help of Man without the help of God, hath been very sensibly proclaim'd unto us: In that our Confidences have been so much rejected, our Successive & Expensive Expeditions, so much blasted, we should be Cautious where we put our trust, it highly concerns us to be so. God designs to make us throughly sensible, of our absolute dependence upon himself, that we are hopeless unless he undertake for us. The apprehensions of our weakness and danger at present, should cause us to be more in Looking upward; to be acting more agreeably to the Profession we make in our Solemn Supplications, unto God for his guidance and [Page] blessing in all our great affairs; far better would it be with us, did we more Eye God in all; if though a Poor and afflicted People, we trust in his Name, we should enjoy his defence, he would arise and Save us.

IT Remains, that I now direct my self to the Honourable Company, who have engaged me in their Service at this time.

Gentlemen, The truth presented to your Consideration, is not improper upon any such occasions as this day are attended by you, but at the present juncture, under the Rebukes we at present Labour and Languish, it is, what peculiarly requires your thoughts. I presume that what hath been offered is agreeable to your own Sentiments, and the desires you have Exprest to have a Blessing ask'd from Heaven upon your Essays; and I am sure your Learning and Practising the Lesson you have heard is of great behoofe. Trusting in God is a Duty, you are to be regardful of, in every Capacity, and it greatly concerns you in that Capacity wherein this day you appear: it supposes, and hath a necessary connection with all other Duties thereto belonging, or incumbent therein.

The subject handled, hath not the least tendency, to divert or discourage you from your laudable AEmulation, of high degrees in [Page] Military accomplishments; but it tends to further you in such an use of your Arms, in Exercising and Employing them with such a design and disposition, as may render you accepted of God, and the happy instruments in his hand of good unto his People.

If the drift and tendency of my Discourse, hath principally referr'd unto what concerns Souldiers, when call'd forth to real Service, in faceing and encountring of their Enemies; the consideration of the State of Affairs abroad in the World, and among our selves, may, (I Suppose) be a sufficient Apology for it. A General Summons to War, seems to be now Serv'd among the Nations, and an hot Service are they like to be called unto, who can bear Arms. To the help of the Lord against the Mighty, all who would be accounted Cordial to the Weal of Israel, may be glad to appear; as for those who refuse to afford their Help in such a Crisis, the bitter Curse of Meroz is like to take place upon them. The tidings brought us from abroad may cause us to reflect on those words of the Prophet, Jer. 46. 10. For this is the day of the Lord God of Hosts, a day of Vengeance; the Sword shall devour and be satiate, it shall be made drunk with blood. And when are we like to see a Period of our Calamities and Disasters? Verily, as yet a Sound of Battel is in the Land, and of great Destruction; to use [Page] the Words of the same Prophet, Jer. 50. 22. Ruins and Desolations have been in our Borders; Garments rolled in Blood, the confused noise of insulting Enemies, mingled, with the groans of the Wounded, and Wailings of Captives, have been there seen and heard. And we have ground for very solemn and awful apprehensions, as to what may be behind, of being further and more grievously affected with the Wars of Europe, before the Conclusion of them. If ever learning War was seasonable, now it is; and now if ever, should those who attend Preparatory Exercises for learning of it, have very close thoughts about, and a serious regard to Real Service; and a Trust in God is now Eminently called for.

Be Excited then, to a proceedure in your Endeavours after further attainments in Military skill, and accomplishments for Military Work and Service. Let Conscience of Duty influence your performances on such days as this is; and consider that you must acknowledge God in Seeking, what you desire and reach after; it is he can Teach your hands to War, and your fingers to Fight. Labour after the Exercise of a right hope and trust in God, as to all you are, or may be called unto; intire your selves to it: watchfully avoid what is inconsistent with it: Let the requisites hereunto be carefully pursued, viz. A right knowledge [Page] of God, and an hearty subjection to his Will. And let the interest of CHRIST ever lye near your hearts: if Heathens could act from such a principle, that it would not be worth their Living to see the Destruction of their Country and of their Religion; surely Christians, may and should be much rather swayed thereby. Esteem it truly glorious, and worthy of your Ambition, to be Instruments under God of his Peoples safety, or of preserving, restoring, prolonging their tranquility.

I shall have done when I have said, that there is a Spiritual Warfare, whereto all Christians are Obliged, and it is most pernicious or dangerous to be Self-Confident in the management thereof. We must all yield our selves to the Lord Jesus Christ, to fight under his Banner, and to be followers of him, wheresoever he shall call us: We must see that we want none of the Armour he hath provided for us, and in his Word recommended to us: We must Watch always; Fight and not flourish onely: the World must not be inordinately either loved or feared by us, but overcome: Sin, indwelling Sin must be not only Maimed; Wounded, or Supprest, but Mortified; Principalities, Powers and Spiritual Wickednesses, must be wrestled with and Vanquished. But how shall we do this? We are told how, in Eph. 6. 10. Be strong in the Lord, and in the power of [Page]his might. Our trust, the trust of our Souls, must be placed and fixed on our Glorious Redeemer: to Him we must repair, in his Name engage, else we shall be Foiled, Worsted, Enslaved; but observing his Orders, and relying on his Grace, we shall come off more than Conquerours. To sit down with the Lord Jesus Christ in his Throne, is verily such a Triumph, that the Tongues of Men and Angels, cannot Express the [...] sense & Emphasis of it: to this are we reserved, thither shall we Arrive if imploring, and depending on his Assistance and Conduct, we approve our selves Faithful unto the Death; AMEN.

FINIS.

ERRATA.

PAge 2. line 30. dele first. p. 6. l. 12. for, where r. were. p. 7. l. 15. f. carriage, r. Carnage. l. 24. f. Flook r. Flock. p. 8. l. 21. f. intrivals, r. intervals. p. 10. l. 2. r. insatiably. l. 12. r. Inhabitants. p. 11. l. 27, 28. for, find a Promise as a blessing, r. find it Promised as a blessing. p. 15. l. 8. f. power, r. prowess. p. 16. l. 5. r. grounds. l. 8. r. weakness. l. 10. f. all the, r. the all. p. 21. l. 12. f. passage, r. purpose. p. 22. l. 6. f. of, r. and. p. 25. l. 22. r. incidencies. p. 26 l. 23. f. concomitants, r. concernments. p. 29. l. 24. f. who commit, r. who can commit.

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The right method of safety or, The just concern of the people of God, to joyn a due trust in him, with a diligent use of means. As it was propounded in a sermon preached at Boston to the Artillery Company, of the Massachusetts-Bay in N.E. on the 5th of June 1704. being the day for their election of officers. / By Henry Gibbs, Pastor of a church in Watertown. ; [Two lines from Nehemiah]

Gibbs, Henry, 1668-1723.

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2008-09.

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N00965

ID [TCP]

N00965

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Evans 1159

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APX5209

ID [IMAGE-SET]

1159

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99021989

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Early American Imprints, 1639-1800 ; no. 1159.

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— The right method of safety or, The just concern of the people of God, to joyn a due trust in him, with a diligent use of means. As it was propounded in a sermon preached at Boston to the Artillery Company, of the Massachusetts-Bay in N.E. on the 5th of June 1704. being the day for their election of officers. / By Henry Gibbs, Pastor of a church in Watertown. ; [Two lines from Nehemiah], Gibbs, Henry, 1668-1723., Ancient and Honorable Artillery Company of Massachusetts..

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[2], 46 p. ; 15 cm. (8vo)

Printed by B. Green.,. Boston: :: 1704.. (Signatures: A-C^8.) (Errata statement, p. 46.)

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Editorial practices

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

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

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

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

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

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

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

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

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